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Herbert Palmer (1601–1647)

A Westminster Divine and prolific Puritan pastor and intellectual of his day.

Today, many Christians are turning back to the puritans to, “walk in the old paths,” of God’s word, and to continue to proclaim old truth that glorifies Jesus Christ. There is no new theology. In our electronic age, more and more people are looking to add electronic books (ePubs, mobi and PDF formats) to their library – books from the Reformers and Puritans – in order to become a “digital puritan” themselves. Take a moment to visit Puritan Publications (click the banner below) to find the biggest selection of rare puritan works updated in modern English in both print form and in multiple electronic forms. There are new books published every month. All proceeds go to support A Puritan’s Mind.

“Without God and Christ religion is but an empty name, a pernicious error.”

His Works:

Making Religion One’s Business by Hebert Palmer – eBook
Buy his printed works HERE

The Works of Herbert Palmer available in old English (Puritan Publications is working to publish the remaining of Palmer’s works):

1. Characteristicks of a believing Christian in paradoxes and seeming contradictions, by F. Bacon [or rather from Memorials of godlinesse and Christianitie by H. Palmer, ed. by J. Green]., 2nd ed., ed. John Green (curate of Thurnscoe) (1758)
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2. Lord Bacon not the author of private circulation, 1864
3. Sabbatum redivivum: or, the Christian sabbath vindicated, in a full discourse concerning the sabbath and the Lord’s day. Wherein, whatsoever hath heen written of late, for, or against the Christian Sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. By Dan. Cawdrey, and Herb. Palmer: members of the Assembly of Divines. The second part. Of the fourth commandment of the Decalogue in speciall. (London: Thomas Maxey, for Samuel Gellibrand, and Thomas Underhill, 1652) / added author(s): Daniel Cawdry [Sabbatum redivivum appeared in four parts; the first part published in 1645, followed by this volume containing the next three parts. Based on Thomason’s dating the work was actually published in November 1651.]

 

Biography of Herbert Palmer (1601–1647):

Herbert Palmer (1601–1647) puritan divine, younger son of Sir Thomas Palmer, knt. (d. 1625), and grandson of Sir Thomas Palmer (1540-1626)of Wingham, Kent, was born at Wingham in 1601, and baptised on March 29th. His mother was the eldest daughter of Herbert Pelham of Crawley, Sussex. He learnt French almost as soon as English, and always spoke it fluently. His childhood was marked by precocious religiousness. On March 23, 1616 he was admitted fellow-commoner in St, John’s College, Cambridge; he graduated with a B.A. 1619, and an M.A. in 1622, and was elected fellow of Queens’ College on 17 July 1623. He took orders in 1624, and proceeded to obtain a B.D. in 1631. In 1626, on his way to visit his brother, Sir Thomas Palmer, bart. (d. 1666), at Wingham, he preached at Canterbury Cathedral. The report of his sermon reached the ears of Delme, minister of the French church at Canterbury, who made his acquaintance at Wingham, got him to preach again at St. George’s, Canterbury, and made efforts to procure his settlement as lecturer. He was licensed by Archbishop Abbot for a Sunday afternoon lectureship at St. Alphage’s, Canterbury, but did not, as Clarke supposes, resign his fellowship. He acted as a spiritual adviser, being consulted as ‘a kind of oracle,’ and did much religious visiting, though without pastoral charge. Occasionally he preached to the French congregation; the first time he stood in their pulpit his diminutive appearance ‘startled an old lady, who cried out, ‘Hola, que nous dira cest enfant icy?’ Though not scrupling at the prescribed ceremonies, and strongly opposing the separatist party, he resisted the ‘innovations’ favoured by Laud. He was articled for his puritanism, but the prosecution proved abortive. About 1630 the dean, Isaac Bargrave, put down his lectureship, on the ground that he had gone beyond his office by catechising and that his lecture drew ‘factious persons’ out of other parishes; the lecture was revived in consequence of an influentially signed petition to Abbot. His friends, headed by Thomas Finch (d. 1639), afterwards Earl of Winchilsea, twice unsuccessfully endeavoured to secure for him a prebend at Canterbury. On the resignation of Thomas Turner, Laud, then bishop of London, presented him, at the instance of ‘a great nobleman,’ to the rectory of Ashwell, Hertfordshire; he was instituted 9 Feb. and inducted 18 Feb. 1632. Laud, on his trial, referred to this among other evidences of his impartial patronage of merit; he declined the religious ministrations of Palmer during his imprisonment in the Tower and at the block. In 1632 Palmer was made university preacher at Cambridge. At Ashwell he matured his system of catechising, giving prizes of bibles to those who could read, and 5s. to illiterates, on their reaching a proficiency which fitted them for admission to communion. Robert Baillie, D.D., reckoned Palmer ‘the best catechist in England.’ He originated the method of breaking up the main answer into preparatory questions, to be answered by ‘yes’ or ‘no.’ In 1633 he refused to read the ‘Book of Sports.’ He got his parishioners to bind themselves by subscribing a compact against drunkenness, sabbath-breaking, and so forth. He took sons of noblemen and gentry as boarders, under a resident tutor. Preaching a visitation sermon at Hitchin in 1638, he spoke freely against ‘innovations.’ In 1641 he was chosen, with Anthony Tuckney, D.D. [q. v.], clerk of convocation for Lincoln diocese. On 19 July 1642 he was appointed by the House of Commons one of fifteen Tuesday lecturers at Hitchin, Hertfordshire.

Palmer was appointed an original member of the Westminster assembly of divines by the ordinance of June 12, 1643. He removed to London, placing Ashwell in charge of John Crow, his half-brother, who became his successor (Sept. 28, 1647), and was ejected in 1662. On June 28, 1643 he preached a political sermon before the House of Commons, whose thanks he received through Sir Oliver Luke. He became preacher at St. James’s, Duke Place, and afterwards at the ‘new church’ in the parish of St. Margaret’s, Westminster (represented since 1843 by Christ Church, Westminster). He was also one of the seven morning lecturers at Westminster Abbey. On April 11, 1644 he was appointed by the Earl of Manchester master of Queens’ College, Cambridge, in room of Edward Martin, D.D.; in this capacity he was an able disciplinarian. Refugee students from Germany and Hungary were liberally assisted by him; he gave benefactions for the increase of the college library. In the Westminster assembly, of which he was one of the assessors (from January 1646), he had much to do with the drawing up of the ‘directory,’ and was anxious for a clause about pastoral visitation, which was not inserted. As regards ordination, he differed both from Presbyterians and independents, holding (with Baxter) that any company of ministers may ordain, and that designation to a congregation is unnecessary. He joined Lightfoot in pleading for private baptism. His chief work was in connection with the assembly’s ‘Shorter Catechism,’ though he did not live till its completion. To him was due the excellent method by which each answer forms a substantive statement, not needing to be helped out by the question.

He died in August or September 1647, and is said to have been buried in the ‘new church,’ Westminster; no register of the interments in that place is discoverable. There is an entry in the register of St. Mary the Less, Cambridge, not very legible, which has been read as giving 14 Aug. as the date of his burial there. Mr. W. G. Searle says he was present at an election of fellows on 17 Aug., and thinks he died on Sept. 11th; his successor was elected on 19 Sept. He was unmarried. His portrait, in Clarke, shows an emaciated visage, sunk between his shoulders; he wears moustache and thin beard, skull-cap and ruff with academic gown, and leans on a cushion. Symon Patrick, whom he befriended at college, calls him ‘a little crooked man,’ but says he was held in the highest reverence. He left a benefaction for poor scholars at Queens’ College.

For further study:

Divines, 1677, pp. 183 sq.; Life by Philip Taverner, 1681; Middleton’s Biographia Evangelica 1784, iii. 190 sq.; Neal’s Hist. of the Puritans (Toulmin), 1822 iii. 102 sq., 403 sq.; Burke’s Extinct Baronetcies, 1841, p, 602; Laud’s Works, 1854, iv. 298; Symon Patrick’s Works,1858, ix. 416; Grosart’s Memoir in ‘Lord Bacon not the author of the Christian Paradoxes,’ 1865; Cox’s Literature of the Sabbath Question, 1865, i. 237 sq.; Searle’s History of Queens’ College (Cambridge Antiquarian Society), 1871, pp. 532 sq.; Mitchell and Struthers’s Minutes of Westminster Assembly, 1874; Mitchell’s Westminster Assembly. 1883: Urwick’s Nonconformity in Herts, 1884, pp. 771 sq. ; Cole MSS. vii. 156 sq.]

Bible Verse:

“For the lips of a priest should keep knowledge, And people should seek the law from his mouth; For he is the messenger of the LORD of hosts,” (Malachi 2:7).

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