Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading…Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading…
Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading and guiding to true happiness, both in this life, and in the life to come: and may be called the practise of Christianity. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learn how to lead a godly and comfortable life every day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading and guiding to true happines, both in this life, and in the life to come: and may be called the practise of Christianitie. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learne how to leade a godly and comfortable life euery day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.
Richard Rogers 1550?–1618London: printed by Felix Kyngston for Thomas Man, 1603
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus fall into consideration with thy self, and discourage not thy self, who hast learned to use all thy wants to humble thee, and to bring thee nearer to God, rather then to go further from him: So that I conclude, that the remedy to such a one, as through an unsettled heart, cannot meditate of any parts of Christianity and godliness, having otherwise knowledge; yea the best remedy is to meditate of his present unfitness, looseness of heart and earthly mindedness, to count it as an heavy burden, to accuse his heart, and so to bring it to relenting, by considering how far off it is presently from that mildness, humbleness, heavenliness, and readiness unto duty, which have been in him at some other times. But let no man give any liberty in any sort §Eto his evil heart (when it is turned away from cheerfulness and willingness in any part of Gods service to go forward therein) for that were to bring him into utter bondage. And this for redress of the second let.
Thus fall into consideration with thy selfe, and discourage not thy selfe, who hast learned to vse all thy wants to humble thee, and to bring thee neerer to God, rather then to goe further from him: So that I conclude, that the remedie to such a one, as through an vnsetled heart, cannot meditate of any parts of Christianitie and godlines, hauing otherwise knowledge; yea the best remedie is to meditate of his present vnfitnes, loosenes of heart and earthly mindednes, to count it as an heauie burthen, to accuse his heart, and so to bring it to relenting, by considering how farre off it is presently from that mildnes, humblenes, heauenlines, and readines vnto dutie, which haue been in him at some other times. But let no man giue any libertie in any sort §Eto his euill heart (when it is turned away from cheerefulnes and willingnes in any part of Gods seruice to goe forward therein) for that were to bring him into vtter bondage. And this for redresse of the second let.
by reason of necessary business taking up the time: unto the which may be added this, that there is no convenient place to some, wherein they may go apart from company, as the sea-men, or such as must go far from their dwellings, when
⟨p. 242⟩
they should use it, as having neither choice of room, and yet the same taken
§F
up with children, and stirring up and down within, and compassed round with other houses adjoining without, as in small and poor families it is to be seen. To them which allege that they are hindered by necessary business, I deny not, but such may, and do fall out sometimes, especially to persons who are occupied about many things:
whom I exhort, to weigh (as it behooveth all such to whom this belongeth) that one thing is necessary: and that the ordinary works of their callings are not to put this duty out of place: for if they do, it is by the unskilfulness, or untowardness of them who commit this fault: but the one of them is appointed of God to go with the other, and both of them to stand together to the upholding of their inward
§G
peace. And if they say, that their hindrance is not thereby, but by works more then ordinary, I further beseech them by the mercifulness of God, that they seek not cloaks for their sloth; neither hold themselves back from so profitable duties, by occasions of no great weight or importance, but rather for yielding to the flesh. I call those businesses, occasions of great weight, when the omitting of them, although they be but household, or worldly affairs; yet may trouble them more at that time, then the omitting of their meditation, which may be performed another time, but their businesses cannot: As it cometh oft to pass, that the neglecting of necessary work, through want of discretion, and heed taking, when it should be done (although
§H
in the mean while, prayer, reading, meditation, or such like be gone about) troubleth the mind (I say) with so deep grief, through some great discommodity sustained, that in long space it is not quiet and at liberty to serve God any way again.
The third followeth, and that is want of opportunitie, & leasure,1 by reason of necessarie busines taking vp the time: vnto the which may bee added this, that there is no conuenient place to some, wherein they may goe apart from company, as the sea-men, or such as must go farre from their dwellings, when ⟨p. 242⟩they should vse it, as hauing neither choise of roome, and yet the same taken §Fvp with children, and stirring vp and downe within, and compassed round with other houses adioyning without, as in small and poore families it is to be seene. To them which alleage that they are hindred by necessarie busines, I denie not, but such may, and doe fall out sometimes, especially to persons who are occupied about many things:2 whom I exhort, to weigh (as it behooueth all such to whom this belongeth) that one thing is necessarie: and that the ordinarie workes of their callings are not to put this dutie out of place: for if they doe, it is by the vnskilfulnes, or vntowardnes of them who commit this fault: but the one of them is appointed of God to goe with the other, and both of them to stand together to the vpholding of their inward §Gpeace. And if they say, that their hindrance is not thereby, but by workes more then ordinarie, I further beseech them by the mercifulnes of God, that they seeke not cloakes for their slouth; neither hold themselues backe from so profitable duties, by occasions of no great weight or importance, but rather for yeelding to the flesh. I call those businesses, occasiōs of great weight, when the omitting of them, although they be but household, or worldly affaires; yet may trouble them more at that time, then the omitting of their meditatiō, which may be performed another time, but their businesses cannot: As it commeth oft to passe, that the neglecting of necessarie worke, through want of discretion, and heede taking, when it should bee done (although §Hin the meane while, prayer, reading, meditation, or such like be gone about) troubleth the mind (I say) with so deepe griefe, through some great discommoditie sustained, that in long space it is not quiet and at libertie to serue God any way againe.
1The third let, and the remedy thereof.The third let, and the remedie thereof.
And seeing God requireth to be honoured of us in all things, even in these earthly, as well as spiritual, therefore we must not think, it pleaseth him when any man shall through zeal without knowledge, do that at one time, which shall quench zeal for want of wise heed taking, for many times after: but if any man will hereby let loose the bridle any thing the more to worldliness, let him know, that he hath from hence no such liberty.
And seeing God requireth to be honoured of vs in al things, euen in these earthly, as well as spirituall, therefore we must not think, it pleaseth him whē any man shall through zeale without knowledge, doe that at one time, which shall quench zeale for want of wise heed taking, for many times after: but if any man will hereby let loose ye bridle any thing the more to worldlines, let him know, that he hath frō hence no such liberty.
Now to return, if any through necessary lets shall be constrained to let §Ipass this duty of meditation, hereby let it appear to have been necessary, and without his fault, if he supply this duty after his necessary labour ended, and take heed that in no wise it be omitted altogether, unless he can be assured with peace, that God in the omitting of it hath been remembered some other way. And so I say of the hindrance, which cometh by want of convenient place, that must be done which may most conveniently, seeing there is nothing gained by neglecting that duty, in the doing whereof standeth our peace and welfare. And thus much of the lets which hinder altogether from meditating about our estate, that we may be the fitter thereby unto prayer and good life.
Now to returne, if any through necessarie lets shall be constrained to let §Ipasse this dutie of meditation, hereby let it appeare to haue been necessarie, and without his fault, if hee supplie this dutie after his necessarie labour ended, and take heede that in no wise it be omitted altogether, vnlesse hee can be assured with peace, that God in the omitting of it hath been remembred some other way. And so I say of the hindrance, which commeth by want of conuenient place, that must be done which may most conueniently, seeing there is nothing gained by neglecting that dutie, in the doing whereof standeth our peace and welfare. And thus much of the lets which hinder altogether from meditating about our estate, that wee may be the fitter thereby vnto prayer and good life.
The other lets are such as hinder us from the good and profitable use of it,1 when we break through the three former, and these may rightly be called abuses of it: and are two, which in few words I set down thus. The first is a commonness or customariness in it, when we through persuasion that it must be continued, do it hoverly and slightly, and so make a ceremony of it, not so much looking how our hearts are well affected in and by it, as that we ⟨p. 243⟩§Amay not be justly charged for omitting it.2 Which sin is easily and soon committed in private prayer also, and such like good exercises, when our minds are not holden with a taking delight in them: and hereof it is, that all the serving and worshipping of God is with the most, but only for fashion: of all which it is said by God in the Prophet; In vain do they worship me.3
The other lets are such as hinder vs from the good and profitable vse of it,1 when we breake through the three former, and these may rightly be called abuses of it: and are two, which in few words I set downe thus. The first is a commonnes or customarines in it, when we through perswasion that it must be continued, doe it houerly and sleightly, and so make a ceremonie of it, not so much looking how our hearts are well affected in and by it, as that we ⟨p. 243⟩§Amay not bee iustly charged for omitting it.2 Which sinne is easily and soone committed in priuate prayer also, and such like good exercises, when our mindes are not holden with a taking delight in them: and hereof it is, that all the seruing and worshipping of God is with the most, but onely for fashion: of all which it is said by God in the Prophet; In vaine doe they worship me.3
1Two abuses of meditation. The first, to use it slightly, and so to make a ceremony of it.Two abuses of meditation. The first, to vse it sleightly, and so to make a ceremonie of it.
2The remedy, we must be persuaded, that it is worthy to be delighted in.The remedie, we must be perswaded, that it is worthie to be delighted in.
The second is when, although we be desirous to use it,1 and that for our help and edifying, yet our heads are so full of trifling and wandering phantasies, or worldly matters, that we cannot mind those heavenly things, which are so contrary to them: And from hence ariseth a weariness of it, & an hastening to more liberty, that our hearts may range where they list, which is that §Bwhich they most of all desire. And although through the very corruption of nature, the best of Gods children do complain, that they do not the good they would, and therefore not this good sometimes (notwithstanding they mislike that it should be so, and resist it:) yet the especial cause of this unsavoury, wearisome, and untoward taking in hand, or setting upon so holy and heavenly a part of Gods worship, is another besides this: that is to say, the letting loose of our hearts all the day (as I have had occasion to say in another place) disordredly, without watching over them, and calling them back from such endless rovings; that they may not forget God, but be held within holy compass, wheresoever we become, or whatsoever we go §Cabout: for there must not be in us at any time an evil heart.2
The second is when, although wee bee desirous to vse it,1 and that for our helpe and edifying, yet our heads are so full of trifling and wandring phantasies, or worldly matters, that wee cannot minde those heauenly things, which are so contrarie to them: And from hence ariseth a wearines of it, & an hastning to more libertie, that our hearts may raunge where they list, which is that §Bwhich they most of all desire. And although through the very corruption of nature, the best of Gods children doe complaine, that they doe not the good they would, and therefore not this good sometimes (notwithstanding they mislike that it should bee so, and resist it:) yet the especiall cause of this vnsauourie, wearisome, and vntoward taking in hand, or setting vpon so holy and heauenly a part of Gods worship, is another besides this: that is to say, the letting loose of our hearts all the day (as I haue had occasion to say in another place) disordredly, without watching ouer them, and calling them backe from such endlesse rouings; that they may not forget God, but bee held within holie compasse, wheresoeuer we become, or whatsoeuer we goe §Cabout: for there must not be in vs at any time an euill heart.2
1The second, when we be clogged and fraught with phantasies and cares.
Even this (I say) is the cause why we cannot have our hearts at commandment in meditation and prayer to attend upon God reverently, when we would. For when we have at our pleasure given them scope through the day to fasten their liking where they have desire, it hath been hard for us to wean them from it, when we would. And whiles we will be at this point, it will never be better with us in our meditation:1 no although God hath appointed the same to be an especial help to the well framing of our lives, and that our minds be brought into an heavenly estate thereby, if we would frequent it: yea although we appoint some especial time thereunto, yet shall §Dwe be turned from musing on good things to wandering, and shall hardly fasten on any good matter, having yet certain principal points concerning our estate to set us on work therein; so many trifling phantasies and dreams shall swim in our brain to hold out better.
Euen this (I say) is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently, when we would. For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire, it hath been hard for vs to weane them from it, when we would. And whiles we will be at this point, it will neuer bee better with vs in our meditation:1 no although God hath appointed the same to be an especiall helpe to the well framing of our liues, and that our minds be brought into an heauenly estate thereby, if we would frequent it: yea although we appoint some especiall time thereunto, yet shall §Dwe be turned from musing on good things to wandring, and shall hardly fasten on any good matter, hauing yet certaine principall points concerning our estate to set vs on work therein; so many trifling phantasies and dreames shall swimme in our braine to hold out better.
1The remedy, we must carefully set our selves against the corruption of our hearts.The remedie, we must carefully set our selues against the corruption of our hearts.
And till these by little and little be dried up with the flame of heavenly and fervent affections, unusually possessing our hearts in stead of them, it will never be otherwise with us but worse and worse. And it is a thing to be wondered at, that seeing none of our actions any day can be well done when our hearts are not good, and so preserved and kept (which without circumspect care and watch over them cannot be) it may be wondered at (I say) that we §Eshould yet be secure and negligent about the keeping of them from such danger to our selves and others, as we know will thereby ensue.
And till these by little and little be dried vp with the flame of heauenly and feruent affections, vnsually possessing our hearts in stead of them, it will neuer be otherwise with vs but worse and worse. And it is a thing to be wondred at, that seeing none of our actions any day can be well done when our hearts are not good, and so preserued and kept (which without circumspect care and watch ouer them cannot be) it may be wondred at (I say) that wee §Eshould yet bee secure and negligent about the keeping of them from such daunger to our selues and others, as we know will thereby insue.
Therefore as the Lord by his Prophets hath cried out against the people in sundry ages, that they perished because they would not understand, 1nor at all consider their estate, and as there shall be an end of their deceivable delights, although they cannot be brought to think of their end and account: so he speaketh as plainly, and hath done from time to time of this, that although in ⟨p. 244⟩the world we shall have tribulation, 2even we whom God hath chosen out of the §Fworld; yet seeing we are strangers here, we cannot neither may we place our hearts delight and felicity here, but our chiefest comfort must be to have daily communion with God, and to have our conversation in heaven, with him, (unto the which, meditation is a singular help) and what weighty matters soever we be busied about, yet to remember our maker in them all, that he be pleased and trusted in of us.
Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages, that they perished because they would not vnderstand, 1nor at all consider their estate, and as there shall be an end of their deceiueable delights, although they cannot be brought to thinke of their end and account: so hee speaketh as plainly, and hath done from time to time of this, that although in ⟨p. 244⟩the world we shall haue tribulation, 2euen we whom God hath chosen out of the §Fworld; yet seeing we are strangers here, we cannot neither may we place our hearts delight and felicitie here, but our chiefest comfort must be to haue daily communion with God, and to haue our conuersation in heauen, with him, (vnto the which, meditation is a singular helpe) and what waightie matters soeuer we be busied about, yet to remember our maker in them all, that he be pleased and trusted in of vs.
And in that many, even of Gods servants do (through their corrupt nature) loath this heavenly Manna (I mean to be oft and daily in musing on the things which concern their peace) and have their teeth set on edge with the deceitful pleasures of worldly men,1 who know no better: even §Gthis (I say) though there were no other thing, doth cause, that they enjoy not the tenth part of the privileges and liberties which God hath provided for them in this their pilgrimage. Neither can any thing (if it be weighed) be less tolerable in the sight of almighty God, then whereas he hath given us his Scriptures, which tell us his mind, and therefore teach us how we may commune with his majesty, and for our behoof, hath given us an earnest charge to ponder them in our heart, to have them in mind, to make them the matter of our cogitation, 2delight, talk, and practise; yet that Christians of good hope should not be better acquainted with this heavenly course, nor be occupied thus, but by fits, very seldom and coldly, as if God had been §Hearnest with us about a trifle, or as though he had offered us great injury to move us thereunto.
And in that many, euen of Gods seruants doe (through their corrupt nature) loath this heauenly Manna (I meane to be oft and daily in musing on the things which concerne their peace) and haue their teeth set on edge with the deceitfull pleasures of worldly men,1 who know no better: euen §Gthis (I say) though there were no other thing, doth cause, that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage. Neither can any thing (if it be weighed) be lesse tolerable in the sight of almightie God, then whereas he hath giuen vs his Scriptures, which tell vs his minde, and therefore teach vs how we may commune with his maiestie, and for our behoofe, hath giuen vs an earnest charge to ponder them in our heart, to haue them in minde, to make them the matter of our cogitation, 2delight, talke, and practise; yet that Christians of good hope should not be better acquainted with this heauenly course, nor be occupied thus, but by fittes, very seldome and coldly, as if God had been §Hearnest with vs about a trifle, or as though he had offered vs great iniurie to mooue vs thereunto.
1Men lose a great part of their sweet and blessed living here, seeing they will not use meditation.Men lose a great part of their sweete and blessed liuing here, seeing they will not vse meditation.
2It is utterly unbeseeming, that the weightiest matters should be slightly regarded.It is vtterly vnbeseeming, that the weightiest matters should be slightly regarded.
So that although I cannot say, it is no part of their thought, which should season all their thoughts (as I may say of many lying protestants, who do shun and fly all consideration of heavenly matters, least they should trouble and disquiet them:) yet it is too manifest that they savour too slenderly of Gods presence and company; who shun it, by being strangers to this meditation, whereby they may have fellowship and company with him.
So that although I cannot say, it is no part of their thought, which should season all their thoughts (as I may say of many lying protestants, who doe shunne and flie all consideration of heauenly matters, least they should trouble and disquiet them:) yet it is too manifest that they sauour too slenderly of Gods presence and companie; who shunne it, by being strangers to this meditation, whereby they may haue fellowship and companie with him.
Therefore to remedy this trifling out the time when we go about to §Imeditate and pray privately, and to obtain that we may be fit to perform this duty,1 and not be carried at that time after wandering, we must remove that which hindereth us from it: I mean we must tie up our loose hearts throughout the day from their deadly custom of ranging after vain, fond, and deceivable thoughts, dreams and delights: we must weigh how little worth this is, to have our cogitations fastened upon things transitory, much less about those which are filthy, but rather bring them to be taken up in those which are heavenly. This we are called unto: and until we can learn to do thus, that how weighty soever our dealings be, yet we count this the chiefest to keep peace with God, and ever fear to offend §Khim: it will be an hard matter to bring ourselves to meditate, and pray with cheerfulness and fruit.
Therefore to remedie this trifling out the time when we goe about to §Imeditate and pray priuately, and to obtaine that we may be fit to performe this dutie,1 and not bee carried at that time after wandring, wee must remooue that which hindreth vs from it: I meane we must tie vp our loose hearts throughout the daie from their deadly custome of ranging after vaine, fond, and deceiuable thoughts, dreames and delights: we must weigh how little worth this is, to haue our cogitations fastned vpon things transitorie, much lesse about those which are filthie, but rather bring them to be taken vp in those which are heauenly. This we are called vnto: and vntill we can learne to doe thus, that how weightie soeuer our dealings be, yet we count this the chiefest to keepe peace with God, and euer feare to offend §Khim: it will be an hard matter to bring ourselues to meditate, and pray with cheerefulnes and fruite.
1The former remedy more fully and clearly set down.The former remedie more fully and cleerely set downe.
Now that I have set down the necessity and profit of meditation, whensoever we list to use it, and the especial lets thereof, I will now in that which followeth,1 only help the reader with some rules to guide himself the better herein, until it be more familiar unto him (and then he shall use it better ⟨p. 245⟩§Athen all rules shall teach him) and I will set down with the same, some examples in particular meditations, which shall agree with every good mind which readeth them: that such as be not yet able to help themselves by entering into their own estate and heart, nor to draw matter from their own experience to meditate on, may learn by this which I write and such like; and others that can, may yet when they be unfit by troubles and other occasions, help themselves by these examples which I shall propound to them. Only there is required teachableness and diligence to consider of them, and profit by them, and that whatsoever be hard to them, they would crave the help of such as can resolve them. As concerning the rules, I have had §Boccasion in other respects to make mention of some of them, but not so,2 as the reader may easily gather them as rules. Here therefore I will set them down together.
Now that I haue set downe the necessitie and profit of meditation, whensoeuer we list to vse it, and the especiall lets thereof, I will now in that which followeth,1 onely helpe the reader with some rules to guide himselfe the better herein, vntill it be more familiar vnto him (and then he shall vse it better ⟨p. 245⟩§Athen all rules shall teach him) and I will set downe with the same, some examples in particular meditations, which shall agree with euery good minde which readeth them: that such as be not yet able to helpe themselues by entring into their owne estate and heart, nor to draw matter from their owne experience to meditate on, may learne by this which I write and such like; and others that can, may yet when they be vnfit by troubles and other occasions, helpe themselues by these examples which I shall propound to them. Onely there is required teachablenes and diligence to consider of them, and profit by them, and that whatsoeuer be hard to them, they would craue the helpe of such as can resolue them. As concerning the rules, I haue had §Boccasion in other respects to make mention of some of them, but not so,2 as the reader may easily gather them as rules. Here therefore I will set them downe together.
1Rules and examples of meditation, follow.
2Four rules to direct unto meditation.Foure rules to direct vnto meditation.
The first is, that he, who desireth to have help by meditation,1 do weigh how slippery, fickle, bad, and wandering his heart is infinite ways,2 to his exceeding hurt; and that he must of necessity appoint some set time, to check, reclaim,3 and wean it from the same.
The first is, that he, who desireth to haue helpe by meditation,1 doe weigh how slippery, fickle, bad, and wandring his heart is infinit waies,2 to his exceeding hurt; and that he must of necessitie appoint some set time, to checke, reclaime,3 and weane it from the same.
The second,1 that he watch over his heart (having been so oft deceived by it) throughout his whole life, and have it in suspicion, that so it may be more fit to be drawn to such heavenly exercises, and be stayed therein,2 and §Cattend unto the same.
The second,1 that he watch ouer his heart (hauing been so oft deceiued by it) throughout his whole life, and haue it in suspition, that so it may be more fit to be drawne to such heauenly exercises, and be staied therein,2 and §Cattend vnto the same.
This being observed,1 let him (if he be able) draw matter of meditation and prayer from his own wants and infirmities; from Gods benefits; from the changes and mortality of this life. I have before set down, what he should chiefly meditate upon: of love, humility, meekness, peace of conscience, the glory of Gods kingdom, his love, and the contrary: but especially of that which for the present time, shall be most available.
This being obserued,1 let him (if hee bee able) draw matter of meditation and prayer from his owne wants and infirmities; from Gods benefits; from the changes and mortalitie of this life. I haue before set downe, what hee should chiefly meditate vpon: of loue, humilitie, meekenes, peace of conscience, the glorie of Gods kingdome, his loue, and the contrarie: but especially of that which for the present time, shall be most auailable.
