APPENDIX.

THE invaluable diary of Mr. Nathanael Rogers is lost; something of his father's is not so: we will do something towards repairing our loss out of that: some secret papers of old Mr. John Rogers are fallen into my hands: I will make them as publick as I can; and I will annex them to the life of his excellent son, because that son of his did live over the life of his renowned father. Thus, father and son shall live here together; and by offering the reader an extract of some observable "memorials for a godly life," contained in reserved experiences of Mr. John Rogers of Dedham, I shall also describe the very spirit of the old Puritans, in the former age, by the view whereof I hope there will more be made in that age which is to come. Sirs, read these holy memorials, and let it not be said of us, according to the complaint which the Talmuds thus utter: Si prisci fuerunt Filii Regum, nos sumus Filii Hominum Vulgarium; et si prisci fuerunt Homines Vulgares, nos sumus velut Asini.* Let it not be said, as it uses to be by the Jewish Rabbi's, Elegantior est Sermo familiaris Putrum, quam Lex Filiorum.†

SIXTY MEMORIALS FOR A GODLY LIFE.

A COVENANT.

I. I HAVE firmly purposed, (by God's grace,) to make my whole life, a meditation of a better life, and godliness in every part; that I may from point to point, and from step to step, with more watchfulness, walk with the Lord.-Oh, the infinite gain of it! No small help hereto is daily meditation and often conference. Therefore, since the Lord hath given me to see in some sort the coldness of the half-service that is done to his majesty, by the most, and even by my self, I renew my covenant more firmly with the Lord, to come nearer unto the practice of godliness, and oftener to have my conversation in heaven, my mind seldomer and more lightly set upon the things of this life, to give to my self less liberty in the secretest and smallest provocations to evil, and to endeavour after a more continual watch from thing to thing, that as much as may be I may walk with the Lord for the time of my abiding here below.

A FORM OF DIRECTION.

II. This resolutely determine, That God be always my glory through the day; and, as occasion shall be offered, help forward such as shall repair to me, or among whom, by God's providence, I shall come: and these two being regarded, that I may tend my own good, going forward, (my own heart, I mean, calling and life, and my family and charge) looking for my change, and preparing for the cross-yea, for death it self: and to like little of mine estate, when I shall not sensibly find it thus with me: and whiles God affordeth me peace, health, liberty, an heart delighting in him, outward blessings with the same, to beware that godliness seem not pleasant to me, for earthly commodity, but for it self: if in this course, or any part of it, I should halt, or mislike, not to admit of any such deceit and for the maintenance of this course, to take my part in all the good helps, appointed by God for the same; as these: first, to begin the day with meditation, thanksgiving, confession and prayer: to put on my armour: to watch and pray oft and earnestly in the day for holding fast this course: to hearten on my self hereto by mine own experience (who have ever seen, that it

If the ancients were the sons of kings, we are the sons of common men; and if the ancients were common men, we are mere asses.

†The familiar speech of the fathers is more elegant than the law of their sons.

goeth well with those which "walk after this rule," 1 Pet. iii. 13; Gal. vi. 16,) and by the example of others (Heb. xiii. 7). And for the better helping my self forward, still in this course, my purpose and desire is, to learn humility and meekness more and more, by God's chastisements, and encourage my self to this course of life, by his daily blessings and mercies: and to make the same use of all exercises in my family. And faithfully to peruse and examine the several parts of my life every evening, how this course hath been kept of me, where it hath to keep it still, where it hath not, to seek pardon and recovery; and all behaviour that will not stand with this, to hold me from it, as from bane.

A FORM FOR A MINISTER'S LIFE.

III. In solitariness, to be least solitary: in company, taking or doing of good; to wife, to family, to neighbours, to fellow-ministers, to all with whom I deal, kind; amiable, yet modest; low in mine own eyes; oft with the sick and afflicted; attending to reading; painful for my sermons; not easily provoked unto anger; not carried away with conceits hastily; not wandring in fond dreams, about ease and deceivable pleasures; not snared in the world, nor making lawful liberties my delight; helpful to all that need my help, readily, and all those that I ought to regard: and all this, with continuance, even all my days.

IV. Chief corruptions to be watched against, be, sourness, sadness, timorousness, forgetfulness, fretting, and inability to bear wrongs.

V. I am very backward to private visiting of neighbours' houses, which doth much hurt: for thereby their love to me cannot be so great as it would be; and I know not their particular wants and states so well, and therefore cannot speak so fitly to them as I might.

VI. A minister had need look, that he profit by all his preaching himself, because he knows not what others do: many, he knows, get no good; of many more he is uncertain: so that if he get no good himself, his labour and travail shall be in vain.

VII. Begin the day with half an hour's meditation and prayer. And let me resolutely set my self to walk with God through the day: if any thing fall out amiss, recover again speedily, by humble confession, hearty prayer for pardon, with cofidence of obtaining. And so proceed.

VIII. Oh! mildness, and cheerfulness, with reverence, how sweet a companion art thou! IX. Few rare and worthy men continue so to their end; but, one way or other, fall into coldness, gross sin, or to the world: therefore beware!

X. Count not the daily direction nor Christian life to be bondage: but count it the sweetest liberty, and the only way of true peace. Whensoever this is counted hard, that state that is embraced instead thereof, shall be harder.

XI. Worldly dealings are great lets to fruitfulness in study and cheerful proceeding in our Christian course.

XII. One can never go about study, or preaching, if any thing lie heavy on the conscience. XIII. The worst day wherein a man keeps his watch, and holds to the daily rules of directions, is freer from danger, and brings more safety than the best day, wherein this is not known or practised. XIV. I am oft, I confess, ashamed of my self, when I have been in company, and seen gifts of knowledge in many careless, unconscionable, and odd ministers; which (with better reasons) hath stirred up a desire oft-times in me that I could follow my studies. Yet I would never have been willing to have changed with them: for what is all knowledge, without a sanctified and comfortable use of it, through love; and without fruit of our labour, in doing good, and winning and building up of souls, or at least a great endeavour after it.

XV. Many ministers set their minds much upon this world, either profit or preferment, for which they venture dangerously, and some of them are "soon snatched away." Therefore, God keep me ever from setting my foot on such a path as hath no continuance, and is not without much danger in the end.

XVI. It is good for a man to delight in that wherein he may be bold to delight without repentance: and that is, to be always doing or seeking occasion to do some good. The Lord help me berein! XVII. When God hedgeth in a man with many mercies, and gives him a comfortable condition, it is good to acknowledge it often, and be highly thankful for it. Else God may soon bring a man so low, as he would think that state happy that he was in before, if now he had it again. Therefore, God make me wise!

XVIII. Right good men have complained that they are oft-times in very bad case, their hearts disordered and distempered very sore, for want of taking to themselves a certain direction for the government of their lives.

XIX. Idle and unprofitable talk of by-matters is a canker that consumeth all good, and yet our heart much lusteth after it: therefore, resolve firmly against it.

XX. A necessary and most comely thing it is for a minister to carry himself so wisely and amiably unto all, as he may do good unto all sorts; to bring back them that be fallen off, in meekness and kindness, to pass by an offence in those that have wronged them, which is an high point of honour, and not to keep from them, and estrange himself from their acquaintance, and so suffer them to fall further, to be lowly towards the meaner sort of Christians; to keep the credit of his ministry with all. -I am perswaded, if my light did shine more clearly, and mine example were seen more manifestly, in these and such things, (which are of no small force to perswade the people,) that both my ministry would be of more power, and that I should draw them also to be better. XXI. Look that I lie not down in bed but in peace with God any night, and never my heart rest until it relent truly for any thing that hath passed amiss in the day.

XXII. It is good for a minister not to deal much with his people about worldly matters, yet not to be strange to them: nor to be a stumbling-block unto the people, by worldliness or any other fault, else he deprives himself of all liberty and advantage of dealing with them for their errors. XXIII. Buffetings of Satan, though they be grievous, yet they are a very good medicine against pride and security.

XXIV. Christ's death, and God's mercy, is not sweet, but where sin is sour.

XXV. It is an hard thing for a man to keep the "rules of daily direction," at times of sickness or pain. Let a man labour to keep out evil, when he wants fitness, strength, and occasion, to do good, and that is a good portion for a sick body. Also in sickness that is sore and sharp, if a man can help himself with short and oft prayers to God, for patience, contentment, meekness, and obedience to his holy hand, it is well, though he can't bend the mind much or earnestly upon any thing. XXVI. Innocence is a very good fence and fort against impatience in false accusations or great afflictions. Let them that be guilty fret and vex themselves, and shew bitterness of stomach against such as speak ill of them; but they that look carefully to their hearts and ways, (without looking at men's eye,) let them be still, and of a "meek and quiet spirit."

XXVII. Besides the use of the "daily direction," and following strictly the rules thereof, yet there must be now and then the use of fasting, to purge out weariness and commonness in the use of it.

XXVIII. 'Tis a rare thing for any man so to use prosperity, as that his heart be drawn the nearer to God. Therefore, we had need in that estate to watch diligently, and labour to walk humbly. XXIX. Oh, frowardness! how unseemly and hurtful a thing to a man's self and others! Amiable cheerfulness, with watchfulness and sobriety, is the best estate, and meetest to do good, especially to others.

XXX. Follow my calling: lose no time at home or abroad; but be doing some good: mind my going homeward: let my life never be pleasant unto me when I am not fruitful, and fit to be employed in doing good, one way or other.

XXXI. It is a great mercy of God to a minister, and a thing much to be desired, that he be well moved with the matter that he preaches to the people; either in his private meditation, or in his publick delivery, or both: better hope there is then that the people will be moved therewith: which we should ever aim at.

XXXII. If the heart be heavy at any time, and wounded for any thing, shame our selves, and be humbled for our sin, before we attempt any good exercise or duty.

XXXIII. It's a very good help, and most what a present remedy, when one feels himself dull, and in an ill condition, straightway to confess it to God, accuse himself, and pray for quickning. God sends redress.

XXXIV. There is as much need to pray to be kept in old age, and unto the end, as at any time. And yet a body would think that he that hath escaped the danger of his younger, should have no great fear in his latter days, but that his experience might prepare him against any thing. However, it is not so: for many that have done well, and very commendably for a while, have shrewdly fallen to great hurt. This may moderate our grief, when young men of great hopes be taken away.

-Oh! how much rather had I die in peace quickly, than live to disgrace the gospel, and be a stumbling-block to any, and live with reproach!

XXXV. What a sweet life is it when every part of the day hath some work or other allotted unto it, and this done constantly, but without commonness, or customariness of spirit in the doing a XXXVI. When a man is in a drowsie, unprofitable course, and is not humbled for it, God oft lets him fall into some sensible sin, to shame him with, to humble his heart, and drive him more thoroughly to God, to bewail and repent of both.

XXXVII. A true godly man, hath never his life joyful unto him, any longer than his conversation is holy and heavenly. Oh! let it be so with me!

XXXVIII. It is some comfort for a man whose heart is out of order, if he seeth it, and that with hearty mistake, and cannot be content until it be bettered.

XXXIX. I have seen of others, (which I desire to die rather than it should be verified of me!) that many ministers did never seem grossly to depart from God, until they grew wealthy and great. XL. How much better is it to resist sin, when we be tempted thereunto, than to repent of it after we have committed it!

XLI. Whatsoever a justified man doth by direction of God's word, and for which he hath either precept or promise, he pleases God in it, and may be comfortable in whatsoever falls out thereupon. But where ignorance, rashness, or our own will carry us, we offend.

XLII. Let no man boast of the grace he hath had; for we stand not now by that, but it must be daily nourished; or else a man shall become as other men, and fall into noisome evils: for what are we but a lump of sin of our selves?

XLIII. If God in mercy arm us not, and keep us not in compass, Lord, what stuff will break from us! for what a deal of poison is in our hearts, if it may have issue! and therefore what need of watchfulness continually?

XLIV. The worst day (commonly) of him that knoweth, and endeavoureth to walk by the “daily direction," is freer from danger, and passed in greater safety, than the best day of a godly man, that knows not this "direction."

XLV. Many shew themselves forward Christians in company abroad, that yet where they should shew most fruits (as at home) are too secure; either thinking they are not marked, or, if they be, do not much regard it. This ought not to be.

XLVI. Be careful to mark what falls out in the day, in heart, or life; and be sure to look over all at night, that hath been amiss in the day; that so I may lie down in peace with God and conscience. The contrary were a woful thing, and would cause hellish unquietness. Be sure therefore that none of the malicious subtleties of the devil, nor the naughtiness of my own heart, do carry me further than at night I may sleep with quiet to God-ward.

XLVII. When God saith, (Deut. xii. 7,) “That his may rejoice before him, in all that they put their hands unto," it's a great liberty, and enjoyed of but few. No doubt many of our sorrows come through our own default, which we might avoid. And as for godly sorrow, it may stand with this rejoicing. If therefore we may in all things rejoice, then from one thing to another, from our walking to our sleeping: first, in our first thoughts of God in the morning; then in our prayer; after, in our calling, and while we are at it; then at our meat, and in company, and alone, at home and abroad, in prosperity and adversity, in meditation, in dealings and affairs: and lastly, in shutting up the day in examination, and viewing it over. And what hinders? if we be willing and resolved to do the will of God, throughout the day, but that we may "rejoice before him in all we put our hand unto."

XLVIII. He that makes conscience of his ways, and to please God his only way, is to take him to a "daily direction," and some set rules, thereby looking constantly to his heart all the day: and thus, for the most part, he may live comfortably: either not falling into any thing that should much disquiet him, or soon returning by repentance to peace again. But if a man tie not himself thas to rules, his heart will break from him, and be disguised one way or another, which will breed continual wound unto his conscience, and so he shall never live any time together in peace. The cause why many Christians also give themselves great liberty, in not accusing themselves for many offences, is the want of some certain direction to follow in the day.

XLIX. When we feel unfitness to our ordinary duties, we either begin to be discouraged, or else yield to corruption, and neglect our duties; neither of both which should be, but without discour

agement we should resist our untowardness, and shake it off, and flee to God by prayer, even force our selves to pray for grace and fitness to pray; and being earnest, and praying in faith, we may be assured that we shall obtain life and grace.

muse,

L. When the mind is distracted any way, unsettled, unquiet, or out of order, then get alone, and and see what hath brought us to this pass; consider how irksome a state this is, and unprofitable; pray to God, and work with thy own heart, until it be brought in frame. An hour or two alone, shall do a man more good than any other courses or duties.

LI. Aim (if it be possible) to spend one afternoon in a week in visiting the neighbour's houses; great use there is of it: their love to me will be much increased; much occasion will be ministered unto me for direction to speak the more fitly in my ministry. I am exceedingly grieved that I am so distracted with journeyings about, that I cannot bring this to pass.

LII. I never go abroad, (except I season my mind with good meditations by the way, or read, or confer) but besides the loss of my time, neglecting my ordinary task at home, at my study, I come home weary in body, unsettled in mind, untoward in study, So that I have small cause to rejoice in my goings forth, and I desire God to free me more and more from them: so may I also attend my own neighbours more diligently, which is my great desire; and the contrary hath been and is my great burthen.

LIII. I have ever observed that my journeyings and distractions of divers kinds, in these my later times, and by too often preaching in my younger years, I have been held from using means to get knowledge, and grow therein: which I counted ever the just punishment of God upon me, for the neglect of my young time, when I should and might have furnished my self.

LIV. When I am in the best estate my self, I preach most zealously and profitably for the people. LV. It breeds an incredible comfort and joy when one hath got power over some such corruption, as in former times hath used to get the mastery over him, This is a good provocatiou to strive hard so to do, and a cause of great thankfulness when it so comes to pass.

LVI. If we be at any time much dejected for sin, or otherwise disquieted in our minds, the best way that can be, is to settle and quiet them by private meditation and prayer. Probatum est. LVII. The humble man is the strongest man in the world, and surest to stand, for he goes out of himself for help. The proud man is the weakest man, and surest to fall: for he trusts to his own strength.

LVIII. It is good in all the changes of our life, whatsoever they be, to hold our own, and be not changed therewith from our goodness; as Abraham, wheresoever he came (after his calling) still built his altar to the true God, and "called upon his name:" he changed his place, but never changed his God.

LIX. Our whole life under the gospel should be nothing but thankfulness and fruitfulness. And if we must judge ourselves for our inward lustre and corruptions of pride, dulness in good duties, earthliness, impatience. If we make not conscience of, and be not humbled for these, God will and doth oft give us up to open sins, that stain and blemish our profession.

LX. The more we judge our selves daily, the less we shall have to do on our sick-beds, and when we come to die. Oh, that is an unfit time for this! we should have nothing to do then, but bear our pain wisely, and be ready to die. Therefore, let us be exact in our accounts every day!

Reader, having thus entertained thee with the memorials of the famous Mr. John Rogers, I will conclude them with transcribing a remark, which I find in a book published by Mr. Giles Firmin, 1681:

"Some excellent men at home conformed, but groaned under the burden; as, I remember, Mr. John Rogers of Dedham, an eminent saint; though he did conform, I never saw him wear a surplice, nor heard him use but a few prayers; and those, I think, he said memoriter, he did not read them; but this he would in his preaching, draw his finger about his throat, and say, 'Let them take me and hang me up, so they will but remove these stumbling-blocks out of the church.' But how many thousands of choice Christians plucked up their stakes here, forsook their dear friends and native country, shut up themselves in ships, (to whom a prison for the time had been more eligible,) went remote into an howling wilderness, there