Timothy Rogers, English Puritan (May 24, 1658 – November 1728), was the son of John Rogers. His first published sermon was “Early Religion, or the Way for a Young Man to Remember His Creator” in 1683. He fell into a deep melancholy from 1688 to 1690. As a result of his sufferings and the grace of God which led him out of that dark despond, he published four sermons under the title “Practical Discourses on Sickness and Recovery” in 1690, which was followed by A Discourse on Trouble of Mind and the Disease of Melancholy in 1691. He continued to deal with melancholia throughout his life, but also testified to the grace of God working in him unto the end.
The folly and presumption of poor souls herein can never be enough lamented. But it is one thing to embrace a cloud, a shadow, another to have the truth in reality. I shall hereafter show the true nature of forgiveness and wherein it doth consist, whereby the vanity of this self-deceiving will be discovered and laid open.
Trouble, danger, disquietment, arguing not only things evil, but a sense in the mind and soul of them, will of themselves put those in whom they are upon seeking relief. Every thing would naturally be at rest. A drowning man needs no exhortation to endeavor his own deliverance and safety; and spiritual troubles will, in like manner, put men on attempts for relief. To seek for no remedy is to be senselessly obdurate, or wretchedly desperate, as Cain and Judas.
Is it nothing unto us that so many nations in the world, where the profession of the gospel and an avowed subjection of soul and conscience unto Jesus Christ did flourish for some ages, are now utterly overrun with Mohammedanism, paganism, and atheism? Do we suppose these things are fallen out by chance, or come to pass by a fatal revolution of affairs, such as all things in this world are obnoxious unto? Did ever any nation or people under heaven lose the gospel as unto its profession, who did not first reject it as unto its power, purity, and obedience? And is not the glory of God, is not the honor of Christ, peculiarly concerned herein?
It is a misery which the tongues of men and angels cannot sufficiently express. God always acts like Himself– as no favors can be compared to His, so also His wrath and terrors are without a parallel.
Let a soul in such an estate awake and look about him. His enemy is at hand, and he is ready to fall into such a condition as may cost him dear all the days of his life. His present estate is bad enough in itself; but it is an indication of that which is worse that lies at the door. The disciples that were with Christ in the mount had not only a bodily, but a spiritual drowsiness upon them. What says our Savior to them? “Arise; watch and pray, that ye enter not into temptation.” We know how near one of them was to a bitter hour of temptation, and not watching as he ought, he immediately entered into it.
It is a woeful thing to consider what slight thoughts the most have of this thing. So men can keep themselves from sin itself in open action, they are content, they scarce aim at more; on any temptation in the world, all sorts of men will venture at any time. How will young men put themselves on company, any society; at first, being delighted with evil company, then with the evil of the company! How vain are all admonitions and exhortations to them to take heed of such persons, debauched in themselves, corrupters of others, destroyers of souls!
There will be divine, holy, and almighty wrath manifested in the countenance and voice of the judge. And we know not what other manifestations of anger will accompany the sentence. Perhaps it will be accompanied with thunders and lightnings, far more dreadful than were on mount Sinai at the giving of the law. Correspondent to these exhibitions of divine wrath, will be the appearances of terror and most horrible amazement in the condemned. How will all their faces look pale! How will death sit upon their countenances, when those words shall be heard! What dolorous cries, shrieks, and groans! What trembling, and wringing of hands, and gnashing of teeth, will there then be!
Now, how reasonable is it to suppose, that God, when he shall come and put an end to the present state of mankind, will in an open, public manner, the whole world being present, rectify all these disorders! And that he will bring all things to a trial by a general judgment, in order that those who have been oppressed may be delivered; that the righteous cause may be pleaded and vindicated, and wickedness, which has been approved, honored, and rewarded, may receive its due disgrace and punishment; that the proceedings of kings and earthly judges may be inquired into by him, whose eyes are as a flame of fire; and that the public actions of men may be publicly examined and recompensed according to their desert! How agreeable is it to divine wisdom thus to order things, and how worthy of the supreme governor of the world!
From CCEL, “In his treatise, Owen addresses the nature and power of temptation, the risk of entering into it, and the means of avoiding its danger. Owen defines temptation as anything with the ability to entice the Christian’s mind or heart away from obedience to God and redirect it towards sin. Owen warns us that our power is not strong enough to protect us from temptation; rather, it is by God’s power of preservation that we are saved. As Christians, we can guard ourselves against temptation in part by praying for God’s power to help us resist it. His treatise teaches Christians how to recognize the threat of temptation and protect themselves against it.