A10933:1187
A commentary upon the whole book of Judges Preached first and delivered in sundry…A commentary vpon the vvhole booke of Iudges Preached first and deliuered in sundrie…
A commentary upon the whole book of Judges Preached first and delivered in sundry lectures; since collected, and diligently perused, and now published. For the benefit generally of all such as desire to grow in faith and repentance, and especially of them, who would more clearly understand and make use of the worthy examples of the saints, recorded in divine history. Penned by Richard Rogers preacher of Gods word at Wethersfield in Essex.A commentary vpon the vvhole booke of Iudges Preached first and deliuered in sundrie lectures; since collected, and diligently perused, and now published. For the benefit generally of all such as desire to grow in faith and repentance, and especially of them, who would more cleerely vnderstand and make vse of the worthie examples of the saints, recorded in diuine history. Penned by Richard Rogers preacher of Gods word at Wethersfield in Essex.
London: printed by Felix Kyngston for Thomas Man, 1615
Title page typeset from the transcription.
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.
whereas the former, through a secret lingering after their lusts, do not need others (always) to call them on, but they themselves rather poison other, and like Abimelech, draw others to them: no companions proving so lewd, as they who break from the good.
whereas the former, through a secret lingring after their lusts, doe not need others (alwaies) to call them on, but they themselues rather poyson other, and like Abimelech, draw others to them: no companions proouing so leaud, as they who breake from the good.
Thirdly, let them that are among the good (so placed by Gods providence) acknowledge it to be a great mercy: and beware of that subtlety and falsehood of heart, whereby they deprive themselves of the fruit of it. Let them say thus: If credit, gain, commendation, or favour (all which I may obtain by the cleaving to the godly) seem so much to be desired: how much more desirable is that, for which a good man himself is to be desired, I mean, his grace? which as it may well go with the other, so it will make his company to be alway precious, and much esteemed. Contrariwise, what is it that makes a man count good men odious? Surely a bad purpose of mischief less or more: this is that which makes him to be rather where his heart is, and whither his lust carries him, then where his bodily presence is. Consider then what an odious thing is that, which causeth such odious effects? It is a foul part to depart from the good. How much more to flee to the other adverse party, I mean the tents of the ungodly? and most of all, that which caused both these, a lust of the heart after their bad qualities. Indeed, for the desire of a man (be it good, or evil) a man will 1separate himself: meaning from all which might hinder it. Gehazi, for his covetous desire, will withdraw himself from his master: Demas from Paul, &c. Yea surely, for his sins sake a man will divide himself from father, mother, kindred, as Christ saith. Is not this odious? much more odious then is that for which a man will do thus. Again, there is great cause of this meditation, because some (not knowing themselves to be so evil, as indeed they be) suspect not the temptation to evil, ere it assail them; and therefore are no sooner tempted, but they are also foiled. Hazael, when he came to the Prophet