Chapter 11 (5)

6. Wherefore whenever thou who believest in Jesus, dost hear the law in its thundering and lightning fits, as if it would burn up heaven and earth; then say thou, I am freed from this law, these thunderings have nothing to do with my soul; nay even this law, while it thus thunders and roareth, it doth both allow and approve of my righteousness. I know that Hagar would sometimes be domineering and high, even in Sarah's house and against her; but this she is not to be suffered to do, nay though Sarah herself be barren; wherefore serve IT also as Sarah served her, and expel her out from thy house. My meaning is, when this law with its thundering threatenings doth attempt to lay hold on thy conscience, shut it out with a promise of grace; cry, the inn is took up already, the Lord Jesus is here entertained, and here is no room for the law. Indeed if it will be content with being my informer, and so lovingly leave off to judge me; I will be content, it shall be in my sight, I will also delight therein; but otherwise, I being now made upright without it, and that too with that righteousness, which this law speaks well of and approveth; I am not, will not, cannot, dare not make it my saviour and judge, nor suffer it to set up its government in my conscience; for by so doing I fall from grace, and Christ Jesus doth profit me nothing (Gal 5:1-5).

7. Thus therefore the soul that is married to him that is raised up from the dead, both may and ought to deal with this law of God; yea, it doth greatly dishonour its Lord and refuse its gospel privileges, if it at any time otherwise doth, whatever it seeth or feels. The law hath power over the wife so long as her husband liveth, but if her husband be dead she is freed from that law, so that she is no adulteress though she be married to another man (Rom 7:1-3). Indeed so long as thou art alive to sin, and to thy righteousness which is of the law, so long thou hast them for thy husband and they must reign over thee: But when once they are become dead unto thee, as they then most certainly will, when thou closest with the Lord Jesus Christ; then I say, thy former husbands have no more to meddle with thee, thou art freed from their law. Set a case, a woman be cast into prison for a debt of hundreds of pounds, if after this she marry; yea, though while she is in the gaoler's hand, in the same day that she is joined to her husband, her debt is all become his; yea, and the law also that arrested and imprisoned this woman, as freely tells her, go, she is freed, saith Paul, from that, and so saith the law of this land.

The sum then of what hath been said is this, the Christian hath now nothing to do with the law, as it thundereth and burneth on Sinai, or as it bindeth the conscience to wrath and the displeasure of God for sin; for from its thus appearing, it is freed by faith in Christ. Yet it is to have regard thereto, and is to count it holy, just and good (Rom 7:12); which that it may do, it is always whenever it seeth or regards it, to remember that he who giveth it to us is 'merciful, and gracious, long-suffering, and abundant in goodness and truth,' &c. (Exo 34:6).

***

SCRIPTURAL POEMS; BEING SEVERAL PORTIONS OF SCRIPTURE DIGESTED INTO ENGLISH VERSE

viz.,

I. The Book of Ruth II. The History of Samson III. Christ's Sermon on the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI. The Epistle of James

BY JOHN BUNYAN

Licensed According to Order.

London: Printed for J. Blare, at the Looking Glass, on London Bridge, 1701.

ADVERTISEMENT BY THE EDITOR.

This very interesting little volume of poems, we believe, has not been reprinted since the year 1701, nor has it ever been inserted in any edition or catalogue of Bunyan's works. This may have arisen from the author's having sold his entire copyright--a fact which prevented Charles Doe from publishing many other of Bunyan's treatises, when he projected his edition of the entire works, of which the first volume only was printed. With some other of Bunyan's rarest tracts, it escaped the researches of Wilson, who published the works in 1737, and also of Whitefield, Mason, and all other editors of Bunyan's works. Mr. Doe, in his very interesting pages called 'The Struggler, for the Preservation of Mr. John Bunyan's Labours,' gives a catalogue table of his books in the order in which they were published; but he had not discovered these poems, nor the Emblems, nor the Exhortation to Peace and Unity.

The volume from which this edition is printed consists of one hundred pages in crown octavo, with a very rude cut of Ruth and Boaz. It is of extreme rarity, if not unique, in a perfect state. The imprint is--London, for J. Blare, at the Looking Glass, on London Bridge, 1701. It forms part of the Editor's extensive collection of the original or early editions of Bunyan's tracts and treatises; the scarcity of which may be accounted for, from their having been printed on very bad paper, and worn out by use, being so generally and eagerly read by pious persons among the labouring classes of the community.

The style and substance of these scriptural poems are entirely Bunyan's. His veneration for the holy oracles appears through every page, by his close adherence to the text. He fully proves what he asserts in his address to the reader--

'The WORD are for the most part all the same, For I affected plainness more than fame.'

However uncouth it may appear to use a plural verb after a singular noun, it really expresses his meaning, which is evidently, that portions of the WORD of God are rendered into poetry as nearly as possible, word for word with the original; and he immediately apologizes for this rudeness, in neglecting the rules of grammar, by stating his earnest plainness of speech, and his want of education in early life.

'Nor could'st thou hope to have it better done, For I'm no poet, nor a poet's son, But a mechanic, guided by no rule, But what I gained in a grammar school In my minority.'

How exactly does this agree with his account of himself in boyhood,--'It pleased God to put it into my parent's heart to put me to school, to learn both to read and write; though, to my shame I confess, I did soon lose that I learnt, even almost utterly.'[1]

Our surprise will be excited, not by little inaccuracies of style or departures from the rules of grammar, but at the talent of a poor mechanic, in so faithfully rendering scripture histories in such simple and striking language. As Mr. Burton says, in commending his Gospel Truths Vindicated,--'This man hath not the learning or wisdom of man, yet through grace he hath received the teaching of God, and the learning of the Spirit of Christ, which is the thing that makes a man both a Christian and a minister of the gospel (Isa 50:4). He was not chosen out of an earthly, but out of the heavenly University, and hath taken these three heavenly degrees--Union with Christ--The Anointing of the Spirit, and Experience of the Temptations of Satan; far better than all the University learning and degrees that can be had.' May Bunyan's desire be realized, and his verses prove to all our readers

'As delighting To thee in reading, as to me in writing.'

GEO. OFFOR.

Hackney, August 22, 1849

SCRIPTURAL POEMS

TO THE READER.

Whoe'er thou art that shall peruse this book, This may inform thee, when I undertook To write these lines, it was not my design To publish this imperfect work of mine: Composed only for diversion's sake. But being inclin'd to think thou may'st partake Some benefit thereby, I have thought fit, Imperfect as it is, to publish it. The subjects are a part of the contents, Both of the Old and the New Testaments; The word are for the most part all the same, For I affected plainness more than fame. Nor could'st thou hope to have it better done: For I'm no poet, nor a poet's son, But a mechanic, guided by no rule, But what I gained in a grammar school In my minority: I can't commend it, Such as it is into the world I send it, And should be glad to see some hand to mend it. Would but those men whose genius leads them to't, And who have time and parts wherewith to do't, Employ their pens in such a task as this, 'Twould be a most delightsome exercise Of profit to themselves and others too: If what the learned Herbert says, holds true, A verse may find him, who a sermon flies, And turn delight into a sacrifice;[2] Thus I conclude, and wish it as delighting To thee in reading as to me in writing.

JOHN BUNYAN.

THE BOOK OF RUTH

A VERY RUDE WOODCUT:--RUTH GLEANING.--RUTH CREEPING TO BOAZ, WHO IS ASLEEP.

CHAP. I.

In ancient times, e'er Israel knew the way Of kingly power, when judges bore the sway: A certain man of Bethlehem Juda fled, By reason of a famine that o'erspread The land, into the land of Moab, where He and his wife, and sons, sojourners were. His name Elimelech, his eldest son Was called Mahlon, t'other Chilion, His wife was Naomi, Ephrathites they were: They went to Moab and continued there: Where of her husband Naomi was bereft, And only she and her two sons were left: Who took them wives of Moab in their youth. The name of one was Orpah, t'other Ruth: And there they died ere twice five years were gone; And Naomi was wholly left alone. Then she arose, and her step-daughters with her, To leave the land of Moab altogether: For she had heard the Lord had visited Her native country, with increase of bread, Wherefore the land of Moab she forsook, And to her native place her course she took, Her daughters with her: whom she did desire, That to their mother's house they would retire. The Lord, said she, be kind to you again, As you to me, and to the dead have been. God grant you each may be with husbands blest, And in the enjoyment of them both find rest, Then she embraced them, and there withal, Down from their cheeks, the tears began to fall. They wept aloud, and said, Most surely we Unto thy people will return with thee. But Naomi replied, Wherefore will ye, My daughters, thus resolve to go with me? Are there yet any more sons in my womb, That may your husbands be in time to come? Return again, my daughters, go your way, For I'm too old to marry: should I say I've hope? Should I this night conceive a son? Would either of you stay till he is grown? Would you so long without an husband[3] live? Nay, nay, my daughters, for it doth me grieve Exceedingly, even for your sakes, that I Do under this so great affliction lie. And here they wept again. And Orpah kiss'd Her mother, But Ruth would be not dismiss'd But clave unto her: unto whom she spake And said, Behold, thy sister is gone back, With her own gods, and people to abide, Go thou along with her. But Ruth replied, Intreat me not to leave thee, or return: For where thou goest, I'll go, where thou sojourn, I'll sojourn also. And what people's thine, And who thy God, the same shall both be mine. Where thou shalt die, there will I die likewise, And I'll be buried where thy body lies. The Lord do so to me, and more, if I Do leave thee, or forsake thee till I die. And when she saw the purpose of her heart, She left off to desire her to depart. So they two travelled along together To Bethlehem, and when they were come thither, Behold! the people were surprised, and cried, What, is this Naomi? But she replied, Oh! call me Mara, and not Naomi; For I have been afflicted bitterly. I went out from you full, but now I come, As it hath pleased God, quite empty home: Why then call ye me Naomi? Since I Have been afflicted so exceedingly. So Naomi return'd, and Ruth together, Who had come from the land of Moab with her: And unto Bethlem Judah did they come, Just as the Barley Harvest was begun.

CHAP. II.

There was a man of kin to Naomi, One that was of her husband's family, His name was Boaz, and his wealth was great. And Ruth, the Moabitess, did intreat Her Mother's leave, that she might go, and gather Some ears of corn, where she should most find favour: Go, daughter, go, said she. She went and came Near to the reapers, to glean after them: And lo, it was her hap to light among The reapers, which to Boaz did belong. Behold, now Boaz came from Bethlehem Unto his reapers, and saluted them, And they bless'd him again: and he enquired Of him that was set over them he hired, From whence the damsel was, and was inform'd She was the Moabitess that return'd With Naomi: and she did ask, said he, That here amongst the reapers she might be, And that she might have liberty to glean Among the sheaves. And she all day hath been, Ev'n from the morning until now, with us, That she hath stay'd a little in the house. Then Boaz said to Ruth, observe, my daughter, That thou go not from hence, or follow after The reapers of another field, but where My maidens are, see that thou tarry there: Observe what field they reap, and go thou there, Have I not charged the young men to forbear To touch thee? And when thou dost thirst, approach And drink of what the youths have set abroach.[4] Then she fell on her face, and to the ground She bow'd herself, and said, Why have I found Such favour in thine eyes; that thou, to me Who am a stranger, should so courteous be? And Boaz said, it hath been fully shewn To me, what to thy mother-in-law thou'st done, Since of thine husband thou hast been bereft: How thou thy father and thy mother left, And thine own native land; to come unto A land which thou before didst never know: The Lord, the God of Israel, the defence Whom now thou'st chosen, be thy recompence. Then said she, let me in thy sight, my lord, Find favour in that thou dost thus afford Me comfort, and since thou so kind to me Dost speak, though I thereof unworthy be. And Boaz said, at meal time come thou near, Eat of the bread, and dip i' th' vinegar. And by the reapers she sat down to meat, He gave her parched corn, and she did eat, And was suffic'd; and left, and rose to glean: And Boaz gave command to the young men, Let her come in among the sheaves, said he, To glean, and let her not reproached be. Let fall some handfuls also purposely, And let her take them without injury. So she till even glean'd, and then beat out Her barley, being an ephah[5] or thereabout. She took it up, and to the city went, And to her mother-in-law did it present: And what she had reserv'd to her she gave, When she had took what she design'd to have. Then unto her, her mother-in-law did say, In what field hast thou been to glean to-day? And where hast thou been working? Blest be he, That thus hath taken cognizance of thee. She told with whom, and furthermore did say, The man's name's Boaz, where I wrought to-day. And Naomi replied, may he be blest, Even of the Lord, whose kindness manifest Unto the living and the dead hath been: The man's our kinsman, yea, the next of kin. And Ruth, the Moabitess, said, he gave Me likewise a commandment not to leave, Or to depart from following his young men, Until they had brought all his harvest in. And Naomi said unto Ruth, my daughter, 'Tis good that thou observe to follow after His maidens, that they meet thee not elsewhere. So she to Boaz's maidens still kept near, Till barley and wheat harvest both, she saw Were done, and she dwelt with her mother-in-law.

CHAP. III.

Then Naomi said, Shall I not, my daughter, Seek rest for thee, that thou do well hereafter? And is not Boaz, with whose maids thou wast, One of the nearest kinsmen that thou hast? Behold, this night he in his threshing floor Is winnowing Barley, wash thyself therefore, Anoint thee, put thy clothes on, and get down Unto the floor; but make not thyself known, Till he hath eat and drank, and shall prepare To lie him down; then take good notice where He goes about to take his night's repose, And go thou in there, and lift up the clothes From off his feet, and likewise lay thee down, And what thou hast to do he will make known. And she made answer, Whatsoever thou Hast me commanded, will I gladly do. And down unto the floor she hasted, and Forthwith fulfilled her mother-in-law's command. So now when Boaz had his heart refresh'd, With meat and drink, he laid him down to rest, Near to the heap of corn; she softly came, Uncover'd's feet, and lay down by the same. And, lo! at midnight, as he turn'd him round, He was afraid, for at his feet he found A woman lay. Who art thou? then said he. I am thine handmaid Ruth, replied she, Over thine handmaid therefore spread thy skirt, I pray, because thou a near kinsman art. Blessed be thou, said he, because thou hast Made manifest more kindness at the last, Than at the first, in that thou did'st, my daughter, No young men, whether poor or rich, go after. And now, my daughter, be not thou afraid, I will do to thee all that thou hast said: For all the city of my people knows, Thou art a woman truly virtuous; And now though I am kin and undoubtedly, Yet there is one that's nearer kin than I. Tarry this night, and when 'tis morning light, If he will like a kinsman, do thee right, We'll let him, but if not, I myself will, As the Lord lives; till morning lie thou still. And till the morning at his feet she lay, And then arose about the break of day; And he gave her a charge, not to declare That there had any womankind been there. He also said, bring here thy veil, and hold To me; she did, and thereinto he told Six measures full of barley, and did lay It on her, and she hasted thence away. And when unto her mother-in-law she came, Art thou, said she, my daughter come again? Then what the man had done she told, and said, He these six measures full of barley laid Upon me, for said he, This I bestow, Lest to thy mother thou should'st empty go. Then, said she, sit still daughter, till thou see What the event of this intrigue will be; For till the man this day hath made an end, No satisfaction will on him attend.

CHAP. IV.

And Boaz went up to the city gate, And after a short space, while there he sate, The kinsman of whom he had spoke, came by, To whom he said, Ho,[6] such a one, draw nigh, And sit down here. He came and sat him down. Then he took ten men, elders of the town, And caused them to sit down. Then to the man That was of kin, thus he his speech began, Naomi, said he, who not long since sojourn'd Among the Moabites, is now return'd; And doth intend to sell a piece of ground, The which Elimelech our brother own'd. And now to give thee notice, I thought fit, That if thou pleasest, thou may'st purchase it. In presence of these men assembled here. Then if thou wilt redeem it, now declare Thy mind, but if thou wilt not, then let me, For thou art next of kin, and I next thee. Then said the kinsman, I will it redeem. Boaz reply'd, if good to thee it seem, To buy it of the hand of Naomi, Thou also art obliged the same to buy Of Ruth the Moabitess, wife o' th' dead; On his inheritance to raise up seed. The kinsman said, I cannot do this thing Myself, lest I an inconvenience bring Upon mine own inheritance, what's mine By right, therefore I now to thee resign. Now this in Israel did a custom stand, Concerning changing and redeeming land; To put all controversy to an end, A man pluck'd off his shoe, and gave his friend; And this in Israel was an evidence, When e'er they changed an inheritance. Then said the kinsman unto Boaz, do Thou take my right. And off he pluck'd his shoe. Then Boaz to the elders thus did say And to the people, all of you this day Appear for me as witnesses, that I Have bought all of the land of Naomi, That was Elimelech's or did belong Either to Mahlon or to Chilion: And Ruth the Moabitess, who some time Was Mahlon's wife, I've purchas'd to be mine, Still to preserve alive the dead man's name On his inheritance, lest that the same Should in the gate where he inhabited, Or 'mongst his brethren be extinguished: Behold, this day, my witnesses you are. Then all the people that were present there, And elders said, We are thy witnesses: May God this woman thou hast taken bless, That she, like Rachel, and like Leah be, Which two did build up Israel's family: And thou in Ephratah exalt thy name, And through the town of Bethl'hem spread thy fame; And may the seed which God shall give to thee Of this young woman, full as prosperous be, As was the house of Pharez heretofore, (Pharez, whom Tamar unto Judah bore.) So he took Ruth, and as his wife he knew her, And God was pleased, when he went in to her To grant the blessing of conception, And she accordingly bare him a son. Then said the woman, Blessed be the Lord! Bless thou him Naomi, who doth afford To thee this day a kinsman, which shall be Famous in Israel; and shall be to thee As the restorer of thy life again, And in thy drooping age shall thee sustain: For that thy daughter-in-law, who loves thee well And in thy sight doth seven sons excel, Hath born this child. Then Naomi took the boy To nurse; and did him in her bosom lay. Her neighbours too, gave him a name, for why, This son, say they, is born to Naomi: They called him Obed, from whose loins did spring Jesse, the sire of David, Israel's king.

THE HISTORY OF SAMSON

JUDGES, CHAP. XIII.

When Israel's sins th' Almighty did provoke, To make them subject to Philistine yoke For forty years: in Zorah dwelt a man, His name Manoah, of the tribe of Dan; His wife was barren, unto whom appeared The angel of the Lord, and thus declared: Though thou, said he, art barren, time shall come Thou shalt enjoy the blessing of thy womb; Now therefore I entreat thee to refrain From wine, strong drink, and things that are unclean, For lo, thou shalt conceive, and bear a son, Upon whose head there shall no razor come: For he to God a Nazarite shall be, And shall begin to set his people free From the Philistine yoke. The woman came And told her husband, she had seen a man Of God: his dreadful look made me, said she, Think him an angel of the Lord to be: But I inquired not from whence he came, Neither did he make known to me his name: But thus he said, Thou shalt conceive a son; Wherefore strong drink and wine, see that thou shun, And have a care that thou be not defil'd With things that are unclean; for why, the child Shall from his separation from the womb, Become a Nazarite, ev'n to his tomb. Manoah then did supplicate the Lord, And said, O Lord, be pleased to afford This favour unto me, to send again The man of God, more fully to explain Thy will to us, that we may rightly know, When this child shall be born, what we must do. And to Manoah's prayer God gave ear, And to his wife the angel did appear Again, as she did in the field retire, At such time as her husband was not nigh her. And she made haste, and ran, and strait declared Unto her husband, that the man appeared Again, whom she had seen the other day. Manoah then arose, and went his way, And when he came, he said, Art thou the man That spakest to my wife? He said, I am. Manoah said, Now let thy words be true; How shall we use the child, What must we do? Then said the angel of the Lord, let her Of all that I have charged her beware: She may not taste of what comes of the vine, Nor may she drink strong drink, or any wine, Nor may she eat of things that are unclean, From all that I have said let her refrain. Manoah said unto the angel, stay With us, till we have dress'd a kid, I pray. But he reply'd, though thou shalt me detain, I'll eat no bread, but if thou dost design A sacrifice unto the Lord, then offer: For ne'er till now, Manoah did discover It was a man of God he spake unto. Then said he to the angel, Let me know Thy name, that when these things shall be perform'd, The honour due to thee may be return'd. Whereto the man of God made this reply, Why askest thou, since 'tis a mystery? So he a kid, and a meat-off'ring took, And offer'd to the Lord upon a rock. And there the man of God did wond'rously, The whilst Manoah and his wife stood by: For as the altar did send up the flame, The man of God ascended in the same. Manoah and his wife stood looking on, And on their faces to the ground fell down. But then the angel did appear no more. Manoah then knew who he was: therefore He said unto his wife, most surely we Shall die, for we the face of God did see. But she reply'd, If God would such a thing, He would not now accept our offering, Or would he have to us these things made known; Or told us, as at this time he hath done. And now, according to the angel's word, The woman bare a son, to whom the Lord Was pleas'd, his blessing graciously to give: She call'd him Samson, and the child did thrive. And lo! the spirit of the Lord began, At times to move him in the camp of Dan.

CHAP. XIV.

Now down to Timnath Samson's steps incline, Where seeing the daughter of a Philistine, He came up and did of his parents crave, That he in marriage might the woman have. Then thus his father and his mother said, 'Mongst all thy kin can'st thou find ne'er a maid; Nor yet among my people, fit to make A wife, but thou wilt this Philistine take, Of race uncircumcised? He replied, Get her for me, for I'm well satisfied. But neither of his parents then did know, It was the Lord that moved him thereto, To seek a way to accomplish his designs, Upon the then o'er-ruling Philistines. Then Samson and his parents both went down To Timnath, and as they came near the town, Among the vineyards a young lion roar'd: Then on him came the spirit of the Lord, And though unarm'd, he rent him like a kid, But he discovered not to them the deed. And he went down, and with the woman treated, And was well pleas'd to have the match completed. And in a while as he returned again To take his wife, behold, where he had slain The beast, he there a swarm of bees set eye on, And honey in the carcase of the lion: He took thereof, and eating, on he went, And to his parents did a part present: And they did also eat, but did not know That from the lion's carcase it did flow. So down his father went unto the woman, And Samson made a feast, as it was common Among young men. The Philistines provide Thirty companions with him to abide And Samson said unto them, now behold, I have a riddle for you to unfold; Which if you do before the seven days' feast Be ended, I will give to every guest A sheet and change of garments; but if ye Cannot declare it, ye shall give to me Full thirty sheets, and thirty changes too. Then said they, What's thy riddle, let us know? And Samson said, The eater sent forth meat, And from the strong there came a thing most sweet. And they could not in three days find it out, Wherefore before the seventh came about, They said unto his wife, Thou must entice Thy husband to discover this device Lest we burn thee, and all thy father's house: Is it not so, that ye have called us To make a spoil? And Samson's wife wept sore, And said, thou dost but hate me, and no more; To put a riddle to my countrymen And not tell't me. And he reply'd again, I have not told my father or my mother, And shall I now to thee this thing discover. And she continually before him wept, During the time the feasting days were kept. And now behold it came to pass that he, By reason of her importunity, Did on the seventh day to her unfold The riddle, which she to her brethren told; And e'er the sun went down on that same day, The Philistines to Samson thus did say, What is more sweet than honey? What more strong Than is a lion? And he said, how long Would it have been, e'er you had understood This thing, had you not with my heifer plow'd? Then came the spirit of the Lord upon Him, and he hasted down to Askelon, And thirty of the Philistines he slew, And took their clothes, and gave the garments due. To every one of them that had disclosed The meaning of the riddle he proposed; And towards them his anger fiercely burned, And he unto his father's house returned. But Samson's wife was given unto one That was his friend and chief companion.

CHAP. XV.

But in a while, as Samson visited His wife, in the wheat harvest with a kid, To her into her chamber he would go, The which her father would not let him do; But said, I thought that thou had'st quite forsook her, Wherefore I gave consent, and thy friend took her; Doth not her sister's beauty her's exceed, Though young? I pray then take her in her stead. And Samson said, I shall more blameless be Than they, though I shall do them injury. And then he caught three hundred foxes, and Turn'd tail to tail, and put a fiery brand Between two tails, and setting fire thereto, Into the standing corn he let them go, And burnt both shocks and standing corn and vines, And all the olives of the Philistines. Then they inquired who this thing had done, And were inform'd it was the Timnite's son; Because his father took his wife away, And gave her his companion to enjoy. And the Philistines came up, full of wrath, And burnt with fire, her and her father both. And Samson said, though you have done this thing, A further evil I will on you bring; And my avenging hand shall cease hereafter; And hip and thigh he smote them with great slaughter. And he return'd, and came up to the top Of Etam, and dwelt there upon the rock. Then the Philistines up to Judah went, And in the vale of Lehi pitched their tent. Then said the men of Judah, for what reason Are you come up against us at this season? And they made answer, We are come to bind Samson, to do to him in the same kind As he hath done to us. Then there went up Three thousand men of Judah to the top Of the rock Etam, and to Samson said, Dost thou not know that we have long obey'd The Philistines? Wherefore is it that thou Hast done this thing, to bring this evil now, Upon us, let us know it? Then said he I did to them as they have done to me. Then said they we are come, and have brought bands, To bind, and give thee up into their hands. And he made answer, you shall swear unto me, That you yourselves no injury will do me. And they reply'd, no no, we will but bind thee, We will not kill thee, but to them resign thee. And they took two new cords, and therewith tied him, And from the rock where he abode convey him: Whom when they to the camp at Lehi brought, The Philistines against him gave a shout: And mightily the Spirit of the Lord Came on him, and like burning flax each cord That was upon his arms became; the bands Were likewise separated from his hands. And he the jaw-bone of an ass espied, And took and smote them till a thousand died. Then said he, with an ass's jaw-bone I Have made mine enemies in heaps to lie. Behold I have destroy'd a thousand men With this same worthless ass's jaw. And when He made an end to speak, it came to pass He cast away the jaw-bone of the ass, And said, Now let the place where this was done Be by the name of Ramath-Lehi known. And he was sore athirst, and to the Lord He cried, and said, O Lord, thou did'st afford This great deliverance, and now shall I, By reason of my thirst fall down and die, And fall into the most accursed hands Of these uncircumcis'd Philistine bands? But God was pleas'd to cleave an hollow place, Within the jaw, from whence did water pass; Whereof when he had drunk, his spirit came As heretofore, and he reviv'd again: Wherefore that place, which is in Lehi, bore Unto this day the name of En-hakkore. And in the days the Philistines bore sway, Israel for twenty years did him obey.

CHAP. XVI.

Then down to Gaza Samson went, and there Seeing an harlot, went in unto her. And when the Gazites heard he was come thither: Straightway they gathered themselves together To compass him about, and lay in wait All night, to take him in the city gate; And they were still all night, for why? Say they, To-morrow we shall kill him when 'tis day. And he till midnight lay, and then arose, And with the city gates away he goes, Bearing the posts and bar and all away, And on an hill near Hebron did them lay. And afterward it came to pass he saw, And lov'd a woman named Delilah, Who in the vale of Sorek dwelt, to whom There did the lords of the Philistines come, And said, If thou wilt but entice him to reveal Where lies his strength, and which way we may deal With him, to bind him, to afflict him, we Each one will give a great reward to thee. And she to Samson said, I pray thee, tell Wherein thy strength doth other men excel, And how thou may'st be bound. And he replied, If they with seven green withs that ne'er were dried, Shall bind me hand and foot, I shall be then As weak and impotent as other men. Then the Philistine lords for her provide The seven green withs which never had been dried, And she therewith did bind him, (now there were Men lying in wait whom she had placed there,) Then she cried out, and said, Now Samson stand Thy ground, for the Philistines are at hand. And straight he brake the withs, and they became Like to a thread of tow when touch'd with flame: So was his strength not found out. Then said she, Samson, behold, thou hast deceived me, And told me lies: therefore no longer blind me, But tell, I pray thee, wherewith I may bind thee. Bind me with ropes that ne'er were us'd, said he; Then weak as other men are, shall I be. She therefore took new ropes, and bound him, and Cried, Samson, the Philistines are at hand: (And in the chamber there were man lay hid) And from his arms he brake them like a thread. Then said she, Thou hast mocked me hitherto, And told me lies: now tell me what to do To bind thee. He replied, Thou with the web Must interweave the seven locks of my head. Then she his locks did fasten with the pin, And said, The Philistines are coming in, Shift, Samson, for thyself; then he awoke, And pin and web, and all away he took. Then said she, How canst thou pretend to love me, When thus thy doing towards me disprove thee? For now, behold, thou hast deceived me thrice, And hast not told me where thy great strength lies. At length his soul being vex'd exceedingly, By reason of her importunity: He told the secrets of his heart, and said, Never yet razor on my head was laid; For I have been to God a Nazarite, Even from the day that first I saw the light: Wherefore like other men, if I am shaven, I shall be weak, and of my strength bereaven. And when she saw that he had told her all The secrets of his heart, she sent to call The lords of the Philistines. Come, said she, This once, for now he hath made known to me The very truth. Then they came up together, And brought the money in their hands to give her. Then down to sleep upon her knees she laid him, And call'd a man, who of his locks betray'd him. And to afflict him she began, and then His strength became like that of other men. Then said she, Samson, thy Philistine foes Are just at hand: and he from sleep arose, And as at other times went forth to shake him, Not knowing that the Lord did now forsake him. But the Philistines seized him, and brought Him down to Gaza, having first put out His eyes, and did with brazen fetters bind And made him in the prison house to grind. Howbeit the hair upon his head began, After he had been shaved, to grow again. Then the Philistine lords together met, And a thanksigivng-day apart they set, For to rejoice, and unto Dagon pay Their highest service; For our God, say they, Did this: and when the people did behold Poor captive Samson, they their god extoll'd, And said, Our God hath given into our hand Him that destroy'd us, and laid waste our land. And in their height of mirth they sent to call Samson, to come and make sport for them all. And from the prison-house they brought him, and Between the pillars they set him to stand; And there he made them sport. Then to the lad That led him by the hand, thus Samson said; Let me now feel the pillars that sustain The house, that I myself thereon may lean. Now in the house there was a mighty throng Of men and women gather'd, and among Them, all the lords of the Philistines were. Besides, upon the roof there did appear, About three thousand men and women, who Beheld, while Samson made them sport below. And Samson, calling on the Lord, did say, O Lord, my God, remember me, I pray, This once give strength, that I aveng'd may be Of those Philistines who have blinded me. And with his right hand and his left, he held Two middle pillars which the house upheld; And said, Let me with the Philistines die, And then he bowed himself most mightily: And down the house fell on the lords, and all The people that were in't; so that the fall Thereof, slew at his dying many more Than he had slain in all his life before. Then did his brethren and his kinfolks come And took him up, and brought him with them home, And laid him in his father's sepulchre, When he had judged Israel twenty year.

CHRIST'S SERMON ON THE MOUNT

MATTHEW, CHAP. V.

And Jesus, seeing the multitudes, ascended Up to a mount, where sitting, and attended By his disciples, he began to preach; And on this manner following did them teach. Blessed are all such as are poor in spirit, For they the heavenly kingdom do inherit. Blessed are they that mourn; for in the stead Thereof shall comfort be administered. Blessed are they, whose meekness doth excel: For on the earth their portion is to dwell. Blessed are they, who after righteousness Hunger and thirst; for they shall it possess. Blessed are they, for they shall mercy find, Who to do mercifully are inclin'd. Blessed are all such as are pure in heart; For God his presence shall to them impart. Blessed are they that do make peace; for why? They shall be call'd the sons of the Most High. Blessed are they which suffer for the sake Of righteousness: for they of heav'n partake. Blessed are ye, when men shall falsely speak All kind of ill against you for my sake, And shall revile, and persecute you sore; Rejoice, and be exceeding glad therefore: For your reward in heav'n will be great: For thus of old they did the prophets treat. Ye are the salt o' th' earth; but wherewith must The earth be season'd when the savour's lost? It is from thenceforth good for nothing, but To be cast out, and trodd'n under foot. Ye are the light o' th' world; a city set Upon an hill cannot be hid; nor yet Do men a candle with a bushel cover, But set it where it lights the whole house over. So shine your light, your good works seen thereby Men may your heavenly Father glorify. Think not that to destroy the law I came, Or prophets; no, but to fulfil the same. For till the heav'n and earth shall pass away, One jot or tittle from the law, I say, Shall never pass, till all shall be complete. Whoso therefore presumes to violate, One of these least commands, and teacheth so, Shall in God's kingdom be accounted low. But he that doth, and teacheth them likewise, Shall in God's kingdom have great dignities. For I declare unto you, that unless You shall exceed the scribe and pharisees In righteousness; you shall on no condition, Into the heavenly kingdom gain admission. Ye've heard 'twas said of old, 'Thou shalt not kill.' And he incurs the judgment who shall spill His brother's blood: but I to you declare, That he that's wroth without a cause, shall bear The judgment. Likewise of the council he That sayeth 'racha' shall in danger be. But whosoe'er shall say, Thou fool, the same Shall be in danger of eternal flame. When therefore to the altar thou dost bring Thy gift, and there rememb'rest any thing Thy brother hath against thee: leave it there Before the altar, and come thou not near, Till thou hast first made reconciliation, Then may'st thou come and offer thine oblation. Make an agreement with thine adversary Whilst thou art in the way, and do not tarry; Lest he at any time deliver thee Unto the judge, and by the judge thou be Unto the officer forthwith resign'd, And in imprisonment thou be confin'd; I do affirm thou shalt not be enlarg'd, Till thou the utmost farthing hast discharg'd. Ye've heard that they of old did testify, That men should not commit adultery: But I pronounce him an adulterer, Who views a woman to lust after her. And if thy right eye shall offensive be, Pluck thou it out and cast the same from thee; For it is better lose one, than that all Thy members should into hell torments fall. And if thy right hand doth offend, cut off it, And cast it from thee, for it will thee profit Much rather that one of thy members fell, Than that they should be all condemned to hell. It hath been said, whoso away shall force His wife, shall give her a bill of divorce: But whosoe'er shall put his wife away, Except for fornication's sake, I say, Makes her adult'ress, and who marries her, So put away, is an adulterer. Again: Ye've heard, Thou shalt not be forsworn, Was ancient doctrine, but thou shalt perform Unto the Lord thine oaths: But I declare, That thou shalt not at all presume to swear; Neither by heaven, for it is God's throne; Nor by the earth, for his foot stands thereon: Neither swear by Jerusalem, for why? It is the city of the King Most High: Nor swear thou by thine head, for thou canst make No hair thereof to be or white or black: But let yea, yea; nay, nay, in speech suffice, For what is more from evil doth arise. Ye've heard, it hath been said; Eye for an eye, And tooth for tooth: But I do testify, That you shall not resist; but let him smite Thy left cheek also, who assaults thy right. And if that any by a lawsuit shall Demand thy coat, let them have cloak and all. And whosoe'er compelleth thee to go A mile, refuse not to go with him two. Give him that asketh, and from him that may Have need to borrow, turn not thou away. Ye've heard, 'twas said: That thou shalt love thy friend And hate thy foe: But let your love extend Unto your enemies: thus I declare, Bless them that curse, do good to them that bear Ill will, and for your persecutors pray, And them that do reproach you; that you may Be children of your Father that's in heaven; For he on good and bad alike hath given His sun to rise, and in like manner doth Send rain upon the just and unjust both For what is your reward, if you love them That love you? Do not publicans the same? And if your brethren only you salute, What more than they do ye? They also do't. I will therefore that you be perfect, ev'n As is your Father perfect that's in heaven.

CHAP. VI.

Take heed you do not your alms-deed bestow Before men, purposely to make a shew; For then there will no recompence be given Unto you of your Father that's in heaven: With sound of trumpet do not thou therefore Proclaim what thou art giving to the poor; As is the manner of the hypocrites To do i' th' synagogues, and in the streets;[7] That men may give them praises. Verily They have their recompence, I testify. But when thou dost alms, let thy left hand know Not what thy right hand is about to do: That giving secretly, thy Father may, Who sees in secret, openly repay. And when thou pray'st be not as hypocrites; For they love in the corners of the streets, And in the synagogues to stand and pray, There to be seen: they've their reward I say. But thou, when thou dost make thy pray'r, go thee Into thy closet, shut thy door unto thee, And there in secret to thy Father cry, Who seeing thee shall reward thee openly. But when ye pray use not vain repetitions, As heathens do, for they think their petitions Prevail; when they the same do multiply: Be ye not like to them therefore; for why; Your Father knows what things you need before You ask him, on this wise pray ye therefore.

Our Father which art in heav'n, thy name alone Be hallowed. Thy glorious kingdom come. Thy will be done on earth as 'tis in heaven. Give us this day our daily bread. And ev'n As we remit our debtors, grant remission To us. And lead us not into temptation, But from all evil do thou us deliver; For th' kingdom, power and glory's thine for ever. Amen.

For if you do forgive men that offend, Your heavenly Father will to you extend Forgiveness; but if not, nor will he spare, At any time when you offenders are. Moreover when you fast beware lest you Look sad, as hypocrites are wont to do; For they disguise their faces, that they may Appear to fast: they've their reward I say. But thou, when thou dost fast, anoint thine head And wash thy face, that undiscovered Thy fasting may be unto men, but rather That thou be seen in secret of thy Father: And then thy Father, who in secrecy Beholds thee, shall reward thee openly. Lay not up treasure for yourselves in store Upon the earth, where moth and rust devour, And where by thieves you may be quite bereaven. But lay up treasure for yourselves in heaven, Where neither moth, nor rust, nor thieves can enter: For where's your treasure there your hearts will centre. The eye's the light o' th' body, which if right Then thy whole body will be full of light: But if thine eye be evil, then there will A total darkness thy whole body fill. If therefore all the light that is in thee Be darkness, how great must that darkness be? No man can serve two masters, either he Will hate one, and love t'other, or will be Faithful to one, and t'other will forego. Ye cannot serve both God and mammon too. Take no thought therefore for your life, I say, What you shall eat or drink; or how you may Your bodies clothe. Is not the life much more Than meat; Is not the body far before The clothes thereof? Behold the fowls o' th' air, Nor sow nor reap, nor take they any care; How they provision into barns may gather; Yet they are nourish'd by your heavenly Father: Are ye not worth much more? Which of you can By taking thought add to his height one span? And why for raiment are ye taking thought? See how the lilies grow; they labour not, Nor do they spin; yet Solomon, I say, In all his pomp, had no such gay array. If in the field God so doth clothe the grass, Which is to-day, and doth to-morrow pass Into the oven, shall he not therefore O ye of little faith, clothe you much more? Take no thought therefore, saying, What shall we eat, Or drink, or where shall we our raiment get: (For thus the heathen people use to do) For that you need them doth your Father know. But seek God's kingdom, and his righteousness First, and then all these things you shall possess. Be not then exercis'd with care and sorrow, In making preparation for the morrow; The morrow shall things for itself prepare: Sufficient to the day is each day's care.

CHAP. VII.

Judge not that you may not be judg'd; for even As you pass judgment, judgment shall be giv'n: And with such measure as you mete to men, It shall be measured unto you again. And why dost thou take notice of the mote That's in thy brother's eye; but dost not note The beam that's in thine own? How wilt thou say Unto thy brother, let me take away The mote that's in thine eye, when yet 'tis plain The beam that's in thine own doth still remain? First cast away the beam, thou hypocrite, From thine own eye, so shall thy clearer sight The better be enabled to descry, And pluck the mote out of thy brother's eye. Give not to dogs the things that are divine, Neither cast ye your pearls before the swine Lest that they should their feet them trample under, And turn upon you, and rend you asunder. Ask, and obtain; seek, and ye shall find; do ye Knock, and it shall be opened unto ye: For he that seeks, shall find; that asks, obtain, And he that knocks, shall an admittance gain. Or what man is there of you, if his son