their childrâ—Ì„ are giltie Commodities of concorde Exod. 17. 〈…〉 The fruit of â—â—â—dience Gene. 49. 〈◊〉 for 〈◊〉 Leuy his byrth and countrey Genes 14. Loue of a true Pasâ—or The visson of Leuy Christ. Christ. Ministers whaâ— they are â–ª and their oâ—â—ice The liuyng of the ministery from whence The description 1. of the seueÌ„ heauens his vision 〈…〉 A minister what he â—â—ould be of hym selfe not righteous Math. v. Ende of the Priesthode prophesâ—ed Christ his â—assion proâ—hesâ—ed Christ. â—enes 34 â–ª Christ 〈◊〉 The zealâ— a minister Genes 34. Genes 34. Genes 49. * The manner not the doyng rebuked The Sâ—nne of the Sichemites 1 Raped Dina. 2 Persecuted straungers Genes 12. 3 Rauished their wiues Gene xxxâ— The Minâ—â—sterie descrâ—â—â—bed â—xod xxviiâ—â— Leuit .viii. The thâ—â—e blessyng es of the famely of Lâ—â—y Christ Prophesâ—ed A distributyng excludeth a sole receiuyng of the Sacramentes Exod .xxix. Leuit. 〈…〉 â—n exhortation for Ministers A Minister maie bee maâ—â—ed Leuit .xxi. He muste come with a pure mynde to execute his office Leu. 1. 2. 3. 4. 5. A comforte for godly parentes Prophesâ—e of the destruction of Israel The 〈◊〉 plagued whose ministerie is wicked 〈◊〉 .xxxvi. Leuy his â—rogenie Exod .vi. Leuy made Priest at .18 yeres Maried at xxviii A note for Paâ—entes Bâ— eâ—â—ynges of the learnâ—â— minister Wâ—sedome a prectous Iewell Synne bindeth wiâ—doÌ„ CoÌ„moditâ—es of wisedome Christe his death spitfulnes of the Iewes Prophesled Math. xxâ—ii Ministers what theâ— are The wicked Priesthoode and their miserie descâ—ibed â—â—amuel â— A prophesle of their destruâ—â—ion A Prophesâ—e of Christes persecution Marke the right portrature of the shâ—uelyng generation Christ and his meÌ„bers Ergo faith and the holy Ghost iustifieth and not merites Christ and his true ministery described Christ lighteneth the world Baptisme of Christ prâ—phesâ—ed 〈◊〉 Priesthoode shall succeed Christ. Priesthoode of Christ how beneficiall Christ is our propitiatour Christ gâ—neth power to his to to tread downe spirites Iuda his exhortâ—â—â—â— Gâ—nes â—9 The 〈◊〉 of children 〈◊〉 of Iuda by the gift of God. Genes 〈◊〉 The mâ—nhood Iuda The valiantnesse of Iacob Her and Anan slaine for not vsing the benefite of lawfull mariage Fornication 〈◊〉 of â—runkennes Genes 〈◊〉 In intollerable custome of the Ammorues Apparell beutie â—nd wiâ—e prouâ—keth whoredom Fornication to chargeable Happy are they that can cease from doyng ill It is sinfull for any man to glory in his 〈◊〉 See what it is to vpbraid men their 〈◊〉 ChildreÌ„ that marry without consent of parentes plagued Discommodities of wine 1 Blindeth vnderstanding 2 Seruaunt of â—echery Fruite of dronkennes A dronken maÌ„ is shameles Example Who ought to drinke Wine Properties of a dronken man is filthy talke andâ— wicked deed Discommodities of whordom Fower noysome spirits folow dronkennes 1 Concupiscence 2 Hartburnyng 3 Lechery 4 Couetousnes Abstinence from wine what commoditie it hath 1 It slaundereth not 2 It quarelleth not nor rayleth 3 It breaketh not the Commauâ—dâ—ments 4 It perisheth not before y tyme. Obedience to parentes how profitable The discommodities of couetousnes 1 Full of pride 2 Merciles 3 Disquieteth the soule 4 CoÌ„sumeth the body 5 Contemne Gods holy word The couetous and lecherous can not feare God. Idolatrie the fruite of couetousnes Two spirites waite vpon a man. * In respect that heauenly things are better then â—arthly not in externall rule and gouernment 〈…〉 the Pope can chalenge no earthly power * Not in power rule but in the excellencie of the office appertainyng to God. * Not in power rule but in the excellencie of the office appertainyng to God. Tyâ—anteâ— and wicked men described and prophesied Mutual discorde is a plague for Tyrauntes Christ prophested Note thys ye that seeke after witches for lost goodes The miserie of Ierusalem 1 Famine 2 Pestilence 3 Death and Sword. 4 Bescegement 5 Deuouryng Dogges 6 Dayly reproche 7 Losse and paine of eyes 8 Slaughter of children 9 Rauishing of wiues 10 Burning of the temple 11 Desolation of the countrey 12 Captiuitie A remedy for all these 1 Repentaunce 2 ObedieÌ„ce The moste heauenly benefite of Christ his seconde commyng A sweete coÌ„forte for the godly 〈…〉 The blessed estate of the 〈◊〉 after death Iuda would no sumptuous buriaâ—â— The exhortation Gene .xxx. The godlie life of Isachar and his 〈◊〉 deaâ—yng An example for godlie children A â—ntterne of a vertuous life with a plaine dealyng man the Lorde is pleased I â—â—ngle harted man deâ—â—â—â—bed who and what he is Learne you children of the yearth Obedience and plaine deaâ—ing commended A plague for disobedieÌ„ce The innocencie of Isachar dly patâ—â—o folâ— Harlien you Landâ—oâ— des learne you wealthie of the yearth His exhoriation when it was geuen Gene .xxx. The loue of Zabulon toward Ioseph A good conscience refuseth no trial Loue betweene brethren is as a precious oyntment Mutuall â—oue is mutuall safetie A â—â—gure of the trecheriâ— and couâ—teousâ—esse of Iuda read Math .xxvii. Iuda carefull so his brother Ruben his loue toward Ioseph Marke the wicked policie of the vngodlie Zabulon his exhortation Compassion is to be shewed as well to beastes as to men The vnmercifull punished both they their children Fishers boates firste inuented by ZabuloÌ„ but God gaue the wisedom Genes 49. The singuâ—ar compassion of Zabulon Note Zabulon his â—ercie in geuyng foode A mercifull deed to cloth the â—â—â—ked Inward coÌ„passion wantyng habilltie serueth A rare example of a mercifull hart God dwelleth in merciful hartes Ioseph rewardeth good for euill He that is mindfull of inâ—uries is not mercifull Apt similitudes In exhortation to concorde The end of discord is misery The hope of the resurrection a present comfort at the death of our frendes The state of the wicked at the latter day Hart ouâ—ward profession must be consociat Lies and anger scholemasters of euill life Selfe loue thinketh him self as good as other Desâ—er of prerogatiue entiseth to murther Man purpâ—â—eth but God disposeth A wrathfull man Iiuely described 1 He accomâ—eth his Paâ—entes as enemies 2 He knoweth not hys brother 3 He obeieth not the Minister 4 He regardeth not the righteous 5 He coÌ„ssder 〈◊〉 not his â—â—inde The properâ—ies of wrath â— wrathfull maÌ„ worketh three waies 1 By Seruauntes 2 By riches 3 By hym selfe 2 Instrumentes of wrath 1 Bitter speach 2 Uiolent handes Mâ—â—â—dy against wrath is forbearing of wordes The effect of impatience He ethâ— â—â—dne â–ª A note for couetousnes Repentance obtaineth mercy A propeste of Christ his humanitie Mâ—â—â—edy against wrath is forbearing of wordes Christe is our mediatour Christ assisteth his in all temptations His birth Why he was called Neptalim Why Ioseph was like Neptalim His familie The swiftnes of Neptalim Genes 49. GOD his wisedome in c. eatyng vs lâ—ueâ—y let foâ—th All thynges must be doen in tyme and order The reason They that breake the order of the Lorde shall be plagued Preachers Neptalim prophesteth the miserie of his children He Prophesâ—eeh also their repentaunce A Prophesâ—e of the commyng of Christe A vision Reinorse of conscience moueth open coÌ„fession but shaâ—â—â—e or fear hindereth By dooyng well God to glorified 2 And menne blessed 3 The deuill vanquished 1 By dooyng euill â–ª God is dishonoured 2 Men cursed 3 The deuill possesseth Gad a good and baâ—cant shephearde Gene .xxxvii. Gad hated Ioseph 1 For his coÌ„plainyng to his Father 2 For his goodly dreames The hatefull described He misliketh an other maÌ„s doynges 2 He pratseth noâ— theÌ„ that feare y lorde 3 He seeketh to destroy his neighbour 4 He blaseth abroad other mennesfaultes 5 Hastie to haue the partie condeÌ„ned 6 Maketh a little matter greate 7 Enuieth the prosperous doyng of his neighbour A coÌ„parison The properties of hatered A remedie against hatred A righteous maÌ„ described He forsaketh synne for coÌ„science not for feare 2 He backbiteth no man. 3 He thinketh no manne hâ—â—me The fruites of true repeÌ„taunce O how deare are y praiers of the parentes for their children God his rigorous iustice due to the merciles Loue consisteth in deede in worde and in mynde Enuie no mannes prosperitie 1 It maie be perchance to your profite 2 Remember that all fleshe is grâ—ssâ— 3 Least you seem to control the lorde A poore maÌ„ howe he is riche A Prophesâ—e of Christe Two 〈…〉 Twoo mâ—â—ndes in man â–ª of good and of euill Diners fortes of double faces The coueteâ—us mannes wickednesse described God abideth with y plain-dealer The preposterous iudgement of the worâ—e make not good or bodde Other kindes of double faced meÌ„ Aser his righteous liuyng Double faced double punished 〈…〉 Note this of faithe and mercie Iosephes affictions Locke paâ—â— God 〈◊〉 his in distresse God neuer forsaketh his 〈◊〉 conâ—â—ount in ten temptations Sufferance what it is A presente medicene in temptation Not from mâ—â—te but from waâ—ton fâ—re A craftie practise of a wom Flatterie the Deuelles sweete baite A token of a â—ious harte â—ipocrites â—re of all 〈◊〉 for â—ucre 〈…〉 Note the fruit of luste Ioseph did first monishe â—nd not pro The name of God feare of 〈◊〉 pricketh the conscience Note this A remedie against temptation Note a subtile woman Iosephs singular chastitie God respecteth the vertuous not the wealthy A propertie of a harloâ— The commoditie of prayer and sufferaunce 〈…〉 A token of mercy if it were not for an ill end Note a flatteryng woman A good nature 〈…〉 Loue betwene brethren pleaseth God. Iosephes mercifull hart declared A promise for them that praye for their enemies 〈…〉 〈…〉 Christ 〈◊〉 Beâ—iamin what it signifieth Ioseph◠〈…〉 〈◊〉 shall not ouercome them that feare the Lordâ— Ioseph a right figure of Iesus Christ. A good man 1 Ouercomâ—â—th euill 2 Loueth the righteous 3 Enuieth not 4 Praiseth the valiant 5 Defendeth hym that â—eareth God. 6 Admonisheth the sinner 7 Pittieth the poore The example of a 〈…〉 The properties of a righteous man. DisobedieÌ„ce the father of seuen mischiefes Enuy. Desperation Sorrow Bondage â—â—â—edines â—rouble â—esolatioÌ„ 〈◊〉 example of Caâ—â— An apt â—â—â—â—litude to a mind resisting sinne 〈…〉 Christ â–ª 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 A prophsy of toâ— last comming of Christ. The resurrection aâ—d iudgement described 〈…〉 〈…〉 〈…〉 AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate ¶ Cum Gratia Priuilegio Regne Maiestateâ—
The Testaments of the 〈◊〉 Patriarches the Sonnes 〈◊〉 Iacob translated out of Greeke 〈◊〉 Latine by Robert Grosthed 〈…〉 Byshop of Lyncolne and out of his copye into French and Dutch by others Now englished by A. G. To the credit whereof an auncient Greeke copye written in parchment is kept in the Uniuersitie Librarye of Cambridge AT LONDON Printed by Iohn Day dwelling ouer Aldersgate 1576. Cum gratia priuilegio Regiâ— Maiestates per dicennium To the Christian Reader ALbeit these our happy dayes in some respect good Christian haue and enioy diuers and sundry workes teÌ„dyng to the subuersioÌ„ of Belial and the erection of godlines yet considering that as earthly so we spirituall souldiors seldome ruÌ„ne to the watch without a larum I thought it conuenient to cal vpon you wyth this graue godly booke of long tyme hid in Hebrue now come to light in english The malice of the Iewishe people in concealing it by reason of Christ the righteous so often prefigured was intollerable but the singular prouidence of God in preseruing it vnspeakeable now at the last though chargeable yet fruitfull is the expressing and printing in our naturall language of this so worthy so goldeÌ„ a writte being of it selfe without the accessary painting of eloquent speach a Mirror for Princes a Preacher for al Christians a beutiful Glasse for Women for Children Seruauntes and such like a wise plausible and most ready Scholemaister For to apply to euery particular estate hys peculiar propertie art thou a Prince a Magistrate a Ruler let Iuda rule thee If thou thinkest vpon maÌ„ly courage he teacheth thee valiauntnesse if thou seekest to gouerne aright he willeth thee to flee tyranny if thou thirst after manners of life he soundeth it out that Uaineglorye â—â—nication and Discorde blemishe weaâ—en and at length vtterly coÌ„sume Nobilitie Let me proceede farther and aske a questioÌ„ Art thou a Byshop a Minister a Preacher of Christ his byrth lyfe and death behold Leuy as a lanterâ—e Thou caÌ„st teach thy selfe but he can teach thee better thou speakest to other harken to him that talketh to thee of thy office how Holy it is how Honorable the contemners thereof how miserable by whom begon continued and confirmed of thy state of lyfe what and how it should be Nunquam sine Sale sine Sâ—le to be shorte of thy blessednes if thou art godly wise and learned of thine and their plagues where thou lyuest if wicked and ignoraunt What should I say more Looke vpon Iacob O you PareÌ„tes peruse these 12. godly Fathers in â—yme and order learne of hym hys to pray to God in Christ his name for your ChildreÌ„ haue a regard to their instruction the want of the former your Châ—ldren shall misse the neglect of the latter you your selues shall bewayle For the harty prayer of a Father to the Almighty for his Children is a right singular benefite but he that for foolyshe pitie geueth to theÌ„ the bridle is before God accounted a giltie partaker of their sinfull race Uewe this booke therfore harkeÌ„ how to teach your selues your Children You haue already handled a Sicke mans salue enioy now at length a Sicke maÌ„s tounge to â—nâ—â—ruct them when you leaue them and what to leaue them when you dye els their ende wyll be lamentation but yours lameÌ„table miserie And come you hether you ChildreÌ„ of the earth reade see and say that olde Father Ruben with his good Bretheren redely and rightly describe the blessed path of righteousnes the 〈◊〉 way of Belial the one to flee the other to follow Wylt thou beginne with the eldest for that olde age seemeth wysest stop not then the cares of thy hart and body to so wyse and sweete a Charmer O the number O the ouglesome portraiture of those deadly spirites that â—e hath so orderly numbrâ—d and cunningly coloured Lechery Enuy Glotony Brauery Pride Vaineglory Vnrighteousnes Wilfull Ignoraunce All these as they seeme are in deede pernicious but the former is most detestable the ende wherof is consumption of thys earthly bodye and destruction of the soule â–ª which welspring and puddle of euil if thou wilt haue dried vp cease from drunkeâ—nes if not see it haue not a narrow and greedy eye vpon a beutifull face if not drinke stop thy mouth from busy questioÌ„s with wanton women to conclude if not therein be ducked and drowned vse labour â—ame youthfulnes For in this I ouershooting my â—elfe sayth Rubâ—n to his ChildreÌ„ defiled my Fathers bed Therefore looke not vpon the beautie of women muse not vpon theyr doinges but keepe your selues occupied either in learning or some worke charge your wiues and daughters that they 〈◊〉 not their heads will them to chasten their lookes for euery womaÌ„ that dealeth deceitfully in these things is reserued to the punishment of the world to come Which trade of lyfe to eschew seeing it is difficult without the fulfilling of the lawe and the lawe partly coÌ„sisteth in mutuall loue striue with Symeon the secoÌ„d Brother to auoyd strife which blindeth y mind pineth the body prouoketh murder The remedye whereof is both forgeuing forgetting Take vnto thee Ioseph his cherefull countenaunce a perfect platforme of a quiet mynde yet set before thine eyes Simeons wythered haud a â—ight plague for such 〈…〉 All which disquietnes mischiefe safely to set aside let not Iuda be set apart â—ather by him experience that for a man to glory in his owne workes is sinfull and 〈◊〉 which vpbraydeth an other maÌ„ his vice standeth slippery Iuda choked Ruben his eldest Brother wyth his fornication marke who â—â—med immediatly but enuious and â—aylyng Iuda Did he not offeÌ„d after y flesh in the Chananites house Did he not take a wiâ—e without consent of Parentes two great sinnes and alas in these our dayes to much vsed yet punished the one with waÌ„t losse or at the least smal ioy of ChildreÌ„ saith Father Iuda the Patriarch but the other 〈◊〉 vntollerable damage of body soule sayth S. Paule the Apostle Wherefore abstaiâ—e froÌ„ wine abhore droâ—kennesse for such a one slauÌ„dereth not rehearseth not another maÌ„s sinnes breedeth no sedition but embraceth loue charitie with a single hart as good Father Isachar who neuer rayled neuer was hurtfull or spitefull to his neighbour neuer cate his meat aloâ—e but gaue part to the poore neuer remoued the bondes and markes of other mens ground but loued all men as his naturall Children O that as we read this so we might expresse the same in lyfe and conuersation Mercy and loue is a precious iuell the maintainers wherof being iointly coÌ„nexed prosper once disseuered come to nought for the waters sayth Zabulon washe away the sand when the stones timber are dissolued Whose mercy and singular compassion was rewarded singularly Siâ—t his Testament resemble his rare charitie in clothing the naked and feeding the hungry knowne and vnknowne as well straungers as his countrey men
the land in Charets horsemen buryed him in y place which Iacob had appointed ¶ The Testament of Ruben made to his Children at his death concerning the thinges that he had in his minde by the suggestion of the spirite of foreknowledg â–ª Behold the pot the heare the bed doe note the strength the lust Of Ruben and vnconstant head who therefore was accurst THys is the copye of Rubens Testament concerninge all the thynges whiche hee gaue in charge to hys children before hee dyed in the hundred fiue and twenty yeare of his life Two yeares after the decease of Ioseph his children childrens children came to visite him in his sicknes and he sayd vnto them My children I dye and goe the way of my fathers And saying there his brethren Iuda Gad and Aser he sayd vnto them Lift me vp my brethren that I may tell you and my children the thinges that I haue hidden in my hart for I am henceforth drawing to my long home TheÌ„ staÌ„ding vp he kissed theÌ„ and weeping sayde Harken my brethren and you my childreÌ„ geue care to the word of your father Ruben mark what I giue in charge to you Behold I coÌ„maund you this day before y God of heaueÌ„ that ye walke not in the ignoraunce of youthfulnesse and fornicatioÌ„ whereintâ— I ouershot my selfe and deâ—â—â—ed the bed of my father Iacob For I assure you that the Lord did therfore 〈◊〉 me with a sore plague in my flankes by the space of seuen monthes and ‡ I had perished if my father Iacob had not prayed to the Lorde for mâ—e because he was minded to haue slayne mee I was thirtye yeares old when I did this euill in the sight of the Lorde seuen monethes was I sick to y death and ‡ with a free hart did I seuen yeare penance before the Lord I dranke no wine nor stronge drinke no fleshe came within my mouth I tasted not any fine bred but I mourned for my sinne for it was great there shall none such be done in Israell And nowe my sonnes heare me that I may shewe you what I sawe concerninge the seuen spyrites of error in my repentaunce Belyall geueth seuen spirites agaynst a man whiche are the welspringes of youthfull workes and seuen spirites are géuen man in his creation whereby all hys works are done The first is the spirit of life wherewith is created hys béeing The second is the spirite of séeing wherwith cometh lusting The y spirite of hearing wherew t cometh learning The is y spirit of smelling wherw t cometh delight by drawing in of y ayre by breathing of it out agayn The is the spirit of speech wherwith knowledge is made The is y spirit of tascing wherof commeth y feedyng vpon thinges y are to be eaten drunke through them is ingendred strength because the substaunce of strength is in meate The seuenth is the spirit of séede and generation wherwith entreth sinne through y lust of pleasure For this cause it is the last of creation the first of youth because it is full of ignoraunce and ignoraunce leadeth the yonger sort as a blynd body into the ditch and as an Oxe to the stal AmoÌ„g all these is the eight spirit which is of sléep with whoÌ„ is created the wasting away of nature and the image of death With these spirites are mingled the spirites of error Wherof the first is the spirite of Lechery who lyeth within in the nature and senses of man. The second spirit vnsatiablenesse lyeth in the belly The third spirite of strife lyeth in the lyuer and in choler The fourth spirite is of brauery and galantnesse that the partie may seeme coâ—ly by excesse The fistbe is the spirte of pride which moueth a man to minde ouer great thinges or to thinke well of himselfe The â—rth is the spirit of Lying or vayne gloriousnes in boasting a mans selfe and in desire to â—ile his talke concerning his owne kinâ—ed and acquaintauÌ„ce The seuenth is the spirit oâ— vnrighteousnes whiche stirreth vp the affections that a man should performe the lustfull pleasures of his harte For vnrighteousnes worketh with all the other spirits by taking guile vnto him Unto all these spirites is matched the viiâ— spirit which is the spirite of sléepe or sluggishnes in error and imagination and so the soules of young folkes perishe because their mindes are darâ—kned from the truth and vnderstand not the law of the Lord neither obey the doctrine of their fathers as beâ—el to me in my youth But now my childreÌ„ loue the truth and that shall preserue you Harken to your father Ruben and let not your eyes runne gazing after women neither be ye alone with a woman that is maried neither seeke you about what women are a doing For if I had not sene Billa bathing of her selfe in a secret place I hadde not fallen into that great wickednes But my mind ran so vpon the naked woman that it suffered me not to sleepe till I had committed abhomination For while my father Iacob was away at his Father Isaackes I in Gader hard by Ephrata a house of Bethleem Billa fell drunken as shee lay a sleepe vncouered in her chamber I went in and seeyng her nakednes wrought wickednesse with her and leauing her a sléepe went my way By and by an Angell of God besâ—rayed my wickednes to my Father Iacob who comming home mourned for me touched not â–ª Billa any more Therefore looke not vppon the beâ—uâ—tye of women neyther muse you vpon theyr deâ—nges but walke ye with a single harte in the feare of the Lorde busiâ—nge your selues about some worke and keeping your selues occupyed either in 〈◊〉 â–ª or aboute your flockes till God geue you such wiues as he lifteth leaste 〈◊〉 suffer as I haue bone I durst not looke my father in the face to hys dying day nor speake to any of my brethren for shaine My conscience byteth meâ— eueÌ„ yet still for my sinne But my father comforted me and prayed for me to the Lorde that his wrath myght passe away from me as the Lorde himselfe shewed vnto me Therefore from that time forth I was kept from sinning any more And you my children likewise keepe ye all that I shall tell you and you shal not sinne For fornication is y destruction of the soule separating it from God 4 making iâ— to draw vnto Idols because it leadeth the minde and vnderstanding into error and bringth men to their graâ—e before their time For whorâ—â—om hath vndone many men And although a man be auncient or noble yet doth it shaâ—e him make hym a laughingstock both before Belial the sonnes of meÌ„ But Ioseph because he kept himselfe from all
as well as theresidue of my brethren Therefore my children keepe your selues from all spite and enuie and walke in singlenesse of mynde and good conscience after the example of your fathers brother that God may giue you grace glorie and blessednesse vppon your heades as you see in hym Of all the daies of his life he did neuer caste vs in the tâ—th with it but loued vs as his owne soule and more then his owne Children honoryng vs and geuyng vs riches Cattell and Corne aboundantly You therefore my childreÌ„ loue ye one an other with a good harte and put from you the spirite of Enuie for it maketh a mannes soule to growe sauage marreth his bodye bredeth wrathe and warre in his thoughtes setteth his bloud on fire driueth hym out of his wittes and suffereth not reasoÌ„ to beare any swaie Moreouer it taketh awaie his slepe disquieteth his mynd and maketh his body to tremble For euen in slepe some spice of imagined malice guaweth hym combryng his soule with Spirites of mischief makyng his bodie gastly and his mynde afrighted with trouble and appearyng vnto men as it were with a pernicious spirite and pouryng out of poyson Therefore was Ioseph faire of face beautifull and comely to beholde because no wicked thyng dwelte in hym For he had a count enance cleare from comberaunce of mynde And now my childreÌ„ let your hartes be meke before the lorde and walke right before maÌ„ so shall ye finde fauor bothe with God and man and beware that ye fal not to whoredome For whoredome is the mother of all naughtinesse separatyng a man from God sending him to Beliall For I haue seen in Enockes writynges that you and your childreÌ„ shal be corrupted with whoredome and do Leuy wrong by the sworde But thei shal not preuaile againste Leuy because he shall â—ight the lordes battailes take all your tentes and verie fewe shall bee deuided in Leuy and Iuda for he shall be your Capitaiâ—e and my father Iacob prophesied in his blessinges Behold I tell you al thinges aforehande that I maie be cleare froÌ„ the synne of your soules Now if you put from you all enuiousnesse and all stifneckednesse all my bones shall florishe as a Rose in Israel and my fleshe as a Lillie in Iacob my sauor shal be as the sent of Libanus my holy ones shal bee multiplied as the Ceders for euer their boughes shall spreade out in length for euermore Then shall thee seede of Chanaan perishe together with the remenaunte of Amalecke All the Capadocians shall perishe and all the Schithians shall be destroied Then shall the lande of Cham faile and al the people go to wrecke Then shall al the â—earth rest from trouble and all men vnder Heauen from warre Then shall Sem bee glorified when the greate Lorde God of Israel appeareth vpoÌ„ yearth as a man to saue Adam in hym Then shall the spirites of errour be troden vnder foote and men shal raigne ouer hurtfull sieÌ„des TheÌ„ shall I rise againe in ioye and blesse the highest in his woÌ„derfull workes for God takyng a body vpon him and eatyng with men shall saue men And now my children obey Leuâ—â—nd you shall bee deliuered by Iudaâ— and â—â—uauce not your selues aboue thesâ— twoo Tribes for of them twoo shall the sauyng health of God spring vnto vs. For the Lorde shall sette vp of Leuy the Prince of Priestes and of Iuda the kyng of kynges God and man So shall he saue all the Gentiles the offpryng of Israel For these thynges sakes I charge you to commaunde your children to keepe these thynges throughout al their generatioÌ„s And Simeon making an ende of these his saiynges and commaundementes to his children slept with his Fathers wheÌ„ he was of the age of a hundred and twentie yeares And they laide hym in a Coffin of woodde that rotteth not that they might carry his bones againe into Hebron and they conueied him priuily in the warre of the Egiptians For the Egiptians kept the bones of Ioseph in the Kynges treasury For their Iâ—chaâ—ters tolde them that whensoeuer Iosephes bones were caried awaye there should be suche a plague of miste and darkenes among the Egiptians as one Brother should not know an other no not euen by torch light And Symeons Children bewayled their Father accordyng to the Lawe of mournyng and continued in Egipt till the day of their departyng thence vnder the hand of Moyses ¶ The Testament of Leuy◠〈…〉 hys Children at hys death conceâ—nyng Priesthoode The sinne be iust rage not geue lyght Ye Preachers of Gods worde For what thing els sheweth Sun and Moone Dame Venus Wolfe and sword THe Copye of Leuyes wordes namely which he spake to his childreÌ„ coÌ„cerning all the thinges which they should doe and whiche should happen to them vnto the day of iudgement He was in health when he called theÌ„ vnto hym for he knew before â–ª when he should dye Therfore wheÌ„ they were come together he said vnto theÌ„ I Leuy was bred and borne in Carram and afterwarde came with my father into Sichem I was at y time but yong about xx yeares olde when I helped my brother SimeoÌ„ to reueÌ„ge our sister Dina against Hemor Now as wee were feedyng of our flocks in Abeâ—â—naul the spirit of y vnderstanding of the Lord came vpon me and I sawe all menne vnderminyng their owne waies how vnrighteousnes had builded her selfe a fortresse and wickednesse sat vpon the towers thereof And I was sorye for mankind besought the Lord to saue them Then fell there a sleepe vpon mee and I saw a high mountaine It was the mountaine of Aspis in Abelmaull And behold the heauens opened and the Angell of God sayd vnto mee Leuy comâ— hether and I went from the first heauen to the second and there sawe the water hanging betwene the one and the other And I saw the third heauen much brighter theÌ„ them both â—or â–ª the height therof was infinite And I sayd to the Angell what meaneth this And the Angell aunswered me maruell not at these things for thou shalt see fower heauens yet brighter and without comparison when thou commest vp to them For thou shalt stand by the Lord and be his minister and vtter his secrets vnto men and preach of the deliuerer of Israel which is to come By thee and by Iuda the Lord will appeare to men to saue al mankinde in them Thy life shall depend vpon the Lorde by hym shalt thou haue thy fieldes vineyardes fruites gold and siluer Therefore harken as touching the seuen Heauens The lowest is most lowring because it is nerest to al the vnrighteousnes of men The second hath fire Snow and I se prepared by the Lords appointment against the daye of Gods rightfull iudgemeÌ„t In it are al the spirites of veÌ„geance for the punishyng of the wicked In
Let not the spirite of Dan possesse your minde Suffer not the wrath of Gad to settle in your hart for such work with â— perilous instruments bitter speach trechery and violent hands yelding fruit not much vnlyke as you may read as you may see Wylt thou be taught the ready 〈◊〉 to that that thou doost seeke two wayes ther◠〈◊〉 sayth Aser Vice the one the other Vertuâ— Neptalims race â–ª Embrace the latter eschew the former But he that walketh in them both blyndeth men becemeth himselfe and mocketh God whose double faced dealyng shal be double punished Such are the coâ—etous such are they y are merciful in naughtines such are they sayth Aser that fast from meates but not froÌ„ fornication Haue therfore a simple hart with simple righteous Ioseph the blessed of the Lord the right figure of Iesus Christ for hatred he shewed loue beyng cursed he blessed beyng shot throâ—gh he did not so much as bend hys bow albeit his brethren would haue slaine hym albeit they cast him into a wel though they solde hym as a bond slaâ—e y to strauÌ„gers such as hated shepheards to y death of whom he was whipped tormented yet he when they stoode in feare gaue them coÌ„fort when they were well nye famished gaue them foode when by his authoritye myght destroy by his authoritie did preserue beyng their Lord vsing them as his betters being their Brother acceptyng them as his Children their vnkindnes not spoken of their conspiracies forgotten theyr cruel dealing most louingly most mercifully forgeuen You haue heard his loue toward his neighbour harken his obedience toward god When he was miserably afflicted did he rage and swell When he was made a bondâ—â—â—ue of a free mans sonne did he cry out of heauen beyng almost vtterly forsaken did he vnpatiently accuse Gods iustice no expectans Expectauit Dominum And at the last the Lord whiche hid his face did shew his countenaunce of a caitiâ—e in respect makyng him free of a freeman wealthy of a wealthy subiect an honorable personage Lord President of Pharaos land Whom the Egyptians being alyue loued beyng dead loued beyng â—otten loued Whom â—yuing neyther wealth nor woe coulde make to swell neither promise or threats of the Egyptian strumpet could make slyde and therfore beyng dead neither world Deuil nor mans pollicy could make forgotten O that our mortall race might thus begynne thus perseuere might thus thus O Lord most happely finishe The spirit is willing but the flesh is weake Learne therefore of Beniamin to inflame thy hart that thou maist be ready both in body soule Let vs â—ayth Ecclesiasticus coÌ„mende and so say I Let vs behold the noble famous men and the generation of our fore elders For many glorious actes hath the Lord done in them and snewed his great power euer since the begynnyng Upon the consideration wherof and especially for that I would haue nothyng waÌ„ting in this booke that might serue thy conteâ—tation I thought if as well pertinent to deale with the righteous Father as with the godly childreÌ„ For to shadow a face onely without a body hath his deserued commendation but who so painteth a legge without a body or a bodye without a head it shall not be amisse as I suppose as well to terme him a foolishe painter as to iudge the thing vâ—discreetely paynted Wherefore as well to see the head as the legge and to heare the Father as the childreÌ„ I haue faythfully drawne out of scripture not according to my fancy fashioned the death and Testament of Iacob that blessed right happy Father added to this auncient monument of the children Therfore to recompence my payâ—es reade them but read them diligently neither read onely but coÌ„teÌ„d to follow For the imitation of good and godly men is the direct way course to godlines So may we accompt of Iacobs blessing so may we throughly chalendge to be his Children I meane not by fleshe but spirite The lord which made heaueÌ„ earth y Lord which gaue his sonne to shed his hart bloud for vs god which disposeth thinges to his pleasure preserue our Queene encrease our fayth â–ª and make vs thankeful for his beneâ—ites Amen Richard Daye FINIS ¶ The Testament of Iacob that he made at his death to his xij Sonnes the Patriarches concerning what should beâ—ide them in the last dayes gathered out of Genesis .48 .49 and added to this booke Comâ— harke my Sonnes two thinges I geue my blessing and my ban The first to them that godly lyue the last to wicked man. IAcob the sonne of Isaac borne of Rebecca the yeare of the world 2108. his Father being three score yeares of age was a perfect man righteous dwelling †in tentes not geuen to pleasure hunting as hys elder brother elder by nature not by grace for the elder shal serue the younger sayth the Lord. Why not for that Iacob had so deserued but because God had so appointed Wherefore wheÌ„ he thus by the determinate will of God and heauenly disposition which ordereth thinges whatsoeuer had got hys Brothers byrthright and his Fathers blessing his Parentes consâ—dering that the slippery dayes of carnall copulation did approach and warely fearing his brother Esaw for y †he conceaued murder in his hart and instituted a byrth day of his deuilishe purpose sent hym from Berseba to Mesopotamia to Laban his mothers brother there honestly to take a wyfe and â—uietly to liue For Matrimony without consent of Parentes and due consideration of either partie coÌ„tracted as it breedeth their disquietnesse so it prouoketh Gods displeasure Iacob therefore after long trauile being placed with his Uncle Laban and seruing hym xiiii yeares in labour payue albeit he was the childe of promise the blessed of the Lord Borne of a free woman and y which is more his Vncles bone flesh and Lord of ChanaaÌ„ not arguing with hymselfe as the worldly childreÌ„ of this earth saying shall I which am a free and wealthy mâ—ns sonne be made a seruaunt shall I be a drudge in my kinsmans house beyng sent to marry not to serue had †geuen him by Laban to wife for his good seruice by whiche God blessed that little that Laban had before his two daughters Lea first then Rachell with their handmaydes Bilha and Zilpha of whome according to the promise made vnto hym of God in Bethell that his seede shouâ—â— be multiplyed he begat xii sonnes .xii. godly Fathers of the earth Ruben Simeon Leui. Iuda Dan. Neptalin Gad. Aser Isachar Zabulon Ioseph BeÌ„iamin Thus he bâ—yâ—g blessed of the Lord as well in Children as in substauÌ„ce returned agayne to his natiue countrye he and his ChildreÌ„ there to lyue there to dy But beholde the diuine prouidence of god After three thirty yeares expired he was remoued froÌ„ Chanaan to Gosen in Egipt by
women and cleansed hys thoughtes from all fornication found fauour both before the Lord and men The Egiptian woman did much to him by vsing the helpe of witches and by offering him slaversawees but the purpose of his minde admitted no noysome desire For this cause the God of my fatherâ— deliuered him from al death bâ—tâ— séene and vnséene for if fornicatioÌ„ ouerrule not your minde neyther shall Belial preuayle against you women are hurtfull thinges my sonnes because that when they waÌ„t power and strength against a man they worke guilfully to draw him to them by traines whom they cannot ouermatch in streÌ„gth hym they ouercome by deceit For the Angel of the Lord which taught me folde meâ—e of them that they be ouermaistred by the spirit of fornicatioÌ„ more then men be and that they be euer practising in their harts agaynst meÌ„ first making their mindes to erre by decking of them selues theÌ„ sheadyng their poison in to them by sight finally catching them prisoners by their doynges for a woman is not able to inforce a man. Therfore my sonnes flee fornication charge your wiues and daughters that they trim not their heades will them to chasten their lookes for euery woman that dealeth deceitfullye in these things is reserued to y punishmeÌ„t of the world to come For by such meanes were y Watchers deceiued before the floud as soone as they saw theÌ„ they fell in loue one with another conceiued a workâ—ng in their mindes and turned them selues into the shape of meÌ„ and appeared to them in their companying with their husbandes and the womeÌ„ by conceiuing the desire of them in the imagination of their mynd brought forth Giants For the â— Watâ—here appeared to them of heigth vnto heauen Therefore keepe your selues from fornication if ye intend to haue a cleane mynde keepe your senses from all women and forbid them likewise the company of men that they may haue also cleane mindes For although coÌ„tinuall companyings do not alwâ—res worke wickednesse yet breede they incurâ—ble stinges to them and to vs euerlasting shame before Belial because that fornication hath neither vnderstandyng nor godlynes in it and all enuiousnes dwelleth in the desire therof and for that cause shall ye enuy the childreÌ„ of Leâ—y and seeke to be exalted aboue theÌ„ but ye shall not be able to compasse it for god will â—duenge them and you shall dye a daungerfull death for vnto I cuy Iâ—da hatl the Lord geuen the souereinty and vnto me and Dan and Ioseph hath he graunted to be princes with theÌ„ Wherfore I charge you heare Leuy for he shal know the law of the lord and deal forth â—udgement and offer sacrifices for all Israel til the full time of Christ the chief priest because the Lorde hath spoken it I charge you by the GOD of heauen that euery of you deale faithefully with his neighbour and sticke vnto Leuy in humblenesse of hart that ye maie receiue blessyng at his mouthe for he shall blesse Israell and Iuda God hath chosen Iuda to be the kyng of all people wherefore worship you his seede for he shall dye for you in battailes bothe visible and inuisible and shall raigne ouer you worlde without ende Ruben hauyng geuen his children the foresaied charge and blessed them died Then thei put him in a coffin and caried him out of Egipte buried hym at Hebron in the double caue where his fathers slepte Finis ¶ The Testament of Simeon made to his Children at his death concernyng 〈◊〉 The harte in womâ—ns mouthe the face the sworde the Wolfe the cap All these paint out the cauious race that runne to their mishap THe copie of Simeons wordes whiche he spake to his Sonnes at his death in the hundred and twenteth yere of his life in the whiche Ioseph died For they came to visite hym vpon his death bed and he sittyng vp kissed them saiyng Harken my children heare me your father Simeon whatsoeuer I haue in my hart I am my father Iacobs second soÌ„ne and my Mother Lea named me Simeon because the Lorde heard her praier I became very mightie I went through with my doynges and was not afraied of any thyng For my harte was stout my minde vnmoueable and my stomack discourageable for hardinesse is giuen of the highest inâ—o mennes soules and bodies In those daies I enuied Ioseph because my father loued hym I hardened my harte againste hym to kill hym because the Prince of errour sendyng forthe the spirite of enuie blynded my mynde that I could not take heede to spare my Father Iacob But his God the God of his fathers seÌ„dyng his Angel did rid hym out of my handes For while I weÌ„t into Sychem to crary tarre for our flockes and Ruben into Dotaiâ—â— where all our necessaries were laied vp in store our brother Iuda solde hym to the Ismalits and therefore when my brother was come againe he was sorie for he intended to haue conueyed hym safe againe to our father But I was angrie with Iuda for lettyng hym go aliue and bare him grudge fiue monthes after howbeit God â—etted me and restrained the woorkyng of my handes for my right hande was halfe withered vp for vii daies together Then did I perceiue my Sonnes that that befell me for Iosephes sake whereupon I repented sone after and besought the lord to restore my hande and I would abstaine from all rancour enuie and follye For I knewe I had conceiued a wicked thought against the Lorde and against my Father Iacob for my brother Iosephes sake whoÌ„ I enuied Now therefore my children kepe your selues froÌ„ the spirites of error and enuie For enuie ouerruleth the. mynde of euery manâ—â—e sufferyng hâ—m not to eate or drinke in rest â–ª or to doe any good thyng is alwaies eggyng him to slaie the partie whom he enuieth and â—inyng away at his prosperitie Twoo yeres together I punished my soule with fastyng in the feare of the Lorde For I knewe that the waie to deliuer me from enuie was the feare of the lorde If a maÌ„ flee to the lorde the wicked spirit fleeth froÌ„ hym so as his mynde becommeth meke and of spitefull he becoÌ„meth pitifull bearyng no grudge towardes suche as loue hym so his enuie ceaseth And because my father sawe me sadde he asked me the cause of it To whom I lied saiyng I haue a paine in my stomacke for I was foriest of all my brothers for that I had been the cause of Iosephes sellyng into Egipte And when I came into Egipt and was put in ward by hym as a spie Then perceiued I that I was iustly punished and I was not sorie for it But Ioseph beyng a good man and hauyng Gods spirite in hym beyng ful of pitie and mercie mynded not to doe me any harme but loued me
this shall Abraham Isaac and Iacob rise vp againe to life and I and the Princes my brethren shall be your Sâ—â—pter in Israell Leuy firste I next Ioseph the third Beniamin the fourth Symeon the fifth Isachar the sixth and so all the reste And the Lorde hath blessed vs Leuy shall bee the Messenger of my presence Symeon the Power of my glorie Ruben Heauen Isachar the Hearth ZabuloÌ„ the Sea Ioseph the Mountaines Beniamin the Tabernacle Dan the lightes Heptalim the 〈◊〉 God the Daysunne and After an Oliue tree And there shall be one people of the lorde and one tongue and there shall bee no more the false Spiritie of Beâ—â—â—â— â–ª because he shall bee cast into endlesse fire They that are buried in sorrowe shal 〈…〉 and they that were poore for the Lordes sake shall be made riche Thei that suffered penurie shall haue plentie and they that were weake shall bee made strong They that died for the lordes sake shall wake vp vnto life and runne in Iacob yea they shall runne skipping and leapyng and they shal flie as Eagles for iov But the vngodlie shall be sorrowfull and the synners shall mourne and all the people shall glorifie the Lorde for euer Therefore my children keepe all the lawe of the Lorde for there is hope for all suche as walke aright A hundreth and nineteene yeares olde doe I dye in your fight Lette none of you burie me costly clothes nor rippe my beallie for so will Rulers doe But cary me backe into Hebron with you With these woordes Iuda died and his children doyng in all thynges as he commaunded them buried hym with his fathers in Hebron Finis ¶ The Testament of Isachar made to his Children at his death conceâ—nyng a single harte Lâ—â—râ—e here a simple life Not voide of paine but strife The Sythe the Spade the Asse Sâ—â— forthe what man he was THe copie of Isachars woordes He callyng his children about hym saied vnto them Ye childreÌ„ of Isachar heare your Father and harken to the woordes of the beloued of the Lorde I am Iacobs fifth sonne in the reward of Mandrake For Iacob broughte Mandrakes out of the fielde and Rachell meetyng hym tooke them of hym Thereat Ruben wept and at his noise my mother Lea came out Now the Mandrakes were sweete sented apples whiche the lande of Aran bryngeth forthe in high countreis by the waterualleis And Rachell saied I will not geue thee these Apples because they shal helpe me to children Now there were twoo of these Apples And Lea said doth it not suffice thee that thou hast gotten awaie the housbande of virginitie but that thou wilte haue this also She aunswered let Iacob lye with thee to night for thy sonnes Mandragoras Lea saied vnto her do not boste nor brag for Iacob is myne and I am the wife of his youth And Rachell aunswered howe so was he not first handfasted vnto me and serued he not our Father fowerteene yeres for me What shall I doe to thee For many are the wiles and policies of menne and gile goes forward vpon yearth If it had been otherwise thou shouldest not haue sen Iacob in the face at this daie For thou arte not his wife but werte guilfully putte to hym in my steade My father deceiued me and conueiyng me awaie that nighte suffered me not to see hym For had I been there this had not come to passe Wherefore take thee one Mandrake and in lewe of the other I graunte thee hym for one nighte And Iacob knewe Lea who conceiuyng bare me and called my name Isachar because of the hire Then an Angell of the lorde appeared vnto Iacob and said that Rachel should beare but two sonnes because she had forsaken the companie of her housebande and chosen continencie And if my mother Lea had not geuen thee twoo Apples for his companie she should haue borne eighte children whereas by reason of that she bare but sixe and Rachell twoo because GOD visited her in the Mandrakes For he knewe that she desired to company with Iacob for issues sake and not for luste of pleasure For she â—â—ned vp the Mandrake and deliuered it to Iacob the next daie and therefore God heard Rachell in the Mandrakes because that although she had a mynde to them yet she eate them not but offered them to the Prieste of the moste highest whiche was in those daies and laied them vp in the Lordes house Therefore my children when I came to mannes state I walked with an vprighe harte and became Bayliffâ— of Housebandrie to my Fathers and broughte them the fruites of their Landes in their due seasons and my Father blessed me when he sawe howâ— I walked plainly and â—mplie I was no busie bodie in my dooynges I was not hurtfull nor spitefull to my neighbour I raiâ—ed not vpon any manne neither dispraised I the life of any that walked in singlenesse of mynde By reason hereof when I was thirtie yeres olde â–ª I tooke a wife beâ—ause labour had coÌ„sumed my strength I neuer knewe the pleasure of a woman through wantonnesse but my laboure made me to sleepe soundlie and my Father did alwaies reioice of my simplicity For whatsoeuer paines I tooke first of al I offered al the first fruites and the first ingendered cattle to the Lorde by the Priest and then gaue my Father the reste and the Lorde doubled his benefites in my handes Yea and Iacob hym self perceiued well that GOD wrought with my plain dealyng For vnto euery poore man and to euery man in aduersitie gaue I of the frutes of the yearth with a single harte And nowe my children harken and walke in singlenesse of mynde for I knowe that the lorde is verie well pleased with it The single-harted manne coueteth not golde vndermineth not his neighbour lusteth not after diuersitie of meates destreth not shifte of apparell nor behighteth hym self long tyme but onely hath an eye to Gods will and the spirites of error can doe nothyng against hym For he can no skill to entertaine a faire woman least he should destie his owne mynde wrathe ouermaistereth not his witte enuie melteth not his soule neither doeth his mynde run coueteously vpon gain For he leadeth an vpright life and beholdeth all thynges with a single eye excludyng all hurtfulnesse of worldly errour leaste he should ouersee any of the Commaundementes of God Therefore my children keepe Gods Lawe and holde faste plainnesse walke on in â—â—nocencie and bee not to inquisitiue in Gods secretes or of your neighbours doynges but loue God and your neighboure pitie the poore and weake bowe doune your backs to Housbandrie and labour in tillyng of the yearth in all maner of Housbandrie offering presentes to the lorde with thankesgeuyng who blesseth the yearth with encrease and newe spryng of fruites as he blessed all holy men from Abell to this daie for there is none other portion geueÌ„ thee then of the fatnesse of the yearth â–ª
man all maner of naughtinesse I confesse vnto you my children thys day that I was glad in my hart at the death of Ioseph that true and good man and reioyced at the sellyng of hym because our Father loued hym more than vs. For the spirite of spitefulnes and pryde said vnto me Thou art his Soune too as well as he And one of the spirites of Belial wrought with me saiyng Take this sworde and slea Ioseph with it and when he is dead thy father shall loue thee This was the spirit of spitefulnes which counseled nice to deuour Ioseph as the Leopard deuoureth a Ryd But the God of our Father Iacob did not put hym into my handes nor suffer me to find him alone that I might dispatch twoo Scepters in Israell by committyng that wickednesse And now my childreÌ„ I tell you of a truth that vnlesse ye keepe your selues froÌ„ this spirite of lying and wrath and loue truth and long sufferance ye shal perish Wrath is blynde my Children and no wrathfull man looketh truth in the face because that although they were his Father and Mother yet doth he beholde them as his enemies Though he be hys brother â–ª yet he knoweth hym not though he be the Lords Prophet yet obeieth he him not though he bee a. righteous man yet he regardeth hym not and though hee bee his frcinde yet he considereth it not For the spirite of wrathe besetteth hym with the Snares of errour blindyng hys naturall eyes and dimmyng the eyes of his mynde by falsehoode and geuyng to hym a sight of hys owne makyng And wherein bleareth he his eyes In hatred of hart For he geueth hym a self willed hart against hys Brother to spite hym and enuy hym My Sounes wrath is mischevous for it becommeth a soule to the soule and subdueth the body to it selfe by ouer masteryng the soule and geueth power to the bodye to worke all wickednes And when the soule hath wrought it iustifieth the thyng done because it seeth not Therefore he that is wrathfull if he be a man of might hath treble power in hys anger One through the healpe and furtheraunce of his seruauntes Another of hys riches wherethrough he perswadeth and ouercommeth in vnrighteousnes and third of the nature of his own body which of it self worketh euil And though he that is angry bee a poore man yet hath he his naturall power doubled For the said spirite doth alwayes further his wickednes by causing his deedes to be matched with liyng Wherefore consider the power of wrath how vaine it is Fo hee is bitter in speeche and walketh at Sathans right hand that his deedes may be wrought in vntrustinesse and liyng for Sathan doth first of all styng hym by speeche and when he hath once pricked hym forewarde hee strengthneth hym by dedes and troubleth his vnderstanding with bitter nippes and losses and so prouoketh his mynde to excessiue wrath Therefore when any man speaketh against you be not moued to anger and if he praise ye as good men bee not puffed vp nor chaunged into voluptuousues and sternnesse of countenaunce For when a man heareth a thing that misliketh hym first it ticleth him and stingeth his minde so that he thinkes he hath iuste cause to be angry Now therfore my children if ye fall into any losse hinderance be not out of patience for the spirit of impatience maketh men to lust for the thyng that is forgone to be angry for the want of it Beare you losses willingly and bee not out of quiet for it for vnquietnes ingendreth anger and vntrueth and it is euill to haue a double face Anger and vntruth talke one to another to trouble the vnderstandyng And when the mynde is combred with disdeine the Lorde departeth from it and Belial getteth the dominion of it Therefore my Children keepe the Lords commaundementes and lawes eschew vntruth and hate it that the Lord may dwel in you and Belial flee from you Speake euerie of you the trueth to hys neighbour that ye fall not willingly into incomberaunce and so shall ye be in quiet and ye shal haue the God of peace warxe shall not preuaile against you Loue the Lord all your life long and loue ye one another with a sothfast hart For I am sure that in the latter daies ye shall depart froÌ„ the Lord walke in all naughtines working the abhominations of the Gentiles and huntyng wicked women in all leudnes through the workyng of deceitfull spirits in you For I haue read in Enoch that Sathan is your prince and that all y spirites of fornication and pride shall plie themselues in laiyng snares for the Children of Dan to make them sinne before the lord But my children sticke ye vnto Leuy and looke vpon hym in all thinges The children of Iuda shall snatch away other mens goods like Lyons through couetousnesse For this cause shall ye be led away with them into captiuitie and there receiue all the plagues of Egipt and all the malice of the Heathen whereupon ye shall returne to the Lord obteine mercy and he shall bring you into his holy place and proclaime peace to you The Lordes sauing health shall spring vp vnto you out of the Tribes of Iuda and Leuy He shall make warre against Belial and geue our young men the victorye in reuengement Hee shall deliuer the imprisoned soules of the saincâ—es from Beliall and turne your vnbeleuyng hartes to the Lorde and geue euerlastyng peace to suche as call vppon hym The Sainctes shall rest in hym and the righteous shall reioyce in the newe Hierusalem whiche shall glorifie God for euer Hiernsalem shall no more be wasted nor Israell led into captiuitie because the Lord shal be conuersant among men in the middest of it and the holy one of Israell shall reigne ouer them in lowlinesse and pouertie and he that beleueth in him shall certainly reigne in heauen Now my children feare the Lord and beware of Satan and hys spirites And drawe neare vnto God and to the angell that excuseth you for he is the mediator betweene God and man to set peace in Israell He shall stand against the kingdome of the enemie and therefore will the enemie labour to ouerthrow all that call vpon the Lords for he knoweth that whensoeuer Israell decayeth â–ª then shall his enemies kingdome come to an end But the said angell shall strengthen Israell that hee come not to an euill end At that tyme shall Israel depart from iniquitie and the Lorde shall visite suche as do his will. In all places of Israel and among the heathen his name shall bee the sauiour Therfore my children keepe your selues from all noâ—â—ome dealings and put from you wrathe and all vntruthe Loue truth and mildnes and looke what you haue heard of your Father deliuer it ouer to your Children
that the Father of nations may receaue you For he was soothfast long suffering meeke lowly and aâ—â—â—â—her of Gods lawe by his owne woorkes Therefore depart from all vnrightâ—ousnes that ye may sticke to the righteousnâ—s of the Lordes law and bury ye mee by my Father In saiyng these thinges be kissed them and slept the sleepe of the world â–ª And his sonnes buried hym laiyng his bones by Abraham Issac and Iacob And like as Dan had prophesied to them that theâ— should one day neglect Gods lawâ— and estrange them selues from the offpryns and natiue countrey of Israell so came it to passe ¶ The Testament of Neptalim made to his Children at his death concernyng goodnes Runne Neptalims race but runne apace Embrace his goodnes and trustinesse If your state you see seruauntes to bee Then God will you blesse and geue successe THe Copie of Heptalims Testament concernyng the thynges which he discoursed at the ende of his tyme in the hundred and two and thirtie yeare of hys life At the commyng of hys children together in the seuenth moneth the forth daie of the moneth hee beyng yet in good health commaunded a sumptuous feaste and greate cheere to be prepared When we wooke in the mornyng from sleepe because hee was euen at deathes doore he praised the Lorde that had strengthned hym and began to speake to his children in this wife My Children geue eare to Neptalim barken to your Fathers wordes I was borne of Bilha and because Rachell dealt craftely in puttyng Bilha to Iacob in her owne steade and Bilha was deliuered of mee in Rachels lappe therefore was I called Neptalim And Rachell loued me because I was borne on her lappe and she kissed mee when I was a little one saiyng God let mee see a brother of thyne out of myne owne wombe after thee By reason whereof Ioseph was like mee in all things accordyng to Rachels request Now my Mother Billa was the daughter of Rotheus the Brother of Debora Rebeccas nurse and was borne the selfe-same day that Rachell was borne for Rotheus was a Caâ—dean of Abrahames kindred a worshipper of GOD free borne and a noble man Now bee it for asmuche as he was taken Prisoner Laban bought hym and maried hym to a bondwoman of hys called Eue who brought hym forth a Sonne whom he named Zeliphas after the name of the Castle wherein he was taken Afterwarde she bare Billa callyng her her newe hasty daughter because she was fond of the Dug as soone as she was borne And because I was as swift of foot as a Stagge my father Iacob appointed me to runne of all mesuages and errands and blessed me by the name of a Stagge For as the Potter knoweth what his bessell shall conteine and tempereth hys quanâ—itie of clay thereafter so the Lorde maketh a mans bodye proportionable to the spirite that he will put into it and â—â—â—teth the spirite to the abilitie of the bodie â—o as there is no inequalitie or oddes betwixt them for all the Lordes creatures are made in Weight Measure and Rule And as the Potter knoweth the vse of euery of them to what thynges thei be metest so the Lorde knoweth the bodie how farre for the it is fit for goodnesse and wheÌ„ it beginneth in euill for there is not any Creature reasonable nor vnreasonable whiche the lorde knoweth not for he hath created all menne after his owne Image And as mans strength is so is his workeas is his will so is his woorke as is his forecast â–ª so is his doyng as is his harte so is his mouth as is his eye so is his slepeand as is his minde so is his talke either of the lawe of the Lorde or of the lawe of Beliall And loâ—ke what diuersitie is betwene lighte and darckenesse or betwene sight and hearyng the same diuersitie is there in man and woman Neither is it to be saied that there is any betternesse in any thing either of the face or of other like thynges For God hath made all thynges good in their order or degree he hath sett the fiue wittes in the heade and knitte the head to the necke couered it with heare for his glorie Moreouer he hath assigned the harte to wisedome the bealie to the auoidaunce of the stomacke the breaste to healthe the liuer to anger the gall to bitternesse the spleene to laughter the kidneis to craftinesse the loynes to strength the ribbes to comelinesse the seede to lustinesse and so forthe So my children doe all thynges in order and in the feare of God neither doe ye any thyng disorderly in scorne or out of due season For thou caust not commaâ—ide the eye to heare neither caust thou doe the workes of light in darknesse Therefore hast ye not to marre your doynges through coueteousnesse or 〈◊〉 beguile your owne soules with fonde talke For by holdyng your peace with a cleane harte ye shal be able to kepe the wil of God and to caste awaie the wiâ—â— of the deuell The SuÌ„ne Moone and Starres breake not their order neither break you Gods lawe in the order of your doyâ—ges The GeÌ„tiles by goyng astray and by forsakyng the lorde haue chaunged their order and followed stockes and stones and spirites of errour But doe you not so my children knowe ye that your onely one God is lorde in the skies on the yearth in the Sea and of all creatures for he is the maker of them And be not like Sodome whiche altered y order of her nature likewise wise * the Watchers altered the order of their Nature and they whom God cursed in the floud makyng the yearth desolate and fruitlesse for their sakes My children I saie these thynges because I haue read in the holy writynges of Enoch that you also shall depart froÌ„ the Lorde and walke in all the wickednesse of Sodome and the lorde shall bring thraldome vpoÌ„ you so as ye shal serue your enemies and be pinched with all maner of tribulation and pain til God consume you euerichone And when ye bee made fewe and small ye shall turne again and knowe the lorde your God and he shall bryng you againe into your owne lande accordyng to his manifold mercie And it shall come to passe that when they shal be come into the countrey of their fathers they shall forget the Lorde againe and deale wickedly so as the Lorde shall scatter them all ouer the face of the whole earth til the mercy of the lorde come a maÌ„ that poureth out mercy and righteousnes vpon all men bothe farre and nere For in the xl yere of my life vpon mount Oliuet towardes the East side of IerusaleÌ„ I saw the Sunne moone stand stil behold Isaac my fathers father said vnto vs come hether apace and euery one of you take holde accordyng to his strengthe for the Sunne and Moone maie be caught And we came runnyng all together
by he repenteth him for in as muche as his minde is bent vnto righteousnesse he putteth awaie naughtinesse and out of hande amendeth his missâ—deedes and correcteth the corruptnesse of his mynde But if his mynde encline to euill all his doynges tende to naughtines â–ª in somuche that he thrusteth awaye the good and taketh to hym the bad because he is vnder the dominion of Beliall and if he dooe any good thing he tourneth the same vnto euill For if he beginne to dooe any good he bringeth the ende of his dooynges to an euill worke because the treasure of his harte is infected with the venime of a deuellishe and mischeuous Spirite and therfore the euill ouermastereth the goâ—d in his mynde and bryngeth the ende of the thyng to naughtinesse Some man sheweth compassion vppon hym that serueth his tourne in naughtinesse that manne hath twoo faces and that deede of his is starke lewdenesse An other man loueth vngratiousnesse and he is leude likewise and althoughe he could finde in his harte to dye for the compassyng of his euill yet it is maniâ—este that he is double-faced and his doyng is altogether starke naught For his loue beyng but leudnesse dooeth as it were cloke his euill with a good name whereas the dâ—ist of his doynges tendeth to a wicked ende An other stealeth doeth open wroÌ„g pilleth and polleth is coueteous pitieth not the poore He also hath a double face and all this is starke naughte for in bâ—yng nigardly towardes his neightbor he prouoketh gods wrathe and denieth the highest in not pitiyng the poore He despiseth and spiteth the Lorde whiche is the commaunder of the lawe he suffereth not the poore to rest he defileth his owne soule to make his bodie gaie he killeth many and pitieth few this is the part of a double faced persone Another committeth whoredome and fornication or vexeth many menne piteously with his power and riches and yet absteineth from meates His faste is naught for he doeth the commaundementes with an euil conscience and that is a double faced dealyng whiche is all together naughte Suche maner of folke are like swine and Hares for they seeme to bee halfe cleane but in very deede they be vtterly vnclean You therefore my childreÌ„ become not like them neither beare ye in one hoode twoo faces the one of goodnesse and the other of naughtinesse but sticke alonely vnto goodnes For in goodnes doeth God rest and men like well of it ShuÌ„ naughtines and kill the deuell in your good workes for they y are double faced serue not god but their owne lustes because they seeke to please Belial and suche as are like theÌ„ selues Now although plaindealing men and suche as pretende but one face are taken for offenders at the handes of suche as beare twoo faces yet are they righteous before god For many in killyng wicked persones dooe twoo woorkes at once namely good by euill but in deede the whole worke is good because that he whiche hath rooted out the euill hath destroyed it Some man hatyng his neighbour mercifully blameth hym for his aduoutrie or thefte suche a one is double faced but yet is the whole woorke good because he followeth the Lordes example not respectyng what seemeth good when it is euill in deede An other wil not make merrie with riotters leaste he should bee stained by them and deâ—ile his owne soule This manne also is double faced but yet is al his doyng good and he is like a Roâ— or a Stagge whiche in common wilde herde some to bee vncleane and yet are altogether cleane because he walked in the zeale of the Lorde shunnyng and hatyng those â–ª whom God willeth to bee shunned in his commaundementes and so killeth he euill with weldoyng Se therefore my Sonnes how there are twoo in all thynges one against the other and the one hidden vnder the other Death succedeth to â—fe shame to glorie night to daie and darkenesse to lighte All righteous thynges are vnder light and life therefore doeth eternall life ouermaister death It is not to be â—aied that truthe is vntruth righteousnesse vnrighteousnesse or right wroÌ„g because that as al thinges are vnder God so all truthe is vnder light I haue practized all these thynges in my life and not straied from the truthe of the Lorde but sought out the commaundementes of the highest to the vttermost of my power and walked with one face in goodnesse Take heede therefore my Children to the Lordes Commaundementes and followe the truthe with one face in goodnesse Take heede therefore my Children to the Lordes Commaundementes and followe the truthe with one single face For they that are double faced shall be double punished The spirite of errour hateth the man that sighteth against it Keepe the lawe of the Lorde and regarde not euill that seemeth good but haue an eye to the thyng that is good in deede and keepe the same retournyng to the lorde in all his Commaundementes and restyng vpon hym for the endes where at menne doe ame dooe shewe their righteousnesse And knowe the Angelles of the Lorde from the Angelles of Sathan For if ye cleaue to wicked spirites your soules shall bee tormented of the wicked spirite whom ye serue in wicked lustes and woorkes But if ye quietly and cherefully acquainte your selues with the Aungell of peace he shall comforte you in your life tyme My Children become not like the Sodomites whiche knewe not the Aungell and perished for euer For I am sure that you shall synne and bee deliuered into the handes of youre enemies your â—ande shall bee laied waste and your selues shal be scattered into the fower corners of the yearth and bee despised as vnprofitable Water in youre dispersyng abroade vntill â—he highest dooe visite the yearth eatyng and drinkyng as a manne with menne and breakyng the Serpentes head in peeces without noice He shall saue Israel and all the Heathen by water â—eyng GOD hidden in manne Therefore tell your children these thynges that they neglecte not Gods Lawe written in the Tables of heauen For the tyme will come that thei shall geue no credite to the Lawe of the Lorde And you fallyng to naughtinesse shall deale wickedly against GOD geuing no heede to his Lawe but to mennes commaundementes For this cause shall ye bee scattered abroade as my brothers Gad and Dan whiche were not acquainted with their owne Countrey tribe and tongue Neuerthelesse the lorde shall gather you together again in * faith for the hope of his mercie for Abraham Isaac and Iacobs sake When he had so saied he commaunded them to burie hym in Hebron And he died slepyng a good slepe and afterward his sonnes doyng as he had willed them caried hym backe and buried hym with his fathers ¶ The Testamente of Ioseph made to his brethren children at his death concernyng chastiâ—â—e and pacience Let Ioseph teache thee â–ª Loâ—â—e and Chasâ—itie So shalte thou haue A blessed long life Voyde of all
the ende of that good man and follow his mercifulnes with a good mind that you also may haue a crowne of glory vpon your heades A good man hath not a darcke eye for he is mercifull to all men yea though they bee sinners and haue deuised mischiefe agaynst hym and he that doth good ouercommeth euill by the defence of goodnesse and loueth the righteous as his owne Soule If another man bee honoured hee enuieth it not if a man be enriched it greeueth hym not If a man be strong or valiaunt he praiseth hym and beleuyng him also to be chaste he defendeth hym that hath the feare of god He worketh together with hym that â—oueth God and if a man forsake the almightie hee warneth hym to returne againe Whosoeuer hath the grace of the good spirite him doth he loue as his owne life He pitieth the poore succoureth the weake and praiseth and honoureth God. My children if ye haue a good minde euill men shall stande in awe of you and vnthriftes shall for very shame be conuerted to goodnesse So that couetous men shall not only depart from their nigardlines but also geue of their aboundaunce to the needy If ye be good doers both vncleane spirites shall flee from you and shrewd beastes shall shun for feare of you For where the regard of good works is in the minde there darkenesse flyeth away For if hee doe wrong to any holye man hee is sorye for it and if a holy man receiue wronge he pittieth the doer and putteth it vp with silence And if any man betray a righteous soule and the righteous pray for his betrayer the betrayer is not a little disgraced and the righteous becommeth muche more notable afterwarde as did my Brother Ioseph The guilefull spirite of Beliall hath no power ouer a good mans minde For the Angell of peace guideth his soule He looketh not affectionatly vppon corruptible thinges ne raketh together riches in the desire of voluptuousnesse Hee is not delighted with pleasures Hee greeueth not hys neighbour hee stuffeth not hymselfe with meate neither wandreth he in the pryde of hys eyes for the Lorde is his portion He taketh no glory for geuyng good couÌ„sell hee passeth not how men dishonoure hym neither can he skill of anye guile vntrueth strife or slaunderousnes For the Lorde dwelleth in hym and inlighteneth hys mynde and hee reioyceth before all men in a good tyme A good mynde hath not twoo tongues one to blesse with and another to curse with one to slaunder with and another to honour with one of soâ—row and an other of â—oy one of quietnes an other of trouble one of diâ—â—â—mulation an other of truth one of pouerty an other of riches but it hath one onely disposition pure vncorrupt towards all It hath no doble sight nor doble hearyng For in all thinges that he doth speaketh or seeth he knoweth that the Lorde beholdeth his hart and therfore he clenseth hys mynde that hee may not bee â—ound faultie before God and man But all the workes of Beliall are double and vtterly voyde of simplicitie Wherefore my children shun the naughtinesse of Beliall for at the first he delighteth those that obey hym but in the ende he is a sworde and the Father of seuen mischiefes For when the mynde hath once coÌ„ceiued by Beliall it bringeth forthe firste enuy secondly desperatnesse thirdly sorrowe fourthly bondage fiftly needinesse sixty troublesomnesse and seuenthly desolation and for that cause was Cain tormented with seuen punishments by God for in seuen yeare together God brought euery yeare a new plague vppon Caâ—â— Twoo hundred yeares hee suffered and in the nine hundreth yeare the earth was made desolate with the floud for hys righteous brother Abels sake In seuen hundred yeares is Cain iudged and Lamech in seuentie tymes seuen for they that are like Cain in spitefulnes and hatred towardes their brethren shal be punished with the same punishment for euer as he was You therfore my ChildreÌ„ eschew malice enuy hatred towardes your brethreÌ„ cleue to goodness louingnes He y hath a minde cleane in loue looketh not vpoÌ„ a womaÌ„ in way of lechery For he hath no desyling in his hart because y spirit of y Lord resteth in him For as the Sunne is not defiled by shyning vpon a puddle or dunghill but doth rather dry vp and driue away the stinch euen so a pure mind stryueth agaynst y vncleanesse of the earth and ouercoÌ„meth it but is not defiled it selfe And I perceiue by the sayings of the righteous Enoch that there shal be euill deedes amoÌ„g you For ye shal defile your selues with the fornication of Sodonie and perishe all saue a few and multiply mordâ—nate lustes in women and the reigne of the Lord shall not be among you for he shal take it away sodenly Neuerthelesse the Lordes temples shal be made in our portion it shal be glorious among you For the Lord himselfe shal take the kingdome vpon him and the twelue tribes shal be gathered together there and all nations shall â–ª resort thether vntill the 〈◊〉 highest send his saluation in the visitation of his onely 〈◊〉 And he shal 〈◊〉 into the first temple and there the Lord shall suffer wrong and he despised and be 〈…〉 vp vpon a peece of timber And the veyle of the temple shall be rent 〈◊〉 and the spirit of the Lord shall come downe vpon the Gentiles poured out as fire And rising vp froÌ„ the grane he shall ascend from earth to 〈◊〉 He shall remeÌ„ber how 〈…〉 hath bin vpon earth and â—ow glorious he is in heauen When Ioseph was in Egipt I longed to see his person and the formâ— of his couÌ„tenaunce And through the prayers of my Father Iacob I sawe him awake in the daye of his full and perfecte shape Nowe therefore my Children knowe ye that I shall dye Wherefore deale euery of you truely and rightfully with his neighbour worke ye iustly faithfully and kéepe ye the lawe and commaundementes of the Lord for that do I teach you in stead of al inheritauÌ„ce And gâ—ue you the same to your ChildreÌ„ for an euerlasting possession For so dyd Abraham Isaac and Iacob they gaue vs all these thinges for an inheritaunce saying kéepe the Lordes commaundementes til he reueale his sauing health to all nations Then shall ye see Enoch Noe Sem Abraham Isaac and Iacob rising at his right hande with ioyfulnesse Then shal we rise also euery of vs to his owne scepter worshipping the king of heauen which appeared on earth in the base shape of maÌ„ As many as beleue in him shall reioice with him at that time And all these shall rise agayne to glorye and the residue 〈…〉 And the Lord shall first of all iudge Israel for the vnrighteousnes 〈◊〉 agaynst him because they beleued