Is it not therefore more rational for us to conceive that the Soul of a Child prae-exists in its Parents and takes its original from them and they being sinners do intangle their children in their sin by which means they get a share in their guilt and punishment And may not we in this way often be informed of the sin by the punishment and learn the sins of Parents and Forefathers by the punishments inflicted on their Children As if we should suppose a wild Apple-tree that hath two main boughs should have one of them cut off and that a twig taken from the same should be grafted upon the stump from whence the bough was cut off this ingrafted twig now brings forth good fruit and the oftner it is grafted the better because each grafting being a suffering or dying doth advance it to a better Life whereas on the contrary the branches of the other bough continue as they were because being without suffering or dying it cannot be advanced to a new Life And may not we with truth infer that for this very reason that passage of Gods visiting the Parents upon the Children unto the third and fourth generation was inserted into the second Commandment 19 Q. If any one here should object that forasmuch as the punishment of sin continues onely to the third and fourth Generation as in which the utmost farthing is paid of which our Saviour speaks Matth. 5. 26. and Matth. 18. 23 24 c. but the reward of love and obedience to God is promised to thousands there seems to be no equallity or proportion betwen the rewards and punishments of God May we not answer this Objection thus First we ought well to mind that both of them are bounded within a certain number And again that Gods rewards always exceed his punishing to the glory and magnifying of his Mercy and Goodness which by far exceeds his Severity and Vengeance In the third place that sin is a falling off from God downwards which in a short time comes to its end whereas the recovery and bringing again to God doth still mount upwards and ascend higher and higher to Infinity because the Divine Glory hath neither end nor limit and that still nearer and nearer approaches are made to God in all Eternity Lastly for that wickedness must and shall have an end because there can be no Eternal or Infinite Will Wherefore the punishment of wicked men is not to be looked upon as that whereby the Creature should still become worse and worse but as it is in order to the changing of it from Evil to good for that when the evil is transchanged the Good then begins to work upwards by innumerable steps of ascension towards God though it can never reach so high as to reach his Being or Essence forasmuch as it is impossible that a Creature should become God but must therefore continue to mount upwards and continually attain to more and greater degrees of Glory For is not every Creature of God Infinite Or at least Indefinite so as no end or bound can be assigned to the increase and out-working of its power Forasmuch as it is a piece or part of man who is made out of all Creatures and is the end of them Seeing then that man was created in the Image of God and that no end or bound is in God must it not follow that this creature Man and in him all other Creatures must still work upwards and advance in good to the utmost degree of possible perfection without all end or bounds For God works without ceasing in the Creature through Christ as our Saviour witnesseth John 5. 17. My Father worketh hitherto and I work also 20 Q. Notwithstanding that many other places of the Old Testament might be alledged for confirmation of this Doctrine of the Revolution of Humane Souls yet for brevity we shall pass them by and betake our selves to the New Testament but there is yet one remarkable passage Ezek. 16. 55. which we cannot pass by without some observation The Query is then that seeing the Lord there speaks thus When thy Sisters Sodom and her Daughters shall return to their former estate and Samaria and her Daughters shall return to their former estate then thou also and thy Daughters shall return to your former estate The question I say is how it is possible for Sodom Samaria and Jerusalem to return to their former estate without their living again in this world in flesh and body as they did formerly And whether this could be brought about any other way than by being born again the common way into this world 21 Q. We turn now to the New Testament in which we find as clear and express testimonies of the Spirit of God in Christ and his Disciples concerning the Truth and importance of this Doctrine of the Revolution or return of Souls as in the old we shall onely take a short view of some of the said places because in the 200 Queries they have been more largely handled The Question is then how these following Texts of Scripture Matth. 7. 2. Luke 6. 37 38. Mark 4. 24. may be reconciled viz. With what measure you mete it shall be measured to you again And Rev. 13. 10. He that leadeth into captivity shall go into captivity he that killeth with the sword shall be killed with the sword Now how can these words be fulfilled when we see that many of those who have used violence and unrighteousness committed Murther and Mansslaughter led others into captivity and the like do notwithstanding all this die upon their beds or how can the just Vengeance of God be satisfied upon them if they be not to return again into this World there to receive a due reward and punishment for their misdeeds which in a former life or lives they have committed and for which they have not been punished but are yet accountable and therefore must make restoration payment and satisfaction 22 Q. Moreover when our Saviour saith Mat. 23. 35 36. That upon You speaking to the Jews may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias the son of Barachias whom ye slew between the Temple and the Altar Verily I say unto you that all these shall come upon this Generation How shall we understand this or how can it be supposed that that generation should have killed Abel Zachary and all the Prophets In like manner how shall we clear the 39th v. of the same Chapter viz. that they to whom Christ there speaks should not see him from thenceforth until they should say Blessed is he that cometh in the Name of the Lord In case this be not admitted as a necessary consequence from these words that the Souls of the men of that generation had before been in bodies upon the Earth and then committed these Murthers and shed the foresaid righteous blood And likewise that the same persons must appear
again upon the earth if ever they shall say Blessed is he that cometh in the name of the Lord Forasmuch as the Jews hitherto have never said or confessed any such thing 23 Q. Again when Matth. 14. 1. till v. 12. we read that when it was told Herod what the ever Blessed Jesus had spoken and done he presently supposed v. 2. that this Jesus was no other than John the Baptist who was risen from the Dead whom formerly he had beheaded as appears from what follows till v. 12. When we also find in the Evangelist Mark Ch. 6. 14. until 29. that he informs us there with some very express and remarkable words and circumstances concerning this matter Were it not well worth our pains once for all to inspect these and following places which hereafter shall be alledged more dilligently enquire into their meaning and more maturely to weigh and consider of them than hitherto we have done For in the foresaid place of Mark we are told at the 15. v. that not onely Herod was of that Opinion that Jesus was John the Baptist but that others said that he was Elias and others again one of the Prophets From whence we may perceive that this was a very common Opinion and taken for granted by the King as well as his Subjects And we have the same repeated by Luke Ch. 9 7 8 9. that some said that Jesus was John others Elias and others that one of the Prophets was risen from the Dead c. 24 Q. Now if any man should object that these last cited places of Scripture do not evidence or make out the Return of Humane Souls but rather the Resurrection of the Dead may we not meet him with this answer That the Return of Humane Souls was according to the Doctrine of the Jews taken in a twofold meaning to wit First when the Soul of a deceased person returns and is imbodied in a new born Child And again when a man dies and his Soul is transposed into the body of another man who at that time is alive so as the said Soul becomes as it were united with the Soul of that person which state the Jews call Ibber or a joyning and union of two Souls in one and the same body In like manner as it happens to a woman that is with Child she and her Child being so linked together that both of them make up but one body though the Souls both of Mother and Child are in the said body being as it were joyned together As it was with Eliah and Elisha of which we may read 2 Kings 2. 9. till v. 15. that the Spirit of Eliah rested upon Elisha Now these passages of Scripture now alledged out of the three Evangelists must be taken according to the second meaning or acception of this Doctrine of the Jews concerning the Return of Souls and not in the first 25 Q. Doth not likewise what is said of John the Baptist John 1. 19 20 c. agree perfectly with what was just now mentioned where the Jews being desirous to know of him who he was asked him whether he were the Christ or Elias or that Prophet as being of opinion that he was really one of the parties they had mentioned or some such like And if we compare with this place Matth. 17. 10. till v. 13. Shall we not find that our Saviour himself as well as the Scribes understood that Elias must first come Yea in the 11 12 and 13. v. our Saviour doth plainly confirm that John the Baptist was indeed Elias We may compare with this what is said Matth. 11. 7. till v. 14. as likewise Malach. 4 5 6. And will not all these places make out most clearly that John the Baptist according to the Testimony of Christ himself was really and truly Elias But in case it be objected that John the Baptist himself John 1. 21. expresly denied that he was Elias and how can this be reconciled with what our Saviour saith Matth. 17. 10 11 c. and 11. 5 6. compared with Malach. 4. 5. that John the Baptist was Elias May not this objection be met with by saying that John the Baptist answered the Jews that were sent to ask of him who he was that he was not that Elias whom they expected viz. One that was to re-establish and set up again the temporal and worldly Government of the Jews 26 Q. When yet further we take notice what was the common Opinion the Jews had of our Saviour Mat. 16. 13 14 15. viz. that he was either John the Baptist or Elias or Jeremy or one of the Prophets And we find the same likewise Mark 8. 27 28 29. Luke 9. 18 19. in which last place this is added Others say that one of the old Prophets is risen again What think we then may have been the reason why Christ asked his Disciples what the People said of him who he was Shall we suppose it was because he needed to be informed by them No surely he knew very well what the Jews said of him For as it is witnessed in the fore-mentioned place John 2. 24 25. be knew all things and needed not that any man should bear wintness of man for he knew what was in man But he was willing as on another occasion relating to Lazarus Joh. 11. 15. for their sakes to ask them these questions that by this means this Doctrine might be imprinted in their minds and consequently that it might be a perpetual memorial and remembrance for all times and people to come by being set down amongst the Testimonies of Holy Scripture As likewise that it might be a means at any time when Atheism should arise and begin to prevail upon the minds of men then to deliver and disintangle them from the snares of many confused contentions and jarrings about Gods Righteousness Love Praescience Praedestination and other glorious Attributes of God And that by this Doctrine of the Revolution of Souls they might be helped to rid themselves of the former intanglements and might come plainly to see and acknowledge the Beauty Riches and agreeing Harmony of all the Divine Attributes For we must here take notice that the Jews have always esteemed this point as an undeniable and eternal firmly established truth viz. that God at all times and in all ways and manners is perfectly Righteous and Good in all that he doth and that it never can be thought of him that in any thing he should in the least measure deal unbecomingly and that all judgements and punishments which light upon any are therefore laid upon them because they are deserved equal and becoming rewards of Sin When therefore at any time the Righteousness of God should seem to be impeach'd by our dark and ignorant reason and thoughts will it not then beseem us to take our refuge to this Doctrine and fundamental Point forasmuch as the same doth evidence to us all the glorious Attributes of God and frees them from great difficulties
and absurdities 27 Q. The following Testimonies taken out of the New Testament will they not being compared with what hath been already said give a further evidence to this Doctrine As for instance John 9. 1. till v. 39. where a large account is given concerning the man that was born blind how the same in a wonderful manner was healed by our Saviour and how his Disciples upon their first information about the concern of this blind man asked their Master consonantly with this Catholick Doctrine of the Jews v. 2. Whether he the blind man had sinned or his parents that he was born blind And doth not this question plainly imply that this man had been in Life and corporal Being antecedently to this his last Birth For how could it else in a natural way be supposed of him that he should sin before he was born And that for the same he was now punished by being born blind And doth not our ever Blessed and most wise Saviour most wisely answer this question For he seems to allow that this possibly might have been the cause which they propounded and supposed to be and therefore doth not in the least reprove his Disciples for the extravagance of these their thoughts consonant to this Catholick Doctrine of the Return of Humane Souls but did much more seem to approve of it and grant that this might have been the cause yea tacitly to assert the same But yet at last shews them that this Hypothesis was not applicable to the case before them for he tells them v. 3. Neither hath this man sinned nor his parents so as for his or their sin this punishment had betided him but that the works of God should be made manifest in him viz. that this wonderful Cure of Jesus to the admiration of the Spectators and the exaltation of the Glory of God might be performed upon him as likewise that he might serve for a Type and instance of the great works of Christ who was come into the World for to open the Eyes of the Blind 28 Q. Forasmuch as in the fore-going Questions it hath been shewed that the Revolution of Humane Souls was not onely known amongst the Jews and acknowledged for a certain and incontestable Truth but likewise confirmed by our ever Blessed Lord and Saviour Jesus Christ himself it is worth our enquiry whether by this means a Door be not opened for a better and more clear understanding of the intent and aim of our Saviour in all or most of the Parables he used to propound to the People as well as his Disciples As for instance the Parable of the unjust Steward recorded Luke 16. 1. till v. 8. who when his Master demanded of him an account of his Stewardship in the management of which he had not answered the trust reposed in him and therefore knew well enough that he must lose his place doth not he most craftily make provision for his future condition which he was in the prospect of concluding with himself to employ the small remainder of time he had left in his employment in providing for and promoting his own interest as he found would be most serviceable to his future condition and this he did by dealing friendly with the Debtors of his Lord thereby to ingage them to the like friendliness and beneficence towards him when he should be put out of his employment even by rebating to them a great part of their debts to his Master as may be seen at large in that Parable In the 9th verse our Saviour begins to open and declare his meaning and aim in this Parable in these words And I say unto you make unto your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations And afterwards further expresseth himself in the following verses Now that the explication of this ninth verse hath occasioned much trouble to the learned Expositors of Scripture as meeting with great difficulty in their endeavour of clearing and explaining the same is sufficiently known whereas if they had well understood this Doctrine of the Revolution of Humane Souls would they not have done it with much more ease For our Blessed and Wise Master Christ hath not onely in this Parable recommended to us the good use and charitable communication of these earthly good things which the Divine Providence offords us placing us as Stewards over them but also excited and perswaded us to this Love and Beneficence towards our Neighbours For is it not plainly hinted to us that when any one lends a helping hand to the poor to Widows and Orphans or any other that are in distress that by this means he is taken in and gets a place in the Hearts and Souls of those who are freed from distress by him insomuch as his Image is so deeply imprinted and rooted in their mind and Soul that when this rich person comes to die he then in and with the said poor whom formerly he hath delivered from their distress and into whom he hath been planted by means of his love and beneficence comes into Poverty and other distress in order to his Purification Is it not likewise well worth our Animadversion here that the greatest Riches must be changed into the greatest Poverty And that those Rich persons who in this manner enter into the Poor and being in want with them are by means of such their sufferings advanced towards a Spiritual and Heavenly Birth Growth and Increase and that much more than ever they could have been in all their former riches and high state And may not we by this means arrive at the true and proper meaning of that hard saying of Christ to his Disciples Mark 10. 23 24. and is also mentioned by the other Evangelists viz. That it is a hard thing for a rich man to enter into the kingdom of heaven but afterwards addes that by a rich man he meant one that trusts in his riches and Luke 18. 17. that what was impossible with man was possible with God viz. in the way and manner as hath been said when the rich man dies and is born again or is taken in into the poor to whom he hath shewed himself loving and charitable who are yet alive to bud and bloom anew and that by means of suffering he may grow up to a full Heavenly Stature and Proportion May we not likewise to this same purpose alledge that other Parable of Christ in the same Chapter of Luke concerning the rich man and Lazarus But we will leave this to the enquiry and consideration of him that is a lover of these mysteries and pass by several other places of Holy Writ pointing to the Case in hand and proceed to those testimones and proofs of this Doctrine of the Revolution of Souls which we meet with in the writings of the Apostles 29 Q. If any one will read the 11 Chapter to the Romans with attention and exactly weigh and consider the same making
Scripture as may be seen Prov. 1. 6. and Chap. 25. 2. Eccles. Syr. 39. 1. Math. 13. 34. 35. 1 Cor. 13. 12. Even because the outward man hath onely an outward understanding and therefore can onely understand the outward and not the inward 1 Cor. 2. 14. 15. And therefore the Scripture was written in this Parabolical way that we from thence might take occasion to pass from the outward into the inward from the Body and Letter into the Spirit and by this means become Spiritual I have many years since communicated and discoursed the Contents of this Appendix to persons of several perswasions to try whether the same would be received and put in practice amongst any of them but they all with one accord told me that the same was impracticable and impossible forasmuch as none would be able to return an answer to all the questions which in case this way were introduced would be propounded and therefore must needs be the cause of numberless contests and disputes By which answer of theirs they tacitly acknowledge that they keep the Door fast lock'd which leads to the Steps of Wisdom Without any further considering whether it be likely that our Saviour or his Disciples could leave us any Commands but what were possible to be obeyed and put in practice c. Wherefore notwithstanding these discouragements and in hope that what hath not been done hitherto may be done and put in practice hereafter I have here briefly set down the same together with a short Introduction concerning the Education and Instruction of Children As also added Christ's Hundred Commandments of which by the constant use the Children may have them as it were engrafted in them by the careful and loving Mothers direction to read and write them over daily instead of their Horn and Coppy Books that so they may serve them all their Lives time for their true guides Which practice the Lord grant may tend to his most Holy Names Praise Honour and Glory CHRIST's Hundred Commandments c. 1. JEsus said unto him it is written again Thou shalt not tempt the Lord thy God Mat. 4. 7. And Jesus answering said unto him it is said Thou shalt not tempt the Lord thy God Luke 4. 12. 2. Then saith Jesus unto him get thee hence Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4. 10. And Jesus answered and said unto him get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serve Luke 4. 8. 3. And said unto them that sold Doves Take these things hence make not my Fathers House a House of merchandize John 2. 16. 4. Marvel not that I said unto thee Thou must be born again John 3. 7. 5. But the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him John 4. 23. 6. And saying the time is fulfilled and the Kingdom of God is at hand Repent ye and believe the Gospel Mark 1. 15. 7. Afterwards Jesus findeth him in the Temple and said unto him Behold thou art made whole Sin no more lest a worse thing come unto thee John 5. 14. 8. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me John 5. 39. 9. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Mat. 5. 16. 10. But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Judgement and whosoever shall say unto his brother Racha shall be in danger of the Council but whosoever shall say Thou Fool shall be in danger of Hell fire Mat. 5. 22. 11. But I say unto you that whosoever looketh on a woman to lust after her hath committed Adultery already with her in his heart And if they right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not thy whole body should be cast into Hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not thy whole body should be cast into Hell Mat. 5. 28 c. 12. But I say unto you That whosoever shall put away his wife saving for the cause of Fornication causeth her to commit Adultery and whosoever shall marry her that is divorced committeth Adultery Mat. 5. 32. 13. But I say unto you Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Footstool neither by Jerusalem for it is the City of the great King Neither shalt thou swear by thy head because thou canst not make one hair black or white But let your communcation be Yea yea and Nay nay for whatsoever is more than these cometh of Evil Mat. 5. 34 c. 14. But I say unto you That ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also And if any man sue thee at the Law and take away thy cloak let him have thy coat also And whosoever shall compel thee to go a mile go with him twain Mat. 5. 39. Luke 6. 27 29. 15. Give to him that asketh thee and from him that would borrow of thee turn not thou away Mat. 5. 42. Luke 6. 30. 16. But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you Mat. 5. 44 c. Luke 6. 27 35. 17. Be ye therefore perfect even as your Father which is in Heaven is perfect Mat. 5. 48. Luke 6. 35. 18. Take heed that you do not your alms before men to be seen of them otherwise ye have on reward of your Father which is in Heaven Therefore when thou dost thine alms do not sound a trumpet before thee as the Hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward But when thou dost alms let not thy left hand know what thy right hand does Mat. 6. 1 c. 19. And when thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward But thou when thou prayest enter into thy Closet and when thou hast shut the door Pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Mat. 6. 5 6. 20. But when ye pray use not vain repetitions as the Heathen do for they think they shall be heard for
season it Have salt in your selves and have peace one with another Mark 9. 50. 50. Take heed that ye despise not one of these little ones for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven Mat. 18. 10. 51. Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen man and a Publican Mat. 18. 15 c. 52. Then came Peter to him and said Lord how often shall my brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven Mat. 18. 21 22. 53. Judge not according to the appearance but judge righteous judgement John 7. 24. 54. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. 55. Then said Jesus to those Jews which believ'd on him if ye continue in my word then are ye my Disciples indeed And ye shall know the truth and the truth shall make you free John 8. 31 32. 56. Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce that your names be written in Heaven Luke 10. 20. 57. What is written in the Law how readest thou And he answering said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy Neighbour as thy self And he said unto him Thou hast answered right this do and thou shalt live Luke 10. 26 c. 58. Which now of these three thinkest thou was neighbour unto him that fell among the thieves And he said He that sheweth mercy on him Then said Jesus unto him Go and do thou likewise Luke 10. 36 37. 59. But rather give alms of such things as you have and behold all things are clean unto you Luke 11. 41. 60. But wo unto you Pharisees for ye Tithe Mint and Rue and all manner of herbs and pass over judgement and the love of God these ought ye to have done and not to leave the other undone Luke 11. 42. 61. In the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another He began to say unto his Disciples first of all Beware ye of the Leaven of the Pharisees which is Hypocrisie For there is nothing covered that shall not be revealed neither hid that shall not be known Luke 12. 1 2. 62. And I say unto you my friends be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Luke 12. 4 c. 63. And he said unto them Take heed and beware of coveteousness for mans life consisteth not in the abundance of the things which he possesseth Luke 12. 15. 64. Fear not little flock for it is your Father's good pleasure to give you the Kingdom Luke 12. 32. 65. Sell all that ye have and give alms provide your selves bags which wax not old a tresure in the Heavens that faileth not where no thief approacheth neither moth corrupteth Luke 12. 33. 66. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately Luke 12. 35 36. 67. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man than thou be bidden of him And he that bade thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room But when thou art bidden go and sit down in the lowest room that when he that bade thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee Luke 14. 8. c. 68. Then said he also to him that bade him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee But when thou makest a feast call the poor the maimed the same the blind Luke 14. 12 13. 69. If any man come to me and hate not his father and mother and wife and children and brethren yea and his own life also he cannot be my Disciple And whoever doth not bear his cross and come after me cannot be my Disciple Luke 14. 26 27. 70. So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Luke 14. 33. 71. And I say unto you Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Luke 16. 9. 72. Take heed to your selves if thy brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luke 17. 3 4. 73. In that day he which shall be upon the house top and his stuff in the house let him not come down to take it away and he that is in the field let him likewise not return back Luke 17. 31. 74. And he spake a Parable to them to this end that men ought always to pray and not to faint Luke 18. 1. 75. For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put asunder Mat 19. 5 6. Mark 10. 8 9. 76. But Jesus said Suffer little children and forbid them not to come unto me for of such is the Kingdom of Heaven Mat. 19. 14. Mark 10. 14 15. Luke 18. 16 17. 77. And he said unto him Why callest thou 〈◊〉 good there is none good but one that is God 〈◊〉 if thou wilt enter into life keep the Command ments Mat. 19. 17. 78. But Jusus called them unto him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but
whosoever will be great among you let him be your minister and whosoever will be chief among you let him be your servant Mat. 20. 25 c. Mark 10. 43 c. 79. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour John 12. 26. 80. And Jesus said unto him Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth While ye have the light believe in the light that ye may be the Children of light These things spake Jesus and departed and hid himself from them John 12. 35 36. 81. And Jesus answering said unto them Have faith in God For verily I say unto you that whosoever shall say to this mountain be thou â—emoved and be thou cast into the sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith Therefore I say unto you What things soever ye desire when ye pray believe that ye receive them and ye shall have them Mark 11. 22. 82. They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods Mat. 22. 21. Mark 12. 16. Luke 20. 25. 83. Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with thy soul and with all thy mind This is the first and great Commandment Mat. 22. 37 38. Mark 12. 30. 84. And the second is like unto it Thou shalt love thy Neighbour as thy self Mat. 22. 39. Mark 12. 31. 85. Saying the Scribes and Pharisees sit in Moses's seat All therefore whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not Mat. 23. 37. 86. And he said unto them in his Doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market place Mat. 23. 4 5. Mark 12. 34. Luke 20. 46. 87. But be not ye called Rabbi for one is your Master even Christ and all ye are brethren And call no man your father upon earth for one is your Father which is in Heaven Neither be ye called master for one is your Master even Christ Mat. 23. 8 9 10. 88. And Jesus answered and said unto them Take heed that no man deceive you for many shall come in my Name saying I am Christ and shall deceive many And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to pass but the end is not yet Mat. 24. 48 c. Mark 13. 28 c. Luke 13. 8 9. 89. But take heed to your selves for they shall deliver you up to councils and in the Synagogues ye shall be beaten and ye shall be brought before Rulers and Kings for my sake for a testimony against them But when they shall lead you and deliver you up take no thought before-hand what ye shall speak neither do ye premeditate but whatsoever shall be given you in that hour that speak ye for it is not ye that speaketh but the Holy Ghost Mat. 24. 10. Mark 13. 9 11. Luke 21. 12 c. 90. In your patience possess ye your souls Luke 21. 19. 91. Wherefore if they shall say unto you Behold he is in the desert go not forth behold he is in the secret chambers believe it not Mat. 24. 26. 92. And take heed to your selves lest at any time your hearts be over charged with surfeiting and drunkenness and cares of this life and so that day come upon you unawars Luke 21. 34. 93. Watch ye therefore and pray always that ye may be accounted worthy to escape all these that shall come to pass and to stand before the Son of man Luke 21. 36. 94. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example that ye should do as I have done to you John 13. 34 c. 95. A new Commandment I give unto you That ye love one another as I have loved you that ye also love one another By this shall all men know that ye are my Disciples if ye love one another Simon Peter said unto him Lord whither goest thou Jesus answeâ—ed him Whither I go thou canst not follow me now but thou shalt follow me afterwards John 13. 34 35. 96. If ye love me keep my Commandments John 14. 15. 97. And as they eating Jesus took Bread and blessed it and brake it and gave it to the Disciples and said Take eat this is my Body Mat. 26. 26. Mark 14. 22. Luke 22. 19. 98. And he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my Blood of the New Testament which is shed for many for the remission of sins Mat. 26. 27 28. Mark 14. 23 24. Luke 22. 20. 99. Abide in me and I in you as the branch cannot bear fruit of itself except it abide in the vine no more can ye except ye abide in me John 15. 4. 100. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you to the end of the world Amen Mat. 19. 20. Mark 16. 15. Here follows the Cure of the Crooked and Hunch-back'd Children which was promised in the Second Part and is performed very Naturally and without trouble to the Patient FOrasmuch as it is a thing well known that Women are much more handy about Children than Men I have communicated the same to one Mrs. Sarah Matthews Widdow of Capt. Matthews and to her Daughter dwelling both in Capt. Risbie's Buildings in Limehouse near Ratcliff-Cross London and have directed them how to prepare all things necessary to the said Cure as judging them fit and qualified for the same as well by reason of their great inclination and desire they had to this Undertaking as also because I found in them a skill in Anatomie very necessary to the undertaking of this employment Now in the carrying on of this Cure three things especially are made use of First A Bed whereon the Patient is to lie at Night Secondly A Chair for to sit on in the day-time And then Thirdly A Mathematical Chair whereby the continual decay of Crookedness or of the Bunch may be measured and distinctly discerned First As to what concerns the Bedstead the same must be made of Wood and two foot longer than the Patient and the bottom of it of even and smooth plained boards and the head also of the like boards half a yard high to which must be