Soulish body of him who receives it And because these out-going Spiritual Ideal Beings are not meer Spirits but Spiritual Bodies and bodily Spirits as being born of the whole man who consists of the Soulish Body and Spirit and that all these Spirits have their original out of and from the Central Spirit of man viz. out of the Heart and are sent abroad as his Messengers Must not therefore these Messengers perform that which they were duely sent about and go thither whether the contral Spirit or will of man designs and aims them and in like manner return by revolution to man again And must not therefore the works of man follow him which he hath done in his life-time whether they be good or evil especially seeing as was mentioned before that new Spiritual Bodies go forth continually from man which belong to him and contribute to the whole man for to make out his full measure until that member which he supplies in Adam or Christ do attain to that perfection which sutes with such a Head that so a perfect member may be joyned to a perfect Body and a perfect Body united to a perfect Head Must not also finally those Spirits as a great and well ordered Army under their Captain General or Adonai Zebaoth and every least Atome after they have wrought out their revolution return to man again and unite themselves with his Central Spirit and so all these Spirits being united with the Central Spirit make up the whole man 6 Q. When now a man hath lived long we may consider how many of these Spiritual Bodies must needs have flown forth from him during the time of his life seeing that as hath been elsewhere hinted every three Months the whole man is totally renewed in all his parts all which parts or spiritual Bodies which flow forth in the time of these three months belong to the Regiment of that whole Body which in the said three months hath been renewed And when farthermore as follows from what hath been said out of every part of man such a total Ideal man goes forth and yet these altogether make up but one man though there be a very great difference between them so as some are in the state of Children some of Youths and others of Manhood and these again either good or bad the question therefore is whether they always continue in these states of imperfection or whether or no there be a way whereby they may be advanced to their perfection and so become right perfect men to the end that every one of them for himself may become a perfect member in the perfect body of Christ. And seeing that Christ himself in this world was to be perfected by suffering Heb. 2. 10. whether there be any other way to perfect these Spiritual Bodies than by suffering in this world since no renovation can be brought about without dying and that all dying is suffering In like manner whether it doth not follow from hence that they must so oft perform their Revolutions in this world until they attain to their due perfection 7 Q. Forasmuch then as every man in manner as is shewed before doth send forth this Spiritual Ideal Image of himself as a Spiritual Body or bodily Spirit from himself into another man or thing which he lays hold of with any of his senses and at the same time receives a like Image flowing forth from the person or any other thing he hath laid hold off so that every one is in a state of uncessant giving forth and receiving in again forasmuch as he continually gives forth his own Image and again takes in and receives the image of every object And seeing moreover that this out flowing Idea is taken in by the receiving party with great lust and desire as if it were drawn in by a Magnet so that he becomes enamoured of the Beauty of the said Image which takes so much the deeper root in him and becomes more powerful and operative in him by how much the more he loves the same so that his Central Spirit doth image himself with it how can then this fore-mentioned giving out and receiving when it happens in due likeness and equality be any thing else but love it self in such a degree as the Reception is Now as the senses of man through which this Image or Spiritual Body and out going Spiritual feed is conveyed into man cannot be separated from Man will it not follow from hence that the received Image cannot be taken away from Man before it be duely wrought out according to the property of the fore-going reception or conception Of which we have an example in Thaman Gen. 38. according to the Female property how that after the death of her two Husbands Er and Onan who were Brethren Judah the Father of her Husbands was to raise up and excite in her the seed of his departed Sons and so bring forth the seed which remained in her of her two Husbands and was not yet wrought out Which likewise may be supposed to be the reason why God expresly commanded that a Brother should raise up the Seed of his departed Brother Deut. 25. 5. 8 Q. Seeing also that this Doctrine viz. that such a spiritual Seed without ceasing goes out and in from every man is represented to us by out blessed Saviour much more clearly and expresly in several places of the New Testament but especially Mat. 5. 28. where he faith Whosoever looks upon a woman to lust after her bath committed adultery wit hs hers already in his heart the Query is then Whether or no there be any Doctrine besides this whereby all difficulties may be removed which not without ground are moved by the objecting Jews viz. how we can make out that our blessed Saviour Jesus was the right true and natural Son of David and consequently the true Messiah promised by God For that the Messiah was to be the Son of David is questioned neither by Jews nor Christians But now it is evident from Luke 1. 5. 36. that Mary of whom Christ was born was of the Tribe of Levi that so the Messiah might at once be both King and Priest viz. a King by his Father's and a Priest by his Mother's side Now in this case a satisfactory and unanswerable solution of this difficulty cannot be found out by which it may appear without the least injury to the pure and perfect virginity of Mary that our blessed Saviour was also a Son of Joseph who was of the House of David how shall we ever be able to make out that our Saviour was a true Son of David and consequently the true Messiah Besides how shall we else be able with wisdom and exactness to make up the number of the fourteen Generations mentioned Mat. 1. seeing that otherwise we shall find onely thirteen Generations from the Captivity of Babylon to Christ Moreover by what other way can we make out the reason why our Saviour in the
him cover the Mare so that she conceives by him we shall find that the Mare will have a Fole whose colour shall resemble the artificial painting of the Stone-horse And must it not be concluded from hence that all Creatures continually without ceasing take in a true substance and give it out from them again And that the Species visibiles which we may well call Virtutes virtues or powers have a true living Being or Essence which they receive from the Sun as their Father and that they do not return to nothing but where they are not received they do by revolution return again to their original but when they are received become essential and corporeal And did not Jacob think we very well understand this viz. that such a living Essence continually flows forth from all Creatures when by means of the effect and out-working of his peeled Rods he procured so great an increase of Ring-streaked Speckled and Spotted Lambs from Laban's Sheep II. Concerning the Ears and Hearing 14 Q. As it happens in Sight or Seeing that the out-flowing Idea as the living Being or Essence out of all Creatures comes into Man and abides dwelling with him so that it cannot be separated from him because without keeping the Idea with him he could never know or remember the Original and all this by means of the influence of the Sun Moon and Stars so we may in part understand the essentiality of all Idea's in that Spirits and Ghosts whenever they appear in a distinct form do not onely take upon them the Image of the Man in whose form they appear but likewise the Image of his Cloaths from whence we may understand that an essential efflux must have proceeded from the Cloathes and entred the Spirit of Man And doth not the very same happen in Hearing likewise and is it not performed by means of a real Essence And do not the Idea's of things we take in by the Ears stay in the common Sense so called by means of which we can distinguish and know such things another time And is not this evident from hence in that by our Hearing we can distinguish between the voices and sounds of all Creatures so as to know which comes from each of them which could not be if the same had no Being or Essence Doth not likewise the Angel confirm this when he saith to Esdras Shew me the image of a voice 4 Esdr. 5. 37. And here by the way it is worth our enquiry whether the said fourth Book of Esdras was not called the Wisdom of God by Christ himself Luke 11. 49. especially seeing that what Christ there alledgeth is nowhere to be found in Holy Writ save onely in the fore-mentioned fourth Book of Esdras ch 1. v. 32 15 Q. Forasmuch as the Central Life-spirit of Man which hath its habitation in the Bones hath formed the Organ of the Ear of a Gristle which is the extreme or outward part of the Bones and by reason of its softness is fit and adapted for the Spirit to have its out and in-working through the same From which Gristles likewise proceeds that balsamick bitter matter called Ear-wax which is of use in many Diseases and is especially good for the Hearing Accordingly we find also in the Ears a striral Cavity which ends at the Tympanum or Drum as is notorious from Anatomy which Drum contains a vital Air that makes its revolution with the heavenly Air of the Great World together with the Sun Moon and Stars And is not this another great instance of the harmony and agreement which is betwixt the greater and lesser World Seeing that even as the Central Spirit of Life in Man as the Little World hath its continual out-workings and revolutions in the several Nerves Sinews Veins and Arteries so likewise in the Great World the spiritual operative essence in the Air is always at work in a continual and never-ceasing Revolution causing many changeable courses of the Clouds and Winds 16 Q. Forasmuch as we see that Nature hath wisely ordered two Ears for Man is it not to this end that both these Ears as Man and Wife or as the two Scales of a Balance should balance and weigh what must be again given out through the voice corresponding with what is received from the sound of another voice to the end it may be wrought out in an harmonious sound in which whole Nature stands that so a perfect Revolution may be brought to pass So that the left Ear as the Wife must receive and the right as the Man work it out or judge of it that so according to the universal sound which hath its seat in the inward man it may be wrought and formed as a spiritual Son by his Father 17 Q. What may be the reason think we why the Jews in the Hebrew Tongue express Deaf and Dumb with one and the same word May it not be upon this account that seeing the Speech of man must be sowed in him by Hearing that so â—he Seed of the Word may be formed and wrought â—ut in him especially since we find that those that â—e born deaf are dumb likewise and cannot speak â—orasmuch as Speech cannot be planted in them â—ut by the sense of Hearing We may likewise daily observe how the tongues of little Children â—re moved as by the Seed of their Mothers voice by which Tongue the Speech is formed And is â—ot this likewise the reason that we read of Zachaâ—ias the Father of John the Baptist Luke 1. 20. â—1 that he was struck not onely deaf but dumb when he did not believe the Angel Gabriel who â—eclared unto him the birth of his Son John for â—hat seeing he did not lend a right believing Ear to â—he voice of the Angel he was also disabled from â—ttering what he had heard as we find that he â—ould not speak till after the birth of John and that withal he was so deaf that they were fain to make signes to him for to know how he would have his Son named III. Concerning the Nose and Sense of Smelling in Man 18 Q. When we see that the Nose which is in the midst of the Face and whose substance is for the most part gristly as the Ears like a spunge receives through both the Nostrils as male and female the air of Life for to smell as also continually to feed and maintain the Life of man And that the said air which enters the Nose is by the inward director who in this work makes use of the Belly for a bellows through the Lungs as through a spunge in which the air is concocted and digested as the meat is in the stomach drawn into the Belly which is the common receiver or place in which the attracted air is treasured up from which afterwards the said air by a due and fit circulation or revolution is communicated to all other parts and members of the Body which is afterwards given out again to supply which new air
ways as for example when a man is onely entred upon the beginning of any year he counts the same inclusively with the other years of his age notwithstanding that the said year be not yet ended but onely begun Have not we reason then to think that a very particular hidden meaning lies wrapt up in these words of Lamech and whether they may not import thus much when he saith I have stain a man to my wounding and a young man to my hurt that by the man Cain is to be understood and by the young man his Brother Abel And will not this interpretation lay a fair ground for the opening of many other misteries in a due and right order As amongst other things we learn from hence that both the Brothers Cain and Abel did from the time of their conception until Cain was killed inseparably continue together viz. Abel in Cain for his vengeance and punishment But that after Cain was killed they no longer continued Twins but separated themselves from each other and by Revolution were afterwards born of two distinct Mothers Where again we may observe that Abel who was the first conceived in Eve now became the first-born of Ada and was now named Jabal and his Brother Jubal which denotes the year of Jubile and continnes now his former course of life being a keeper of Cattle as he was before whereas Cain who was the first-born of Eve is here the youngest Son of Zillah and his name now is Tubal Cain which signifies the world of Cain and his exercise and labour is in the earth viz. about Minerals and Metals and his Sister is Naëmah which denotes Beauty of whom no further mention is made in Scripture but according to the common tradition of the Jews she and her Daughters did intice and seduce all men by their Beauty according to what is mentioned Gen. 6. 1. That the Sons of God were inticed by the Daughters of men But what may be the reason that in Holy Writ after the mentioning of Lamech's Speech to his Wives nothing further is declared concerning his being avenged nor any account of the Actions of Cain or Lamech's posterity May not we suppose that it was because they were all of them entred upon Revolution For how could they any other way have been so often avenged except that they themselves were present and born anew into this World And did not all of them afterwards perish in the Deluge and by this means enter into Noah for to be revolved in him in order to their perfection which they in process of time after Christs Resurrection according to Gods wise and good Disposal in part attained And is not this plain and evident from many places of Scripture particularly 1 Pet. 3. 19 20. where we are told that Christ as the Greek Text doth declare compared with v. 22. after his Ascension into Heaven preached in Spirit by which he was raised again to Life to the Spirits in Prison even to the same Spirits who formerly were unbelieving in the days of Noah while the Ark was a preparing wherein few that is eight Souls were saved Doth it not therefore follow from hence that all those Spirits whose Bodies perished in the Deluge and to whom afterwards Christ after his Ascension in that Spirit by which he was raised again to life and which was poured forth upon the Apostles preached in and by them which Spirits at that time appeared again in bodies in this world from the which they could not be separated forasmuch as they had not yet attained to their full and final perfection and consequently were in a condition to hear the Sermons of the Apostles in flesh I say may we not infer from hence that all these Spirits entred into these eight Souls in order to their Revolution and so consequently were propagated by them until the time of Christ 5 Q. Noah now as who derived his descent from Adam and Seth was an upright perfect man and begat three sons Japhet Sem and Cham Gen. 9. 24. and Chap. 10. 21. And may not we suppose that in him a new World began and that the same day he entred into the Ark for to bring forth a new World he represented the Spirit of God which in the beginning of the Creation moved upon the Waters And may we not compare the six hundredth year of Noah's age in which he entred into the Ark with the sixth day of the Creation in which Man and all Beasts were created In like manner may not Cham his youngest Son be supposed to represent Adam forasmuch as Adam in his Central Spirit in the Garden of Eden by his eating of the Tree of Knowledge of Good and Evil desired through Knowledge which is a seeing of the Spirit to behold his Source and Original by which means Adam fell out of the inner into the outward and so begat Seth in his own likeness and not in the Image of God in which he was created Now Cham did the same also though in a more gross and material manner when he gazed upon his Fathers nakedness wherefore also he was cursed by his Father and made a Servant of Servants whereas his other two Brothers Japhet and Sem went backwards with a Garment upon their shoulders to cover their Fathers nakedness whereupon they obtained the Blessing as Adam likewise might have done in case he had behaved himself as they did which indeed he ought to have done in his Central Spirit viz. he should have gone backwards and wrought out the whole Creation which was created before him and of which â—he was the last viz. from the sixth day to the third which is the middle of the six days and not have gone from one extreme to the other as from the End to the Beginning viz. from Man immediately to the Trees but beginning from himself should have gone through all Beasts backwards and wrought them out one after another and glorified them in himself unto the very last of them counting backwards which are the creeping things as the first bestial Life which had their Original from the putrefaction of Herbs and Trees Is not this likewise the reason why the spiritual Serpent as being the head and chief amongst all the spiritual creeping Creatures in the spiritual World of Man did first speak in Adam 6 Q. When after the Deluge the Children of Noah who were saved in the Ark and in whom all the Souls that lived before the Deluge except Henoch alone whom the Scripture exempts and perished in it were ingrafted had now propagated and multiplied themselves until the number of their Children and Grand-children was grown very great and perceived in themselves one Mindâ— Speech and Expression but withal considering that this unity of theirs could not be lasting and constant but that in process of time they would be divided May we not suppose therefore that from an apprehension of such a Division and aâ— endeavour to prevent the same when in their
journeying towards the East they found a Valley in the Land of Shinar even a vast extended plain where they might dwell together they unanimously as who were all of one Mind and Language agreed to build there a City and Tower whose head should reach up to Heaven And may not this Relation contain this secret and hidden meaning That they had a mind to build a City and Temple according to the pattern which is in Heaven and which was afterward shewed to Moses on Mount Sinai and the description of it given to David in order to the building of the Temple But forasmuch as the right time was not then nor they the persons whom God had chosen for this purpose to build him an House and Temple nor had chosen the right place because God had destinated Jerusalem for that purpose therefore were they from thence scattered abroad upon the face of the whole Earth 7 Q. Now by what means those that built the Tower of Babel were after their being scattered over the face of the whole Earth brought together again and united doth not the Wisdom of God hint this to us also in Holy Writ And that the begining of this union was brought about in Abraham as in whom they first of all in a spiritual manner did revolve to the end that according to the manifold promises of God made unto him all Nations of the Earth might be Blessed in him who was the Forefather of Christ by whom the Souls of all Nations were created And did not the Wisdom of God according to the testimony of Holy Writ in order to this ingrafting and uniting of all Nations in Abraham particularly make choice of three persons viz. Abraham himself Sarah who was Abraham's Sister by the Fathers side and of excelling Beauty Wisdom and Piety and Loth the Son of Abraham's Brother And doth not the Divine Wisdom in their History as with a finger point out to us how by means of these three persons first all the head Families or Generations of all the Nations of the Earth and by means of these afterwards all others were by degrees again brought into union and implanted into the holy Line of Christ the universal Head of all Mankind and living Corner-stone of the whole heavenly Building May we not like wise from the said History when duely considered understand how first the Egyptians were implanted into Abraham Gen. 12. 15. and following verses afterwards the four Kings whom he overthrew next the King and people of Sodom and last of all the Philistines 8 Q. Do not we find it plain in the History how the Egyptians became implanted into Abraham when Abraham coming as a Prophet into Egypt with his Wife Sarah at which time not without a particular Spirit of Prophecy he desired of his Wife that she would upon occasion tell others that she was his Sister that it might go well with him for her sake and that his Soul might live because of her for God having promised to Abraham that all Nations should be blessed in him this was done by Abraham in order to the bringing all Nations into himself by means of his Wife Sarah and King Pharaoh had commanded Sarah to be taken into his House as being resolved to make her his Wife whereupon she became spiritually impregnated by Pharaoh as the Ruler over people through the love which Pharaoh had imprinted in her concerning which matter we have elsewhere made mention where we treated of the Conception and Birth of Man and shewed that a spiritual impregnation must always precede a bodily or carnal one 9 Q. That the kings which Abraham smote and those which he deliver'd Gen. 14. and in particular the King of Sodom whom he rescued by venturing his life for them and so purchased them with his own life for his propriety that all these I say were likewise implanted in him doth not this clearly appear from hence that Abraham upon the King of Sodom's request did not give unto him the Souls of men forasmuch as they were now become his own but onely the stuff and outward goods Gen. 14. 23. and so kept the Souls united in himself for that he was now become Lord over them And did not all these Souls afterwards by means of Lot and his Wife and two Daughters revolve in Abraham For first they entred into Lot when he offer'd both his Daughters to the Sodomites for to deliver the two young men out of their hands And into his Wife forasmuch as the who was a Daughter of Sodom when contrary to the Command of the Angel she looked back towards Sodom and by her desire after and compassionate love towards her Daughters Bridegrooms and the rest of the Sodomites who then perished did draw them into and unite them to her self wherefore she was changed into a pillar of Salt Which transmutation forasmuch as it was impossible to natural doth not the Divine Wisdom by this Salt Pillar shew unto us that the Blood in which is the Soul of all and every inhabitant of Sodom by means of the said fire being purified was turned into Salt and became united in one Center viz. the magnetical compassionate desire of Lots Wife who by this means was turned into a Pillar of Salt And may we not further suppose that the said Lots Wife entred into both her Daughters as being their Mother and became united with them because they had drawn their Mother in her compassionate Spirit into themselves And as for these Daughters were they not afterwards implanted in Lot when they lay with him whilst he slept and conceived by him without and against his will and knowledge in like manner as before he delivered his Daughters against their will to the Sodomites to abuse them And were not both these passages superintended by a disposal and ordering of the Divine Wisdom Is it not also well worth our Animadversion why two Angels came to Sodom and onely one of them viz. the Lord continued with Abraham And what afterwards became of these two Angels In like manner why Abraham commanded water to be fetch'd to wash the feet of the three men that came to him and set before them hearth-cakes of fine flower with milk butter and an he-calf which are food fit for a child whereas no mention is made that he offer'd them any thing to drink Moreover what may be the signification of these words which the Lord speaks to Abraham Gen. 18. 14. At the time appointed returning I will return unto thee according to the time of life Whether I say this can admit of any other meaning than that the Holy Ghost did contribute to the conception of Isaac And this the rather because in the 21. Chapter it is said that the Lord visited Sarah as he had said and did unto her as he had spoken for Sarah conceived c. Concerning which much might be here said as likewise concerning the Children of Lot's Daughters viz. the Moabites and Ammonites what kind of
fell to be the Portion â—d Propriety of their fore-Fathers and which â—as as it were the foundation-root of their â—hole stock and all the boughs and branches â—owing on the same and from whence not oneâ— they derived their nourishment and increase but â—eir very Bodies themselves I say that they might â—gain as it were be planted into the same and â—ecome united with it and that so by means of their â—oprietary enjoyment of it the said Land might â—evolve in them according to the Divine Ordiâ—nce and Appointment in order to its further â—erfection and glorification And this Inheritance â—hus divided by Lot not onely Sons but Daughters â—lso with some restrictions had a share according 〈◊〉 Gods Laws given by Moses And so it was adâ—dged and determined by God himself in the case 〈◊〉 the Daughters of Zelophehad Num. 27. 36. viz. 〈◊〉 to them should be granted the free possession 〈◊〉 their Fathers Inheritance for their Father had â—st never a Son behind him yet with this caution â—â—at they must marry into the Family of the Tribe of their Father And may not we with â—round conclude that this was thus appointed to â—he end the deceased fore-Fathers Predecessours â—nd Fathers of these Daughters might by revolâ—ing through them be restored again to their own â—heritance as also for to shew that in case of the want of Sons the Souls may revolve through Daughters May not we likewise here be informed of the reason why the Children of Israel were commanded that the surviving Brother should raise up the seed of his Brother deceased without leaving any Heirs And will it not follow that the Husbands which the Daughters of Zelophehad married being of their Tribe by their Wives raised up seed to Zelophehad deceased without leaving an Heir Male that might perform the same 17 Q. Moreover do not we meet with another proof of this Doctrine of Revolutions in Lev. 18. where certain Rules and Limitations are given by God himself about Marriages with those that are near of kin determining what is lawful and what unlawful in that matter and when we narrowly inquire into the ground of the said Rules and Restrictions must not we conclude that though it be wholly natural for men to cohabite with women yet that God himself set these bounds to the end that the order and way of Nature which is appointed for mankind might not be neglected perverted broken or removed And is not this the greatest and most universaâ— Law and Ordinance which the Creator once for all hath established in Nature viz. that in all natural propagations there might be a continuaâ— processions or going forwards Now that in Nature it is so ordered that Life goes always forwards and that Parents do live in their Children doth not daily experience teach us this Thus we see that when a Mother finds her sick Child drawing near to death she is so highly afflicted and anguished that she oft wisheth to die for her Child Of which we have examples that Fathers have offer'd themselves to be hang'd for their Sons whereby they gave sufficient evidence that their own lives were sensible of and did suffer what ever happened to their Children Now this Law of Nature could never be broken in whatsoever degree of affinity or consanguinity Man and Wife might be related together if according to the common opinion God should for every Birth create a new Soul and put it into the Body for so no such confusion or perverting of the order of Nature could happen Whereas on the contrary according to our Hypothesis which supposeth many Souls concentred and united together every one of which in a due order and procession must manifest and display it self in many different births and propagations would it not sollow that from such a promiscuous and disorderly commixture a great confusion would arise to the subversion of the order of Nature For was it not therefore thus ordained by God because he is a God of Order And must not his will incontestably take place 18 Q We will here omit many passages and examples relating to this matter which might be alledged out of the five Books of Moses and onely make reflection on some passages in the Ten Commandments When we read Exod. 20. 5 6. That God will visit the sins of the fathers upon the children unto the third and fourth generation of them that hate him but shew mercy to thousands of them that love him and keep his commandments May it not bear this Sense That forasmuch as formerly hath been hinted concerning the Conception and Birth of Man every Child is generated and formed of the Seed of his Parents and that each of these Seeds is twofold viz. Male and Female so as the Child is as it were made up of four Is it not therefore worth our enquiry whether or no all out-working must not happen in four Generations For do not we observe that when a Father begins to grow covetous the said vitious disposition increaseth in his Child and in his Grand-child arrives to extreme covetousness And then when this Vice hath attained to its full growth and maturity the great Grand-child proves a Prodigal and Spend-thrift because he hath had nothing of the said covetous inclination transmitted to him but rather is possessed with an hatred against it forasmuch as by means thereof he hath been oft pressed and forced against his will and thus being made sensible of the evil of it he takes up an hatred against it and consequently falls into the opposite extreme so that he lavishly spends all what his Forefathers in their Covetousness had scraped together and leaves nothing but Poverty to his Child which Poverty then occasions that his Child 's great Grand-child becomes disposed to grow up from this humble reduction to a new propagation And the same may be said of any other Vices whatsoever For ought we not always to keep in mind this great and fundamental Maxim That God never punisheth for sin but with this aim that his creature thereby may be amended and his Salvation promoted forasmuch as Sin which is finite cannot come in any competition with the infinite Emanation of the Grace of the Creatour in his Creature He being in the highest degree Righteous and Good and gives to man the fruits of his own doing For man himself works his own suffering and punishment but God in and by the same works out and manifests His own Glory Would it not therefore prove a very false imagination for any one to think that God for every Birth doth create a new Soul and afterwards eternally punish the same for sin which according to the meaning of some it could not avoid nor was once guilty of For this can never comport with the infinite Righteousness and Mercy of God Nor according to this Supposition can it be true which is said in Scripture that we all sinned in Adam for how could we sin in him except we had lived and been in him
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