Fax fonte accensa, fire out of water: or, An endeavour to kindle devotion, from the consideration of the fountains God hath made Designed for the benefit of those who use the waters of Tunbridg-Wells, the Bath, Epsom, Scarborough, Chigwell, Astrop, Northall, &c. Two sermons preached at New Chappel by Tunbridg-Wells. With devout meditations of Cardinal Bellarmin upon fountains of waters. Also some form of meditations, prayers, and thanksgivings, suited to the occasion. By Anthony Walker, D.D.
THE Words I have read, and the Place where we are, have so agreeable an Aspect upon each other, that it needs no farther Intimation, to shew what I design,
THE Words I have read, and the Place where we Are, have so agreeable an Aspect upon each other, that it needs no farther Intimation, to show what I Design,
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Nor will an Apology for my fixing on them be more necessary, to any who will allow (and who is not asham'd to disallow it?) that the Wisdom and Example of our Master CHRIST, who is the essential Wisdom of the only wise God, is the best and most Authentick Copy for all his Servants to write after.
Nor will an Apology for my fixing on them be more necessary, to any who will allow (and who is not ashamed to disallow it?) that the Wisdom and Exampl of our Master CHRIST, who is the essential Wisdom of the only wise God, is the best and most Authentic Copy for all his Servants to write After.
Such was that in the 4th of St. John to the Woman of Samaria, who came to draw Water at Jacob's Well, to stir up her desire after that living Water which he gives,
Such was that in the 4th of Saint John to the Woman of Samaria, who Come to draw Water At Jacob's Well, to stir up her desire After that living Water which he gives,
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And such was that in the sixth of the same Evangelist, of the Bread of Life, the true Bread which comes down from Heaven, which he exhorts them to labour for, from his observing how they followed him,
And such was that in the sixth of the same Evangelist, of the Bred of Life, the true Bred which comes down from Heaven, which he exhorts them to labour for, from his observing how they followed him,
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I shall supercede more Instances, lest I seem indecently to suspect your observing that, which is so obvious and remarkable, that he who runs may read it.
I shall supercede more Instances, lest I seem indecently to suspect your observing that, which is so obvious and remarkable, that he who runs may read it.
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and partly by the Misadventures of those who have adventur'd to unriddle it, seems like that little Book in the Angel's Hand, Chap. 5.1, 2, 3. of which none on Earth have been found worthy to unloose the Seals,
and partly by the Misadventures of those who have adventured to unriddle it, seems like that little Book in the Angel's Hand, Chap. 5.1, 2, 3. of which none on Earth have been found worthy to unloose the Seals,
What St. Augustin observ'd of the whole Scripture is applicable to this part of it, the Apocalyps; Tho there be depths in which the Elephant may swim, there are also Shallows, in which the Lamb may wade.
What Saint Augustin observed of the Whole Scripture is applicable to this part of it, the Apocalypse; Though there be depths in which the Elephant may swim, there Are also Shallows, in which the Lamb may wade.
that he is to be adored and celebrated for his wonderful Works, and for that Wisdom, Power and Goodness, which shines forth in them ▪ I might give many more Instances of the like kind,
that he is to be adored and celebrated for his wondered Works, and for that Wisdom, Power and goodness, which shines forth in them ▪ I might give many more Instances of the like kind,
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But I need no other, no clearer Instance than this Verse, which contains the Sum of the everlasting Gospel, which the Angel, whom St. John saw in the preceding Verse, flying in the midst of Heaven, had to preach to all Nations, Kindreds, Tongues, and People;
But I need no other, no clearer Instance than this Verse, which contains the Sum of the everlasting Gospel, which the Angel, whom Saint John saw in the preceding Verse, flying in the midst of Heaven, had to preach to all nations, Kindreds, Tongues, and People;
and he executes and discharges his Trust with great Faithfulness and Boldness, with a loud Voice, that all might hear, in Isaiah 's Phrase, a Voice lift up like a Trumpet.
and he executes and discharges his Trust with great Faithfulness and Boldness, with a loud Voice, that all might hear, in Isaiah is Phrase, a Voice lift up like a Trumpet.
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and to shew, that in this consists the Life, the Soul, the Spirit of true Religion, the Sum and Substance of the Gospel, to admit no Competitors with God in the matter of his Worship.
and to show, that in this consists the Life, the Soul, the Spirit of true Religion, the Sum and Substance of the Gospel, to admit no Competitors with God in the matter of his Worship.
The Duty is one for Substance, but hath three Parts or Degrees, preparatory or subservient to one another. 1. Fear God. 2. Give him Glory. 3. Worship him.
The Duty is one for Substance, but hath three Parts or Degrees, preparatory or subservient to one Another. 1. fear God. 2. Give him Glory. 3. Worship him.
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And little hope remains, that instituted and revealed Religion should avail, where the very Seeds and Roots of all natural Religion are choak'd and pluck'd up.
And little hope remains, that instituted and revealed Religion should avail, where the very Seeds and Roots of all natural Religion Are choked and plucked up.
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And to give God Glory, is to acknowledg the excellent Perfections of his Nature, with Affections and Actions sutable to those acknowledged Perfections,
And to give God Glory, is to acknowledge the excellent Perfections of his Nature, with Affections and Actions suitable to those acknowledged Perfections,
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Now both because this is expresly call'd the everlasting Gospel, which is the glad Tidings of Salvation to lost Mankind by Jesus Christ, which the Angel (that is the Ministers of the Gospel) was to preach:
Now both Because this is expressly called the everlasting Gospel, which is the glad Tidings of Salvation to lost Mankind by jesus christ, which the Angel (that is the Ministers of the Gospel) was to preach:
and also because the Light of the Knowledg of the Glory of God, shines in the Face of Jesus Christ, 2 Cor. 4.6. that is, the Gospel, and is therein most clearly manifested.
and also Because the Light of the Knowledge of the Glory of God, shines in the Face of jesus christ, 2 Cor. 4.6. that is, the Gospel, and is therein most clearly manifested.
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We give Glory to God most eminently, most acceptably, by believing and obeying the Gospel. That's the true Tabernacle in which his Glory dwells in the World.
We give Glory to God most eminently, most acceptably, by believing and obeying the Gospel. That's the true Tabernacle in which his Glory dwells in the World.
He hath made all his Glory pass before him, in the Accomplishment of Mans Salvation by his Son's Mediation, which he strives with us by his Spirit to perswade and draw us to accept and improve:
He hath made all his Glory pass before him, in the Accomplishment of men Salvation by his Son's Mediation, which he strives with us by his Spirit to persuade and draw us to accept and improve:
In this third Branch he calls the World from their Superstitions to the Worship of the only true God, of whom he gives a most August Description by his incommunicable Works,
In this third Branch he calls the World from their Superstitions to the Worship of the only true God, of whom he gives a most August Description by his incommunicable Works,
so intelligible, so awful and affecting, that we meet with it every where most frequently in holy Writ, in the Law, the Prophets, the Psalms, and the New Testament.
so intelligible, so awful and affecting, that we meet with it every where most frequently in holy Writ, in the Law, the prophets, the Psalms, and the New Testament.
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But my own choice and design, and I suppose your Expectation, limits me to the last Syllable of this glorious Name — The Fountains of Waters, which when I have joyn'd to the preceptive Words in the beginning, by an innocent omission of the intermediate, comes to this, — Worship him that made the Fountains of Waters.
But my own choice and Design, and I suppose your Expectation, Limits me to the last Syllable of this glorious Name — The Fountains of Waters, which when I have joined to the preceptive Words in the beginning, by an innocent omission of the intermediate, comes to this, — Worship him that made the Fountains of Waters.
Now for the clearer understanding, and more useful improvement of these Particulars, and to demonstrate the argumentative force of this Reason, that he who made the Fountains must therefore be worshipped, I shall reduce all I have to speak to them to this easy method. I.
Now for the clearer understanding, and more useful improvement of these Particulars, and to demonstrate the argumentative force of this Reason, that he who made the Fountains must Therefore be worshipped, I shall reduce all I have to speak to them to this easy method. I.
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Why the Angel propounds him to be worshipp'd under this Notion, Maker of the Fountains; and how it may appear that this is a good and sufficient Reason to oblige us to it. IV. Draw practical Inferences from the whole, proper to us at this Place and Time.
Why the Angel propounds him to be worshipped under this Notion, Maker of the Fountains; and how it may appear that this is a good and sufficient Reason to oblige us to it. IV. Draw practical Inferences from the Whole, proper to us At this Place and Time.
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A Being which hath infinite Wisdom, Power, Goodness, and full Authority and Dominion over us; Alsufficient Ability, and most gracious Willingness to help us.
A Being which hath infinite Wisdom, Power, goodness, and full authority and Dominion over us; All-sufficient Ability, and most gracious Willingness to help us.
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And there are as many Reasons for his Worship, as there are Proofs and Manifestations of these his adorable Perfections, either in the Works of Creation and Providence,
And there Are as many Reasons for his Worship, as there Are Proofs and Manifestations of these his adorable Perfections, either in the Works of Creation and Providence,
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Hic est Dei cultus, haec vera Religio, haec recta Pietas, haec tantùm Deo debita Servitus. De Civ. Dei, lib. 5. c. 4. This is God's Worship, this is true Religion, this is right Godliness, this is the only Service due to God.
Hic est Dei cultus, haec vera Religio, haec Recta Pietas, haec tantùm God Debita Servitus. De Civ. Dei, lib. 5. c. 4. This is God's Worship, this is true Religion, this is right Godliness, this is the only Service due to God.
The Notion of Worship is more confined and restrained, and is either internal or external. 1. Internal, again, is either the Act of the Mind, Reason and Judgment:
The Notion of Worship is more confined and restrained, and is either internal or external. 1. Internal, again, is either the Act of the Mind, Reason and Judgement:
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In the first respect, as it is an Act of our Reason, Mind and Understanding, it implies our knowing and acknowledging his Superiority and full Dominion over us,
In the First respect, as it is an Act of our Reason, Mind and Understanding, it Implies our knowing and acknowledging his Superiority and full Dominion over us,
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and performing all the parts of his instituted Worship according to his Will and Word: for not only the second Commandment requires this, but the Light of Nature;
and performing all the parts of his instituted Worship according to his Will and Word: for not only the second Commandment requires this, but the Light of Nature;
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for Socrates, a heathen Philosopher, could say, Ʋnumquem { que } Deum sic coli oportet quomodo se ipse colendum praeceperit, Every God ought to be worshipp'd,
for Socrates, a heathen Philosopher, could say, Ʋnumquem { que } God sic coli oportet quomodo se ipse colendum praeceperit, Every God ought to be worshipped,
and we must thereby glorify him in our Bodies and our Spirits, which are both his, 1 Cor. 6.20. first with our Spirits and Minds, knowing, acknowledging and esteeming him as a Being absolutely perfect and all-sufficient, most able and willing to help and make us happy. Secondly;
and we must thereby Glorify him in our Bodies and our Spirits, which Are both his, 1 Cor. 6.20. First with our Spirits and Minds, knowing, acknowledging and esteeming him as a Being absolutely perfect and All-sufficient, most able and willing to help and make us happy. Secondly;
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With our Bodies, by all those reverential Gestures, which are proper Signs and Indications of the right Frame and Disposition of our Hearts towards him;
With our Bodies, by all those reverential Gestures, which Are proper Signs and Indications of the right Frame and Disposition of our Hearts towards him;
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and this last seems to be implied in the very Notation of the Greek Word here used προσκυνήσατε, which is (as some say) derived from the Verb κύω, osculor, to kiss,
and this last seems to be implied in the very Notation of the Greek Word Here used προσκυνήσατε, which is (as Some say) derived from the Verb κύω, osculor, to kiss,
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because it was the Custom of the Eastern Nations to worship by kissing the Hand, the Knee, &c. Psal. 2. Kiss the Son, &c. Hos. 13.2. Let the Men that sacrifice, kiss the Calves.
Because it was the Custom of the Eastern nations to worship by kissing the Hand, the Knee, etc. Psalm 2. Kiss the Son, etc. Hos. 13.2. Let the Men that sacrifice, kiss the Calves.
For things in their own Nature low and mean, may afford Allusions to, and be Illustrations of, matters of the highest and greatest moment and importance.
For things in their own Nature low and mean, may afford Allusions to, and be Illustrations of, matters of the highest and greatest moment and importance.
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for there Solomon brings in Wisdom, that is, Christ, the essential Wisdom of God, asserting and proving his own eternal Being, and everlasting Subsistence.
for there Solomon brings in Wisdom, that is, christ, the essential Wisdom of God, asserting and proving his own Eternal Being, and everlasting Subsistence.
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The first he does in five Verses, from the 22d to 26, inclusively. Vers. 22. The Lord possessed me in the beginning of his Ways, before his Works of old.
The First he does in five Verses, from the 22d to 26, inclusively. Vers. 22. The Lord possessed me in the beginning of his Ways, before his Works of old.
The second Argument by which he proves the Eternity of his Subsistence is, That he was present with God when he prepared the Heavens, stablished the Clouds above,
The second Argument by which he Proves the Eternity of his Subsistence is, That he was present with God when he prepared the Heavens, established the Clouds above,
Then again, He turneth the Wilderness into a standing-water, and dry Ground into Water-Springs. Isa. 35.6, 7. In the Wilderness shall Waters break out, and Streams in the Desert;
Then again, He turns the Wilderness into a standing-water, and dry Ground into Water-Springs. Isaiah 35.6, 7. In the Wilderness shall Waters break out, and Streams in the Desert;
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And let it be suppos'd and granted, that these Expressions are figurative, and signify the pouring out of his Spirit in the Graces and Comforts of it, upon desolate and weary Souls:
And let it be supposed and granted, that these Expressions Are figurative, and signify the pouring out of his Spirit in the Graces and Comforts of it, upon desolate and weary Souls:
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and Providence, and can and will do what is like them, in the Operations of his Grace. Again, Isa. 41.18. I will open Rivers in high places, and Fountains in the midst of the Valleys;
and Providence, and can and will do what is like them, in the Operations of his Grace. Again, Isaiah 41.18. I will open rivers in high places, and Fountains in the midst of the Valleys;
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And in the Canticle, Benedicite omnia opera, commonly called the Song of the three Children, which in our Liturgy is appointed to be said or sung after the first Lesson at Morning Prayer, Te Deum, or that,
And in the Canticle, Benedicite omnia opera, commonly called the Song of the three Children, which in our Liturgy is appointed to be said or sung After the First lesson At Morning Prayer, Te God, or that,
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because I suppose such Evidence to accompany them, that 'tis needless, and would be superfluous. I may subjoin Arguments to prove that God made the Fountains, though very transiently.
Because I suppose such Evidence to accompany them, that it's needless, and would be superfluous. I may subjoin Arguments to prove that God made the Fountains, though very transiently.
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and there shall come forth Waters out of it. Which the Psalmist ascribes to God, Psa. 78.15. He clave the Rock in the Wilderness, and gave them Drink as out of the great Depths. And Psal. 105.41. He opened the Rock, and the Waters gushed out:
and there shall come forth Waters out of it. Which the Psalmist ascribes to God, Psa. 78.15. He clave the Rock in the Wilderness, and gave them Drink as out of the great Depths. And Psalm 105.41. He opened the Rock, and the Waters gushed out:
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and Mothers in whose Wombs we were all formed. Job 31.15. Did not he that made me in the Womb, make him, and did not one fashion us in the Womb? Causa causae est causa causati.
and Mother's in whose Wombs we were all formed. Job 31.15. Did not he that made me in the Womb, make him, and did not one fashion us in the Womb? Causa causae est causa causati.
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and can endure Competitors and Copartners, less than a King in his Throne, or an Husband in his Bed, ( My Glory will I not give to another, Isa. 42.8.) yet allows and requires the Glory of Religious Worship to be given to him that made the Fountains;
and can endure Competitors and Copartners, less than a King in his Throne, or an Husband in his Bed, (My Glory will I not give to Another, Isaiah 42.8.) yet allows and requires the Glory of Religious Worship to be given to him that made the Fountains;
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'Tis a noble and delightful, but withall a busy and perplexed Inquiry, both amongst Divines and Philosophers, concerning the Origine of Fountains, their various useful Qualities,
It's a noble and delightful, but withal a busy and perplexed Inquiry, both among Divines and Philosophers, Concerning the Origine of Fountains, their various useful Qualities,
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Yet that I may not tantalize your Minds by a meer starting of Questions, nor disoblige you by a vexing Disappointment, I will first refer you to those Authors, who by what they say themselves,
Yet that I may not tantalize your Minds by a mere starting of Questions, nor disoblige you by a vexing Disappointment, I will First refer you to those Authors, who by what they say themselves,
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and adorn the World with Wits of the first Magnitude, to usher in and attend upon the Incarnation of his eternal Wisdom, such as Virgil, Tully, Ovid, Horace;
and adorn the World with Wits of the First Magnitude, to usher in and attend upon the Incarnation of his Eternal Wisdom, such as Virgil, Tully, Ovid, Horace;
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liv'd L. Annaeus, Seneca, that excellent, and I may say, Divine Moralist, and learned natural Philosopher, who hath fine Discourses on this Subject, lib. 3. of his natural Questions.
lived L. Annaeus, Senecca, that excellent, and I may say, Divine Moralist, and learned natural Philosopher, who hath fine Discourses on this Subject, lib. 3. of his natural Questions.
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Jonstonus, Thaumatographia naturalis. Clasis secundae Capit. 4. de origine Fontium, where you may meet with the Epitome of what our own Country-man, Tho. Lydiat, hath written most accutely on this Subject.
Jonstonus, Thaumatographia Naturalis. Clasis secundae Capital 4. de origine Fontium, where you may meet with the Epitome of what our own Countryman, Tho. Lydiat, hath written most acutely on this Subject.
What Alstedius says is in no wise despicable, Encyclop. lib. 13. Physicorum, part 2. cap. 8. Regula 3. and part 4. c. 2. and lib. 18. Hydrograph. cap. 6.
What Alstedius Says is in no wise despicable, Encyclopedia. lib. 13. Physicorum, part 2. cap. 8. Regula 3. and part 4. c. 2. and lib. 18. Hydrograph. cap. 6.
and tho it may seem an ignorant or culpable Omission to take no notice of the ingenious Mr. Thomas Burnet 's new Theory of the Earth, both in Latin and English, I shall have occasion to mention him hereafter.
and though it may seem an ignorant or culpable Omission to take no notice of the ingenious Mr. Thomas Burnet is new Theory of the Earth, both in Latin and English, I shall have occasion to mention him hereafter.
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and be short without Obscurity, at once concise and perspicuous, brief and clear. And having before, I hope, satisfyingly, prov'd that God made the Fountains:
and be short without Obscurity, At once concise and perspicuous, brief and clear. And having before, I hope, satisfyingly, proved that God made the Fountains:
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Air and Vapours, say they, getting into the Caverns and hollow Recesses of the Earth, are by the Coldness of the Rocks and Stones condensed and turned into Waters,
Air and Vapours, say they, getting into the Caverns and hollow Recesses of the Earth, Are by the Coldness of the Rocks and Stones condensed and turned into Waters,
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This, I confess, may do something, produce some little Rills and fainter Springs; but the Objection against it seems rationally strong, and unanswerable;
This, I confess, may do something, produce Some little Rills and fainter Springs; but the Objection against it seems rationally strong, and unanswerable;
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First, of Scripture, which often mentions the great Abyss, the Deep, the Depths, (the same with Plato's Barathron ) as the Womb and Mother of Springs. Gen. 7.11. The Fountains of the great Deep were broken up, to make the Flood. And again, chap. 8.2. The Fountains of the Deep were stopped. And Job 38.16. they are call'd the Springs of the Sea. Psal. 33.7. He layeth up the Depth in Store-houses, to be thus broach'd and issued forth. Eccles. 1.7. All the Rivers run into the Sea, and yet the Sea is not full:
First, of Scripture, which often mentions the great Abyss, the Deep, the Depths, (the same with Plato's Barathron) as the Womb and Mother of Springs. Gen. 7.11. The Fountains of the great Deep were broken up, to make the Flood. And again, chap. 8.2. The Fountains of the Deep were stopped. And Job 38.16. they Are called the Springs of the Sea. Psalm 33.7. He Layeth up the Depth in Storehouses, to be thus broached and issued forth. Eccles. 1.7. All the rivers run into the Sea, and yet the Sea is not full:
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without which Evacuations, and discharging of it self of that vast mass of Waters, which flow continually into it by so many Rivers, it must necessarily and unavoidably overflow the Earth, which is most obviously manifest in the Caspian Sea, which hath no visible Intercourse with,
without which Evacuations, and discharging of it self of that vast mass of Waters, which flow continually into it by so many rivers, it must necessarily and avoidable overflow the Earth, which is most obviously manifest in the Caspian Sea, which hath no visible Intercourse with,
or outlet into the main Ocean, and yet the Waters which run into it from the might Volga in one Year, were sufficient to drown that part of the World, should it not have secret conveyances and ways of Evacuations to prevent its over-flowing.
or outlet into the main Ocean, and yet the Waters which run into it from the might Volga in one Year, were sufficient to drown that part of the World, should it not have secret conveyances and ways of Evacuations to prevent its overflowing.
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and where its Apertures, and places of breaking forth are, there are the Springs and Fountains, which resemble the Orifices upon the pricking or opening of a Vein by Phleboromy.
and where its Apertures, and places of breaking forth Are, there Are the Springs and Fountains, which resemble the Orifices upon the pricking or opening of a Vein by Phleboromy.
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and to make it fitter for the Nourishment of living Creatures in it, and more commodious for Navigation, the strength of the salt Water bearing those Vessels of Burden, which were it fresh, would sink to the bottom with their own weight:
and to make it fitter for the Nourishment of living Creatures in it, and more commodious for Navigation, the strength of the salt Water bearing those Vessels of Burden, which were it fresh, would sink to the bottom with their own weight:
besides what useful Qualities God may in his kind Providence infuse into them and communicate immediately, to render them useful and beneficial to Mankind:
beside what useful Qualities God may in his kind Providence infuse into them and communicate immediately, to render them useful and beneficial to Mankind:
3. The Knowledg we have of the Origine of them as to their second and immediate causes, is not certain and demonstrative, but only probable and conjectural.
3. The Knowledge we have of the Origine of them as to their second and immediate Causes, is not certain and demonstrative, but only probable and conjectural.
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5. 'Tis very probable, that the wise Builder of Universal Nature hath so dispos'd and fashioned the whole System of this Terraqueous Globe, that there are in it,
5. It's very probable, that the wise Builder of Universal Nature hath so disposed and fashioned the Whole System of this Terraqueous Globe, that there Are in it,
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and then change both those Vapours, and others suckt into the Chinks and Caverns of the Earth, from the ambient Air and Mists, into sweet and wholsome Waters.
and then change both those Vapours, and Others sucked into the Chinks and Caverns of the Earth, from the ambient Air and Mists, into sweet and wholesome Waters.
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6. 'Tis possible that some Springs arise, or at least may be augmented (such as are vulgarly call'd Land-springs) from Rains and dissolved Snows, soaking into,
6. It's possible that Some Springs arise, or At least may be augmented (such as Are vulgarly called Land-springs) from Rains and dissolved Snows, soaking into,
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8. 'Tis very likely that the Fountain-Waters receive their several useful Qualities from the various Soils and Minerals through which they glide and imbibe,
8. It's very likely that the Fountain-Waters receive their several useful Qualities from the various Soils and Minerals through which they glide and imbibe,
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and are impregnated by their different Properties, while they are percollated and strained through them; and become beneficial for Bathing or Potation, outward or inward Application.
and Are impregnated by their different Properties, while they Are percollated and strained through them; and become beneficial for Bathing or Potation, outward or inward Application.
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or can give a full and satisfactory account) God doth impress upon them and communicate to them immediately, many of those useful Qualities, by which they become so beneneficial to Mankind. 10. Lastly;
or can give a full and satisfactory account) God does Impress upon them and communicate to them immediately, many of those useful Qualities, by which they become so beneneficial to Mankind. 10. Lastly;
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whatever second Causes they proceed from, or are rendred fit to be helpful and healthful by, that is no prejudice to the main Truth, that God makes them;
whatever second Causes they proceed from, or Are rendered fit to be helpful and healthful by, that is no prejudice to the main Truth, that God makes them;
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1. What is the sole Object, adequate Reason, and right Notion of Religious Worship? 2. Who made the Fountains, and in a short Digression how he made them.
1. What is the sole Object, adequate Reason, and right Notion of Religious Worship? 2. Who made the Fountains, and in a short Digression how he made them.
'Twas an Observation worthy that great Mans Wisdom who first made it, I mean the wise Lord Verulam. That a smattering in Philosophy disposes to Atheism,
'Twas an Observation worthy that great men Wisdom who First made it, I mean the wise Lord Verulam. That a smattering in Philosophy disposes to Atheism,
I shall therefore now proceed to entertain you as becomes a Divine and Preacher, in answering the third inquiry, begging only those Allowances which are but equal to be given to one, the obscurity of whose Station can hardly avoid contracting an habit of flat Expression, and lower Notion.
I shall Therefore now proceed to entertain you as becomes a Divine and Preacher, in answering the third inquiry, begging only those Allowances which Are but equal to be given to one, the obscurity of whose Station can hardly avoid contracting an habit of flat Expression, and lower Notion.
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I haste to the third and last Enquiry, Why the Angel propounds him to be worship'd under this Notion, Maker of the Fountains? And how it may appear, that this is a good and sufficient Reason, to oblige us to it?
I haste to the third and last Enquiry, Why the Angel propounds him to be worshipped under this Notion, Maker of the Fountains? And how it may appear, that this is a good and sufficient Reason, to oblige us to it?
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As the Heavens and their Host, the Sun, Moon, and Stars for their Beauty and Influences, under the Names of Jupiter, Apollo, Juno, Diana, &c. by the Romans; and of Baal, and Astaroth, &c. by the Eastern Nations:
As the Heavens and their Host, the Sun, Moon, and Stars for their Beauty and Influences, under the Names of Jupiter, Apollo, Juno, Diana, etc. by the Romans; and of Baal, and Astaroth, etc. by the Eastern nations:
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The Gods which did not make the Heavens, shall be destroy'd from under the Heavens, Jer. 10.11. Which Verse was written in the Chaldee Tongue, that the Babylonians might understand it, tho all the rest of the Book be written in the Hebrew Language:
The God's which did not make the Heavens, shall be destroyed from under the Heavens, Jer. 10.11. Which Verse was written in the Chaldee Tongue, that the Babylonians might understand it, though all the rest of the Book be written in the Hebrew Language:
And this continued so long, and the World was so pertinacious in it, that the Fathers of the Primitive Church, were forc'd to preach and write most instantly and severely against it. To name but one.
And this continued so long, and the World was so pertinacious in it, that the Father's of the Primitive Church, were forced to preach and write most instantly and severely against it. To name but one.
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St. Aug. Serm. de Temp. 241. de Auguriis. Nec ad Arbores debent Christiani vota reddere, nec ad Fontem orare, si se volunt per gratiam Dei de aeterno supplicio liberari;
Saint Aug. Sermon de Temp. 241. de Auguriis. Nec ad Arbores debent Christians vota reddere, nec ad Fontem orare, si se volunt per gratiam Dei de aeterno Supplicio liberari;
And a little after, Contestor vos coram Deo & Angelis ejus ac de Nuncio, ut nec ad illa diabolica Convivia, quae aut ad fanum, ad Fontes { que } aut ad aliquas Arbores fiant, veniatis;
And a little After, Contestor vos coram God & Angels His ac de Nuncio, ut nec ad illa Diabolica Convivia, Quae Or ad Fanum, ad Fontes { que } Or ad aliquas Arbores fiant, veniatis;
and the supposed tutelar Guardians of them, is not unknown to many, as might be instanced in the imaginary St. Richard at the salt Wells in Worcester-shire, and many others elsewhere.
and the supposed tutelar Guardians of them, is not unknown to many, as might be instanced in the imaginary Saint Richard At the salt Wells in Worcestershire, and many Others elsewhere.
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for I think it is easy to evince, that their Maker is an Eternal Being, from Prov. 8. and Eternal is truly an incommunicable Attribute, and a most adorable Perfection.
for I think it is easy to evince, that their Maker is an Eternal Being, from Curae 8. and Eternal is truly an incommunicable Attribute, and a most adorable Perfection.
Some think that the first matter, the Platonists ὕλη, the Scriptures Tohu and Bohu, which we call the Chaos, was a watery fluid Mass. Mr. Burnet 's Theory of the Earth is chiefly built upon this Hypothesis.
some think that the First matter, the Platonists ὕλη, the Scriptures Tohu and Bohu, which we call the Chaos, was a watery fluid Mass. Mr. Burnet is Theory of the Earth is chiefly built upon this Hypothesis.
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2. Having made and shut up those vast Stores and Treasuries of Water, 'tis a proof of his Power to unlock and unbar those mighty Rocks and Mountains which imprisoned and shut them in,
2. Having made and shut up those vast Stores and Treasuries of Water, it's a proof of his Power to unlock and unbar those mighty Rocks and Mountains which imprisoned and shut them in,
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He must certainly be the Almighty Lord of Nature who can unhinge it, and change its Laws when ever he pleases, turning the dry Ground into Water-springs.
He must Certainly be the Almighty Lord of Nature who can unhinge it, and change its Laws when ever he Pleases, turning the dry Ground into Water-springs.
4. As the making Heaven and Earth prove his Omnipotence, for 'tis upon that account we profess in our Creed to believe him Almighty, I believe in God the Father Almighty, maker of Heaven and Earth, &c. No less doth the making of the Sea and Fountains prove the same;
4. As the making Heaven and Earth prove his Omnipotence, for it's upon that account we profess in our Creed to believe him Almighty, I believe in God the Father Almighty, maker of Heaven and Earth, etc. No less does the making of the Sea and Fountains prove the same;
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but are justly stiled living Waters. Preservation is a continued Creation. Secondly; The making of the Fountains is a proof of his Wisdom: as may appear,
but Are justly styled living Waters. Preservation is a continued Creation. Secondly; The making of the Fountains is a proof of his Wisdom: as may appear,
1. In his contriving and building the whole System of universal Nature so admirably, so commodiously, every piece thereof agreeing so excellently with all the others, that they are mutually subservient.
1. In his contriving and building the Whole System of universal Nature so admirably, so commodiously, every piece thereof agreeing so excellently with all the Others, that they Are mutually subservient.
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and to argue from the Scituation, Motion and Position of the Sun, Moon and Stars towards the Earth, to render their Influences more propitious, that the whole may be fruitful,
and to argue from the Situation, Motion and Position of the Sun, Moon and Stars towards the Earth, to render their Influences more propitious, that the Whole may be fruitful,
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And with the indefatigable Alstedius, not be asham'd to say, the best answer to the Enquiries about them, is by that word of Modesty, Nescio, I cannot tell;
And with the indefatigable Alstedius, not be ashamed to say, the best answer to the Enquiries about them, is by that word of Modesty, Nescio, I cannot tell;
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some both, in every twenty four hours, hot in the Night, cold in the Day; some petrifying all that's put into them, others changing white the Hairs scattered on them,
Some both, in every twenty four hours, hight in the Night, cold in the Day; Some petrifying all that's put into them, Others changing white the Hairs scattered on them,
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and of them who drink them: Some diutetick, some purging; some molifying, other consolidating; some salt, some sweet; some acid, some insipid; some limpid, others thick;
and of them who drink them: some diutetick, Some purging; Some mollifying, other consolidating; Some salt, Some sweet; Some acid, Some insipid; Some limpid, Others thick;
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And if any be so senceless as to ask me, how the making of the Fountains prove him to be good? It might be sufficient to answer such a Question, by asking of another, viz. Art thou not asham'd to ask it? or canst thou move it without blushing? But to clear it;
And if any be so senseless as to ask me, how the making of the Fountains prove him to be good? It might be sufficient to answer such a Question, by asking of Another, viz. Art thou not ashamed to ask it? or Canst thou move it without blushing? But to clear it;
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I mean by his Goodness, his Beneficence, or doing Good. Thou art good, and dost good, saith David unto God, Psal. 119.68. He therefore doth good because he is good:
I mean by his goodness, his Beneficence, or doing Good. Thou art good, and dost good, Says David unto God, Psalm 119.68. He Therefore does good Because he is good:
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But he is thereby known to be good, because he doth good; and every Benefit he bestows upon his Creatures, witness him to be a good God. Acts 14.17. how do the Wells and Fountains proclaim him to be so, as David, Psal. 93.3.
But he is thereby known to be good, Because he does good; and every Benefit he bestows upon his Creatures, witness him to be a good God. Acts 14.17. how do the Wells and Fountains proclaim him to be so, as David, Psalm 93.3.
of the Floods, we may say, The Springs, O Lord, have lifted up their Voice, the Springs lift up their Voice to shout forth the Goodness of their Maker,
of the Floods, we may say, The Springs, Oh Lord, have lifted up their Voice, the Springs lift up their Voice to shout forth the goodness of their Maker,
yea, they clap their Hands, (Psal. 98.8.) applaudingly, to celebrate his Praises. When grateful David had said, Psal. 33.5. The Earth is full of the Goodness of the Lord, he proves it, vers. 7. because he layeth up the Depth in Store-houses, thereby to feed the Fountains.
yea, they clap their Hands, (Psalm 98.8.) applaudingly, to celebrate his Praises. When grateful David had said, Psalm 33.5. The Earth is full of the goodness of the Lord, he Proves it, vers. 7. Because he Layeth up the Depth in Storehouses, thereby to feed the Fountains.
When Moses, speaking of the promis'd Land, saith to the Israelites, The Lord thy God bringeth thee into a good Land. The Character he gives of that Goodness, is, that 'twas a Land of Brooks of Water, of Fountains and Depths, that spring out of the Valleys and Hills.
When Moses, speaking of the promised Land, Says to the Israelites, The Lord thy God brings thee into a good Land. The Character he gives of that goodness, is, that 'twas a Land of Brooks of Water, of Fountains and Depths, that spring out of the Valleys and Hills.
And God is said to open his good Treasure, the Treasures of his Goodness, Deut. 28.12. When he gives Rain from above, and so when he gives Fountains from beneath.
And God is said to open his good Treasure, the Treasures of his goodness, Deuteronomy 28.12. When he gives Rain from above, and so when he gives Fountains from beneath.
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And Spring-water is the best of Waters, the Life, the Spirits, the Quintessence of that beneficial Element, the most pure, pleasant, wholsome, lasting,
And Spring-water is the best of Waters, the Life, the Spirits, the Quintessence of that beneficial Element, the most pure, pleasant, wholesome, lasting,
Purging-Springs, abstirging Wells, opening Obstructions, sweetning the Blood, thinning tough viscous Humours, preventing some, and grapling with and conquering other most obstinate and chronical Distempers, which were opprobria Medicorrm, bafled the best experienced, the eldest, the first-born Sons of Apollo and Aesculapius: which Leviathan - like, esteem'd the choicest Recipes, the keenest Shafts of Galen or Hippocrates, Paracelsus or Vanhelmont, but as Straw or rotten Wood.
Purging-Springs, abstirging Wells, opening Obstructions, sweetening the Blood, thinning tough viscous Humours, preventing Some, and grappling with and conquering other most obstinate and chronical Distempers, which were Opprobria Medicorrm, baffled the best experienced, the eldest, the firstborn Sons of Apollo and Aesculapius: which Leviathan - like, esteemed the Choicest Recipes, the keenest Shafts of Galen or Hippocrates, Paracelsus or Vanhelmont, but as Straw or rotten Wood.
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How exuberantly doth God's Goodness flow in these? O that with becoming Gratitude, and Love we could with a spiritual Gust relish and taste it in every Glass we drink!
How exuberantly does God's goodness flow in these? O that with becoming Gratitude, and Love we could with a spiritual Gust relish and taste it in every Glass we drink!
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These are Alimbecks, where Almighty Goodness draws the Tinctures and the Extracts, prepares the Spirits, makes the Infusion, mixes the healthful Potions.
These Are Alembics, where Almighty goodness draws the Tinctures and the Extracts, prepares the Spirits, makes the Infusion, mixes the healthful Potions.
Because in his making of them, there is a glorious discovery of many adorable Perfections, and amongst the rest, his Almighty Power, his unsearchable Wisdom, and his inexhaustible Goodness.
Because in his making of them, there is a glorious discovery of many adorable Perfections, and among the rest, his Almighty Power, his unsearchable Wisdom, and his inexhaustible goodness.
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Which Consideration leads me to the fourth and last thing propounded in the beginning of this Discourse, that is, To draw practical Inferences from the whole,
Which Consideration leads me to the fourth and last thing propounded in the beginning of this Discourse, that is, To draw practical Inferences from the Whole,
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Then let us briefly inquire, 1. What Prohibitions. 2. What positive Duties flow from hence. God's Word is a two-edged Sword, utrinque acutus, it cuts on both sides.
Then let us briefly inquire, 1. What Prohibitions. 2. What positive Duties flow from hence. God's Word is a two-edged Sword, utrinque acutus, it cuts on both sides.
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O continue forth thy Loving kindness to us, and grant us all thy Grace to spend the Health we wait upon thee for, in the Service of the Giver. 2. Secondly;
Oh continue forth thy Loving kindness to us, and grant us all thy Grace to spend the Health we wait upon thee for, in the Service of the Giver. 2. Secondly;
Provoke him not in any kind to Jealousy, lest they become as the Waters of Jealousy to the the guilty Woman, Numb. 5.27. a Curse, and cause the Belly to swell, and Thigh to rot.
Provoke him not in any kind to Jealousy, lest they become as the Waters of Jealousy to the the guilty Woman, Numb. 5.27. a Curse, and cause the Belly to swell, and Thigh to rot.
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even at the red Sea, Psal. 106.7. where he signaliz'd his Mercy, by the Waters covering their Enemies, that there was not any of them left, vers. 11. Your Distempers are your Enemies;
even At the read Sea, Psalm 106.7. where he signalized his Mercy, by the Waters covering their Enemies, that there was not any of them left, vers. 11. Your Distempers Are your Enemies;
use your Liberties, but abuse them not, use them not unlawfully: Provide for your Satisfaction; always provided, you make not Provision for the Flesh to fulfil its Lusts.
use your Liberties, but abuse them not, use them not unlawfully: Provide for your Satisfaction; always provided, you make not Provision for the Flesh to fulfil its Lusts.
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nor render unsavoury the Incense of your Evening Sacrifice. Tertullian hath left a brave and noble Character of the Primitive Christians, worthy our Imitation, yea our Ambition.
nor render unsavoury the Incense of your Evening Sacrifice. Tertullian hath left a brave and noble Character of the Primitive Christians, worthy our Imitation, yea our Ambition.
yet to add reproachful Reflections to needful Reproofs, would be as if a Chirurgion should invenom the point of his Lancet, or Edge of his Incision-knife;
yet to add reproachful Reflections to needful Reproofs, would be as if a Chirurgeon should invenom the point of his Lancet, or Edge of his incision-knife;
I hope I may without Offence profess, that I cannot but pitty the Errors of their Education, who esteem it a piece of good Breeding to blaspheme the Name of God,
I hope I may without Offence profess, that I cannot but pity the Errors of their Education, who esteem it a piece of good Breeding to Blaspheme the Name of God,
and account it the most ornamental and graceful Accomplishment of their Language, with a graceless Fool-hardiness to dare him to his Face to damn them.
and account it the most ornamental and graceful Accomplishment of their Language, with a graceless Foolhardiness to Dare him to his Face to damn them.
If you believe there is a God, (and who hath the Patience to be esteem'd an Atheist?) and that he is a God indeed, a Being absolutely perfect, infinitely great and good, omniscient, holy, just and true, you may take his word, He will not hold him guiltless that takes his Name in vain.
If you believe there is a God, (and who hath the Patience to be esteemed an Atheist?) and that he is a God indeed, a Being absolutely perfect, infinitely great and good, omniscient, holy, just and true, you may take his word, He will not hold him guiltless that Takes his Name in vain.
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or so cowardly, as through want of Zeal for God, and love to his Brother, dares not admonish them, who thus sin in an affected Contempt of God and Religion.
or so cowardly, as through want of Zeal for God, and love to his Brother, dares not admonish them, who thus since in an affected Contempt of God and Religion.
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God's Name is written on them all; Praesentem { que } Deum quaelibet herba refert. This Universe is a great Volume, and every Creature is a Letter in it;
God's Name is written on them all; Praesentem { que } God Quaelibet herba refert. This Universe is a great Volume, and every Creature is a letter in it;
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Digitus Dei may be seen in them. But, 2. Worship him more signally for making the Fountains. Psal. 104.1. David stirs up himself, Bless the Lord O my Soul:
Digitus Dei may be seen in them. But, 2. Worship him more signally for making the Fountains. Psalm 104.1. David stirs up himself, Bless the Lord Oh my Soul:
and then he gives the Reasons why, and a principal one is laid down Vers. 10. Because he sends the Springs into the Valleys, Psal. 95. which the Church hath wisely chosen as a Preface to our Publick Worship every Morning, Vers. 1. O come let us sing unto the Lord, let us heartily rejoice in the Strength of our Salvation;
and then he gives the Reasons why, and a principal one is laid down Vers. 10. Because he sends the Springs into the Valleys, Psalm 95. which the Church hath wisely chosen as a Preface to our Public Worship every Morning, Vers. 1. Oh come let us sing unto the Lord, let us heartily rejoice in the Strength of our Salvation;
Vers. 6. O come, let us therefore worship and fall down before his Foot-stool. 3. Then him that made the extraordinary Fountains for Medicine, for Health:
Vers. 6. Oh come, let us Therefore worship and fallen down before his Footstool. 3. Then him that made the extraordinary Fountains for Medicine, for Health:
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and not express a deep and grateful sense of them? O that a blessed God would superadd one healing Vertue more unto them, a Power to cure the Indevotion of our too little thankful Hearts!
and not express a deep and grateful sense of them? O that a blessed God would superadd one healing Virtue more unto them, a Power to cure the Indevotion of our too little thankful Hearts!
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Shall they be counted worthy so great Expence, of Travel, Time and Money, and not be worthy our thankful Praises, Love and Service? O thou that madest these Wells,
Shall they be counted worthy so great Expense, of Travel, Time and Money, and not be worthy our thankful Praises, Love and Service? O thou that Madest these Wells,
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and hast opened the flinty Rocks, so that Streams have issued out, open our stony Hearts, that sweetest Streams of Love, of Praise and Adoration, may flow from thence, and never be dried up!
and hast opened the flinty Rocks, so that Streams have issued out, open our stony Hearts, that Sweetest Streams of Love, of Praise and Adoration, may flow from thence, and never be dried up!
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And his blessed Son, the holy Jesus, after he was risen from the Dead, and entred into his state of Exaltation, gave Commission and Command to his Disciples to baptize all Nations in the Name of the Father, Son, and Holy-Ghost.
And his blessed Son, the holy jesus, After he was risen from the Dead, and entered into his state of Exaltation, gave Commission and Command to his Disciples to baptise all nations in the Name of the Father, Son, and Holy ghost.
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Our Baptism is a most solemn Primitive Act of Worship, and Primitive Acts are ingaging Acts. 'Tis as the boaring of our Ear at the doorpost of God's House, to shew that we must serve him for ever.
Our Baptism is a most solemn Primitive Act of Worship, and Primitive Acts Are engaging Acts. It's as the boring of our Ear At the doorpost of God's House, to show that we must serve him for ever.
These mineral Waters may, by many things put to them, lose both their Taste and Virtue, in the Chymist Phrase be precipitated, that tho they are drunk, they neither heal nor help.
These mineral Waters may, by many things put to them, loose both their Taste and Virtue, in the Chemist Phrase be precipitated, that though they Are drunk, they neither heal nor help.
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An involuntary innocent staining of the Font, hath branded an imperial Name in all succeeding Ages, Leo Coproninus. The casting of a dead Dog into a Well, which was the only supply for the Garrison which kept it, lost one of the strongest and most impregnable Forts, Stetguard. Our voluntary sinning after and against our Baptism, poisons the very Font, casts a dead Dog into the Well of Grace,
an involuntary innocent staining of the Font, hath branded an imperial Name in all succeeding Ages, Leo Coproninus. The casting of a dead Dog into a Well, which was the only supply for the Garrison which kept it, lost one of the Strongest and most impregnable Forts, Stetguard. Our voluntary sinning After and against our Baptism, poisons the very Font, Cast a dead Dog into the Well of Grace,
yet hanging on that more accursed Tree, forthwith there came out Blood and Water; John 19.34. The Church hath always reckon'd these the vital Springs of the Health-giving Sacraments.
yet hanging on that more accursed Tree, forthwith there Come out Blood and Water; John 19.34. The Church hath always reckoned these the vital Springs of the Health-giving Sacraments.
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Christ calls himself the living Water, John 4. and he calls the Spirit by the same Name, John 7.38, 39. He that believes in me, out of his Belly shall flow Rivers of living Water;
christ calls himself the living Water, John 4. and he calls the Spirit by the same Name, John 7.38, 39. He that believes in me, out of his Belly shall flow rivers of living Water;
this spake he of the Spirit. And 'tis agreeable to his Father's Language, Psal. 44.3. I will pour Water upon him that is thirsty, and Floods upon the dry Ground.
this spoke he of the Spirit. And it's agreeable to his Father's Language, Psalm 44.3. I will pour Water upon him that is thirsty, and Floods upon the dry Ground.
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so fully, so inconceivably, as no Tongue can express, as no Heart can conceive; with what Fervours of Love and Thankfulness should we receive it and return it?
so Fully, so inconceivably, as no Tongue can express, as no Heart can conceive; with what Fervours of Love and Thankfulness should we receive it and return it?
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Nay, the Fountain of the very Deity, as the Schools call God the Father, Fontem Dietatis, who communicates the Divine Nature to the Son and Holy Ghost,
Nay, the Fountain of the very Deity, as the Schools call God the Father, Fontem Dietatis, who communicates the Divine Nature to the Son and Holy Ghost,
An easy Liberality from New comers, who find a Chappel ready prepar'd by our Charge and Care, (not excluding the pious Charity of those who have already given to its building) may settle a decent Maintenance for an Able Minister, constantly to offioiate in it,
an easy Liberality from New comers, who find a Chapel ready prepared by our Charge and Care, (not excluding the pious Charity of those who have already given to its building) may settle a decent Maintenance for an Able Minister, constantly to offioiate in it,
And you may the better bear with us, while in the behalf of them that serve us here, we plead with you to leave a Blessing behind you, That as God hath endow'd these Wells with lasting Streams and Virtues, you would endow this House built to his Name so near them, that the Waters of the Sanctuary may flow from hence, with a constant Perennity,
And you may the better bear with us, while in the behalf of them that serve us Here, we plead with you to leave a Blessing behind you, That as God hath endowed these Wells with lasting Streams and Virtues, you would endow this House built to his Name so near them, that the Waters of the Sanctuary may flow from hence, with a constant Perennity,
Beseeching thee so to write in our Hearts by the Finger of thy Spirit, what we have heard with our outward Ears, that it may bring forth in us the Fruit of good Living, to the Glory of thy holy Name, the good Example of our fellow Christians, the present Comfort,
Beseeching thee so to write in our Hearts by the Finger of thy Spirit, what we have herd with our outward Ears, that it may bring forth in us the Fruit of good Living, to the Glory of thy holy Name, the good Exampl of our fellow Christians, the present Comfort,
To whom with thy Majesty, and eternal Spirit, be rendred, as is most due, all Honour, Love, Thanksgiving, Praise and Adoration, now and for evermore. Amen. FINIS.
To whom with thy Majesty, and Eternal Spirit, be rendered, as is most due, all Honour, Love, Thanksgiving, Praise and Adoration, now and for evermore. Amen. FINIS.
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