Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	lord_n	word_n	14,837	5	4.3216	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96681	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.	Walker, Anthony, d. 1692.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Selections, English, 1684.	1685 (1685)	Wing W302A; ESTC R230546	55,606	206

forc'd and if it be stopt of one side it will find Passage in another Love fears nothing dares all things conquereth all things thinks nothing hard or impossible to it self Lastly a lesser Love will yield to none but to that Love that 's greater and more mighty so carnal Love whether it pursue the Riches or Delights of the World will only yield unto the Love of God As soon as the Water of the holy Spirit begins to drop into the Heart of any Man forthwith carnal Love begins to wax cold Blessed Augustine may be our Witness who being accustomed to indulge his Lust and held it impossible for him to live without a Female Consort yet when he began to taste the Grace of the holy Spirit cry'd out in the ninth Book of his Confessions How sweet did it presently become to me to want the Suavities of Trifles and the loss of those that were my greatest Fear now was my Joy to be rid off for thou didst cast them out who art thy self the true and highest Sweetness thou didst cast them out and didst thy self enter in their stead who art sweeter than all Pleasure but not to Flesh and Blood brighter than all Light but more inward than any Secret higher than all Honour but not to the high-minded CHAP. III. FUrther Water slakes the Thirst and nothing but this heavenly Water can put an end to the various most troublesome and almost infinite desires of the Hearts of Men. So Truth it self speaking to the Samaritan Woman hath taught us John 4.13 Whosoever drinketh of this Water shall thirst again but whosoever shall drink of the Water that I shall give him shall never thirst And the case is plainly this The Eye is not satisfied with seeing nor the Ear filled with hearing Eccles 1.8 What ever can be offered to a Man cannot satiate his desire seeing he is capable of infinite Good and all created things are finite but he that begins to drink of celestial Water in which are comprehended all things desires nothing seeks for nothing more CHAP. IV. WAter conjoyns and brings into one the things that seem impossible to be united So many Grains of Bread-Corn by mixture of Water are made one Loaf and of many Particles of Earth by adding Water to them Bricks are made but much more easily and indissolubly the Water of the holy Spirit causeth many Men to become one Heart and one Soul as is spoken in the Acts of the Apostles Chap. 4.22 of the first Christians on whom the Holy Ghost had immediately before descended And our Lord when going to his Father both commended and foretold this Unity which the Water of the holy Spirit maketh when he saith John 17.20 Neither pray I for these alone but for them also that shall believe on me through their Word that they all may be one as thou Father art in me and I in thee that they also may be one in us And a little after that they may be one even as we are one I in them and thou in me that they may be made perfect in one To which Unity also the Apostle exhorts in his Epistle to the Ephesians Chap. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace There is one Body and one Spirit even as ye are called in one hope of your Calling O happy Union which makes many Men to be one Body of Christ which is govern'd by one Head and eats of one Bread and drinks of one Cup and lives of one Spirit and cleaving to God is made one Spirit with him What can a Servant more desire than that he should not only be made partaker of all his Lord's Goods but also by the indissoluble Bond of Love be made one with him his almighty and most wise and most beautiful Lord But all this does the Grace of the holy Spirit effect as living and enlivening Water when it is devoutly received in the Heart and preserv'd with all Diligence and sollicitous Care CHAP. V. LAstly Water ascends so high as it descends from above and because the holy Spirit comes down from the highest Heaven upon Earth therefore in that Man in whose Heart he is receiv'd he becomes a Fountain of Water springing up into Eternal Life as our Lord speaks to the Woman of Samaria that is to say a Man born again of Water and the holy Spirit and hath the same Spirit dwelling in his Heart lifts up thither the Fruits of his Grace from whence that Grace descended therefore O my Soul being taught and excited by these Words of Scripture say to thy Father again and again with groanings that cannot be utter'd Give me this Water which may scour off all my Spots which may quench the heat of Concupiscence which may satisfy all Thirst and all Desires which may make thee one Spirit with thy God which may become in thee a Well of Water springing up to eternal Life that thou mayest send thy Services thither before where thou hopest thy self to abide to endless Ages Not without cause did the Son of God say You being evil know how to give good Gifts to your Children how much more shall your Father in Heaven give his good Spirit to them that ask it And he said not will give Bread or Raiment or Wisdom or Charity or the Kingdom of Heaven or eternal Life but he said will give his good Spirit because in that all things are contain'd Thou therefore cease not daily to mind the Father of his Son's Promise and to say with mighty Affection and an undoubted hope of obtaining O holy Father not in confidence of mine own Righteousness but trusting in the Promise of thine only begotten Son do I pour out my Prayers to thee 'T was he that said to us How much more shall your Father give his good Spirit to them that ask him assuredly thy Son which is Truth it self cannot deceive therefore fulfil the Promise of thy Son who glorified thee upon Earth being every where obedient unto Death even the Death of the Cross give thy holy Spirit to me who ask it give me the Spirit of thy Fear and Love that thy Servant may fear nothing but to offend thee and may love nothing besides thee and his Neighbour in thee Create in me a clean Heart O God and renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore unto me the Joy of thy Salvation and uphold me with thy free Spirit Psal 51.10 11 12. CHAP. VI. I Come now to the Similitude the Fountains of Water have with God for from hence the Mind may be raised up to the Contemplation of the truly wonderful and excellent Perfections of him that made them For not without just cause is God in holy Scripture called The Fountain of Life and the Fountain of Wisdom and Fountain of living Water Psal 35. Eccles 1. Jer. 2.13 And that he is the very Fountain of being

Justify us freely in his Blood sanctify us throughly by his Spirit and let him be made of God to us Wisdom to preserve us from the deceitfulness of Sin Sanctification to deliver us from the filthiness of Sin Redemption to free us from the bondage and dominion of Sin and Righteousness to save us from the guilt and damnation of Sin that we may never perish but have Everlasting Life All which we beg for his sake who is thy Christ and our Jesus to whom with thy Self and thy eternal Spirit be ascribed everlasting Praise and Glory for evermore Amen The end of the Prayers Forms of Thanksgiving I. O LORD most Mighty the great Creator of all things in Heaven and Earth whose Works are the Witnesses of Thy Being and of the adorable Perfections of thy Nature We bless and magnify thy glorious Name for all thy wondrous Works for making the Heavens and their Host the Earth and its Store the Sea and all the Waters in it and that spring from it and in particular for making these Healing Fountains for making known their Virtues for giving us liberty to use them and for any Blessing formerly or at this season vouchsafed to us by the use of them And we pray Thee to crown these Mercies with one better than the rest even so thankful an Heart as may improve all to thy Glory through Jesus Christ our Lord. Amen II. O Lord who art good and dost good We bless thy glorious Name for what thou art and what thou do'st for the Healing Fountain of thy free Grace and for the free Fountain of these Healing Waters for the Blessings of thy Throne and of thy Footstool for our Life and for our Livelihood for our Food and for our Physick for the Waters of the upper and the nether Springs for all thy Fountains and for all their Streams Good Lord create one Fountain more even a Fountain of Love and Thankfulness in all our Hearts and cause it to flow with constant streams of Obedience and Praise which may be acceptable in thy sight through Jesus Christ our Lord. Amen III. O Lord who art pleased to declare That who-so offereth Thee Thanks and Praise honoureth Thee Accept our unfeigned desires to honour Thee by giving thee Thanks and Praise with our whole Hearts and our whole Souls for thy manifold and inestimable Mercies vouchsafed unto us Not unto us Lord not unto us but to thy holy Name be given Glory We are less than the least of thy Mercies We deserved none before we had them we have forfeited all since we had them yet art thou pleased of thy Astonishing Goodness to give us new Instances of Mercy every day Lord give us a renewed sense of them all and an holy Zeal with humble Hearts to honour Thee for them all through Him by whom they are conveyed to us that is thy Son our Lord and Saviour Jesus Christ Amen IV. O Almighty and infinitely gracious Lord God we desire to fear Thee to give Thee Glory and to worship Thee that madest the Heaven and the Earth and the Sea and the Fountains of Water and for making these in particular of which we drink daily with so much satisfaction and expectation of relief We beseech Thee let not our Provocations disappoint our Hopes but pardon those and nourish these and crown them with a blessed success that we may ever give Thee Thanks and live thy Praises through Christ our Lord. Amen V. What shall we render to the Lord for all his Benefits Let us take the Cup of Salvation and call upon the Name of the Lord most high But who can shew forth all his Praises who can reckon up the Mercies of one Water-season Our safe Arrival under his Protection from our Habitations needful Conveniences in this place for Soul and for Body for daily Worship and for daily Bread O Lord we bless thee that we have so many Mercies to bless thee for that we have an House a Chappel built to bless thee in O let us not want Hearts to bless thee with for Christ his sake Amen VI. O Lord our God whose Power Wisdom and Goodness are signally manifested in making the Fountains of Waters We praise thee for these and all other Manifestations of thy Almighty Power unsearchable Wisdom and inexhaustible Goodness And we beseech thee help us to walk before thee as become those who do indeed believe Thee to be such by fearing thee for thy Power following the conduct of thy Wisdom and loving thee for thy Goodness and all the Manifestations of it both by thy Providence and Grace Grant this O most merciful Father for the sake of thy dearest Son and our dearest Lord and Saviour to whom with thy self and thy most blessed Spirit be ascribed everlasting Honour Praise and Glory Amen VII Almighty Lord God who by thy Power and Wisdom hast made the Fountains of the great Deep and out of the depth of thy Mercy that Fountain of Baptism the Waters of which thou hast consecrated to the mystical washing away of Sin We most heartily bless thee for creating us after thy Image for our being born in the bosom of thy Church of Christian Parents in whose right and by whose care we were dedicated to thee in holy Baptism and after brought up in the true Religion We beseech thee baptize us by the Holy Ghost Wash us from the guilt and filth of all our Sins Justify us freely Sanctify us throughly Create in us O Lord a clean Heart and renew in us a right Spirit In our Baptismal Waters inable us to quench all the fiery Darts of the Devil and to wash off all the Defilements of our sinful Flesh and to dissolve all the Snares of the Pomps and Vanities of this wicked World all which we have solemnly renounced And let the same Waters so moisten our Hearts that they may be fruitful in Faith Repentance and new Obedience that we may walk before thee in Righteousness and true Holiness all our days To the Glory of God the Father who created us and God the Son who redeem'd us and God the Holy Ghost who we hope hath sanctified us to whose Name we were consecrated and to promote whose Glory is not less our Interest than it is our Duty to which undivided Trinity and eternal Unity be everlasting Praise and Adoration Amen Short Meditations and Ejaculations to be used whilst the Waters are drinking HOW early do we rise to drink these Waters In the Morning shall my Prayer prevent thee O thou whose Compassions are new every morning No Man can tell the Date of these Fountains nor can any Man foretell their Period Yet are they but as yesterday to Him who is yesterday to day and the same for ever Who was who is and is to come How many Glasses have been drunk from these Wells how much more Water hath run waste how many yet remain in their pregnant Womb and how many Millions of Drops would these amount to yet

Superstructure to be next erected and built upon it when and where the Foundation of it his Fear is laid and well settled Glory is Excellency manifested 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 praise him for them 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 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 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 Herein he hath gloriously displayed his unsearchable Wisdom his infinite Power the inexhaustible Treasuries of his Grace and Mercy and the Immutability of his Truth and Faithfulness which cannot shrink or shake but stands faster than the ancient Hills And we then give him the Glory he expects when by obeying the Gospel we openly profess that we esteem him to be such as the Gospel hath declared him to be so wise so great so good so true as he is worthy to be acknowledged for what he hath done for us in and by the Gospel of his Son 3. The third degree or step in the injoyned Duty is And worship him which made the Heavens and the Earth and the Sea and the Fountains of Water 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 and excludes and shuts out all Competitors from being worshipped who cannot shew their Title to it by such stupendous Works as these And as in the first he laid the Foundation and in the second raised the Superstructure so in this third he secures its standing Nothing so much threatning the over-throw and ruine of God's Glory as giving religious Worship to any thing that by nature is not God But our present Concern and Business permits me not to grasp at the whole of this Angelick Sermon nor allows me to enquire into the scope and give the Explication of the whole Prophetick Scene but confines me to the third Branch and even in that excludes a great part of the Periphrasis by which he who may and must be worshipped is described that is He that made the Heaven Earth and Sea which is a Character of the true God so proper so peculiar so exclusive of all Competitors 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 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 In which Words we have three Particulars to be observed 1. A Description of the Object of Religious Adoration which may and which must be worshipped Him that made the Fountains of Waters 2. An imply'd Reason of the requiring us to give such Worship to him Because he made the Fountains of Waters 3. An actual injoyning the Payment of this Homage to him under that Notion and upon that account Worship him who made the Fountains and do it for that reason because he made them 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. To enquire what is the sole Object adequate Reason and right Notion of Religious Worship II. Who made and in a short Digression how he made the Fountains III. 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 I begin with the first Inquiry concerning the Object Reason and right Notion of Religious Worship The true God is the sole Object of Religious Worship Thou shalt worship the Lord thy God and him only shalt thou serve And the adequate reason of his Worship is because he is God that is a Being absolutely perfect which is the best Notion of God A Being which hath infinite Wisdom Power Goodness and full Authority and Dominion over us Alsufficient Ability and most gracious Willingness to help us 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 as he is God of Nature or in the Work of Redemption by the Renovation and Salvation of Sinners as he is the God of all Grace Now tho I do not equallize these Reasons and affirm all of them to be of the same Evidence and Cogency Yet I say whatever Works of Nature or of Grace manifest these and the like adorable Perfections to be in him render him for that reason a suitable Object of Adoration and bind us to perform it to him Now the Worship we owe and must pay him is sometimes taken largely for the whole of true Religion by which we expect Salvation In colendo rectè Deo una salus est St. Augustin Our whole Salvation depends upon our right worshipping of God And again To love God with all our Heart and Soul and Strength and to commend God as much as possibly we can to the Love of our Neighbour 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 So that to worship God is to be truly godly and sincerely religious good in good earnest and to pay him all the Service our holy Religion exacts from us towards him But secondly 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 Or of the Heart Soul Will and Affections 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 and esteeming him a Being so fully and absolutely perfect that in fruition of him we may be compleatly and absolutely happy and blessed Solus ille colendus est quo solo fruens beatus est cultor ejus quo solo non fruens omnis mens misera est qualibet re alia perfruatur Aug. lib. 20. contra Faustum Manich. cap. 5. He only is to be worshipped by injoying whom alone his Worshipper is made blessed and by the want of whom alone every Soul is miserable what ever else he doth enjoy In the second respect as it is an Act of our Will and Affections it implies our choice of him and adherence to him by loving fearing trusting and delighting in him submitting to him obeying and imitating of him as a Being which is the chiefest Good Great True Just Holy and the perfect Idea of all most amiable and desirable Excellencies Optimus cultus quem colis imitari saith Lactantius that is the most acceptable Worship to imitate and endeavour to be like him whom we worship Pietas cultus Dei est nec colitur ille nisi amando Aug. Epist 120. No Worship is accepted but what proceeds from Love 2. External Worship is that which expresses the inward Frame and Disposition of our Minds and Souls by apt and sutable signs of bodily Gestures as bowing our Knees uncovering our Heads Prostration of our Bodies confessing of him praying to him giving him Thanks with our Mouths 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 for Socrates a heathen Philosopher could say Vnumquemque Deum sic coli oportet quomodo se ipse colendum praeceperit Every God ought to be worshipp'd as he commands himself to be worshipp'd So that the Worship of God reaches to and is to be performed by the whole inward and outward Man 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 Loving him fearing him trusting in him as most good and great and true c. Thirdly 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 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 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 Or else from κυὼν Canis a Dog from the humble Posture of a Spaniel lying at and licking of his Masters Feet 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 It implies a willing Acknowledgment of his Heighth and our Lowness his Dominion and our Subjection his All-sufficiency and our Indigency Thus much for the first Particular propounded the Sum of which is this That the true God must be worshipp'd with our Spirit Soul and Body and whatever proves him to be such is a good and sufficient Reason to engage us to perform such Worship to him whether it proceed from him as the God of Nature or of Grace II. The second thing propounded to be inquired into was Who made the Fountains of Waters and how he made them that we may both try and prove his Title to Religious Adoration upon that account The Solution of the first Branch of this Enquiry is easy by the Principles of Divinity but the second is more difficult by the Principles of Philosophy To the first therefore I may answer briefly The true God made them which the holy Scriptures both assert and prove 1. They assert it Prov. 8. seems both to be very express and very emphatical for there Solomon brings in Wisdom that is Christ the essential Wisdom of God asserting and proving his own eternal Being and everlasting Subsistence And he proves it by a double Medium or two Arguments first because he was before God's oldest Works Secondly because he was present at the making of them 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 Then he enumerates and gives Instances of those Works as the Earth Vers 23. I was set up from everlasting from the beginning or ever the Earth was Next in the Depth and Fountains Vers 24. When there were no Depths was I brought forth when there were no Fountains abounding with Water Where the Earth the Depths and the Fountains of Waters are expresly call'd his Works yea the most ancient the earliest the first-born of his Works which he glories in being known by as the Father and Maker of them 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 and strengthned the Fountains of the deep where the making the Fountains is as directly ascribed to him as the making of the Heavens This place is so full and clear it might suffice alone with the Text without adding more The Spirit of Christ speaking by the Mouth of Solomon gives us assurance that his Father made the Fountains And David saith no less for speaking of God he saith Psal 104.10 He sendeth forth his Springs into the Valleys which run among the Hills they are his Springs and he sends them forth Psal 107.33 35. He turneth the Rivers into a Wilderness and the Water-Springs into dry Ground 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 and the parched Land shall become a Pool and the thirsty Land Springs of Water 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 yet the thing must be first true in the literal and natural Sence that God can and doth perform such things in the course of Nature 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 I will make the Wilderness a Pool of Water and the dry Land Springs of Water 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

Lives but by the blessing of the living God neither can Physick prepar'd by Nature or by Art heal or help us without the concurrent Influence of him who immediately makes one and must as immediately bless both 5. Lastly Let me add one further Manifestation of his Goodness in making the Fountains which may sensibly affect those who are concern'd how little soever it may signify to others David justly ascribes it to the Goodness of God to provide for the Poor Thou Lord hast of thy Goodness provided for the Poor How many poor Families doth God provide for by the Wells They are truly Silver Streams they feed the Hungry and cloath the Naked inrich the Country yield a plentiful Crop and large Harvest to them who neither plow nor sow O that Men would praise the Lord for this Goodness and for his wonderful Works to the Children of Men Thus have I shew'd you why we are most justly call'd upon to worship him that made the Fountains of Waters 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 All which not only allow and give leave but oblige and give good reason why we should worship him with all the Zeal and Love and Fervor that we can 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 and make Improvement of it proper to us at this Place and Time If we must worship him that made the Fountains that is honour love fear serve him pray to him and give him Thanks because he made them and discovers so many adorable Perfections to be in him by his making of them 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 When it injoyns a Duty it prohibits what is contrary and when it prohibits Sin it injoyns the Good which is contrary to the Evil it forbids If therefore we must worship him that made the Fountains Then 1. We must not neglect him 2. Not do any thing that is contrary to his Worship 1. Let us not neglect forget or leave out him that made them gave them their Virtues and must bless them if they do us good Let us not drink as the Beasts of the Earth which all the while they drink look only down upon the Waters they are drinking of but as the Birds of Heaven which sip and look upward When we drink we lift up our Heads 't is a necessary Posture make a vertue of this necessity and when you lift up your Heads in drinking lift up your Eyes your Hearts to God in some devout Ejaculations in some spiritual Hallelujahs Good Lord vouchsafe to bless these Waters both to me and to all that drink them O thou that madest the Fountains give me cause and give me an Heart to praise thee for the making of them O ye Wells bless ye the Lord praise him and magnify him for ever who forgiveth all thy Sins and healeth all thy Diseases Glory be to thee O God whose Power Wisdom Goodness these Wells proclaim thou gavest them their Virtues thou continuest their flowing thou hast made them helpful to me and many others 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 If we must worship him that made these Fountains then let us do nothing that 's contrary to it or misbecoming those that worship him 1. In general 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 God hath us here at our Good-behaviour 'T was no small Aggravation of the Israelites Sin that they provoked God at the Sea 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 if you expect to have them drown'd or wash'd away provoke him not at the Wells even at Tunbridg-Wells where you expect his Help for your Cure render them not as the Waters of Meribah I am neither of so stoical a Temper morose Humour or affected Conversation as to censure other Mens Liberties or to refuse to take my part in innocent Divertisements and healthful Recreations Take your Pleasures in God's Name But love not your Pleasures more than God neither let your Pleasures be ungodly nor the pursuit of your Bodies Health run you into Souls Sickness Be merry but withal be wise Divert your selves but turn not out of God's way 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 In a word so walk so bowl so dance so play that you stake not your Souls nor by any of these or other Pastimes rob your selves of time to pray to or to praise that God who made those Wells which are the Centre of this great Confluence or may render you asham'd afraid or otherwise unfit to bow your Knees or lift up your Faces Hands or Hearts unto his holy Habitation and that neither the Foams of impure Lusts nor the Froth of less criminal Vanities may pollute or damp the Altar 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 That they so ate so drank so traded so conversed in the day as became those who remembred that they were to pray ere they slept at Night O that I could always do so And I can wish you nothing better tho I love you as my self 2. Secondly and more particularly Look upon these Wells as consecrated and made sacred by an extraordinary Presence of the God of Nature in and with them and by the helpful Virtues and healing Qualities that he that makes the Fountains hath endu'd them with And so procul procul esto prophani After the Command which injoyns God's Worship follows that which so severely forbids the taking of his Name in vain What doth this signify less then that in vain we worship him if we cease not to take his Name in vain I beseech you therefore give me leave with that Zeal which becomes my Sacerdotal Character and yet with that Modesty which knows my own meaness in that Sacred Order to beseech you to be tender of the Honour of the Name of God I hope I understand the difference betwixt reproving and reproaching and tho we are allowed and commanded to reprove some Sinners sharply cuttingly as the Greek Word signifies yet to add reproachful Reflections

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 like to the Waters of these Wells and with an Healthfulness to the Souls of those that dwell here which may equal or exceed the Usefulness of the Waters to the Bodies of us Strangers who come hither to drink them And now Oh thou most glorious Lord who hast made the Fountains of Waters and thereby manifested forth thy Almighty Power thy unsearchable Wisdom and inexhaustible Goodness which render thee a most sutable Object of all possible Adoration Love and Service Accept we beseech thee the Sacrifice of Thanksgiving and Praise which we offer to thee from the Altar of an humble Heart for making of these Fountains and making known and continuing their useful Virtues and for blessing them to any of us And we further bless thy glorious Name who art the Fountain of Living Waters and in whom are all our Springs for all the Streams of Mercy that flow from thee especially for thy Son and thy Spirit thy Word and thy Sacraments and that sutable Portion of it we have now been made partakers of 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 and the eternal Salvation of our precious Souls through Jesus Christ our dearest Lord 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 Devout Meditations of Cardinal Bellarmine made English Of the Consideration of the Waters and chiefly of Fountains CHAP. I. THE Water holds the second place amongst the Elements of this World and if that be rightly look'd upon a step may be made of it to assist the Heart's Ascent to God And if we will premise a general Consideration of Water then draw out of the Fountains a special Ascent to God Water is moist and cold and from hence it hath these five Properties For 1. It washeth and cleanseth away Spots and Defilements 2. It quencheth Fire 3. It cools and slakes the heat of Thirst 4. It joyns into one many and different things Lastly So low as it descends so high it will ascend again All which are manifest Symbols and Foot-steps of that God who is the maker of all things 1. Water washeth off bodily Stains God washeth off those that are spiritual Thou shalt wash me saith David and I shall be whiter than Snow Psal 51.7 For altho Contrition Sacraments Priests Alms-deeds do wash away Sins which are the Stains of the Heart All these are but Instruments and Dispositions He that is the Author of this washing is God alone I even I am he that blotteth out thy Transgressions for mine own sake saith God by Isaiah Chap. 43.25 And therefore the Pharisees murmuring against Christ said Who can forgive Sins but God only Luke 7. 49. And they were not mistaken in ascribing unto God only the supream Power of forgiving Sins But in that that they believ'd not Christ to be 〈◊〉 God and so blasphem'd and spake Truth in the same breath Neither doth God only like Water wash away Spots but will also be called by the Name of Water John 7.38 He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water But this spake he of the Spirit which they that believe on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Therefore the holy Spirit which is very God is living Water And of this Water speaks Ezekiel Chap. 36.25 I will sprinkle clean Water upon you and ye shall be clean from all your Filthiness and from your Idols will I cleanse you And because this celestial and uncreated Water far excels the Virtues of this terrestrial and created Water we will take notice of three Differences betwixt the washing of created and uncreated Water First That which is created washeth the Bodies Spots but not all for many it cannot get out unless it be help'd by Soap and other Instruments but uncreated Water washeth out throughly all kind of Spots for in the fore-cited place 't is said You shall be clean from all your Filthiness Secondly Created Water rarely washeth Spots so clean away as to leave no Marks or Shadows of them But uncreated Water washeth so that what is washed with it is whiter and fairer then it was before it was defiled Thou shalt wash me saith David and I shall be whiter than Snow And the Lord himself saith by Isaiah Chap. 1.18 Tho your Sins be as Scarlet they shall be as white as Snow tho they be red like Crimson they shall be as Wooll Lastly Created Water washeth away natural Spots which resist not him that washeth them But uncreated Water washeth away voluntary Spots which cannot be rinsed off unless the Soul be willing and spontaneously consent to him that rinseth it But so great and admirable is the Virtue of this Water that it sweetly penetrates hearts of Stone and is resisted by no hard Heart because it makes it not to resist as St. Augustin rightly observes Lib. de Praed SS cap. 8. Who can understand O Lord with how admirable Methods thou breathest Faith into the Hearts of the Unbelievers and pourest Humility in-the Heats of the proud and instillest Love into the Hearts of thy Enemies that he who a little before breathing Threatnings and Slaughter did persecute thee in thy Disciples being suddenly chang'd did willingly bear the Threats and Violences of the Persecutors for thee and for thy Church It is too much for me to search into thy Secrets and I had rather know the efficacy of thy Grace by sweet Experience than by search and because I know this Water of thine to be a voluntary Shower design'd for thine own Heritage as thy Prophet singS therefore I most humbly and submissly beg that I may be found in thine Inheritance and it may please thy Grace to descend into the Earth of my Heart that it continue not towards thee like Earth without Water dry and barren as 't is of it self being not sufficient so much as to think the least that 's good But let 's us proceed CHAP. II. VVAter quencheth Fire and that heavenly Water viz. the Grace of the holy Spirit in an admirable way and manner quencheth the Fire of carnal Lusts 'T is true Fastings and corporal Mortifications do much avail to quench this Burning but provided they be used as Instruments of the Grace of the Holy Ghost otherwise of themselves alone they signifie but very little For Love is the principal of the Affections and Passions of the Mind that governs them all and all obey it Love will not be

then will the Fire of this Desire blaze forth above all Desires How great will then thy Happiness O my Soul be when thy Beloved and thy Lover CHRIST will shew thee all the Treasures of the Knowledg and Wisdom of God But that such hopes may not be frustrate strive to keep Christ's Precepts for he hath said If any Man loves me he will keep my Words and he that loves me not keepeth not my Words Mean while let thy Wisdom be such as holy Job describes The Fear of the Lord is Wisdom and to depart from evil is Vnderstanding And what good soever thou beholdest in the Creatures know that it flows from God the Fountain of all Goodness and so with blessed Francis learn to to taste the Goodness of the Fountain in every Creature as in Rivolets that are derived from it Devotions for Water-drinkers OR Meditations Prayers and Thanksgiving fitted to that occasion MEDITATION I. Upon the many kinds of Diseases cured by these Waters HOW great is that Evil which Fools make a Mock of The Cause may be seen in the Effects Had there been no Sin there had been no Sorrow nor Sickness no Diseases Pain or Death The great number of Distempers is no small evidence of the great Evil of Sin 'T is a prolifick Root which bears such variety such multitude of Fruit. The great Physician Fernelius cries out Totus Homo totus Morbus which we may english by the Prophet Isaiah's Words From the sole of the Foot even to the Head there is no Soundness and not only from top to bottom but from outside to within the whole Head is sick and the whole Heart is faint And the Prince of Physicians Galen sums up the Diseases to which the Eye alone is subject to amount to no less than three hundred how many then of the whole Head how many are there of the whole Body And yet the most of what we know is the least of what we know not How many hidden Distempers and which yet know no Name are we subject to And Art is posed to keep pace with Nature and fit new Names to new Diseases And almost every Year some comes upon the Stage known by no other dress call'd by no other title but the New Fever or New Disease And yet O Lord the number of our Sins which exceed the number of our Diseases is more exceeded by the multitude of thy Mercies than the Stars outshine the Gloworms or thy Throne in Heaven is higher than thy Foot-stool on Earth He 's blind which doth not see he deserves to be struck dumb who will not confess this Truth which every day which every place proclaims but few more loudly or significantly than this Place or Season How many Miracles of Mercy doth thy Power and Goodness daily work here How many Patients wait upon thee the Great Physician How many chronical and stubborn Distempers which had baffled all the Sons of Art yield to the God of Nature Should the vast number which daily drink of this Fountain of thy Pleasure strictly confer Notes their Distempers would be found as different as their Faces not two exactly alike yet all expect and most obtain Relief O Lord by the multitude of thy unknown Mercies heal all the known and unknown Diseases of our Bodies and Sins of our Souls MEDITAT II. With Allusion to John 5.3 In them lay a multitude of Impotent Folk waiting for the moving of the Water THE mighty Confluence of which these Wells are the Centre is a very humbling a very mortifying Consideration For tho the Gallantry and Rich Attire of the Company may emulate the Courts of greatest Princes and make this Desert forget its Solitude and we may in this Wilderness find such Softness and Delicacy as uses to be in King's Houses Yet in very truth this place is but a great Hospital and the splendid Buildings which rise so fast at South-borough Rust-Hall and about Mount-Ephraim are but so many Apartments in this great Infirmatory And the Guests who fill them are but so many Impotent Lazars under the Vests of Dives Every Glass we drink for cure is a tacite Confession of our hidden Infirmities and inward Distempers and that tho array'd as the Lillies of the Field as very Grass as they Gay Beggars which wait at these Wells which are the Celler of the great House-keeper for a dole of Mercy Nothing is more insufferable than an insolent Beggar Nothing more despicable than to be poor and proud to need Relief and provoke him from whom we expect it The first Prescription every wise Physician gives his Patient is that he must be regular take what he orders and as he orders Thou Lord art our Physician we are thy Patients these Wells are thy Shop their Waters are thy Medicines thy Word the Prescription how we must use them and all thy other Gifts with Prayer and Thanks-giving O that we all may humbly and sincerely do so Amen MEDITAT III. Upon an Herse passing by towards the Wells July 22. BEing return'd to my Lodgings from the Wells and sitting in the pleasant Tent of my honoured Friend I saw an Herse pass towards the Wells And tho I had not heard of the Death of any Person of Quality hereabouts yet it put me in mind of a Passage of the wise Moralist Seneca which I think for I dare not affirm it at this distance from my Books is in 101 Epist wrote on the sudden Death of Senecio Because thou knowest not when Death will expect thee do thou expect it in every time and because thou knowest not where it will meet thee do thou look for it in every place 'T is in hope of Health and Life that Men come hither yet some who come down in a Coach have changed it for an Herse to be carried up in and when they were knocking at the Doors of Health had the the Gates of the Grave unlock'd to receive them and found what was ordained for Life to be unto Death O how good how wise is it to be always prepared to die and every day to strike Tallies with Life O Lord Jesus who wilt certainly be my Judg when I die give me Wisdom give me thy Grace to take thy Counsel while I live while I am in Health to be always ready as a wise Virgin for the coming of the Bridegroom Blessed is that Servant whom his Lord when he comes shall find watching Good Lord vouchsafe to make me of that happy number Amen MEDITAT IV. Upon the plentiful Supply with which God hath furnished the World both for Food and Physick 'T Is a great Aggravation of our Sins that we commit them all against our Benefactor and abuse all the Creatures of God to his Dishonour To take as the Prophet Hoseah speaks his Silver his Gold his Wooll and his Flax his Bread and his Flesh his Wine and his Water his Time and his Talents and to turn them against himself and as with Weapons of Unrighteousness

Reason be the Handmaid of Devotion and the best Stock on which to graft Religion for nothing is more reasonable than that God should communicate his Grace in his own Methods and receive our Homage according to his own Appointments yet carnal Reason truly so call'd corrupt and blinded with the malignant Influence and selfish Interest of Flesh and Blood dares rival God's Wisdom and more than mate his Authority deride it It would perhaps sound harsh if some of us should ask Are not other Waters better than these of Tunbridg-Wells How uncomely is it then to depress the Wells of Sion below the Cisterns of Sins and Creatures yet how many Abana's and Pharphar's do most prefer before God's Jordan not only desecrating the Waters consecrated to the mystical washing away of Sin and all his other holy Institutions by disbeliving God's good Promises and neglecting to make good their own but the very Fountain from which they were derived that opened for Sin and for Uncleanness in the side of Christ Not only the stagnant Pool of our Unrighteousness and the broken Cisterns of Creature Comforts but the cleanest Streams of our best Righteousnesses are Waters of Damascus compar'd to the Blood and Spirit of Christ O my Soul take heed thou equal none of them with Him in thy Esteem and Love And O my God give me such a sense of my worthless Emptiness as may make me profoundly humble And that Humility will make me thankful and that Thankfulness will inflame my Love and that Love will constrain my Obedience to a willing observance of all thy Institutions because they bear the Image and Inscription of thy Authority of thy Wisdom and thy Goodness who art thy self the Fountain of every Stream that is desirable and good Amen MEDITAT IX Upon Psal 87.7 All my Springs are in thee GOD is often called a Rock by Moses and the Prophets but especially by David and there 's good reason for that Appellation for there 's no Creature that hath not Life that hath more and more lively Resemblances of his Nature and Properties He is a strong Refuge a firm Foundation a refreshing Shade a secure Hiding-place But most eminently all Springs of Goodness are in Him and issue from him as Waters from a Rock All our Springs are in him of Life and Being of Food and Raiment of Meat and Medicine of preservation in Health and recovery out of Sickness These nether-Springs O Lord gush out upon us by the unlocking of thy Treasuries But more especially those upper Springs of Grace and Comfort Pardon and Peace And above all the Blessing of these Blessings to us and rendring of them what we pray they may be Blessings indeed O Lord my God thy Goodness is the rich Mineral through which our Springs do glide 't is this which gives them both their Tincture and their Taste renders them wholsom makes them healthful O that this may impregnate all the Streams which flow so freely to us may rectify may sanctify may bless them to us that we may bless and glorify thy holy Name in that behalf for ever Amen MEDITAT X. Upon Rev. 22.17 The Spirit and the Bride say Come and whosoever will let him take the Waters of Life freely VVHatever is beneficial insinuates it self to prove Instructive and thereby acquires a Right to be so and by doing of us good obligeth us to be good These Waters have a Voice and joyn the Chorus which ecchoing the call of the Spirit and the Bride the Church on Earth and God from Heaven invite us to come and take of the Waters of Life freely The Perennity of their Streams the free access that from the Prince to the Peasant all have to them their equal Helpfulness to rich and poor to bad and good and many more like Properties are all instructive They heal no bodily Infirmity which hath not some Distemper of our Souls to be relieved by those living Waters They teach us Perseverance and Constancy in doing well that our Goodness be not as the Morning-Dew but like their lasting Streams to yield a free approach to those who need our Help to be ready to distribute willing to communicate to be forward to do good to all O my Soul exemplify their Virtues and improve the advantages thy Body hath obtained by their use to the like helping of the inward Man Have they wash'd out the Slime the Sand the Gravel and heal'd or eas'd thee of the Stone Let it melt thy stony Heart into an Heart of flesh and be encouraged hence to believe and sue out into Performances the Promises of the Covenant of Grace which are the Springs of Salvation from the Experience of God's fulfilling what his Providence doth tacitely promise by these natural Fountains Experience breeds Hope Have they begot an Appetite Hunger and thirst thou after Righteousness Have they sweetned the Blood thin'd it and made it circulate opened and remov'd Obstructions put thou away all Superfluity of Naughtiness all Rancor Malice and Revenge fill up the circle of universal Obedience and let nothing hinder the Grace of God from having a free course through all thy Faculties Have these cut the tough the viscous Humours let those better Waters cut the Iron Sinew till thy Neck willingly bow to the sweet to the easy Yoke of Christ Have they rendred any fruitful let the barren Soul endeavour to have Christ formed in it that it may bring forth Fruit to God Have they cooled those Heats you call Heart-burnings Apply these Waters of Life to the cauteriz'd Conscience sear'd as with an hot Iron that these may quench the Burning mollify the Tumour cicatrize the Wound till your Hearts be cured of an evil Conscience to serve the living God with Purity and Peace O my Soul hear thou these kind these gracious Invitations And O my God circumcise my Heart that I may close with them and what thou offerest so freely give effectually and help me to receive thankfully and improve savingly that they may be indeed the Waters of Life in Grace and Glory that I may thirst no more Amen The end of the Meditations Some Forms of PRAYER and THANKSGIVING to assist the Devotion of those who drink the Waters of Tunbridg-Wells or wait upon God's Providence in the use of other Mineral Fountains PRAYER I. O Almighty God and our most merciful Father in Jesus Christ who by the Mouth of him thy dearest Son hast taught us that Man lives not by Bread only but by the Word which proceedeth out of thy Mouth We know that dead things cannot give us Life without the Influence and Blessing of Thee who art the living God nor any preparations of Art or Nature heal us without thy Healing Concurrence who stilest thy Self The Lord that healeth We therefore most humbly beseech thee to accompany with thy Blessing and to crown with a desided and merciful Success the use we make of these Medicinal Waters that they may occasion neither Sin nor Sickness

nor any Inconvenience to us but prove useful and beneficial to us for the continuance restauration and confirmation of Health to our frail Bodies And as we beg thy leave to use thy Grace to use aright and thy Blessing upon the use of these Waters of the nether Springs So with humble earnestness we beg that the Waters of the Sanctuary which flow from the Throne of the Lamb of God the promised Floods of thy holy Spirit may be plentifully poured forth upon us to refresh to satisfie to cleanse to heal our parched weary and polluted Souls that so both with our Bodies and our Spirits which thou hast made by thy Power and bought with the price of thy Son's Blood we may glorify Thee our great Creator and gracious Redeemer for ever Amen II. O most holy Lord God who tho Thou art most merciful in providing relieving Remedies for thy Creatures yet art most jealous of thy Glory and expectest to be owned and acknowledged in all the Works of thy Power and Goodness to the Sons of Men. We pray thee raise up our Hearts by these Waters and beyond the Virtues of them to thy Self whose Providence hath made them what they are And as we abhor that gross Idolatry of worshipping the likeness of any thing that is in the Waters under the Earth So we pray thee preserve us from a more refined but not less criminal Idolatry of placing our Confidence in their Qualities and Virtues and forgetting Thee the Maker of them lest we provoke Thee to withdraw the Blessing we expect and inflict the Curse we have cause to fear and to make them the Instruments of thy Vengeance because we made them the Objects of our Trust and Occasions of thy Jealousie Grant this O Lord for Christ his sake Amen III. O most gracious God who delightest in Mercy and pardonest Iniquity Transgression and Sin We thy poor sinful Creatures humbly cast down our selves before thee begging the Forgiveness of our Offences which may justly cause thee to with-hold good things from us yea to turn our Blessings into Curses that what is made for the good of others might become to us a Snare and occasion of falling But we beseech thee deal not with us according to our deserts but bless to us the use of these Waters that we may receive those Benefits by them for which we may have great cause to honour love and serve thee for ever And we pray thee give us good Hearts to do accordingly for thy Mercy sake Amen IV. O Lord who art the Fountain of living Waters we confess with shame we have forsaken Thee and have hewen out to our selves empty and broken Cisterns which can hold no Water for which it might be just with thee to forsake and cast us off for ever But good Lord convince us of this Folly pardon and turn us from it Do us good by these Wells we daily see and taste of and open our Eyes as thou didst the Eyes of Hagar to see those Wells of Salvation which are hid from all but those to whom thou art pleased to shew them and help us with joy to draw from thence what may so suffice and satisfie us that we may thirst no more Amen V. Almighty God the Fountain of all Goodness we reade that thy Manna relisht agreeably and pleased the various Palats of all that ate it O that these Waters may profit every person that drinks of them how different so ever the Distempers are for which they drink them That thy Wisdom and Power may more signally appear by thy producing such various Effects from one and the same single Cause And help us all who drink of one Well to be knit together in the Bond of true Christian Charity and to praise thee for the Mercies thou bestowest on our selves and for the Mercies thou vouchsafest unto others as heartily as for our own for Christ his sake who is our common Head Amen VI. O most blessed Lord God who givest thy Blessings and alone canst bless thy Gifts We beseech thee remove thy Curse which our Sins have deserved from us from all our Injoyments and particularly from these Waters we are gathered hither to make use of and let thy Blessing so accompany and follow our drinking of them that we may be both obliged and inabled to praise thy Name through Christ our Lord. Amen VII O most gracious God who hast made a gracious Promise that all things shall work for the good of them that love thee ingraft in our Hearts such love to thy Name as may intitle us to this good Promise And altho we have forfeited our present Comforts and future Expectations of Good yet take not the Forfeitures we have made but crown with continual Patience thy former Bounty and add new Favours and suffer none of us where and while we seek for help and Ease and Health and Life to meet with Pain or Sorrow Sickness Death and Judgment But by by these Waters heal our Diseases and by a better Fountain purge away and pardon all our Sins through Jesus Christ our Lord and only Mediator Amen VIII O Lord our God who art the inexhaustible Fountain of all both spiritual and temporal good things for our Souls and for our Bodies we lift up our Hearts and Hands to Thee in Heaven for a merciful Supply of all our inward and outward Wants and that Thou wouldst sanctify and bless to us all those Supplies thy Goodness doth vouchsafe us both for our Souls and Bodies whether for Meat or Medicine and particularly these Waters that they may do us much good and no hurt and for all the benefits we receive from Thee we pray thee inable us to render to Thee such returns of Service Love and Thankfulness as Thou mayest expect and wilt accept through Jesus Christ our Lord. Amen IX O most mighty God who makest the Fountains of Waters those in the Fields and Deserts as Thou art the God of Nature and that in thy Church the Fountain of our Baptism as Thou art the God of Grace We most humbly beseech Thee baptize us with the Holy Ghost and let it be the constant study of our lives to keep the Covenant we made with Thee in our Baptism and to exemplify it by such a Conversation as becomes the Gospel receiving by Faith the good Promises thou hast made to us and making good with faithfulness the Promises we then made to Thee to thy Glory the good example of all our fellow-Christians and the Comfort and Salvation of our Souls by Jesus Christ our Lord. Amen X. O most merciful Lord God who hast opened a Fountain for Sin and for Uncleanness in the Side in the Heart of thy own dear Son whom Thou sentest into this World to save his People from their Sins from all their Sins and all that is in Sin O let nothing be in vain to our Souls of all that he hath done or suffered instituted or ordained for his Peoples good