LET it not seeme ab­surd that I reade this short Chorography, and briefe description, of a matter, in appearance, so small, before this most Illustrious Audience. Rich treasure may bee hidden in a roome vnlikely, and such a narrow well as this, may af­foord much comfortable. water. There was no pinne in the Temple [Page 2] of God, but was seruiceable to some holy vse: neither is there any iot or tittle in the scripture of truth, but is profitable for some instructi­on. At this fountaine, once the King of heauen (vailed in the flesh of our infirmitie) refreshed him­selfe, when he was hungry, wcarie, and thirstie, although rich in him­selfe, aboue all: And let my Soue­raigne Lord, so great a King vpon the earth, in his dcuotions thirsting after the water of Life, at the be­ginning of his happie progresse, vouchsafe his first repose, out of this well, by the draught of his vn­worthy seruant, although his own precious heart, be (like Solomons) 1. King. 4. 29. large as the sands, and deepe as the waters of the Sea. In this well here spoken off, the Patriarch la­cob left a memoriall of his Charity and care for succeeding ages: and at this well, the God of Iacob left a [Page 3] mirrour of his thirst, for the con­uersion and comforting of soules. Now to preserue the remem­brance of both, did the Euangelist set downe this particular note, in his holy Mappe. Out of which, let me be bold, according to the num­ber of the words, to obserue three especiall Occurrences: First of the place, There: Secondly, of a Monu­ment in the place, a Well: Thirdly, of the Author and founder of it, Ia­cob: Iacobs Well. A place of note for many circumstances, and this espe­cially, of our blessed Sauiours pre­sence. A monument, not great, but of good vse and benefit, in those drie countries, A well, A founder of much reuerence for his faith, for his workes of pietie, and cha­ritie, as also for his great Antiqui­tie, Iacob. There was Iacobs Welll.

The first of these occurrences (whereof I purpose to speak least) [Page 4] is the site and Landship of the place, modelled, or rather folded vp in this briefe locall demonstratiue, There: but explicated more at large for Historie & Geographie, before and after, by former circumstances of Iacob, and later of Christ. For first the place is bounded out, as beeing interiacent between Iudaea and Ga­lile, in the midway betweene them both. Secondly, the name of the Re­gion, Samaria, and of the Citie, Sy­char, (so called Maldonat. for Sychem) is ex­pressed, which was a chiefe Citie, seated at Mount Josephus. Garrizim, where Iacobs sonnes once made their fu­rious Massacre. Thirdly, the borde­ring vicinitie is laid down, as being neere to the possession, Gen. 34 that Iacob gaue to his sonne Ioseph, which hee Gen. 33. purchased of Hemor, She­chems father. And lastly is descri­bed the departure of our sweet Sauiour from his own countrimen [Page 5] and brethren, this way passing a­long as his iourney ledde him, and heere as it were De torrente in via bibens. Psal, 1 10. drinking of the brooke by the way for his refection. In whom wee may behold that prophesie of Iacob made to his sonne Ioseph more liuely verified, then in Ioseph himselfe Ramus fae­cunàus iuxta fontem. Gen. 45 22. He shall bee as a fruitfull branch by the Well side: for neuer did Ioseph take personall possession in this place, but Heb. 11. 22. by faith, or by the translation of his bones, and in his posteritie: and they, Alas! how often interrupted, and at the last exterminated quite. In­somuch as this place, euen this Citie and Country may be poin­ted at for a Theater (I will not say of Fortune) but of Gods iu­stice in the conuersion of State, and alteration of Religion. For not­withstanding that this was Iacobs purchase, Iosephs inheritance, by promise, by legacie, by prophecie [Page 6] confirmed to the faithfull; Yet be­side the former sacking of this Ci­tie by Iacobs sonnes, and the a­bandoning of the same by Iacob himselfe, It was first Iudg. 9. fired by that Ambitious bramble Abimelech, then the whole Region peruerted by the Caluish Religion of 1. Kin. 13. Iero­boam, in whose defection this Citie was 1. King. 12. 25 suddenly built, and as sud­denly left. Then Samaria it selfe 2. Kin. 6. besieged and famished; and at length all harrosed, dispcopled, de­solated; and being 2. Kin. 17. replanted with Idolatrous inhabitants fearing not GOD, they were wearied with Lyons: When being better taught, yet at their best, as they did feare God, so they still worshipped their Idols, continuing in a confused Meslin of Religion. And this race of sirangers, Mongrels, and Neuters remained heere till this approch of our Sauiour, who now [Page 7] as a Cant2. 2.Lillie amongst the thornes, & as the Churches dearest spouse: heere fedde, and Cant. 1. 6. rested himselfe at noone, thirsting in bodie, but more in soule for the saluation of mankinde, August. in hunc locum. petens & promittens bibere, praying and yet promising drinke: being Egens tan­quam acceptu­rus, & affl [...] ­ens, tanquam satiaturus. vbi supr 1. in want as one that would receiue, and flowing ouer as one that would replenish others. But I wrap vp this description of place againe, with these three briefe notes vpon it. First, that there is no certaintie of continuall prospe­ritie in the most setled estates of the world, whereof let Sichem and Samaria be pregnant witnesses. Se­condly, that sinne priuiledged, and corruption of Religion authorised, although but in policie, as it was by Ieroboam (who knew better) yet is the bane, and ruine of the most flourishing commonwealths and churches. Lastly, that neither [Page 8] the Church of God visibly, nor the spirit illuminating that Church in­fallibly, is bound to any place, citie or sea, there to reside in the successi­on of persons: for Iosephs possession was inhabited by Idolaters, Osc 4. 15. Bethel became Bethauen, Turkes and dogges haue surprised the holie land, Antichrist sitteth in the 2 Thessal. 2. 4. Tem­ple of God: where was light, there is darkenesse, where it was day, now it is night, the faithfull Isai 1. 21. Citie is tur­ned harlot, Nequie blan­diatur sibi dc loco: Barn: Least any should flatter themselues in the inherent holinesse of the place. And thus wee leaue wandring at large about the place, and settle our selues in view of a little Monument in the place, where our blessed Sauiour did vouchsafe to sit.

Secondly, In this place there was a well, or a spring: for euerie well is a spring, although cuery spring be not a well. A Spring or a fountaine [Page 9] may be in Augustin. superficie, easie to come by: A well is in profundo, deepe to be drawne at, and so was this. A seasonable Commoditie of pub­like vse, and long Continuance, seruing for Iacobs children, and their Cattle, although now for strangers. Water in a thirsty Lord must needs bee a benefit of great Conuenieucy, vnknowne to them that haue enough. No greater care had the Petriarchs in tempo­rall things, then to furnish them­selues and their people with water. Wherefore the Genes. 26. 25. Philistins could not shew their spight in any thing so much to Isaac, as to stoppe vp his wels. Neither (that wee may speake of later times) did the Ro­mish Philistin in any thing so deepe­ly discouer his malice, as when hee sent paisoners to intoxicate and cor­rupt the fountaines and waters of the Protestant Countries in Germa­nie, [Page 10] whereof, we may reade, Sleidan: Com­lib. 18. how the Princes and Noble men did much complaine. A well therefore, and in such a place, was surely a benefit much graced by the Concurrency of those foure Circumstances, whereof the Senec. de. be­nef. Necessaria Vtilia Iucunda Mansura, learned speake: for it was necessarie, profitable, pleasant, and permanent. What more neces­sary then water? No, not a friend, for all the prouerbe. Who can liue without it? What, more profi­table then such a well, in a drie scor­ched Countrie, for them that liue, or dwell, or trauell there? And so pleasant is water, that Prou. 23. 25. Salomon like­neth good newes out of a farre Coun­trie vnto coole waters comforting a thirstie soule. The first and greatest cause that made the Israelites to quarrell and mutin with Moses, was for want, or for bitternesse of their water, as Exod. 15. 24 Marah, Exod. 17. 7. Massah, and Meribath can witnesse. One [Page 11] and the same word, (as the Learned obserue,) in the sacred fountaine­tongue is set for an eye, and a spring, which may not vnfitly teach vs, th [...]t as the eyes are necessary and beautifull springs, to grace the little world of our bodies: so fountaines of water, are as eyes to beautifie and solace the greater world of the earth. Our sweet Sauiour, who at this well asked temporall water, and offered spirituall water of life, hath promised a reward to a Cuppe of cold water, giuen in season, for his sake. And what is a Mat. 10. 42. Cuppe of colde water, to a well of water? Yet a well of water is no great thing, neither in it selfe, but that as Na­zianzen speaketh: [...]. Nazian: Mo­nastic. That little, is not little, when it produceth much. But a­boue all, that which addeth an Im­prouement to the necessity, profit, and pleasure of this well, is the Continuance and perennitie of it, [Page 12] holding out, euen till the time of our Sauiour, out-lasting so many changes, generations, and monar­chies: and yet still there was Iacobs well. Monumentum aere perennius: Hor. A monument more durable then brasse.

But this is not all: wee are yet too shallow: And our deare Saui­our hath taught vs to draw deeper, and fetch our hence more then Or­dinarie, and vulgar water: For by this well he tooke a fit occasion to proffer and giue a tast of that spiri­tuall water of life, whereof he him­selfe is the euer-lasting, and vnex­hausted fountaine. Wherefore I cannot seeme to bring water out of mine owne braine vnto this text, nor from the words thereof to wring out blood, by fotcing them, if following the example of the greatest Doctor, Christ him­selfe, I take occasion from this well, [Page 13] and this water to speake of all the Commodities and Emoluments of mans life, which the Beneficence of worthie men, founders and Bene­factours, hath bountifully strea­med out for the publike vse and Benefit of many.

In the Suruey of which Commo­dities; as we passe along, because Monuments are so called, as Mo­nentiaAugustin: Moncns men­tem.mentem, monitors of the mind. let me behold by them, mo­nere & mentem & memorem, to ad­uertise the minde and the minde­full, how that first some Monu­ments, on the left hand, are vaine and superfluous; Secondly, some, in a degree further, Impious and su­perstitious; Thirdly, some, on the right hand of Contrary nature, Charitable and Religious. And first vaine Monuments on the left hand I call them not according to the vanitie, wherewith Salomon hath [Page 14] branded all worldly things, for so the best ofsprings of mans Indu­stry are vaine: But vaine, I meane Idle, without any intended benefit or profit for the wealth of the peo­ple, or the seruice of God, onely showing forth mens pride or follie, the superfluity of their riches, and their securitie. Of this sort was Genes. 11. Nimrods Babel, 2 Sam. 18. 18 Absolons pillar, the Theaters and Pyramides of Ae­gypt, being but Regum pecu­niae otiosa & stulta oslenta­tio: Plin an Idle and foolish Ostentation of the wast money of great Princes. But not to triflle about those meerely vaine and Prodigi­ous follies, I come to a more ne­cessary Suruey: namely, what vaine profusion of money and labour hath beene Imploied, first in hou­ses and mansions for the liuing, se­condly in tombes for the dead, Thirdly in superfluities about the houses of prayer, fourthly in Monu­ments of writing. [Page 15] And first touching mansions and Vaine Mo­numents. dwelling houses for the liuing, no doubt they must and may be built for Arles necessity, for pleasure, for de­fence, for state and splendour. But the venime of the spider makes a webb of little worth, and the corruption of the builder taints his worke with a touch of vanity. May you bee pleased to see how? First when he layes the foundation in a Pre­sumptuous confidence of perpe­tuitie, supposing his house and habi­tation shall Psal. 49. continue for euer, and therefore calleth it by his owne name. Secondly when he situates his house, and inlargeth his pros­pect vpon grounds depopulated and incroched vpon, so that 1 King. 21. 2. A­chabs pleasureable garden, swal­loweth vp Naboths heritable vine­yard. Thirdly, when the morter is tempered with the sweate of poore mens browes, and the timber [Page 16] wrought without wages: so that the Abacuk. 2. 11 stone in the wall crieth, and the timber ecchoeth out a woe to the builder. Fourthly, when all the care and expences run out in Tem­porall buildings, and priuate gar­nishments, and there is no respect of the Agge. 1. 4. house of God lying wast, or of the state of Religion either stan­ding or falling. Lastly when those great houses, which should be wels and fountaines of Rehefe, and con­duicts of comfort to the hungrie and needie, serue onely as onely Beacons on a hill to bee leene a farre off, where there is cold standing and much waiting, but seldome any fire or smoke, except vpon some rare and strange occasions.

From the mansions of the liuing, I hasten to the Tombes of the dead: wherein wee may behold how ex­pensiue and Ambitious vanitie, hath also shewed her selfe. Not, [Page 17] but that there ought to be a god­ly care, euen in such Monuments: because they are not onely, solatia, Comforts, but also, Monita viuen­tium, Aduertisements to the liuing. The man of God had his Tombe with the inscription preserued by King Iosias; 2 King. 23. 18 Let him alone, (said the King) let none remoue his bones. The Acts 2. 29. sepulchre of King Dauid re­mained til S^t. Peters daies, for all the rage and Crueltie of Gods Enemies. Such respect there was in the making and keeping of the Memorials of worthie men. Wherefore precious for euer in life and death be the memorie of our blessed Iosias, who hath not suffered the title, and (as I may say by Imitation) the Manes of our deceased Deborah, and late Mo­ther of Israel, to be defaced, but hath reuiued and preserued them, as in other lasting Monuments of [Page 18] high wisdome and deepe learning, so in a Tombe answerable to the Princely worthinesse of Queene Elizabeth. But the vanitie is when men in their life, conceaue an Im­mortality of their renowne and fame, not in any substance of vertue, but in such after shadowes planting their heauen; as the Aegyptians rea­ring their Pyramides, called them Pol: virg: ex Diodor [...]. Sempitcrnas domos, houses cuerla­sting. Or els when great Perso­nages like Isai. 22. 16. Shobnah, (or perhaps Wolsey) false to God and their Coun­trie, yet hewe out their Tombes in excelso, aloft in the rocke, making falshood and Confederacie with forreine Princes their Refuge, al­though a scourge should passe thorough the land. But the Lord euermore bandie and role such as bals out of their Countrie, and turne their conceited glorie into deser­ued shame. Besides when men ex­ceede [Page 19] in the garnishment of the Tombes of the Dead, either madly aduancing the Names and Memo­rials of Traitours, and the vnwor­thie, as Becket, and such like: or o­uersumptuously building vp the Tombes of godly mon and Mar­tyres, as the Pharises did the sepul­chres of the Prophets, and the super­stitious world, did this of S^t. Alban, our worthy M. Cambden: Fox. Stephen and protomar­tyr of England, not regarding the faith or Imitating the Religion of Saints and Martyrs, but superstiti­ously adorning, nay adoring them, and offering to their shrynes as to Idols, wearing out the stones with their knees, and gracing them with forged miracles. Forged miracles I may well speake of in Fox: 705. this place, for here it was, that thu Noble Protector Humphrey Duke of Glocester discouered a fiction of one that fained himselfe borne [Page 20] blinde, and suddenly recouered of his sight by the helpe of S^t Alban, whereat, there was great Tri­umph, and ringing of Bels: But the good Duke not so credulous as the vulgar, questioning this mira­cle, made triall of the vanitie of it by propounding the difference of colours, which when the partie, that neuer saw any thing before (as he said) could name and distin­guish, the Duke found him out for a Counterfeit, and comman­ded his due punishment. Pittie but this worthie Protector, lying interred in this Church, for this and many other good deeds, should haue his Tombe preserued, and a better Inscription or Epitaph, then there is vpon it, for had there been many such Duke Humpbreds, a briefe Register might haue saued the turne for popish miracles.

Thirdly, because euer since the [Page 21] first Christian Martyrs were slaine by their persecutors, or buried and remembred by the faithfull Con­fessors, there hath beene a kinde of Confinitie betweene the Tombes of Martyrs, and holy men decea­sed, and the places of praier: I next obserue how vanitie creeping into those most necessarie monuments, and houses of praier and Gods ser­uice, hath beene, B [...]r [...]a [...]d: [...]d Gui [...]: Abb: A­polog. non vanior quam insanior, not so much vaine, as plaine madde, in building and guilding the materiall wals and temples, neglecting the true Tem­ples of God, and the liuing mem­bers of Christ. I must not stand to fetch in the manifold Testimo­nies of the Fathers, onely let vs a little heare St. Bernard, who liued when such things wereswolne big­gest, and growne to the greatest ruffe. I omit (saith he, and yet hee taxeth them) Vbisupra. the huge Altitudes of [Page 22] the steeples or spires, the Immode­rate longitude of the Church-bo­dies; the superfluous latitudes of the Iles, the sumptuous garnishments, and curious paintings, resembling af­ter a sort the ancient rite of the Iewes. Yet those things hee passeth by the more lightlie, because perhaps they might serue (in some sort) to the honour of God: But the In sacroquid faci [...] aurum? ex. Persio. gold and other corporall ornaments, and bodily oblectations, hee soundly reproueth, questioning with him­selfe what fruit these vanities might bring, whether stultorum ad­mirationem, or simplicium oblectatio­nem: the wonderment of fooles, or the delight of Idiots; or whether Christi­stians had perhaps learned of the hea­thens to serue Idols: But at last he re­solues, that all that prodigall cost and wast, was but an Tali quadam. arte spargitur as vt multipli­eetur: expendi­tur vt augea­tur: & effus [...] copiam paril. ibid.art, and a lure to get lucre, and a baite cast out to angle for more aboundance. So [Page 23] whereas Churches should haue beene wels of heauenly comfort and Saluation, they were turned into gulphes and pits, swallowing vp the fruit, and fat of the Land, being like Exchaunges and Burses of Marchandise, dennes of theeues and lurchers, money-chaungers, doue-sellers, masse-mongers, wax­chafferers, worthilie driuen out at last by Christian Magistrates. But let mee now bee sparing in this point, seeing these Monuments haue beene so purged of their peccant humors, that they are growne weake in their vitall parts. They haue so beene let blood for their temporall superfluities, that from a pleurisie, they are falne to a Cachexie, from a swelling to a d shriueling and a shrinking in the si­newes. e Dum (que) nimis iam putrida membra reci­dit, Excessit Medicina mo­dum: Lucan. lib. 2. They had indeed hereto­fore bodies ful-fed and pampered, now behold they are pined, vix ossi­bus [Page 24] haerent, scarce doe the stones hang together: neither euer were they so foggie, but they are now as gant; not euer so surfetted, but they are now as hungrie and thirstie, ha­uing sustained long penance, in na­kednesse and want for all their former excesse, and hauing indeed regorged, and made restitution of more then all. And what hope of tolerable recouery can there be? seeing those wels and fountaines of Bountie, that had wont to ouer­flow in temporall lands and goods toward the Church for superstiti­on; are now in the neape tide, at a verie low ebb, and running from the Church, when they should further the mainteinance of true Religion. Wherefore I may cease to speake of vaine and superflu­ous excesse in these Monuments of Gods seruice, and rather pleade for supplie of their most necessary [Page 25] supportance and continuance.

4 Fourthlie I must not forget the last, and not the least in conse­quence of vaine monuments, which are bookes; excellent monuments, if they be good, most pernicious, if bad: Idle and vaine, if they be like those volumes either in quan­titie or qualitie, whereof Hist: ceelesia lib. 7. ca. 27. Socrates maketh mention, quae ne (que) doctis ne (que) indoct is prodessent, which neuer were profitable to the learned nor vnlearned; and yet the Author had intituled them with the name of a Christian historie, diuided them into some thirtie sixe bookes, euerie booke hauing many Tomes, neere a Thousand in all, and the Argument of cuerie Tome, almost equalling the Tome it selfe. Of such books, surely, there was neither end of good pur­pose, or profit, nor almost of stynt or measure, and therefore most vaine and Idle: with which per­haps [Page 26] I might raunge the Bookes of many, that haue stuffed the Christian world, with macula­ture and wast paper: onely (as Fa­ther Maximus once said) S. p. Max: pr [...]l. ad Elpidi um. adle­ctorum defatigationem, to the tiring and wearying of readers. But in hast I conclude this point, with this compl [...]int onely, that it is shame and pittie, that the Penne and Print, which should be as wels and fountaines of Comfort, Torcularia diuīnitus mon­strala: [...]ibli­ander de ras: Ling. wine-presses to distill the sweer licour of wis­dome and Religion, should be made to vent out the froth and foame of idle wordes, and misseim­ploied braines (that I say nothing yet of that poyson and mischiefe, which often is dispersed by vn­godly bookes.) And thus much for vaine monuments.

But vaine & superfluous is a degree 2 Impious Mo­numents. short of Impious & superstitious, or Idolatrous. And yet such Impious [Page 27] Monuments they are, originally naught in the egge and in the birde, in the intent and effect, being in­uented as sinkeholes, and trappes of the Diuell, wherein God himselfe had no destinated part. For what els were those nurceries of vice, the houses of the Sodomites, Topheth, and Hinnon, the horses of the Sunne, the mount of Corruption, the Idols of In­dignation, the groues, altars, and hou­ses of Abhomination deuoted to false Gods and goddesses, or indeed to the Diuell, vnder the titles of Baal, A­staroth, Chemoz, Milchom, Iupiter, i 2 King. 23. Diana, and infinite such gulphes of sinne, and prouocations to Idola­trie? I might here insert, the Agrippa. stewes of Pope Sixtus; (Veneris monumenta nefandae,) together with the filthy bookes written to such purpose, as Incitements of lust. I might adde all monuments of writing of A­theisme, or heresies, the golden le­gends [Page 28] of loud lies, the Turkish Alcho­ran, Vlpians seauen bookes, de tor­quendis Christianis, of torturing christians, the discourses of King­killing, being as Tutors to mur­thers and treasons, the treatises iustifying Equiuocation, and the hellish and diuellish bookes of sor­cerie and curious Arts, such as the Acts 19. 19 beleeuers burnt at their first conuer­sion: But I passe them ouer with contempt and silence, because in those things, the Diuel seemed to haue vnmaskt himselfe and show'd his hornes tothe very affrightment, and execration both of the Christi­an and Ciuill World.

But I must be bolder to insist vpon those Monuments, which Religion, and Reuerend Antiquitie hath destinated either in the par­ticular, or in the generall vnto ho­ly vses, and yet superstition and Idolatrie hath abused and disgui­sed: [Page 29] wherein the Diuell hath inde­uored like an hypocrite to sitvp­on the skirts of Christs roate, and to plant his Chappell so neere, that it might incroch vpon the house of God, and his seruice. So subtill is the Diuell, that as Arles de Mundo: siue Theoph: Phydias, the ex­cellent Caruer did cunningly in­chase his owne countenance in the shield of Minerua, so that it could not be razed out, but the shield it selfe must be spoiled and disfigu­red: euen so more or lesse in the Churches and houses of God, in the wels of saluation, in wals, win­dowes, tombes, monasteries, yea in common wels and fountaines he hath left an infectious leprofie, and deepe impression of Idolattie and superstition, being the resem­blance of himselfe, such as hardely can be pulled away or purged, but with great discretion and wis­dome, least all be defaced. No such [Page 30] workemen hath the Diuell had in this businesse, as the Romish pain­ters, Caruers, writers and Enginers. For by their false fingers, and de­ceirfull braines hee hath fraught the Hospiniax: de orig: templorum. Temples of God, with heathenish rites, and Iewish Ceremonies in their dedications; and in their vse, with tempting and seducing Images, with Reliques, Masses, Altars, holie waters distilled out of their owne Inuentions. They haue Ierem. 2. 13. forsa­ken God the fountaine of liuing wa­ters, and Christ Iesus the Zech. 13. 1. spring ope­ned in the house of Dauid; for sinne and for uncleannesse, and they haue digged pits vnto themselues, which wil hold no water of saluation, or true soule-comfort, in selfe-merits, saints-merits, in supererogations, satisfactions, pardons, indulgen­ces. The pure fountaines of the sa­cred scriptures they haue indeuou­red to slaunder with imperfecti­ons [Page 31] and obscurity, and to stoppe them vp with traditions, glosses, froathie legends, lying fictions, and miracles. The sacramentall water of Baptisme, being the foun­taine of our new birth, they haue puddled with salt, oyle, and spittle. The Sacramentall fountaine of Christs body and blood, they haue stuffed with a masse of abuses, I­dolatries, Adorations, Eleuati­ons, reseruations; driuing the lay­people, as uncleane beasts, from the mysticall streame of his blood in the Cup. To be short, what sa­cred Order or Ordinance is there, which they haue not stained and defiled more or lesse, with the dung and filth, of their owne in­uentions, superstitions, or Idola­tries? But praise be to God that these Monuments of greatest Pie­tie, those wels, and fountaines, of true Religion, so mudled, and stop­ped [Page 32] by those Philistins, are cleansed and restored to their puritie by the Religious Authoritic of our princely Patriarchs, and faith de­fenders. In regard whereof, I may bid auaunt, all vaine, and all super­stitious Corruptions of Idolatrie a­bolished, that we may with com­fort behold the Monuments of Charitie, and true Religion, graced and protected by the highest pre­sident of pietie and bountie (vn­der God) the Princely Iacob.

Behold then how prouident 3 Monuments of Charitie & Religion. and Ingenious charitie hath beene in all prouisions seruing for the benefit, and reliefe of the people. Shee like the good huswife wrought by day; (by the light of the Gospel) neither did her Prou. 31. 18. Candle goe out by night, no not in the night and dark­nesse of Religion, for still shee was doing, when her sight was dimme, and saw not the right end of hir [Page 33] businesse: By a kind of custome and habit the hands wrought ac­cording to the fashion of the first Christians, although the eyes were out. It was the Lord, who wor­keth his pleasure Posidon: de vita Augustin [...] per scientes & nescientes, whether men know or not know what they doe, for Augustin: de vera relig. c. 17. Mi­nima species boni á Dco bonoest: The least show of good issueth originally from God, that is all good. Walke then thorough the Circuit of cha­ritie, and ye shall find plasters for euery soarc; here Hospitals for the sicke and the lame, there Almeshou­ses for the poore and Impotent: here schooles for her Children; there Refectories for her old folkes: here workehouses for the able, there places of Correction for the Idle: here trades for the vnskilfull, there lawes and orders for the vn­rulie: here Entertainement for stran­gers, there high waies passable for [Page 34] Trauailers: here prouision for poore Maids mariages, there Reliefe and Comfort for prisoners. Neither am I afraid to say, that euen Cha­ritie in her best Intendements, had prouided Nibil aliud [...]lim [...]rant Monachorum Monasteria quam Collegia in quibus ale­bantur studi­esi: Hier: Zanch: in 4 precept: Monasteries by their first Institution for Casaubon: ad cp. Card: per. 37. schooles of sci­ences, & Pseudomar­tyr. shops of manufactures and laborious trades; howsoeuer abused since. And sundry such Wels of Comfort, hath the Charitie of la­eobs sonnes inuented and left be­hind them, teaching vs not to be idle in the day and light of true Religion.

And yet further behold, how Religion vniting faith and Charitie together, hath not onely prouided for the supplie of Temporall ne­cessities, but hath been prouident and exuberant in wels and foun­taines to further her children, and disperse and propagate her selfe. Behold her vniuersities & schooles, [Page 35] her Colledges, libraries, bookes and lectures for the sonnes of her Pro­phets, whereby they replenishing themselues, may water others. See her Churches and Oratories conse­crated to God, and his seruice, by the primitiue intent of Religious Princes, howsoeuer prophaned sometimes by iniurie of time, or by default of people, yet repurged againe by the fauour of God and the highest Authoritie, from their corruptions. But aboue all, be­hold the pure fountaines of sacred scriptures, streamed out by writing and printing, Religiously preser­ued, faithfully translated, being as wels for the deepe sence, and foun­taines for the easie precepts, where­in not onely the Eras. in psal. 22. Elephant may swimme, but the sheepe may wade: whence not only the learned may satisfie their deep desires, but euen the wild Asses may quench their [Page 36] thirst, the Ignorant Prou. 1. 4. increase their knowledge. For thereunto serue so many gracefull, and laborious Expositions, Commentaries, Har­monies, precepts of tongues and arts, and exercises of an established Ministrie, as Buckets prouided to draw vp water out of those wels of saluation. Besides I may adde hereunto the wholsome lawes en­acted for the furtherance of Reli­gion, as also those wels of mainte­nance by tithes or otherwise, ordai­ned for such as minister in holy things, howsoeuer vnluckily di­uerted in a great part by the po­pish Philistins, Pilkinton: ex­posit. of Agg: Reinald: serm: on Obad. who robbed parishes to feede Idle Monks. But euen in this case, we haue experience of a zealous desire in our princely Iacob, and other truly Religious Christi­ans, to restore those prouisions to their pristinate vse, if the Iniquitie of time did not make so strong and [Page 37] difficult obstruction. But these, and many like these, are the Monu­ments of Charitie and Religion, dig­ged in this world as in the wilder­nesse 2 Ps. 84. 6. and vale of Bacah, by wor­thy Benefactors, and replenished by the blessing of God for his ser­uice, and the benefit of his people; in the founding or furthering, the repairing or restoring whereof, they are happie that like Iacob haue had hearts to affect, or hands and meanes to effect any good. And thus from the well, we are come to the Authour, from the Monument to the founder, Iacob: It was I acobs well.

The name of the Patriarch Iacob 3 The foun­der. was reuerenly rehearsed by the Samaritans in this well, although they were strangers to him, and to his faith, making onelie a benefit of this temporall Commoditie, but none of his example in the [Page 38] better things. But (which is a greater grace) the holie Ghost by the Euangelist hath registred him, (as else where for Heb. 11. his faith,) so heere for this benefit, bearing his name: Iacobs well. So that in this little Monument of Charitie, liues Iacob, as in a Reuerend Record, when ma­ny great Mountaines of pray, and treasures of vanitie, together with their Polyd. Verg. founders name, are vanished, and lie in the dust, or if they re­maine, they doe but stinke in Prou. 10. 7 rot­tennesse and Corruption. Such ho­nour doe men Religious and cha­ritable attaine vnto: according to the Psalme, Ps. 112. 6. They are had in euerla­sting remembrance: Prou. 10. 7. their memoriall is blessed, as saith Salomon. Workes of mercie and pietie leaue a long & a sweet sauour behind them, e­uen when the workes themselues sometimes doe cease, yet Iustitia manet in aeternum, the righteousnes [Page 39] of the Authour is written in hea­uen, and preserued in the earth. Contrariwise, the builder of Genes. 11. [...] Ba­bel liues in perpetuall dishonour; he that reedified Iericho, was mar­ked with a Ioshua 6. 26. Curse; and the like shame and curse is vpon those that goe about to build vp the Romish Babilon, to aduance Idolatrie, or set vp false Religion. Ieroboam is branded for ever with this note, that he 1 King. 16. 26 made Israel to sinne. Iudas beareth the indelible badge of a traitour to his Master. And indeed the plots and exploits of mischief are like monstruosi partus, mishapen birthes of Monsters, imperfect, vn­pleasing, like Rob. Winters dreame in Lit­tletons house. crooked steeples, and disfigured faces in the dreame of a traitor, full of horror to the Au­thors while they liue, and of In­famie when they are dead. So, ingloriously, and in detestation liues Gowrie, and the powdered [Page 40] Traitors, not as founders, but as professed Confounders, who like beathnish Cannibals, had vowed this day of the weeke, the Tuesday, to Dies Martis bloody Mars, (or rather to him that was a murtherer from the be­ginning;) which day notwithstan­ding in memorie and thankes to God, for their frustrated Imaginati­ons, is our duplex festum, doublic consecrated, to the honour of the Almightie, the sauiour of his An­nointed. It was not a well of water to comfort their Countrie, which they went about to digge, but a Hell of fire, to consume vs all, and make vs like Sodom and Ghomorra. Neither did the Traitors sing as Israel, Nom. 21. 17 Rise vp Well, sing ye unto it; but rather, they thus whispered in their damned spels; Rise vp Hell, that Englands Capitol, the Parlament house, where so many wholsome lawes haue beene concluded, [Page 41] might make a Feu de foy: my L [...]f North­hamptōs speech to Gamet. bone-fire, of Ioy and triumph for Traitors and Rebels to sport themselues withall. But farre is it from the sonnes of Iacob to digge such pits of mischiefe, to seeke for glorie in shame, merit in murder and villany, or heauen in hell. These were bloody Edomites, that cried of Ierusalem, Ps. 137. 7. downe with it; but they are the blessed race of Israel, that con­sult how to Amos 7. 2, 5. raise vp Iacob when he is little or low: and that doe Ps. 122. 7. pray for, and procure the peace of Ierusa­lem and the prosperitie of her wals and palaces.

And within this kalender of Ia­cobs sonnes, I doe not onely inrole the most magnificent founders, but also the Conditores, legislatores, li­beratores, be­nefactores: Sr Fr. Eacons Essaies. makers of lawes, de­fenders of the faith; m-inteiners of vertue, and benefactors by any good meanes, to any good worke: nay euen fathers of children well [Page 42] disciplined; for as the wise man saith; Eccles. 40. 19. Children and the building of a citie, make a perpetuall Name: and indeed they are streames much gracing the fountaines whence, and comforting the city where they flow, if they be kept cleare and vncorrupted. Nor must I leaue out the most laborious Authors, and Collectors of the Sola (que) non norunt haec monumenta mori: Martial. lib. 10, lon­gest lasting Monuments in bookes and necessary writings, then which, the world cannot shew morefruit­full benefits for all posteritie. But doe I speake onely of those that doe build and plant, alteri seculo; for the age to come? Doe I not also giue them their due honour, and the title of Benefactors, who are ready to helpe, and relieue the present wants of people in di­stresse, making themselues hands to the helpelesse, Iob 29. 15. eyes to the blinde; feete to the lame? or doe I thinke [Page 43] it onely charity to build Hospitals, or Religion to raise Temples? nay rather when necessitie requireth, it is charitie to cloth the naked li­uing stones, to prouide for the true temples of God, to redeeme poore captiues, euen with the Ambros: de offic. Socrat. bist. ec­cl: lib. 7. c. 27. treasures of the Church. And further, I doe adde to this wel-deseruing num­ber, not onely those that giue, but also those that take away; Such as Idem. lib. 5. c. 18. Theodosius, who partim dando, par­tim auferendo, partly by giuing bene­nefits, partly by Abridging many A­buses and Corruptions, was a bene­factor to the Citie. To conclude I proclaime all those happie, that by their aboundance haue had op­portunity and will to doe much good, or by their mediocritie haue had power to doe lesse good, yet some; or if some of their bare ne­cessitie and extreme pouerty haue striued to doe much good, al­though [Page 44] it hath falne to little, yet I exempt them not. And here might I haue done with this ob­seruation of the founder, but that I perceaue some rubbes interrup­ting the passage of my speech and the charitie of the wel-disposed fit to bee remoued. The first is a doubt, that when men haue esta­blished any good thing for posteri­tie, to leaue behind them, least as Iacobs well, is now in the hands of wicked Samaritans, to whom he ne­uer intended it, so their benefits may serue in time for bad people, or els be Interuerted, misse-im­ploied, and wasted, contrarie to the meaning of the Donors. In­deed this disquieted Salomon, Eccles. 2. 19. that he should leaue his trauailes to the man that should be after him, not know­ing whether he would bee a wise man or a foole; verse 21. nay homini otioso quaesita dimittit: a man leaues his [Page 45] gettings to a sluggard sometimes, to a foole, that hath nothing in his hand. But if this be vanitie to perplexe a mans selfe in his priuate substance for feare to leaue it to an vngraci­ous heyre; how much more is it a folly in publike commodities to be ouercurious, in forethinking, who may in time inherit his fa­uours, or abuse them? It is such a thing, as Iacob could not preuent, nor Salomon with all his wisdome; nay the Lord himself, that foreseeth all changes, yet made the world, where wicked men and degene­rates should dwel, and continueth his benefits of the Math. 5. sunne shining, and raineraining, vpon the righte­ous and vnrighteous. It is his per­fection to bee good to all, both good and bad, to be rich and bountifull to them that misspend his fauors, as well as to others that vse them well. Let vs learne this perfecti­on, [Page 46] and not be Gal. 6. 9. 10 wearie of well doing: for in due season we shall reape, if we faint not: while wee haue time let vs doe good to all men, but especially to them that are of the houshold of faith. whatsoeuer become of the gift, or the worke, the fruit shall remaine to further our Reckoning, if it be done with a godly purpose and for the glory of God.

But another doubt there is, that 2 Doubt. when such as the Samaritans, bad and superstitious people, haue beene once possessors of such wels and monuments, prouided by faith­full Patriarchs, like Iacob: how men Religious may vse them againe, seeing they were heathens, who v­sually dedicated their wels to Gods and Goddesses. Howsoeuer this Well had bin abused, our blessed Sauiour (wee behold) sitteth by it, & asketh water at it. Now let mee bee bold before this high presence, (passing [Page 47] by the free vse of ciuill things graunted euen with Idolaters,) to goe further and suppose our Chur­ches, Chappels, the tithes and main­tenance of Religion, and the ser­uice of God, to be wels and foun­taines, that were sometimes in the hands of Idolaters, polluted and defiled by their Corruptions. Is it not lawfull for vs to vse them in the seruice of God, vpon the Re­couerie? Can we doubt this; seeing we vse the Augustin. ep. 154. same fountaines, the same aire, that hath beene polluted, with I dolatrous sacrifices, and In­cense offered to Diuels. Yea seeing the Temples and other Commo­dities, ib. that haue beene prophaned by Idolatrie, may we imploy, not indeed to priuate vses, for couetous­nesse, but unto a publike benefit, for ib. the honour of God euen as men, when they are conuerted from being sacrile­gious and impious persons to the true [Page 48] Religion, are to imploie themselues and their members to serue the Lord: I ibid. speake out of Saint Austen. Saint Paule did eate and drinke & conuerse ibid. in Athens a Citie consecrated to Quia Ciui­tas erat Mi­nerua eiusih numini conse­crata. Acts 17. 5. Mi­nerua an heathnish Goddesse, and hee sailed in a Acts 28. 11. shippe hauing the badge of Castor and Pollux.

Our sauiour vouchsafed to fre­quent the Temple, after it had been prophaned, and that Temple which Herod had Iosepbus lib. 15. reedified for populer vaine glory; nether did he (that did al things well) forbeare to imploie the Iohn 2. 7. water pots of the Iewish and superstitious purification, in the work of his gracious miracle. This am I bould to speake, for their sakes, that are in no liking with aunciently built Churches, and make a maine point of their Reli­gion, either not to enter into them, or not to call them by the former names of saints, Saint Peter, Saint [Page 49] Paul, Saint Alban; that first for di­stinction, the scripture vseth the names of Ac [...]s 28. 11. Castor and Poilux, false Gods without scruple: and the Churches of all ages, haue beene content in the translation of the words of the Lord in Iob. 38. Amos 5. 8. Giegor. Mag: in Job. 58. Iob, and in the Prophet Amos, to vse the hea­thenish appellations of the starres, Pleiades, Orion, Acturus, notwith­standing they had fabulous and poeticall Originals. So that, if the names were worse, then those of Saints and Martyrs, a well re­formed Conscience, might vtter them for distinction sake without offence. But now seeing they are the Names of Saints and Mar­tyrs, to whom although as to pro­tectors and tutelar Gods, wee dedi­cate no Churches, nor offer sup­plication or seruice, yet for their vertues and victorious sufferings, we may loue them, rehearse their [Page 50] names with Reuerence, and imi­tate their faithfulnesse. It is not with vs as the Papists Bellar: de ec­cles. triumph. obiect, that with D. Reinald: de Ro: eccl. l­dol: lib. 1. c. 8. §. 2. 3. Eustathius we detest all tem­ples, and especially those that car­rie the names of Martyrs, and like onely Conuenticles in priuate? or that with the Eunomians, we refuse to goe into the Churches intitled with the names of Apostles and Martyrs? This may be the fana­ticall whispering of some wan­dring house-creeper, and the con­ceipt of some seduced separatist, but Wee, that is, Dauid our King, our preists and people, frequent those howses of praier, call them by their former names, enter into them willingly, hauing antiquity, and all reformed Churches for our precedents to do the like. For who knowes not that the Citie, & Vniuersitie of Geneua haue their cheif Church retaining the name of [Page 51] Saint Peter, one intituled Saint Magdalen, another Saint Geruase Ʋbisprá. the Martyr, whither they vsually resort to Zanch: in 4. praec: to this purpose. holy exercises. Neither is it altogether vaine, that the ho­ly Euangelist here in this place, cal­leth that same Iacobs well, which the Samaritans so named and ter­med before him, making no quest­ion but that Iacob had digged it, although the tradition came from the Samaritans. Nay our blessed Sauiour is not scrupulous to rest himselfe at this Well, or to graunt it for Iacobs, howsoeuer (which is for our example) he will not be drawne, by the Names and titles of Iacob, to Iohn 4. 22. approue of a coun­terfcit Religion, wherefore let vs leaue curiositie in such small mat­ters, and conclude this point, first, with praise to the Lord that these wels, these Monuments and other benefits for the furtherance of [Page 52] Religion, sometimes in possession of Samaritans, and the superstiti­ous, and by them corrupted and made vnholsome, are againe so cu­red and restored, that now we may draw and drinke our fill in them, euen of the pure Riuers of the wa­ters of life. Secondly, if it should be proued, that any of these Mo­numents were founded & erected by the superstitious, yet then wee must acknowledge our selues, much bound to God, that wee may drinke of the Dent. 6. 11. wels wee digged not, dwel in houses that wee builded not, inioy these Churches, which wee prepared not, as Ludolph: Noah had the be­nefit of that Arke, which was framed by prophane shipwrights, and Samp­son was refreshed with sweet hony out of the dead Lion, that liuing would haue killed him; So that we may say with Samson, Iudg. 14. 14. Out of the strong came sweet, and out of the [Page 53] deuowrer came meat. Ob. 1 But here mee thinks the Romish Samaritans inter­rupt vs, and first obiect, that our faith buildes no Churches, digges no such wels: but their Religion, their Pater noster (as they call it) founded all. Ob. 2 Secondly, they lay claime to our Churches, nay bragge that themselues are the Catholike Church, because of the Monuments and names of godly men, that were sometimes pillars of the Church. Ans. 1. to the 1. ob. To the first, whereas they say, we build no Churches, doe no such workes, but they haue beene all the doers, and are so still: I an­swere briefly that the Apostles and first Martyrs, who planted the Church, did build no materiall temples, and yet they are worthily stiled Aūentinus Religiosis simi mortales, most Religious men, none being com­parable to them since. They as the former planters of the Gospell, edi­fied [Page 54] and built vp the people of God, Ephes. 2. 20. as temples for the holy ghost to dwell in, vpon the foundation of the Apostles and Prophets, Christ Iesus being the head corner stone, and wan­ted peace, wealth, opportunitie, and the fauour of Princes to erect any Churches and houses of prai­er, either publike or costly. Ans. 2. to the 1. ob. Second­lie, more largely I answere, that when the Lord vouchsafed, to call Kings and Princes to the know­ledge of the truth, then by their Authoritie, and out of their A­boundance, they in the profession of our Religion, of Aedes sacras, (sacred houses) erected Basilicas, Kinglike palaces, thereby the more to honour God with their sub­stance, and prouide for the more conueniencie of holie Assemblies. Now these first honorable founders, were not of the Romish Religion, for they did not vse such Iewish [Page 55] and heathnish Ceremonies in their Euseb. hist. eccl. lib. 10. c. 3 Church-dedications, nor such Inuo­cation or adoration of Saints or Images, as the Romane Church hath since brought in. This plain­ly appeareth by the example of Constantine and by the best Anti­quitie, who, with Saint Austen, speake thus like Protestants: Augustin: de Ciuit dei lib. 8 c. vlt. We or­daine no Churches, no Priesthoods, no rites nor sacrifices vnto Martyrs, we do not crie at the altars, O Peter, O Paul, O Cyprian, wee offer vnto thee our oblation: but at their Memorials we offer to God, who made them men, and Martyrs, giuing thanks for their victories, and incouraging our selues by calling vpon God, to the like Crownes of Martyrdome. And his is our Religion iust; for although we are content to preserue the me­morie of Saints, where they haue suffered and are buried, yet it is not to call vpon them, but to re­member [Page 56] their constancy to the praise of God, and imitate their ver­tues, as occasion is offered. In which sence wee are bold to pre­serue the Reuerent Remembrance in this place, of our prime-martyr Saint Alban, by the losse of whose life, the Gospell first made entrie in­to this lande: insomuch as I may call this place, the Ose: 2. 15. vallie of Achor, the doore of hope, and the first-fruits of England in suffering for the faith.

Ans. 3. to the 1. ob. Thirdlie wee answer that al­though wee did build no Chur­ches now, (which is vntrue) yet is it no lesse honorable to bee resto­rers, then founders. Deucalion was thought to haue done as great an act, as Prometheus: Noah is as much reuowned as Adam; and it pleased the second Adam, to be a restorer of mankind, which is a greater title, then to bee the first Author, as A­dam [Page 57] was. I am sure that the worke of our Redemption, excelleth our Creation, and therefore it is true, that we Plus debe [...] pro me refecto quam facto: Barn: [...]ract: de dilig deo. owe to the Lord more for our selues reformed, then first formed. losias was blessed for purging the Temple: Zorobabel for reedifying the same, as well as Salomon, who builded it. Other former Princes, & great Men, haue brought forth, as first Parents, these and such like Monuments, which in processe of time had more feeding then tea­ching, and therefore grew out of fashion: But it is the honor of our Religious Kings and Princes, as principally they are nurcing fa­thers and mothers of the Gospell, so to draw their breasts, and suckle these and such like Orphan-Chur­ches, that by their Princely boun­ty, they may be necessary and ac­cessorie helpes to Gods seruice. In naturall children the chiefe care is, [Page 58] or ought to be, of the soule, the next of the body: first nurture is to be re­spected, then Nature: and so in these Monuments, chiefly Religion is to be regarded, then the buil­ding: first must a Church be beau­tified in Barn: moribus, then in marruori­bus, in manners, then in the mar­ble, and other Ornaments. And this is the course of our Religious Princes, first to cleanse these houses of prayer, from Corruption, & then to raise them from their Ruines. I may speake sensiblie, & if it please God effectually, in respect of this place, this auncient, and now droo­ping Church, vnder whose roofe we notwithstanding are happily present before the Lord, and his annointed Iacob. Neuer did poore Orphan-Church, standing in such need of a royall nurcing father, more seasonably inioy the hope­full presence of so great a Mo­narch. [Page 59] And aboue all, this benefit shee doth with other her sister Churches alreadie enioy, and must euer, with all thankefulnesse ac­knowledge, that by her royall Ia­cobs meanes (next vnder God,) her children may dayly drinke of the water of life, sucke at the breasts of our sweet Sauiour here offered, and receaue the comforts of publike praier, of the Ministerie and Sacra­ments, being the most essentiall parts of a Church, and benefits, as much exceeding the most excel­lent building of lime and stone, as the pure spring water exceeds the workemanshippe about the well: and such as our forefathers would haue reioiced to enioy, in fields, in woods, m Cottages. But yet seeing this Monument, this building is now the place, the pallace, the tem­ple, Genes 36. 22 Rehoboth, a large well of re­ceipt, and roome enough, where [Page 60] where the seruants of God doe as­semble for water of comfort, it pit­tieth them to see the worke of it so ruinous, the brinke so dange­rous, the steening falne in, and a Monument, thus venerable, vpon the wast, so that all that passe by are ready to spoile her, both the Rich couetous, and the poore irre­ligious, both in desire sacrilegious: In regard whereof, sometimes her sonnes doe wish that shee were ra­ther a Augustin. Zacheus, with a sound bodie, then Goliah, with this crazie, hecti­que Consumption: because her paralyticque members (as a great body vnsound) rather burthen, then beautifie; and yet the resecti­on and cutting off, of an Integrall part, euen in the greatest body, is a maime and disfiguring, neither e­uer vsed, but as vltimum refugium, in diseases desperate. It is a spe­ctacle of much remorse, to be­hold [Page 61] a noble personage, high-borne, so in distresle, that for want of friends and meanes to support her, shee is ready to fall, and lie on the ground, as subiect to beggerie, scorne and shame. Euen 2 King 9. 34. King Ie­hu, had commiseration in extremis vpon Iesabel, quia filia Regis, because shee was the daughter to a King, al­though a 1 King. 16. 31 daughter: to E [...]aal K. of the Zidomans. wicked daughter of a heathnish King. And may not I cal this Church, a Kings daughter, and in that respect looke for pit­tie, to whom M. Cambden: Off a a King Christian, gaue the first being, & other Egfrid: Elbel­red. Henric. 1. manuscr. Re­gist. Kings after him, this cōspicuous Ampli­tude? Shee hath already met with Iehu, who hauing seuerely puni­shed her for all the fornications and witchcraftes; the Idolatries and de­lusions of Monks and Fryars, wrought in her, could not chuse, but now, if he beheld it, remorse her humble estate, the rather, be­cause [Page 62] shee is filia regis, and Basilica, a Kings daughter. But Iehu tooke pittie when it was too late, and when Iesabel was almost deuoured of the dogges: This Church is yet more happie, who though shee hath had many blowes, yet hauing not receaued her deathes wound, shee stands capable of the mercie and fauour of a peaceable Salomon, a blessed Iosias, a Kingly Iacob, to giue her life and health againe. And it is no ordinary helpe, nor vulgar hand, that can heale her sore, be­cause, as shee was the daughter, and is the nurce-child of a King, so her disease is the Kings euill, and re­quires the speedie assistance of a most Catholike and Imperiall Phisi­tion, to cure her wounds, or els his sacred Authority (if her estate bee found desperate) to cut of her mor­tified limmes, and binde vp the sounder parts for Gods seruice. Yet [Page 63] it is indeed the Recouerie of her pristinate health and soundnesse, that her sonnes on their knees de­sire: (which if it may not bee ob­tained) their last Refuge and next Petition must be (that which graci­ous Princes doe not loue to heare) Isai. 3. 5. Ruina haec sub manu tua: Let her fall be vnder the hand of highest Authoritie: being the mournefull note of people when they had no Respondebit di­cens non sum medicus ib. King to helpe them.

But who am I, that I should en­ter into particulars, before my Lord the King? I confesse with St. Barnard, De conside­ras: lib. 2. Non est meae humilitatis dictare sic autsic faciendum: It stands not with the meanenesse of my place to prescribe this, or that to be done. Yet this let me be bold to speake, that the sunne giues com­fort and lustre, where it shines: foun­taines make barren grounds fruit­full, where they passe along: Our [Page 64] sweet Sauiour, both the Sunne of Righteousnesse, and the fountaine of truth, ment some good to the place and persons, when hee went tho­rough Samaria, and sate at Iacobs well: and who knowes, what our most Royall and Religious Iacob may intend for vs, seeing God hath gi­uen 1. King. 5. 4. rest on euerie side (as to Salomon when he built the Temple,) and there is neither aduersarie, nor euill to resist.

Ans. 4. to the 1. ob. But againe, me thinkes, I heare the Samaritans, (who like Sanbal­lat and his Confedcrates despise our building,) mock at our hopes, as Idle and frustiate, because these are no daies, to build or repaire Churches, or doe such like works, as they say. In further answere to these deceitfull workers and tal­kers, let me be bold a little to boast our faith in this point, which hath not beene so Lame nor idle and vn­fruitfull [Page 65] in the workes of Charitie and pietie, as they reproch vs. Let our chiefe Citie London speake to the praise of God, and the Iustify­ing of our faith by such workes: Nay let her onely showe, what M. D. Willet. three Hospitals of incomparable foundation and prouision for 1. Christs hos­pitall. friendlesse children, 2 St. Thomas hospitall. Impotent people, and 3 Bridewell. inor dinate walkers, shee enioieth by the happie Raigne of that truely vertuous King Ed: the sixt, of blessed memori [...]: besides many other prouisions daily in­creasing towards the comfort of prisoners, mainteinance of the poore, and ministerie. Let those two. glorious Eyes of our English body, the two fountains of Learning and Religion, Oxford and Cam­bridge, vtter their knowledge, what the light of the Gospell hath done for them, within the com­passe of not many yeares. Our Mo­ther [Page 66] Oxford might claime for the Gospell, the foundations, or the fi­nishing or establishment of her See Crowly. Try and then trust. Christ-Church, her Trinity Colledge, and St. Iohns, as shee doth for her Iesus Colledge: But shee cannot but speake her Ioy for her Copious and excellent Librarie, her Diuini­tie schoole so adorned, so augmen­ted, her Waddam Colledge, newlie founded, richly prouided for, ma­ny faire Enlargements in the most Colledges, in buildings, Exhibiti­ons, and domesticall Libraries, for the furtherance of the sonnes of the Prophets. Neither may I forget, the new life, which Oriall Colledge, when shee was almost at the last gaspe, and on the hazard, receaued by the royall Charter and Confirmation of our euer-blessed Iacob, at his first enterance. This and much more may Oxford speake to Gods glorie; and the other sister Cambridge [Page 67] speaketh as much in many points. Shee hath brought forth her Twinnes, her Emanuel and her Sid­ney Colledges. Shee may demon­strate to the honor of the Trinitie, many Cels conuerted into one glo­rious house of Learning and Reli­gion, so beautified, and repleni­shed, that it seemes to bee the Via lactea of that Vniuersitie, where there is a Concurrency of many starres, shining together as in the firmament. Neither may shee bee silent of her Saint Iohns, which daielie groweth from a foun­taine to a flood, the head whereof not willing to bee knowne to the world, but the Aboundance is from God thorough the fruit of the Gospell, to the onely glorie of his name. But it is both hard, and beside my purpose to make an exact Catalogue of all those wor­thy Monuments, of the late foun­dations, [Page 68] increasings and Enlarge­ments within those sacred Nurce­ries. And who can reckon vp the Almeshouses, hospitals, freeschooles, and other beneficiall and Charita­ble Prouisions for the people of God, and his seruice, through the whole Land, euen vnder the Gospell? I should forget my selfe, if I remem­bred not, that this place is not without a freeschoole, as a little spring, where youth may drinke in, the first licour of wholsomlearning, flowing from the bounty of a gra­cious Princesse, now with God, by the Mediation of that worthie Lord Keeper, Bacon; so much hono­red for wisdome and Religion. If I should be silent, the late Statute ann 7^o Iacobi Re gis. statutes would tell you of that royall Ia­cobs Colledge, newly founded, and dailie increasing, for the furthe­rance of sacred studies, & deepeest learning. And the Christian world [Page 69] proclaimeth those worthy Monu­ments, partly written by an Apolog. pro Iuram: fidel. praesat. moni­tor. Impe­riall hand, partly by Bishop Iewel. Winchester. E­lie. D. Keinald: D. Whitac. D. Fulke. D. Ab­bot. D. Field. D. Moorton. D. Hacwill. my L. Cooke: many others. learned sub­iects, for the mainteinance of true Religion against falshood and Re­bellion: I need not speak of them. The Northern borderes praise God for that Kingly worke, the E­rection of their Church in Arthu­ret: The Church of Bath, which long stood naked and bare, is rich­lie cloathed by the bounty of a right L. B. of Bath & Wels. Reuerend and Religious Pre­late. The Irish and Virginian Planta­tions can witnesse how willing our royall Iacob is to propagate the Gospell together with ciuilitie and trades: And daily beholding a gracious King so forward, and so many worthy subiects, stirred vp by his example; Quid non spere­mus? What good thing is there, but wee may expect? Wherefore our aduersaries cannot say, that [Page 70] our faith is altogether Idle, in rea­ring or repairing Monuments of this Nature.

Ans. 5 to the 1 ob. But yet againe let me be bold to retire, for some weakelings sake, who deeming the former foun­ders and Erectors of Churches, so farre peerlesse, crie out with the Disciples of our Saviour, when they behold such Monuments as this: Behold what Marke 13. 1. goodly buildings of old! Be pleased therefore to take notice, what wee can say for this, not in enuie to our Auncients, but in loue to the truth. Our forefa­thers, Princes, and People, were long in gathering stones together, and now at one instant the Romish fauourites shewe vs great heapes pi­led vp, without mentioning with what leasure and distance of time they were gathered together: as though Rome had beene builded all in a day. This Church may [Page 71] seeme Eclesia mi­randi operis. Beda. a wonderfull peece of worke to the beholders: yet when it shall be vnderstood, that it had many Kings, successiuely founders, many rich Contributors, manie Eldred, Ead­mer, Poulus, Ricard. Ioan­nes de Cetta, Willm. Hugo, Michael, Tho­mas, Abbots. fat Abbots and Priors, Benefactors for manie yeeres, beside the ransacking of the olde Citie Veru [...]am, to aduance it, and that it was at the least foure­score yeeres before it was perfected, and then but of a rude bricke nei­ther, and after againe the bricke about to be turned into marble, & Ioannes Stilb­nach, prior. Manuscript. M [...] Cox. so neuer finished neither (for pen­dent opera interrupta, the worke­manship remaineth but abruptly still, as the pillars witnesse:) then is the wonder not so great, and we well perceaue, that superstition in the greatest heate had Sub Will. Ab. 22. siontale huius eccl. te­diosam moram traxerat. tardiora molimina, slower progresses; longer trauaile, and not so quicke deliue­rie as they would make vs belieue. But Date crescendi copiam: Let the [Page 72] Lord giue leaue, and peace to the Gos­pell, and prosperitie to our religious Princes, & then after such distance of time, let the Aduersaries call vs to a reckoning, what fruits our faith hath produced. Now be pleased to remē ­ber then in briefe, and lay altogether: first that the primitiue Christians foū ­ded no Churches, for want of meanes & opportunity, yet they did buiid vp the Church of God with their do­ctrine, with their liues, and blood, and so did our Religious Forefathers vnder persecution. Secondly that the first founders, who beganne to erect Churches, were of our faith, and not of the moderne Romish profession. Thirdly that it is as honorable, & of­ten more necessary to repaire those Monuments, then to build them at the first. Fourthlie, that our faith obtai­ning freedome vnder religious Prin­ces hath been Actiue & Aboundant in good works for necessarie purpo­ses. [Page 73] Lastly, that those great Monuments which our Aduersaries boast of, had a longer time to their accomplish­ment, then they would haue vs ima­gine: And in regard of these premis­ses, those worke-vaunters haue no such great aduantage ouer our faith in founding and building, as they would make the world beleeue.

One thing more I obserued, which 2. Ob. is, that as the Romanists lay claim to our Churches, so they intitle them­selues to the Catholike Church it selfe, pretending that they are vndoubted heires and successors of all Ancient founders. And as the Samaritans pleaded, that they were the true worshippers, & Iacobs chil­dren, because they had Iacobs Well, whereof he dranke; the mount where hee worshipped: so they haue the names of Peter & Paul, & the places, where perhaps they preached & suf­ered; they talke of the Apostles and [Page 74] Martyrs, of the Fathers and Councels, they ingrosse to thēselues the name Church & Catholike, yea they haue the Scriptures, as the Iewes had, in their bookes; or as the Iudges 16. Philistins had Samson, in captiuitie, fettered, shaued & blin­ded. But shall we beleeue that they are the only Catholikes & Children of the Apostles, for these probabilities and presumptions? Or that they are the onely spouse of Christ, because they shew the Mr. White, out of Jsi­dor: pref. sheathes, and Caskets where the Ornaments and Iewels of the husband once lay? Or because like the madde-man in Athenaeus, they take an Inuentory of all goods in the Church for their own; as he did in all ships that arriued there, are they the right ow­ners? It is not sheepes clothing that transformes the wolfe, nor the Lions skinne that alters the Asses Nature. They are not therfore right Christi­ans & good Catholikes, that boast of names and titles, Places and Rem­nants: [Page 75] no more then Dion. Ni­caeus. Vibius Rufus was a good Orator for hauing Ciceroes wife: or a great Emperour for hauing Caesars saddle: or that foolish smatterer a Lucian. good Philosopher, who studied by Epictetus his Candlesticke: or Fox con­tra: Osor. Nean­thus the Iangler, a good Musician, for carrying the harp of Orpheus. Nay the Samaritans seemed on a better groūd in some things then the Romanists; for they indeed had Iacobs Well: but these obtrude vnto vs, Reliques of Christ, of the Apostles and Martyrs, which are but meere Impostures and for geries. Their vsurping Prelate must be Christs Vicar, Saint Peters successor, when he succeeds him, but as Mr. D. K. ex Nazi­anz: night doth the day, a tempest a calme, sickenes health: Yet his D. R. Conference. prerogatiue must be Peters, his dignity Peters, his patrimo­nie Peters, his robes and royalties Pe­ters, his Ring Peters, his sea Peters, his keyes Peters, his pence Peters. And as the Samaritans said, Iacob gaue vs this [Page 76] Well: so they say, Christ or Peter or the Emperor gaue vs these wels, this honor, these crowns, these promotiōs. So poore Peter hath rich heyres: And this is the Gorgons head, which astonished the world a long time; 2. Tim. 3. 9. sed vltra a nō profi­cient: They shal preuail nolōger, for their madnes shal be made manifest to all men.

But we leaue these seducing & se­duced Romanists, to see their errors, if it please the Lord, & with the Sama­ritans to bee conuerted to the sound knowledge of Christ our Saviour. And I returne to our selues, to whom the Lord hath giuen now the possession of I acobs Wel, the vse of many tempo­ral and spirituall benefits to further vs in his seruice, if we take our opportu­nitie. For first our God hath reuealed vnto vs that rocke & fountaine of our saluation Christ I esus, wherein are all our Ps. 87. 7 fresh springs of hope and Comfort, the knowledg of whom by the scrip­tures translated read, & preached, as [Page 77] by streams & Conduits, do continu­ally Ps. 46. 4. glad and refresh the Citie of God. And to perpetuate these blessings, the Lord hath fauoted vs with a gra­cious King, whose hart is a Wel-spring of wisdome, Counsell & Iustice: And so blessed him while hee drinks the Water of his owne louely Cisterne, that thence issueth a happy Riuer of Royal Apparent succession, as from a blessed fountaine, which the Lord grant, may run on, in grace & glory, for the com­fort of all true Christian hearts, to the end of the world. In regard of which inestimable fauours, let me be bold, without offēce to the royal patience of my Lord and King, to speake a few words, to al the worthy children and subiects of our Princely I acob, here as­sembled; & so I wil conclude. Seeing the Lord hath granted vs to reap the fruit of many fauours, sowed by for­mer Benefactors of al sorts, & Isa. 66. 12. hath extended peace ouer vs as a flood, & the [Page 78] Gospell as a flowing streame: Seeing the true faith cōmeth vnto vs not so­litary & alone, but accompained with infinite blessings; so that we haue ex­ample and encouragement from the highest Authority to do good, & ma­ny opportunities to effect the same: let vs be ready to shew forth the in­ward fountaine of our faith, by the outward streams of our Loue. Especi­ally do Yee, the most eminent in note, indeuor to do most good, whose pri­uate wels are answerable to your wils, & substance to your desire; Let some water of cōfort flow from you, to the Putei dum bauriuntur speciosiores suns. Basil. publike benefit of the Church & Com­monwealth. They that would haue their wels to be wholsome, do draw them oftē: and ye that would haue your riches bles­sed, must distribute them often. Thinke what Oceans of wealth run ouer the back-in weeds & shreds, and thorough the throat in puddle, & pamper; how much is wasted by many, in vaine [Page 79] pleasures, priuate buildings, fruitlesse exercises; by others in superstitious & Idolatrous Aduancements: & turne some of the streames of your foun­taines at last, into the barren fields of the poore, and to the watering of the Sanctuarie. Passe not thorough the world as arrowes through the aire, and ships thorough the sea, leauing no mark nor trace behind you; vnlade the weight of your burdens, that your reckoning may be the lighter: Heere and euerie where are hauens, to ease your Iourney, & speed your arriuall towards heauē. Let not Leah reproch Rachel for barrennesse, nor blinde su­perstition reprooue our Religion for lamenesse. Let vs trie it out with our Aduersaries by action, as well as by profession; Spectemur agendo. They wrought for their own sakes, in con­fidence of merit; Let vs worke for Gods sake in regard of duty. Can ye not build Churches? yet repaire thē. [Page 80] Can yee not preach the Gospell? yet further the Gospel. Can you not build Hospitals? Yet refresh the poore mē ­bers of Christ: when like their Ma­ster, they sit hungry, weary, & thirsty by your Wels. Trifle not as the wo­man of Samaria did, when Christ as­ked water; pretending Religion to saue you purses, as the Samaritan did to saue her Paines. In a word let vs be ready to doe good, to distribute without murmuring & reasonings & Lay up store and a good foundation for the time to come, that we may be the sons of la­cob, Disciples of Christ Iesus, the foun­taine of life, the giuer of liuing water; who with his aboundance vouchsafe to make our soules, like a well wate­red gardē, like a spring, whose waters faile not: and blesse our princely Ia­cob, going out and comming in, from this time forth for cuermore.