THe Patriarch Iacob after hisGen. 33.18. twentie yeeres ser­uice with his Ʋncle Laban, when he came from Padan-Aram, and pitched his Tent before the Citie of Sychar, there hee bought a parcell of a field, wherein he digged this Well, and gaue it vn­to [Page 2]that Citie. IESVS in his second going vnto Galilee,Multum ille & terris iacta­tus & alto, Quae regio in terris Christi non plena labo­rum. Aeneid. 1. princ. being wearied with his journey, sate thus on this Well, to make glad the Citie of God. Not long agoe, our Arch-Patriarch Abbas qui praeesse dignus est Ecclesiae, sem­per meminisse debet quod dici­tur & nomen Maioris, id est, Superioris fa­ctis implere, Christi enim vices gerere in Ecclesia credi­tur, quando ip­sias vecatur praenomine, di­cente Apostolo, Accipistis Spiri­tum adoptionis filiorum in quo cla [...]amus Abba Pater. Gregor. Mag. Abbots, at his second comming into Kent, erected a costly Conduit heere, and bestowed it vnto the vse of this Citie of Canterburie.

Now these three Founders or Benefa­ctors, together with their charitable works or Wells, are briefely comprehended in this little sentence I haue read vnto you, and all these in aSpiritu San­cto factum est, vt [...]de [...]m Scrip­turae locus mul­tis sensibus sit soecundus. Au­gustin. l. 2. de Christiana do­ctrina. threefold sense. Where­of one is concerning Iacob, and his Well, in theLitera gesta docet; quid cre­das mysterium: Analogia quid agas. letter. The second is of IESVS, and as he is the Fountaine of life, these two mystically; and so Iacobs Well, may be re­sembled toGen. 28.12. Jacobs Ladder set vpon the earth, and the top of it reaching vnto Heauen; or vntoIbid. 30.37. Iacobs Hasel-rods partly pilled, and partly couered. Our third sense is of my Lord Arch-Bishop, and of his Conduit, by analogie, or proportion with Iacobs Well.

To parallell these two chiefly, I haue chosen this Text, at this Time, and in this Place; and to proceed methodically, we must beginne at the Letter; Wherein wee may obserue these fiue occurrences, accor­ding [Page 3]to the number of words of my Text, and conforme to so[Struct tra Georgij D. Archiepiscopi C [...]ntuar. In vsum Ciuitatis Cantuariae. Ann. Dom. 1621.] many short lines, grauen for Title or Inscription on the Fron­tispice of your Conduit. First is Structura, the Worke it selfe, [a Well:] the second is the Founder [Iacob:] the third is the Place, [There:] the fourth is the Time, [Was:] fist and last is, In vsum Ciuitatis, which I referre to this particle [Now;] seeing.Singuli ser­mones, syllabae, apices, puncia in Diuina Scrip­tura plena sunt sensibus Hieron. in cap. 3. Ephes. Non apices, non literae, non sylla­bae, non verba, non nomina in Euangelio diui­nis vacua sunt mysterijs. Pe­trus Chrisol. serm. 16. in Gods holy Word, there is no super­fluous jod, euery title or circumstance hath some pith, and serues to some good vse and purpose.

As in these fiue small words, consider first Situm, (according to the rules of Ar­chitecture) the Site and Place of Jacobs Well, modelled, or rather folded vp in this locall demonstratiue, [There:] yet expli­cated more at large for Historie and Geo­graphie, before and after my Text. For first the Place is bounded out, as being in­terjacent betweene Judea and Galile Inter duos montes, Bethel scil & Dan, sitae est ciuitas Si­chem, quae hodi [...] Neapolis voca­tur, amoenitate & delitus nullo loco inserior. Haud longe à porta Australi est iste Fons Ia­cob, in via quae dacit Hierusa­lem. Brocard in descrip. Terrae Sanctae. cap. 7., in the midway betweene them both. Se­condly, the name of the Shire was Sama­ria, and of the Citie Sychar, which was a chiefe Citie of that Countrie. Thirdly, the Vicinitie or Neighbourhood of it, is laid downe, as being neere vnto the posses­sion; that Iacob gaue to his sonne Ioseph. [Page 4]Fourthly, and lastly is described by the de­parture of our sweet Sauiour from his owne Countrie and Countrie-men, pas­sing this way ofDe hoc consilio & proposito suo vide Rupert. & Cyrillum lib. 2. in Ioh. c. 77. purpose, to drinke of the Brooke for his refection, and refreshing of others, as wasDe torrente in via bibens. Psal. 110.7. prophecied.

Where by the way,Augusti [...]us praeclarè serm. 92 de Temp. Praedium, in­quit, non tam Iosepho, quàm Christo arbitror derelictum, cu­ius siguram S. Ioseph Patriar­cha portauit, quem verè Sol adorat, & Luna & omnes Stellae benedicunt. Ad hoc praedium ideo venit Do­minus, vt Sa­maritani, qui haereditatem si­bi Patriarchae Israel vendicare cupiebart, ag­noscerent pos­sessorem suum, & conuerteren­tur ad Christum, qui legitimus Patriarchae hae­res est factus. obserue that Prophecie made of Iacob to his sonne Io­seph is more liuely verified in Iesus, than in Ioseph himselfe: viz. Gen. 49.22. He shall be as a fruitfull branch by the Well side; when neuer did Ioseph take personall possession in this place, but byHebr. 11.22. Faith, or by translation of his bones, and in his posteritie; and they alas! how often interrupted, and at the last, as now, quite exterminated. For not­withstanding this was Iacobs purchase, Io­sephs inheritance, by promise, by legacie, by prophecie conformed to the faithfull; yet beside the sacking of this Citie of Sychar by Iacobs sonnes, and the abandoning of the same by Iacob himselfe, it wasIudg. 9. first freed by that ambitious bramble Abime­lech, then the whole Region being per­uerted by the caluish Religion of1. King. 13. Iero­boam, in defection whereof this Citie was suddenly1. King. 12.25. destroyed.

Whereupon I wrap vp this briefe de­scription [Page 5]of Place againe with these three notes. One is,Sic omnia verti cernimus atque alias assu­mere robora Gentes, &c. Ae­neid. 2. Clara fuit Spar­ta: magnae vi­guere Mycenae, Neenon & Cy­cropis, neenon Amphionis ar­ces. Ouid. Me­tam. 15. that there is no certain­tie of continuall prosperitie in the most setled Estates of the World, whereof let Sychem and Samaria bee witnesses: or if these be not sufficient proofs, as being of a too ancient date & of a too distant abode from vs,Quocunque aspicio, nihil est nisi pontus & aër, fluctibus hic tumidus, nubibus ille mi­nax. &c. idem. Vide Valer. Max. lib. 2. c. 6. Ammian. Mar­cell. lib. 7. Sabellic. de subita fortu­tuna. li. 7. Apul. lib. 7. Metam. cicero de Nat. Deor. Boët. lib. 2 de consol. pro­sa 2. & Plin. lib. 7. cap. 40. prae cateris elegan­tius. then looke round about our Neighbour Countries at this instant, as in Germanie, the Palatinate, &c. and you shall see how the Cities and whole Shyres there are persecuted, harrosed and dispeo­pled. Although we dwell safely and con­fidently, (praised be God) euery man vnder his Vine and Fig-tree, from Dan to Bersheba, from Kent to Kentyre, from the South of England, to the North of Scotland, yet let no man pretend to exempt him­selfe from miseries but through the mer­cies of God. Thinke not our selues secure otherwise, because wee liue in a mightie Land of two Nations; no, wee liue in an Iland, therefore in danger of the Sea; in a Christian Iland, therefore in danger of the Turke; in a Protestant Iland, therefore in danger of the Pope; in a Chiefe Citie of the Iland, therefore in danger of the De­uill. For mightinesse of State, frequencie [Page 6]of strangers, multitude of people, cu­riousnesse of arts, heapes of riches, sum­ptuousnesse of buildings, store of proui­sion, strength of munition, make Cities settle vpon their lees, and yet not they, but their abuses.Ezech. 16.33. O harlot Ierusalem, Nahum 3.1. O blou­dy Niniueb! they be the words of the Pro­phets Ezechiel and Nahum: Diana at Ephesus, Lais at Corinth, Mahomet at Con­stantinople, Anti-christ at Rome, but here at Canterburie, omniabenè. Farre bee it from me to forget the honour of this Citie; as the Spirit said to the Church of Thiatira, Reuel. 2.20. and asEgo cum Au­gusto, qui affir­mauit se faciliùs passurum detra­bi aliquid, quàm Ciuitatis Romanae vul­gari honorem. Sueton. in Au­gusto cap. 40. August. of the Citie of Rome; yet I must tell you, that as the great sicknesses,Dedit hanc contagio labem & dabit in plu­res. so the great sinnes or­dinarily are from hence deriued to the Countrie.

My second note is,Polibius. Bo­din. de Repub. lib. 4 c. 7. Delicta qui non vetat, cum pos­sit, iubet, Senec. Traged. that sinne pri­uiledged, and corruption of Religion au­thorised or wincked at, though but in Po­licie, yet are they the bane and ruine of the most flourishing Common-wealths and Churches of the World. Who gaue Iacob for a spoile, and Israel to be robbed? Was it not the Lord, because they had sinned against him? And this thing became sinne vnto the house of Ieroboam, euen to cut it off, and to de­stroy [Page 7]it from off the face of the earth. 1. Kings 13.34. Kings and Princes may suffer di­uersitie of Languages, of Lawes, of Policies, of Statutes in their States, because they are but externall things, and concerne but mens outward actions, which change and varie according to the variety of occur­rences, but they must beware of toleration or conniuency of false Religion without Gods iust iudgement against themselues and their Kingdomes. For the Lord shall strike through Kings in the day of his wrath; He shall iudge among the Heathen, Ps. 110.6. hee shall fill the place with the dead bodies; hee shall wound the heads ouer many great Countries; which are his foure punishments whereby he punisheth his enemies. Psal. 110.6.

The third note is, that neither the Church of God inuisibly, 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, Ose. 4.15. Be­thel became Bethauen, Turkes and Mahu­metans haue surprised the Holy-Land, An­tichrist sitteth in the 2. Thess. 2.4. Temple of God, the faithfullIsai. 1.21. Citie is turned Harlot; in a word plainly,Sanctus ager scurris, venera­bilis, Ara cynae­dis Seruit, hono­randae diuum Ganimed bus oedes, &c. Man­tuan de calam: suorum tempor. lib. 3. fol. 393. Rome, is become Babylon, [Page 8]Lest Nequis blan­diatur sibi de lo­c 9, Bern. ad Guil. Abb. any should flatter themselues in the in­herent bolinesse 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, consider, in this place there was a [Well] or a Spring: for euerie Well is a Spring, although euery Spring bee not a Well. AVbi de terra promanat aqua, si in promptu sit at (que) superficie, fons dicitur à fundendo: si autem in allo vel profundo lo­co; dicitur pu­teus, sed ita, vt fontis nomen non amittat. Aug. tract. 15. in Ioh. Spring or a Fountaine may bee in superficie, easie to come by: A Well is in profundo, deepe to bee drawne at, and so was this. For as the Woman of Samaria said, Puteus est profundus, the Well is deepe; Non comper­ta superbis, ne (que) nudata pueris; sed quae incessu humilis, sucees­su excella, & velata mysterijs, crescit cum par­vulis, Aug. lib. 3. Confess. c. 5. Diuinus sermo, sicut prudentes mysteriis exer­cet: sie plerum (que) superficie sim­plices refouet habet in publico vnde paruulos nutriat, seruat in secreto, vnde mentes sublimiū admiratione suspendat. Gre­gor. Epist. ad Le­andr moral. in Ioh affix. fronti. so it is indeed a Deepe, and yet a shallow ford, where the Lambe may wade, the Ele­phant swimme? therein are mysteries to exercise the wise, and Histories to bee vn­derstood of the simple; z wherein not only the Learned may satisfie their deepe desires, but also the ignorant may increase their knowledge.

Thirdly, know the chiefe Founder of this Well or Fountaine was the Patriarch [Iacob] whose name was reuerendly rehearsed by the Samaritans at this Well, though they were strangers to him, to his Faith and Religion, making onely a benefit of his [Page 9]temporall commoditie; & this his name, Iacob, will be remembred to the worlds end, wheresoeuer the Gospell shall bee Preached, as our SauiourMat. 26.13. said concerning the woman with the boxe of Oyntment. His name is like a good Oyntment (as Salomon Ec. les. 71. saith) the sweet perfume whereof is not onely fresh and redolent at this present,Multa viri virtus ani­mo, multus (que), recursat Eius honos, haerent infixi pectore vultus. but also shall bee for euer in this world, and in the World to come.

Many there are who by carnal proiects as building and purchasing for their Po­steritie, thinke to make their houses fa­mous, and their memories eternall, as Dauid well obserueth, Psalm. 49.11. These are like Nero, of whom the Historian saith,Erat eius ae­ternitatis perpe­tuae (que), famae cu­pido sed incon­sultè. Sueton-in vita Neron ca. 55. He did affect eternall fame, but he tooke no wise course to effect it. It is like Dauids cen­sure in the thirteenth verse of that Psalme, This their way vttereth their foolishnesse. And no maruell, for God dealeth with them as the Ephesians dealt with Erostratus, who would be famous by burning the Temple of Diana; As they enacted a Law, that no man should speake of Erostratus, so Al­mightie God enacteth a Law of obliuion a­gainst these carnall minded men, Their [Page 10]memoriall perisheth for euer. q Others are, who thinke to perpetuate their name and fame by erecting a Montiment of Marble, Brasse, or Stone, when his life was rotten, as his corpse after his death, and his me­morie can smel no sweeter aboue ground, then his bodie vnder it. For who can ima­gine that a sumptuous Tombe a painted Scutcheon, or a golden Epitaph can couer a putrified carcasse, when all that knew him will say, hee was a wicked man. Assure your selues,Hoc enim v. num est, in relus humanis opus, cui nulla tem­pestas noceat, quod nulla con­sumat vetustas: c [...]etera, quae per constructionem lapidum, & marmore as mo­les, aut terrenos tumulos in mag­nam educcos al­titudinem con­stant, non pro­pagahunt lon­gam diem: quip­pe & ipsa [...]ate­reunt, Se [...] de consol. ad Polyb. cap [...]lt. it is only a Christian Faith, and charitable good workes that make men attaine vnto true honour and memorie.Impensa mo­numēti superua­canea est, momo­ria nostra dura­bit si vitam me­raimus, Eras. l. 8. Apotheg. A mans good life will moue euery mans heart to be his Tombe, and turneth euerie mans tongue into a Pen to write his deathlesse Epitaph.

As loe heere, the Holy Ghost by the pen of Saint Iohn the Euangelist hath registred Iacobs name for bestowing this benefit of his Well; which it thus called, Iacobs Well, First, either because he purchased it from the Amorite with his Sword and Hic illius ar­ma, hic currus suit, Aecid. 1. Bow: Se­condly, or because hee and his Family v­sed to drinke of it: Thirdly, or because he was possessour of it: Fourthly, or be­cause [Page 11]he digged it: Fiftly, or yet, because manyEuentibus vt 1. Lucta. 2. Fletibus. 3. Latebris. 4. F [...]dereicto. 5. Statua posita changes and chances happened vnto him at it. As one from his wrestling there: another for his shedding of teares there: Thirdly, for hiding himselfe there: Fourth­ly, for making a couenant there with God: Fiftly and lastly, for placing his Image vpon, or neere vnto it; howsoeuer let vs looke to the Time, our fourth occurrent.

Fourthly, this imperfect pretertense, Erat, Was, importeth the continuance and perennitie of this Well, holding out from Iacobs time till our Sauiours sitting on it and after. For this tense comprehendeth all the other tenses, the present, the preterper­fect, and the futurè, Th. Aquínas in Ioh. c. 1. Quod futurum est (inquit) non­dum est actu; Praesens autem hoc quod sit a­ctu, non designa­tur fuisse; perse­ctum designat aliquid extitisse, iam esse deter­minatum, etiam desuisse. Imper­fectum cerò sig­nificat aliquid faisse, & non­dum esse deter­minatum, aut desuisse, sed ad­buc permancre. as Thomas Aquinas, Caietan, and diuers others Schoole Doctors Comment vpon that Verbe substantiue E­rat, in the beginning was the Word.

Of which circumstance of Time, wee may obserue this lesson, it is better, Erat, to haue had, and yet haue, then to heare Fuit, or Erit. For if the Euangelist had said, Fons fuit, that would haue insinuated the be­nefit was past, and is no more, and so ar­gued the Samaritans miserie; seeing mise­rum est fuisse, as the Troians, Troes fuimus, speaking of themselues, that sometimes [Page 12]they gloriously flourished, though after­wards they were victoriously vanquished by the Grecians: whereupon Ʋirgil writes, Iam seges Est vbi Troia fuit, The soyle where Troy did stand, Is now become Corne land. Nor is Erit, it will be, or shall be hereafter, so good as it was and is still. For although Erit, may seeme to carrie some shew of an houering hope of future consolation, yet is it not halfe so comfortable as to enioy a present benefit, in regard many things may happen betweene hope and hauing, according to the GreekeMulta ca­dunt inter cali­cem suprema (que) labra, Prouerbe, [...]. Many things may happen betweene the cup and the lip. And we say in our common speeches, While the grasse groweth, the Steed may starue; It is ill hoping for dead mens shooes; And one Bird in hand is worth two in the Wood; a little in re & esse, is better then much in spe & posse: a smal thing in present possession is more, then a great deale in reuersion. All to teach vs, that now hauing present posses­sion, and full fruition of a Iacobs Well, wee should shew our selues thankfull to our Benefactor, and beware not to misuse or a­buse his Benefit orImpuris ne quis manibus [...]adid [...]s [...]e Lyeo, Hun [...]sontem temeret strepi­tans hoc mur­murat [...]nda. Conduit.

So now, Fiftly, to make right Vse [Page 13]of Iacobs Well, (as I referred this effect to that particle, Now, in my Text) consider with me, that a Well of water must needs bee a benefit of a great commoditie and good VSE for them that liue, dwell, or trauell in a dry, hote, scorched Countrie, such as was Sychar. There the water of that Well was necessarie, pleasant, andOmne tulit punctum qui miscuit vtile dulci. Horat. in Acte Poet. profitable. And what matuaile? seeing Water of it selfe is Necessary, as appeareth by the Ety­mologie of the Latine wordIn Aqua con­stare omnia Thal [...]s dixit, a­pud Clem. Alex. lib. 2. Strom. p. 391. Ambros. l. 1. Hexam c. 2. Au­gust. lib. 8 de ci­uit. Dei, c. 2. Eu­stath. Iliad 0. p. 1403. num. 10 Plutar. de Pla­eitis Philosoph. Cic de Nat Deo­rum. Coel. Rhod. lib 17. c. 21. A­lex. ab Alex l. 3. c. 2. Seruius in Aencid. 11. Philo Iudaeus lib. 1. de vita Mosis, Ae­gyptios aquam eximiè coluisse, principium vni­uersae generatio­u is eam ce sen­tes, confirmauit. AQVA, AQVA omnia nascuntur: or as Festus saith, AQVA juuamur: or as Lactantius AQVA sunt omnia, from which all things proceed. Water is so Necessary, saith Ʋitruuius, in his eight Booke, intitled De Aquarum Inuen­tionibus, that all things are made, and com­pounded of it, according to Homers He­mistich, [...]; which moued Pindarus to beginne to his Hymnes thus, [...], &c. Water is the best thing of all. What is more Necessary then water? No, not a Friend, for all the Prouerbe. Who can liue without it? The first and grea­test cause that moued the Israelites to quar­rell and mutine with Moses, was for want of Water; or else for the bitternesse of their Water, asExod. 15.24. Marah, Exod 17.7. Massah, and [Page 14]Meribah can witnesse. Reade but the se­uenth Chapter of Judeth, and there you shall see, how the inhabitants of Bethulia, were readie to yeeld vp their Citie into the hands of their enemie Olefernus for lacke of water, if God of his goodnesse had not preuented them in prouiding water for them miraculously.

Secondly, so pleasant is water, that Sa­lomon Prou. 23.25. likeneth good newes fetcht out of a farre Country vnto coole waters com­forting a thirstie soule. One and the same word, in the sacred Fountaine-Tongue is set for an Eye, and for a Well, or Fountaine; and euen (you see) the Eye is of a watery con­stitution, to teach vs not vnfitly, that as the Eyes are necessarie and beautifull springs to grace theAequem Greci [...] nomine appella­uerunt orna­menti, cum & nos à perfecta absoluta (que) ele­gantia, Mun­dum, Plin. lib. 2. cap 4. Little World of our bodies; so Fountaines of water are as Eyes to beau­tifie and solace the Greater World, of the Earth. Therefore the Lord to encourage his people in the Wildernesse promised to bring them vnto a good land, A land of Brookes of Waters of Fountaines, Wels and Depths that spring out of the Vallayes and Deut. 8.7. Hils.

Thirdly, Water is mostD. Hierom in Epist. ad Ocea­num de Schola Rhetorum A­quarum laudes eleganter praedi­cat. profitable, to all things, as appeareth in that God made [Page 15]good vse of it from the beginning of the world. In the Creation,Gon. 1. the Spirit of God moued vpon the face of the waters: and God said, Let there be a firmament in the midst of waters: and let diuide the waters from the waters: Gen. 6.7.8. Hee drew the first liuing crea­ture out of water: and hee watered the earth with water to make Man: by wa­ter hee destroyed the world: hee drow­ned theExod. 14. Aegyptian armie by water, and freed the people of Israel from their ene­mies by water. Ioh 2. IESVS the Sonne of God, turned water into wine. Math. 3. Hee was baptized by water: Mare. 6. He walked vpon the waters and commanded them: andJoh. 4.6. Ie­sus being wearied with his second iourney in­to Galile sate thus on Iacobs Well, to rest and refresh himselfe and others: yea euenPsal. 46.4. To make glad the Citie of God.

Now Jacobs Well was thereIngredior sa­cros ausus re­cludere Fon­tes. Virg. Geor. 2..

Iam incipiunt Mysteria Augustin. tract. 15. in Ioh.: Now to draw deeper then hitherto, and to fetch out of this Well other then vulgar and or­dinarie Water, consider Christ himselfe is Iacob and his Well. For hee is Fons Vitae, THE FOVNTAINE OF LIFEPsal. 36.9. Isa. 12.3., and as the Prophet Isaiah saith, 12.3. Out of [Page 16]this Well, Isa. 12.3. haurietis aquas in gaudio Sal­uatoris, with ioy shall yee draw water of sal­uation. By Water, is vnderstood Learning, Wisdome, and Knowledge in generall, as S. Origen, Theodoret, and Basil the Great, interpret this Text of the Euangelicall Pro­phet. So Moses spake to the people of Is­rael, Deuteronomie 32.2. My doctrine shall droppe as the raine, my speach shall distill as the deaw. Moses himselfe is thought to haue had his name from his Learning, ra­ther then from that hee was drawen and dragged out of the Flags, andMoyses quasi ex Aqua emer­sus: Moy enim Aquam Aegyptij vocant. Clem. Alex. l. 2. Strom. p 369. [...]oachim à pa­rentibus in cir­cumcisione, Melchi verò in coelis, vt dicunt Mystae. Water. For Moses was learned in all the doctrine of the Aegyptians: and the Aegyptians themselues figured their mystical doctrine vnder an Hierogliphicke of a rainy and ouercloudy heauen.

Hence the fabulous Poets imputed all their enthusiasmes, or so daine inspirations, vnto certaine Wells and Fountaines Nec Fonte la­bra prolui Ca­bellino, sic vt re­pente Po [...]ta pro­direm. Pers. in Prolog. Vnde Pater sitiens Eunius ante bi­bit. Propert. cleg. 2. lib. 3. & multi alii.. So the Athenian and Roman Orators compared their Eloquence to streames of water, calling it, flumen orationis, vbertatem dicendi; diui­ding it, in grandem alueum, modicum, & exi­lem. Likewise the ancient Philosophers were named commonly Fontes Philosophiae, Wels of Learning; as namely in Morall Philoso­phie, [Page 17]Water is taken for the foure Cardinall Vertues.

But now aboue all other Arts and Sci­ences, out of this Well, yee shall draw the doctrine of Diuinitie, briefly comprehen­ded in the Holy Bible, more summarily contained in the name of IESVS, which is the sacred Fountaine of all Learning. For in him are Colos. 2.3. hid all the treasures of wisedome and knowledge: and as Iesus the sonne of Sirach said,Ecclus. 24.31. I will water aboundantly my Garden-bed; and loe, my Brooke became a Riuer, and my Riuer became a Sea. And true, Christ is the little Well, that becameFlumina mag­na fluunt paruis de Fontibu [...] or­ta. a Riuer, and ouerflowed with great waters: Hee is euen Ezechiels Riuer, Ezech. 47. which issued from vnder the threshold of the Sanctua­rie, at first it did arise but to the ancles, then to the knees, afterwards to the loines, and at last became a Riuer that ouerflow­ed. Surely this made the Woman of Sama­ria say,Iohn 4. Puteus est profundus, The Well is deepe, and so soone as shee had tasted of the water of it, left her water-pot, and went her way into the Citie, and said to the men of Sychar, Come, see a man, which told mee all things that euer I did: is not this the Christ? And shee said to Christ himselfe, Sir, giue [Page 18]me this water, that I thirst not, neither come hither to draw.

Ho Isai. 55.1. then, euery one that thirsteth, come yee to these waters, and he that hath no money: come yee, buy and eate, yea come, buy wine and milke without money, and without price! Come, this is Christs call,Nulli praclu­sa gratia est, om­nil us patet, om­nos admittit, omn [...]s inuit [...]t, ingenu [...]s, liber­tinos, sernos, Reges, & exu­les. Non eligit domum nec cen­sum, nudo ho­mine contenta est. Senec. de Ben. lib. 3. c. 18. generally inuiting all persons of what age, ranke, degree, estate, or sexe soeuer in time of Grace, as parti­cularly onely to the Elect in day of Glo­rie, Come, saith hee, meaning your selues, and that you send not; To mee, that is, not to any other, neither to Angels, or to Saints, but onely to Him, the Fountaine of Life.

But because many haue forsaken this Fountaine of liuing waters, and digged to themseluesIer. 12. Cisternes which hold no wa­ter of saluation, it shall not be amisse to discouer vnto you these foule Cisternes, or muddy Wells, before I giue you a taste of this wholsome water of Iacobs Well in a spirituall sense. These Cisternes are called in the Scriptures, the2. Rec. 2. Samaritans Well, or otherwise,Nehem. 2. Iude, 5. Exod. 15. Ierem. 9. [...]. Pe [...]. 2. Fons Draconis, Fons Amaritu­dinis, Fons Sanguinis, Fons Lachrymarum, which are of a farre contrarie nature and different relish to that water, of this Sa­cred [Page 19]Fountaine. For they were stopped by the Prophet Ezechiel, when Sannacharib came to besiege the Citie of2. Paralip. 32. & 4. Reg 18. Hierusalem: I meane these muddy Wells are the Roman dirty Cisternes which are stopped and fil­led vp with their owne selfe-merits, Saint merits, Supererogations, Satisfactions, Vide Taxam. Camerae Aposto­li [...]ae & Claud. Es [...]encaeum. in Titum. Par­dons, Indulgences, and such trash and trom­peries.

The Papists I say, (to speake more plainly) endeauour what in them lieth to slander the pure Fountaine of Gods sacred Scriptures, with imperfections Voié l'Insuf­ficience, & Im­perfection de l'Escriture Saincte de Sieur de Perron, Euesque d'Eu­reux. contre Ti­lenus l'an 1598. and obscu­ritie Bellarm. pas­sim.; to stoppe them vp with Traditions, Glosses, frothie Legends, and Lying fictions, of Miracles. They haue puddled and pol­luted with Salt, Oyle, and Spittle, the Sacra­mentall water of Baptisme, being the Foun­taine of our New-birth. So haue they stuf­fed the Sacramentall Fountaine of Christs bodie and bloud, with a masse of Idolatries, Adorations, Eleuations, Genuflexions, and such mimicke trickes, driuing the Lay­people Pigh. Hierar. Eccles l. 3. c. 3. Coster. Enchirid. c. 1. Lindan. Panop. lib. 1. c. 3. &c. Detorquentes (inquit) quò volunt sacra Scripta. as vncleane beasts, from the My­sticall streame of his precious Bloud in the Cup. To be briefe, What sacred Order, or Ordinance haue they not stained, or defiled more or lesse, with the filth and dung of [Page 20]their owne idle Inuentions, and blind Su­perstitions Superstitio fusa per gentes oppressit omni­um ferè animos, atque hominum imbecillitatem occupauit Cic. de Diuinat. 2. Coeca superstitio sese in caligine condens obscu­ris vera inuol­uit, quo falsa reponit.?

To discerne then the one Well from the other; that of the Samaritans, from this of Jacobs Well, obserue these fiue pro­perties of the Water drawen out of Jacobs Well, subiect to our fiue externall senses. One is the clearenesse of it, to the Eye: an­other is the harmonious Sound of it to the Eare: the third is the sweet Smell of it, to the Nose: the fourth is the pleasant Taste, to the Palate: the fift and last is the Tou­ching or feeling, to ourTherein our Fingers feele, our Nostrils smell, our Pa­lats taste his vertues that ex­cell. It shewes to your Eies, talkes to your Eares, &c. Du Bartas in his first weekes worke. Fingers.

First, concerning the Clearnesse of it, it is certaine Nunquam floriferis Fons purior, the cristall was neuer clearer, fairer, and finer to the sight then it. For the words of the Lord,Psal. 12. are pure as siluer tryed and puri­fied seuen times in a Fornace. And as it is said in the ReuelationReuel. 22.; Hee shewed me a pure riuer of Water of life, cleare as cristall procee­ding out of the Throne of God. Nay this wa­ter of this Well is so cleare, pure, neate, and transparent, that it will not admit mixture with any other water; no more then the quiet, calme, and gentle Lake of Geneua will haue acquaintance, with the raging, rouing, and roring Riuer of Roane, [Page 21]which runneth through the Lake: nor no better will it sort, and agree with other Waters then the fresh Riuer of Arethusa can sort with the salt Sycilian Per salsa flu­entem aequora, dulcorem inco­lumen seruare, nec vllam illis immisceri labem Aen. 3. Sea.

Whereupon heere it may be doubted, or demanded, whether wee may vse hu­mane Learning, Arts, and Sciences in our Sermons and diuine Discourses? whereunto I answere that in citing of humane writs for illustrating points of Diuinitie, it is not so common, as commendable, if it be done without vanitie and ostentation, making choice of the best Authours for better vn­derstanding of the Text, and more cleere declaration of the truth. Sit illa Impera­trix caeterae illi Mediastinae; so being, Dame Sara sits in the Chaire of State, Agar and her Handmaids may attend and serue her. This was the iudgement of Origen in his seuenth Homily vpon the tenth Chapter of Leuitious, saying,Quaecun (que) hene & ratio­nabiliter dicta inucnimus apud inimicos nostros, oportet nos mun dare & rese­care omne quod emortuum & inane est, hoc enim sunt omnes capilli capitis, & vngulae mu­beris ex inimi­corum spolijs assumptae, Ori­gendeco citato. When any of Israel tooke a maide in battaile, he first pared her nayles, and shaued her head, before he married her; so we must pare away in humane Learning all things noxius before wee captiue it to the vse of Christian Religion. And with him agreeth Saint Augustine in his second Booke of Chri­stian Doctrine, Chap. 40. VVe Philosophi si quae vera & fi­dei nostrae ac­commoda dixe­runt, non solum formidanda non sunt, sed ab iis etiam tanquam ab iniustis posses­soribus in vsum nostrum ven­dicanda. Aug. de doct. Christ. l. 3. rob the Ae­gyptians [Page 22]of their jewels, when we conuert Arts and Sciences to the vse of Theologie. Clem. Alex. quam multus est de hac re, l. 1. Strom. c. 2. Clement of Alexandria, Saint Basil the Great, Grego­rie of Nizanzen, Tertullian, Arnobius, Lactantius, l. 5. c. 1. eas opti­mè conciliat multis rationi­bus. La­ctantius, Saint Hierome, and diuers others of the Fathers illustrate their doctrine with authorities of Heathen Authors Sidon. Apol­lin. vt nescias quid in eis primum mirari debeas, eru­ditionem populi, vel scientiam Scripturarum. Art thou greater then, then our Father Iacob, and the Fathers, which gaue vs the VVell, and dranke thereof himselfe, his children, and his cattell. Christ himselfe reasoned many times from things earthly, to things hea­uenly,Rom. 1. and Saint Paul writing to the Galathians 3.6. argueth the case from the positions of Lawyers and Politicians: par­ticularly he citeth three seuerall sentences out of prophane Poets, Aratus. Acts 17.18.Menander. 1. Co­rinth. 15.33.Epimenides. Titus 1.22. Yea hee became a Iew, that hee might gaine the Jewes, &c. and so made all things to all men, that he might by all meanes saue some. In my opinion to this point, the Spider is neuer the more commendable because hee weaueth his web out of his owne bowels, neither is the Bee despised, because she gathereth her honey out of diuers flowers.

[Page 23] Consider againe the colour of our wa­ter, Aqua in di­uersas plerum (que) se mutat, spe­cies aut inter arenas slaua, aut inter caules spumea, aut inter nemo­mora viridan­tior, aut inter florenta disco­lor, aut inter lilia fulgentior, aut inter roseta rutilantior, aut in gramine li­quidior, aut in Palude turbi­dior, aut in Fonte prospica­cior, aut in ma­ri obscurior, Ambros. which although in the Well or Spring, it is alwayes vniforme and of the same co­lour alike, yet in the course and running of it, there is nothing more variable and changeable then it, according to its Ob­iects. As on the sands it is of golden co­lour; amongst the rockes and stones it is froathy; along Medowes it is greene; in running through Gardens, amongst Flowers it is like the Rainbow; so in the Word of God, there are diuersities of gifts but the same Spirit; diuersities of administra­tions, but the same Lord; diuersities of opera­tions, but God is the same who worketh all in all, 1. Cor. 12.4.

There were diuersities of gifts a­mongst the Apostles, as boldnesse in Peter; profoundnesse in Paul; loftinesse in Iohn, compared to an Eagle; vehemencie both in him, and his brother Iames, sirnamed the Sonnes of Thunder; seruencie of spirit in Simon the Zealous.

Diuersities of gifts amongst the Fa­thers, whereof some construed the Scrip­ture litterally, as Hierome; others, Allegori­cally, as Origen; others, morally, as Gregorie the great; others Rathetically, as Chryso­stome; [Page 24]others dogmatically, asSextu [...] Se­nensis Biblioth. Patrium lib. 3. p. 187. Augustine; all of them (as worthyEnar. symbol. Nicene. Tom. 1. fol. 393. Melancthon is bold to deliuer) in the mayne Articles of Reli­gion, Apostolically.

So were there diuersities of gifts among our moderne Writers, as Luther wrote on the walls of his Chamber with Chalke:

Who more compendious then Caluine? more eloquent then Beza? more iudicious then Martyr? more copious then Zanchie.

Yea, there are diuersities of gifts a­mōgst those of this Reuerend Society, which I resemble to the twelue Fountaines at Exod. 15.27. E­lim; or rather, to Iacob and his twelue Sons theGen. 46.27 Patriarchs; or more fitly for our pur­pose, to Iesus with his twelue Apostles; mea­ning Master Deane and the twelue Bis sex coele­fles, medio Ioue, sedibus altis, Augusta graui­tate sedent. Pre­bends; whom I commend thus, according to the graces and gifts of God bestowed vpon them seuerally andIn eloquendo est aliqua diuer­sit as: densior ille hic copiosior i [...]le concludit ar­ctiùs, hic latiùs: pugnat ille ac­cumine semper, hic frequenter & pond [...]re; illi nihil detrabi potest, huic nihil adiici, curae plus in illo, in hoc naturae, Quin­til. lib. 10.6.1. diuersly, in one consent of faith: as sweetnesse in Socrates; sub­tiltie in Lysias; sharpnesse in Hyperides; shril­nesse in Aeschines; powerfulnesse in Demos­thenes; grauitie in Aphrican; smoothnesse in [Page 25]Loelius; copiousnesse in Carbo; learning in Pa­laemon; the stately stile of Agraecius; the me­thodicall discourse of Alcimus; the mincing-like of Adelphius, and the flowing tongue of your Learned Lecturer, whom I may iustly name [...], that is to say, flu­uiosum, such is the volubility of his speech, and other diuers gifts.

Likewise there are diuersities of gifts a­mongst the sixe Preachers of this Church, whom I name vnder these Titles of sixe other old Orators; as adstrictior Caluus; nu­merosior Asinius; splendidior Caesar; amatior Coelius; grauior Brutus; plenior Tullius.

And (with permission) there are diuer­sities of gifts amongst vsNon omnia possumus omnes Nihil est ab omni parte bea­tum, Hor. lib. 2. carm Od. 16. ex Pindaro Euri­pide, Theog. ordinarie and rurall Ministers, who come hither now and then vpon intreatie; Alij sensu ampli, sed non ore; alij sensu inopes, sed ore torrentes; alij ne (que) sensu ampli, ne (que) ore; alij sensu ampli & ore. Some haue bad vtterance, but a good conceit; others an excellent vtte­rance, but a meane wit; some neither; and some both. One ^p surpasseth in expounding the words; another is excellent in deliue­ring the matter; a third happy for cases of conscience; a fourth exquisite in determi­ning Schoole-doubts. In a word, some be [Page 26]iudicious to enforme the vnderstanding, others powerfull to reforme the will and affections. All these diuers gifts are from a­boue, comming downe from one and the same Fountaine with whom is no variablenesse, nei­ther shadow of turning. Iames Chapter. 1. Ver. 17.

Secondly, Turne and hearken to the purling noyse of this our Water, Ebullit ani­mus me us ver­bum bonum, Psal. 46. boyling and bubling vp at the Springs head. Fontibus at (que) antris, gaudens & montibus, Echo! Frangit inex­pletas, iterato murmure voces. Heare how the water gusheth, floweth, and strea­meth out on euery side, how thePsal. 19. sound of Gods word is gone out into all Lands. This sound was prophesied by King Dauid, commanded by Christ, practised by his Apostles, and euer to bee performed by theirActs 2.46. Successors. We should all pray, prayse and preach the Lord with one accord. And in very deed,Patriarcha­rum vinculum, Prophetarum vehiculum, A­postolorum resu­gium, Marty­rum solatium, Author lib. ad fratres in here­mo serm. de pace This is the life of a Chri­stian, the bond of the Patriarchs, the Chariot of the Prophets, the refuge of the Apostles, the solace of Martyrs, a signe and token of the Church Militant heere on earth, and an holy exercise of the Church Triumphant aboue in Heauen. Without which eloquence is but vaine, Prophesie is vnperfect, Know­ledge is nothing, Faith is dead, the workes of mercie are reiected, Martyrdome it [Page 27]selfe is not accepted, all other gifts and graces of the spirit are but as a sounding brasse and tinkling Cymball.

Thirdly, The smell of Iacob is as the smell of a field, which the Lord hath Gen 27.27. blessed: and the Water of his Well excelleth all other Waters in sent whatsoeuer, whether they are naturally sweet,Ecclus 39.13. or by art and compo­sition. ForAliter olet flos vuae, aliter flos oliuae, aliter flos rosae, aliter flos lilii, aliter flos violae, aliter re­dolet spica &c. Gregor. homil. 5. in Ezechiel. although the Rose hath its pro­per sweet smell by it selfe; the Lilly by it selfe; the Ʋiolet, the Pinke, the Gilly-flower, and so the rest by themselues, yet are they not put together for sweet sent comparable to the water of this Well. Nor was that Well neere to Missenum, whichCardanus de Subtilitate. Cardanus writes, smel­led so sweet of Cizinum, as if it had beene compounded of the root of Iris, of Saffa­ron, and of Myrrhe; nor was that most fragrant and odoriferous Fountaine of Ca­burra in Mesopotamia, so sweete and com­fortable to the smell, as Iacobs Well. Al­though the foolish Antiquitie imagined their fabulous Goddesse Home Iuno fer tur terris magis omnibus vnam, Postha­bitam coluisse Samo. Iuno sate ofttimes on that Well, and therefore caused it smell so sweetly; yet it is certaine, our true God IESVS sate thus on Iacobs Well, and so made it smell farre sweeter.2. Cor. 2.14. And thankes bee vnto God, which alwayes maketh [Page 28]manifest the sauour of his knowledge by vs in e­uery place: for we are vnto God a sweet sauour of Christ, in them that are saued, and in them that perish. To the one wee are the sauour of death vnto death, and to the other the sauour of life vnto life; and who is sufficient for these things? 2. Cor. 2.14. &c.

Fourthly,Psal. 34.8. Taste also how good is the Lord; how this water exceedeth all other wa­ters in taste to the palate; euen the waters of Coaspi & E­leui fluuiorum fic adeò suaues aquae fuisse di­cunturr vt ex cis Reges biberent vnde & dici possent fluuii Regum, ab illo vsu: qua de re Aelianus var. bist. l. 12. c. 40. Herodot. Plin. lib. 31. cap. 3. Coaspes, and Euleus which the Persians esteemed so much. For allthough the waters of these two Riuers prolonged the liues of the Kings of Persia, yet they made them not to liue for euer; but whosoeuer drinketh of our water, it shall be in him a Well of water springing vp into euerlasting life. So whosoeuer drinketh of any other water, thirsteth againe,Rupert. in 4. Ioh. and the oftner he drin­keth the more is hee dry; But whosoeuer drinketh oc this water shall neuer thirst. What say I this water is better in taste then all other waters, when it is more pleasant to the palate, and more profitable to the heart thenClitorio qui­cun (que) sitim de Fonte leuaret Vina fugit, gau­det (que) meris ab­stemius vnd [...]s. Wine, euen then that wine cal­led; Monembraticum Cretense, or that Ʋinum germinans Scalig. exerc. 99. pag. 339. virgines, which were in so great account amongst the Ancients? for the [Page 29]first cup of wine is pleasure, the second cup is losse of senses, and the third of re­pentance; or as Salomon Pro. 25. saith, At the last it biteth like a Serpent, and stingeth like an Adder, or a Cockatrice Basiliscum di­cunt suo aspectu corrump [...]e suos spectatoros., Ba­sil. in c. 3. in Esa. p 685. Am­bros serm. 10. in Ps. 118. Lu­can lib. 9 Plin. l. 8. c. 21. where our water is that Nectar and Ambrose which Homer said the Heathen Gods did drinke; or it may be called the Nepenthes of alluring Helena, which bewitched all displeasure, and it made men forget their greatest troubles and vexations, as was fained of the RiuerV [...]g. Aen 6. Lethe. Let vs giue this water then to him that is readie to perish, and to those that bee of heauie Prou. 31.6. hearts. for this water is more cordiall then any distilled hote water soe­uer; nay, it is more healthfull, light, and of easie digestion in the stomacke, seeing it is a Well of water springing vp into euer­lasting life. And seeing the nature and pro­pertie of common and ordinarie water is, to ascend againe so high, as from whence it discended atRepetunt proprios quae (que) recursus, reditu­que suo singula gaudent, Boet. 3 pros. 2. de consol. first, it is no maruell our Sauiour said, I came forth from the Father, and am come into the world: againe, I leaue the Iohn 16.28. world.

Moreouer, this is likewise the na­ture and propertie of good water onely to taste of water, and to haue no other [Page 30]rellish in the mouth;Sicut aquae nullus inesse de­bet n [...]c succus, vel sapor, vel o­dor, teste Plinio, lib. 15. c. 23. ita aquae idiuinae gratiae nullus admisceri debet sapor vel odor terrae, sed Coeli ac Dei ipsius vn­de venit. Amor Dei ni­hil aliud quaerit praeter Deum, cuncta spernit, cuncta despicit, omnia sibi vile­scunt; quia ei solus Christus dulcescit. Ber. serm. 9. in Caena Domini. so this Water of Iacobs Well tastes onely of God, and of no other thing, not of the World, of the Flesh, or of the Deuill. z It is true, some water is brackish, and tastes of Salt, some of Steele, or of Iron, some of some minerall or of other; but the water of Iacobs Well is most sweet, and tastes onely of Honie, as was prophecied, Psalme, 81.16. And with Honie out of the Rocke, should I haue satisfied thee. Brethren I would not that yee should be ignorant, how that all our Fathers did drinke of that spirituall Rocke, and that Rocke was Christ. 1. Cor. 10.1.

Fiftly and finally, the Feeling of this Water is not only sensible to the fiue senses, without, but also it is common to the common sense of Phantasie withinNihil in in­tellectu quod non suerit prius in sensu. Ari­stotel. Scalig. ex [...]rcit. 18 & 307. a duersus Cardanum.. For this Well is the Poole of Bethesda, hauing fiue Porches, by which whosoeuer goeth into it with Faith, hee shall be cured from all diseases, sicknesses, sorrowes, and sores so­euerOmnia Iesus Christus est no­bis si volumus: curari deside­nas? medicus est; schribus aestuas? sons est; grauaris iniquitate? iusti­ [...]la est; auxilio indiges? virtus est; mortem ti­mes? vita est, &c. Ambros. lib. de virginit.. IESVS is the Well, and Hee ac­cording to the number of the fiue letters in his Name, and so many wounds on his precious Bodie, may be iustly called ПEN­TAФIAON, or the Name of fiue letters, bearing this word YГEIA in Greeke; Salus [Page 31]in Latine; Salue in English; as that ПEN­TATION, which in former times, was my­steriously reuealed vnto King Antiochus, surnamed the Sauiour, for the sauing and deliuering the bodies of hisReuclin. lib. 3. de Caba!. Euseb. in vita Constan­tini lib. 1. c. 25. people; whereas IESVS saueth both the bodies and soules of his people; His owne, and of others; once, and for euer; and therefore most worthily to be called our Sauiour.

Thus hauing discouered Iacobs well plainly enough, so that we can distinguish it from that foule Well of the Samaritans, wee must consider now, one of the first, chiefe, and necessarie meanes to saue vs, is by washing with the water of it.O Aqua quae Christi Sacra­mentum essc meruisti, quae lauas omnia, nec lauar is. Tu in­cipis prima, tu comples perse­cta mysteria. Ambros. in Luc. 22. Christ himselfe assureth vs this in a double asse­ueration thus;Ioh. 3.5. Verily, verily, except a man be borne of Water and of the Spirit, he cannot enter into the Kingdome of God. Where Water is an outward necessarie meane to our RegenerationCom. Catechist, so the Spirit is an in­ward cause, and therefore both be ioyned in our Baptisme. ForAnglicana confess. artic. 27. & art. 25. Baptisme is not on­ly a signe of profession, and marke of difference, whereby Christian men are discerned from o­ther that be not christned: but it is a signe of Regeneration, whereby as by an instrument they that receiue Baptisme rightly, are grafted into [Page 32]the Church. And asSerm. 14. de Passion. Dom. cap. 5. Leo speakes, incorpora­ted into Christ: Eph. 5.30. flesh as it were of Christs flesh, and bone of his bone: the Spirit in this our New birth is in stead of a Father, the Water inMaldonat. in locum. stead of a Mother. There­fore in this sense the Scripture tearmes Baptisme a Tit. 3 5. Bath of Regeneration, Ep [...] [...] 26. where­by God cleanseth his Church, vntoAct 3.38. remis­sion of sinnes: and hence may wee say and sing of Iacobs Well, asPaulinus ep. 12. ad [...]euerum. Paulinus wrote of the Fountaine of his Baptisme.

HenceNon li [...]uit Israelitis, nisi lo­tis, purgatis, & p [...]aeparatis, manna vesci, &c. Quid igi­tur hinc dice­mus? Nisi quod oportebat fidei Baptisma lauari omni victure, omni Euangeli­ca doctrina, m [...]ndos pures (que) animos nostros: sacere: ita vt omnimo alieri­geni mores & Algyptiaca cita, vitiorum scil. omnium turba nos deserat, & demum depura­to, desaecate (que) a­nimo coelestem [...]ibum esse acci­piendum. Haec omnia Nyssenus [...] vita Moysis. moreouer we may easily ob­serue, there was neuer any Sect or Religion, true or false, Christian or Ethnicke, in which they did not vse to wash, before euer they entred into their Congregation. As in the Law of Nature, it was written vpon the doore of Diana's Temple, [...]: in the Law of Moses, it was commanded vn­der the paine of death, that none should come into the Tabernacle, before they washed; and for this purpose, the Lauer [Page 33](made of womens Looking glasses) was set at the doore of the Tabernacle. Exod. 30.20. and the Iewes at this day wash before euer they enter into their Synagogues. So you see in all Christian Churches the Font is pla­ced at the great doore and first entrie, as commonly in euery Cathedrall Church­yard, (as here) there is a Conduit, signifying we must all be washed by the water of Baptisme. The Turkes likewise wash before they goe into their Mosquees: and the Ido­latrous Gentiles washed, before euer they could be admitted vnto their superstitious Sacrifices Macrob. Sa­tur. l. 3. c. 1. Ʋirg. Aenei 6. Ouid. Fast 5. Persius Satyr. 2. Ex principe peë­ta declarat. Au­gustin l. 21. de Cuit. Dei, c. 13. Seruius praete­rea hoc explicat. E [...] de hac re vi­dendus Clem. Alexand. l. 7. Stromat.. After whose example, and imi­tation, those of the Roman Church sprinkle themselues with Holy-water, at their first comming into their Synagogues Ter socios pu­ra circumfluit vn la, Spargens rore leui. &c. Virg. Beller. tom. 2. pag. 2. De Aqua benedicta. &c.. Seeing then, washing hath euer beene in vse, in all ages, among all nations and people what­soeuer, why should wee not wash before all our spirituall exercises, and diuine acti­on? especially in regard, IESVS at this time hath set open a Fountaine for Judah, and Hierusalem to wash in?

Yet before wee come to our washing, obserue these fiue differences of the water of this Fountaine, from the water of any other Well or Fountaine. First, One is, [Page 34]other water can only wash our bodies and outward things; whereas this water can wash both bodies and soules, the whole man within, as withoutIsa. 43. Ezech. 36.25.. Secondly, An­other difference is, no other water can wash cleane without Sope, Ashes, Lye, some scouring balls, or such tersiue helps; but this Water of it selfe alone washeth ve­ry cleane. Thirdly, No other water wash­eth so cleane, but there remaineth some spot, staine, or blot behind, yet this water leaueth none; and which more is, it ma­keth all things fairer and cleaner then they were at first. Fourthly, Other water wash­eth out onely these spots that are easily done, whereas this water worketh with all paine and labour while all be cleane. Fift­ly, What is made cleane with ordinary water, is soone fouled againe; but what­soeuer is washed and made cleane with this water of Iacobs Well, shall neuer be de­filed afterwards. Then will I sprinkle cleane water vpon you, and yee shall be cleane: from all your filthinesse, and from all your Idols will I cleanse you. Ezechiel. 36.25.Nunc lauabo, vt rem diuinam faciam. Plaut. in Aulul. act. 5. s [...] 1.

And where can I beginne better to wash you, then at the Face, which is the most eminent and apparent part of the [Page 35] Bodie, thereon to see our spots? If any then doth abuse Gods Image, and attempt to controll, or correct his workmanship, adding to that Face, which S. Iames ter­meth naturall, the borrowed feature of an artificiall Face, suffer not mee, but S. Am­brose, to tell you, that this dawbing, pain­ting, and parietting of the Face, is in some respect worse then Adulterie it selfe.Ambros. lib. 6 Hexam. c. 8. Pollux. l 5 c. 16 At hui [...]smodi mulieres sec [...]n­dum Locrum, n [...]n sacien sed laruam gestare. itat ur etiam à Coel. Rodig. l 29. c. 7.. For in this foule fact, persona vitiatur, the person only is polluted, but in that vngodly and vn­naturall painting, natura laeditur, euen na­ture herselfe is more then too much spoiled and corrupted. Wash off then for shame these painted colours, and counterfait comple­xion from thy foule Face, with the water of Jacobs Well, or else they will be rubbed off with Fire and Brimstone. Ter (que) seuen. flamma, ter aqua, ter sul­p [...]ure lustrat. Ouid. Metam. 6.

In the Face there is a most vile, oughly, and deformed blemish, called Impudency, and it is seated on the Fore-head. Which although it defileth many a mans Brow, yet is it perceiued but of few, and least of those especially, who are most infected with it. Contrarie to this isVer cundia cum sit omnibus aelati us, perso­n [...]s, temporibus, & loc is apta, ta­men adolescen­tes iuueniles (que) annos maxim [...] d [...]cet. Ambr. l. 1. Offic. Shamefastnesse, which sheweth the differing constitution of a modest, sober, and wise man, from shamelesse, sensuall, and senselesse creatures, [Page 36]not worthie the name of men. For as the Shamelesse man hath lost all good maners, ho­nestie, and ciuilitie, so the Shamefast man is carefull of his credit, and is afraid of a iust reproofe in all his actionsIta enim Phi­loso▪ hi apud Gellium Noct. Attic. l. 19. c. 6. [...], Pudor iuste vi­tuperationis est tunor. Quam sinitionem se­quitur Damas­cen. l. 2. fidei or­thod. c. 15. & Thom. Aquin. 2.2. quaest. 116. art. 2.: and if he faile at any time, in his thoughts, words, or deeds, a louely blush recalleth him into the way of vertue, and sheweth it selfe on his Front. There Shamefastnesse dwelleth, and may be thus described, as it was pictu­red▪ or drawen by a cunning hand, aboue foure hundred yeers agoe, and the Table yet sound, and the colours fresh.Vercoundia est virga disci­plinae, expugna­trix malorum, propugnatrix veritatis inna­tae, specialis glo­ria conscientikae, same custos, vi­tae decus, virtu­tis sedes naturae laus, & insigne totius honesti. Bern. serm. 86. in Cant. Vide etiam Alciati [...]mbl. 196. in Pudoris sta­tuam. Shee is the Daughter of Feare, (euen of that Feare of God, which is the beginning of Wisedome) the Sister of Continency, the Discouerer of Simplicitie, the Lampe of Chastitie, the Defen­der of Puritie, Consciences Glorie, Fames Kee­per, Lifes Honour, Vertues Seate, Natures Praise, Honesties Cognizence. Yet as louely as shee is, shee is but little set by in this sensuall Age, which hath a Brow of Brasse, there being a number of men & women, whose Fore-head refuse to be Ashamed.

This foule vice of Impudencie, may bee fitly compared vnto a certaine disease, na­med in Latine Vitiligo, whichApuleius in Magiae sua. Apuleius describes to bee a thicke, grosse, stinking, [Page 37]corrupt humour, bred in a mans bodie, and breakes out at first on the Front. Ʋar­ro Varro auctor est, Titium quen­dam praetura functum, mar­morei signi sa­cem habuisse propter id vi­tium, Plin. l. 31. c. 2. writes of one named Titius, who had beene a Praetor of Rome, yet being tou­ched with this euill, was more like an Image of Marble, a blocke, or a stone, without all sense and feeling, then like a man. Whereupon Lucilias said iustly, haec odiosa mihi Ʋitiligo est. Conforme to this filthy, loathsome disease amongst the An­cients, there is a sicknes that raignes now adayes amongst vs, which is very like to that in sense and sound, or in name and effect, called Vitilitigatio, that is to say, Vi­tiosa Litigatio. No doubt, Vitiligo, and Ʋitilitigatio, are two Twinnes, Daughters begotten of the same Father and Mother, both bred vp at one breast; which make me say plainly, haec odiosa mihi Vitilitigatio, I loue not Law Suites. Not that I condemne the Law, or thinke the Law is sinne; God forbid: nay the Law is holy, iust and good, as Saint Paul said, Rom. 7.6. But Vitilitigato­res Hi sunt qui causas proten­dunt adbibiti, impediunt prae­termissi, obliuis­cuntur locuple­tati. Hi sunt qui emunt lites, ven­dunt intercessio­nes, deputant arbitros, iudi­canda dictant dictato conuel­lunt, attrahunt Litigatores, protrahunt audiendos, re­trahunt transi­g nies. Sidon. Apol. sed ele­gantiuc▪ Orig. s [...]per i [...]lud Exo▪ 8. Percutiam omnes Termi­nos tuos ranis. tantum extimesco, I am so much afraid of Wrangling Lawyers, Who sell vs vnder sinne, and are not ashamed of whatsoeuer iniustice they haue committed against the Law of God, and of man. But I wish they [Page 38]would wash this filthy staine from their faces or foreheads in time.

Vnder the Brow we should all wash our Eyes the seate of teares giuing so much cause of them, and of many Eye-sores. Oculi nos in omnia vitia praecipitant, mi­rantur, adamāt, concupiscunt, Qumt. decla. 2. Oculi sunt in a­more d [...]es.. We should euen wash them with our Teares, as the onely Collyrium or Eye-salue to cure all the sore Eyes in this World, and able to wipe all the teares from our Eyes in the World toReuel. 7.17. come.

Next to our Eyes, wee must wash our Eares: for the Eye and Eare, are like Sime­on and Leui, brethren in euill, Vasa iniquita­tis bellantia, Instruments of crueltie in their habitation Gen. 49.5. of corrupted Eares I may em­pannell a whole Iurie, yet not one of them good or true. As Midas Auriculas Midae quis non habet? Pers. Sat. 1. Sic de Petron. 9. Eares; Malchu's Eares, who will heare but with the left Fare, Peter hauing cut off the right Qui statuit [...]liquid parte in­auditâ alterâ, Aequum licet statuerit haud aequus tamen, Sen. in Medea. Eare; Athenian Eares; curious; cryticall; and hypo­criticall Eares, &c. which all should well be washed.

And so should our Mouth bee well wa­shed, as full of Vlcers, Cankers, Swellings and Sores. Therein is poyson of Aspes vnder the, Psal. 58.41. Lips; Teeth are as swords; jawes as Pro. 30.14. Kniues; the Tongue can no man tame, it is an vnruly member which defileth the whole bo­die, [Page 39]and setteth on fire the course of Iames 3.6. nature, the Throat is an open Isay 59.7. Sepulchre, and so re­quire all to be throughly washed.

If the Mouth be thus foule, and needeth to bee washed throughly, what requireth the Heat, out of the abundance whereof the Mouth Mat. 12.34. Marke 7.21. speaketh? Out of this euill trea­sure, nothing but euill can bee produced. The Heart is wicked and deceitfull aboue all Ier. 17.9. things: who know it but God the Searcher of all Heb. 11. hearts, which prohibits me further inuestigation of her wickednesse.

I will wash my hands in innocencie then O Lord, and so will I goe to thine Psal. 26.6. Date manibus famuli limpha [...]. Et manibus pu­ris sumite Fon­tis aquam. Altar. Thus the Diuine should wash his hands-with King Dauid, Psal. 26.6. and euery Lawyer should say with the Prophet Esay 33.15. I will shake mine hands from holding of bribes. Foras Saint Bernard sayes, magnum est homi­ni seculari mundas habere manus, It is much for a Layman to keepe his hands cleane, so (mee thinkes) a Clergiemans hands should not be foule any wayes.

Likewise wee must all wash our feet as well as our hands; otherwise they cannot be kept cleane. For euen the feet of the best and godliest men in this life, are of­ten dabled or defiled, trampling in the World.

[Page 40] A Minister in his most Angelicall calling, may gather soyle in hisPhilosophi an­tiquiores, qui (que) doctrinam eo­rum sequuti sunt, pedes pro contemperssima parte posuerunt, esse (que) in anima pedes [...]affectus voluptarios Ve­neree mollitrdi­ni mancipatos. feet if not by his ignorance or negigence, yet through the dirt of the World; therefore he must shake the dust of his feet before hee goe into the Pulpit. Magistrates, Iustices, and others in Authoritie are to bee feared and suspected they are foule in their feet: for though no corruption (perhaps) cleaue to their owne hands or feet, yet may it bee brought into the house, by some dirtie complayner or other; by some clay Clyant, and foule cau­ses: or else priuately fetched in by some rigorous Seriant, by some craftie Clarke, or cunning seruant, walking in foule wayes. Tradesmen in their Trades cannot sweepe their shoppes so cleane, but they leaue some dust of deceit, some slurtish corner of double-dealingQui cauet ne decipiatur vix cauet, etiam cum cauet, & cum cauisse ra­tus, seapius au­tor captus est, Plaut. in Cast. Nam-Pleniùs aequo laudat vae­nales qui vult extrudere mer­ces, Horat. lib. 2. Epist. which are to to be wiped and rubbed from their feet, (that is to say properly) from their affecti­ons Quis metus aut pudor est vnquam propo­rantis auari, Iuuen. 14.. For the feet are taken for the base and earthly affections of the minde, which moued Saint Augustine to say, Pes meus, af­fectus meus; eò feror quocun (que) feror S. Aug. Homil. 50. Tom. 10.. And in this sense, Iesus said to Simon Peter, hee that is washed, needeth not saue to wash his feet, but is cleane euery whit, Iohn 13.10.

[Page 41] Let vs then wash our feet, I meane, the affections, passions and perturbations of the minde; yea, the whole man within and without, vp and downe, to and fro. For yee know, Ʋas non potest bene lauari, nisi concutiatur, nisi fex expellatur, nisi postea mundum seruetur. God when he threatned to wash well the Vessell of the Earth to make it cleane from imperfections, hee said by his Prophet Isaiah 24.19. Confracti­one confringetur terra, contritione conteretur, commotione commouebitur, agitatione agitabi­tur. The earth is vtterly broken downe, the earth is cleane dissolued, the carth is moued ex­ceedingly, the earth shall reele to and fro, there­by to make it cleane and neate. Naaman the Syrian was willed to wash himselfe seuen times in Iordan, and that rather for our in­struction and example, then for his owne benefit. For his sicknesse was onely a Le­prosie in the bodie, where our soules and bodies are both leprous with sinne: and if he but for one Leprosie washed himselfe se­uen times, how much more ought we eue­ry time we sinne to bee sorie for it and if wee doe not wash our selues seuen times for seuen sinnes, seeing the most iust of vs all [Page 42](as Salomon witnesseth) may seuen times fall in one day, Prou. 24.16.

Oh how ought wee then to wash and bath our selues, and that euen seuentie times seuen Matth. 18.22 Hoc est, 490. O­rigen [...]sed melius Maldonat in lo­cum, vicibus in­numerabiliter innumerabilibu [...]. Toties quoties. Aug. serm. 15. de verbis Dom.; whether we looke vpward towards God whom we haue offended, or downward vpon Hell, which wee haue deserued, or backward vpon our sinnes committed, or forward vpon iudgement to bee feared, or without vs vpon the deceitfull world which wee haue loued, or within vs vpon our polluted consci­ence, in assurance of heart, our sinnes thus throughly washed, are purged and made cleane with the pure and liuing Water of Iacobs Well.

Now Iacobs Well was there.

Behold now for our Application, and third sense, how my Lord Archbishop Ab­bots Conduit sorteth by Analogie with Ia­cobs Well, and what proportion or corre­spondencie is betweene them two, accor­ding to the fiue former occurrences in the letter; Non tota res totae rei necesse est similis sit: sed ad ipsum ad quod confertur, similitudinem habeat oportet, Author ad He­ [...]en. lib 4. especially in these circumstan­ces will serue most fitly for our best in­struction.

[Page 43] As first consider (Situm) your Conduit is seated in the midst of this Citie, betweene two famous Churches, though somewhat neerer to the one, then to the other, and that rather done of purpose, then by chance in my conceite.Vrbs peruetu­sta proculdubio illastris, Nec a­deo magna (vt inquit Malmes­buriensis) nec exiliter parua, quae & terrae positione soli af­finis maxima v­bertate, & inte­gro murorum ambitu, fluuijs irrigua, nemo­rum opportuni­tate inclita, prae­terea Maris vi­cinitate piscium foecunda, &c. Wherein looke to the Citie it selfe, and you will see it is builded in the sweetest Aire, betweene two little Hils, amidst the richest soyle aboue the Valley of fatnesse, Larga vbi foecunda rerum vndat copia cornu; where is Gods plentie without ploughing or sow­ing, reaping or keeping; you are fed like the fowles of the Aire, and grow vp as the Lillies of the field, a thousand times more happily, then if Corne grew at your doores, or Cattell grazed in your streets, neere enough the benefits, and farre e­nough from the dangers of the Seas, in the best place of the chiefest Shire of this Coun­trie, euen inHaec tantum alias inter ca­put extulit vr­bes, Quantum inter viburna Cupressi. Canterburie, the Metropolis or Head-Towne of Kent, if not of All Eng­land. In this Citie there bee Hospitals and Almes-houses for the entertainment of old, aged, decayed folkes, and a Nurserie of young Orphans; a Bridewell for the corre­ction and employment of idle persons; a Kings Free Schoole, where youth may drinke in the first liquour of wholsome [Page 44]Learning; and amongst many other Workes of Charitie, now heere is Iacobs Well, or Abbots Conduit, flowing forth abun­dantly wholsome and good water, To the Vse of this Citie; But aboue all other Mo­numents, here is the Cathedrall and Metro­politicall Christi Tem­plum in medio quasi vrbis sinu, tanta maistate, vt se in Coelum erigit, vt procul etiam intuenti­bus Religion [...]m incutiat. Eras­mus in Peregri­n [...]nd Religionis ergo. Church of Christ, Eccl [...]sia mi­rādi operis, Beda which is a wonderfull piece of worke to the beholders; and neere vnto it, within the walls of the Citie, there are Twelue Parish Churches; wherein weekly on the Sabbath and Holidayes, (as daily in the Cathedrall Church,) the fresh springs of our hope and comfort, by Rea­ding and Preaching the Sacred Word of God, as by streames and so many Conduits doe continually refresh and make glad the Citie of God. O sortu [...]atos nimium sua si bona norint Cantuarienses. Oh happy then are you of this Citie, if you knew your owne happi­nesse!

Secondly, This Conduit is built within the City, and not without the Towne; Hinc com­modiùs mun­dius, suauius, minore (que) sumpi [...] ciues victitant, nec iam facile, siti cogente, in hostrum potesta­tem incident cum obsidentur. there­by to your greater Vse, ease and delight in time of Peace, and to your lesse danger in time of Warres. For theGen. 26.15. Philistins could not shew their spight in any thing so much to the Patriarchs, Abraham, Isaak and Iacob, as to stop vp their Wels. Neither (that wee may speake of latter times) did [Page 45]theSleidan. com. 18 Romish Philistin in any thing so deep­ly discouer his malice, as when hee sent Poysoners to corrupt the Wels of the Pro­testant countries in Germanie.

Thirdly, And thisLauda & la­tare filia Sion, quia ecce ego venio, & habi­tabo in medio tui, ait Domi­nus. Zach. 2.10. Conduit is sealed in the midst of the Citie; thereby to conuey more cōueniently the current or streames thereof, vnto the chiefe streets of the Towne, and there to serue euery man more readily to his priuate Vse. In this point, Art imitated Nature, which affecteth al­wayes the midst, as the Sunne is set in the midst of the Planets, and the Heart as the Fountaine of life and heate, is placed in the midst of the members.

Fourthly, In that it is erectedVide quid de hoc dicat Bellar. lib. de Beatitud. Sanctorum ca. vlt. §. Respondeo Sanctor. Baron. Eccle. siast. Annal. Tom. 2. ad an. 290. ex editione Romana. between two famous Churches, named Saint Georges and Saint Andrew's, (both vvorthy Patterns it not Patrons of these two mightie Nations England and Scotland; Nos gentes na­tien [...]s (que) distin­guimus, Deo v­na domus est mundus hic to­tus. Minut. Fae­lix. thereby to teach vs, that as heretofore these two Kingdomes liued in one Continent (although much different by their fatall diuision,) both by Sea deuided from people adiacent, both of one Language, both worshipping one God, both of one Faith, both of one Baptisme, and both of one Communion, so now (pray­sed be God) they liue as one People, vnder [Page 46] one King, and one Law. Yea, as Water is a symbole of Amitie, Peace and Concord, so the seating of this Conduit, betweene these two Churches, Iam verò vt quae (que) nobiscum maximè amici­tia, sponsione, foedere, pactione coniuncta est, ita nobis maximè communionem beneficiorum, praemiorumque ciuitatis conti­nere videatur, Cic. pro Cornel. [...]albo. signifieth wee are not to build vp a Babylon through our confusion and former Feuds, but to reedifie one Church in one Vnion and Communion euer here­after.

Fiftly, In that this Conduit is seated som­what the neerer to Saint Andrewes Church then to Saint Georges, it is (in my opinion) to reueale that old Prophecie foretold of the Patriarch Iacob, now accomplished in our King Iames For although his Ma­jestie is not halfe a birth, as was Iacob, but one onely Sonne, cutting short thereby all dispute of Titles Gen. 25.23. Rom. 9.9. & 12 and Birthright with Elder Esaues; yet as God said to Rebecca, two Nations are in thy wombe, and the one shall be mightier then the other, and the elder shall serue the younger: so in the person of our Princely Iacob, were two Nations borne, to wit, Scotland and England; whereof the elder may bee said in some sort, to serue the younger, in so farre as England beingIn hoc dissi­miles, [...]d coetera poenè gemelli. Maior or Melior, is now come vnder his Maiesties gouernment, be­ing then of only Scotland, and so Minor. [Page 47]Howsoeuer this obseruation holdeth in the generall, it is certaine,Vsus commu­nis Aquarum est &c. Ouid. Metam 6. this Conduit is patent or open in particular vntoTros Tirius (que) sibi nullo discri­mine habetur. Scot­tish as to English, and to all Forrainers or Strangers, as to the Inhabitants of this Citie.

Secondly, Consider [Structuram,] the Worke it selfe, in Matter and in Forme; in the Principall and in the Accessorie, and yee will find them wholly To the Vse of the Citie. Gaze not only vpon it, as little chil­dren looke vpon their painted Booke, but thinke, as there was no Pinne in Salomons Temple, which was not seruiceable to some holy Vse,In omnibus Timan this ope­ribus plus intel­ligitu semper quam pingitur: & cum ars sum­ma sit, ingenium tamen vltra ar­temest. Plin. lib. 35. c 10. so is there not any thing in this Conduit, which is not profitable for our instruction.

The Fabrike or Architecture it selfe isHorat. de Ar­te Poet. Monumentum aere Annare & perennare in perpetuas aeler­nitates [...]. perennius, a Monu­ment more durable then brasse: and see­ing Monuments are so called, as monentia mentem, monitors of the mind, let me be so bold as to admonish you (Citizens of Canterburie) that you bee thankfull to­wards our Benefactor; at least, beware that you be not thought vnthankfull.Ingratus est qui beneficium: se accepisse ne­gat quod acce­pit, Ingratus est qui dissimulat, Ingratus est qui non reddit; In­gratùs omnium qui oblitus est. Seneca 3. de [...]r­n. ficijs. Hee is vnthankfull (saith Seneca) who is vnmindfull of a benefit which he hath receiued; vnthank­full [Page 46] [...] [Page 47] [...] [Page 48]that requites it not; vnthankfull that de­nieth it; but most vnthankfull that dissembleth it. Such is this fauour, that wee can neuer requite it, nor can we dissemble it (the very stones of the walls of it will crie out, and the water of it will murmur and mutter against vs) yet let vs neuer forget the Gift nor the Giuer. Let it not grieue vs to speake good of his Name, Non mibi si cunctos Helicon indulgeat an­nos, Et superet Pymplea sitim, large (que) voluntis, Vngula sedet Equi, reseret (que) a [...]rcana pudicos Phoemonoe fōtes nay seeing our words are not able sufficiently to expresse his praise, (quid nisi vota supersunt?) let vs pray for his health and prosperitie.

Another monition is, that you of best meanes or wealth would open your Wels to theRabbini ege­num & paupe­rem de insirmo & quasi aegri­tudine attenua­to [...] exponunt, non de vulgatis pauperibus. [...] enim egenus, otiam apud nos sumi­tur pro infirmo, vnde apud E­piph. & Can. 8. Chaloedonens. Concilii [...]. Hospitium pauperum & in firmorum. poore members of Christ. If you cannot build a Conduit, yet you can refresh the poore. And you know if our Sauiour promised a reward for a cup of cold wa­ter, giuen in season for his sake,Si poculum frigidae aquae iustificat miseri­cordem, quanta retributio om­nia distribuen­tem pauseribas excipiet? Nilus Episc. admo 185 what is a cup o [...] cold water in comparison of a faire costly Conduit full of good water? When any of the Poore sit hungrie, thir­stie, wearie or cold at your Wells or doores, pretend not a Statute to spare your pur­ses, as the woman of Samaria refused wa­ter to our Sauiour, to saue her paines. Cast thy bread vpon the waters; for thou shall find it after many dayes. Si bene quid facias fac c [...]ò: nam citò factii gratum erit, in­gratum gratia tarda sacit. If thou intendest any [Page 49]good worke for a publike benefit, to the Church or Common-wealth, delay it not, nor remit it not to your Heires or Executors, lest you should seeme to dare trust them better with your goods, then your selues, and so consequently, the worke prooue theirs rather then yours.Rom. 12.1. God loueth a liuing sacrifice, and 2 Cor. 9.7. a cheerfull giuer: and it hath beene an old rule in liberalitie, He giueth twice that giueth quickly, whereas slowe benefits argue vnwillingnesse, and lose their worth. Let vs doe good then in our owne time, that we may haue some pleasure or profit of it our selues, and so proue the sonnes of Iacob, and imitators of my Lord Arch-bishop Abbots in his good workes.

LoeIam (que) opus ex­egit, quod nec Io [...]is ira, nec. ignes, Nec. pote­rit ferrum, nec edax abolere vetustas. Ouid. in fine Metam. His Grace hath accomplished this his charitable Worke, and other good Deeds in his owne dayes, which neither time nor malice can euer abolish or ex­tinguish. For the Materials of this Conduit are durable; the Forme of it Foure-square; the Water-cockes about it, in number fiue; and the fiue lines for Inscription on the Fron­tispice, are of fine Gold; all which are sym­bolicall, and signifiePsal. 11 [...]. his memorie shall re­maine for euer. Reuel. 10.1 [...]. Now, when timber, stones, [Page 50]brickes, and bookes, shall all be wor [...]e and dissolued, the Bookes of Heauen shall be opened, where all the Monuments of His pious workes, are written in a most inde­leble Character, and shall be recompen­sed with an vnualuable reward, euen an eternall Crowne of glorie. Meane time, all you who heare me this day, let my coun­sell bee acceptable vnto you: consider, I beseech you, that onely your good workes, will be your companions to Heauen, they shall be your honour in life; your com­fort in death, and your Crowne at the last Resurrection.

Looke likewise to thePictoribus utque Poëtis, Quodlibet au­dendi, semper fuit aequa pote­stas. Horat. in Arte Poët. painting vpon, and about this Conduit for ornament, and you may perceiue, Paludamenta haec, these rich Coates at Armès tell you,Gen. 49.9. that Iacob was the first Inuen [...]er of Hem [...]rie, in as­signing Armes, vnto his twelue sonnes the Patriarchs: as toArma anti­qua manus, vn­gues, dentes (que) fuere. Lucret. Iudah a Lyon; to Dan a Serpent; to Neph [...]ali an Hinde; to Benia­min a Wolfe; and so to the rest.Lege cautum est, solum Impe­ratorem conce­dere posse, ne quis sit mil [...]s qui non est d [...] genere Nobi­lium. Ius Nobilitandi ad solum Regempertinet. Ibid. Hereby also signifying none should presume to assume vnto himselfe Armes, but expect them of the Kings Maiestie onely, as the Princely Iacob within his Dominious. O­therwise, if men buy them, and shew them­selues [Page 51] vnworthie of them, quid tanto hia­tu dignum? they are to bee mocked for them; and their Armories are no more to bee esteemed, then a painted Signe before an Inne.

Virtus colen­da est, non Imae­go virtutis. Nec aliud est col [...]re virtutem nisi eam comprehen­dere animo, & tenere. Lactant. lib. de falsa Re­lig. c. 20.Aboue the Armes you may obserue the speaking power of Pictures; and the liuely Images of the seuen Vertues; where­by the ruder multitude may euen by their sight learne to know, and to embrace Ver­tue. I am deceiued if any other thing or course could haue beene vsed more like­ly and sitly to preuaile IN VSVM CI­VITATIS Cantuariae, to the Vse and Benefit of this Citie, then these Images. For herein, the grosse conceit is led on with pleasure, and informed while it feeles nothing but delight. And ifSigna propter imperitum vul­gus formata re­fert ex Pagano­rum sententia. Arnob. lib. 6. Dicebant n. illi Imagines esse veluti Libros Plebeculae: Por­phyrius praeser­tim apud Euseb. lib. 3 de praepar. ad Euangel. Segnius irritant animos demissa per aures. Quàm quae sunt [...]t coulis subiecta fidelibus. Horat. vbi supra. Pictures haue beene ac­counted the Bookes of Idiots, behold here the benefit of an Image, without of­fence. It is no shame for vs to learne wit of Heathens; neither is it materiall in whose Schoole wee take out a good. Les­son: yea, it is more shame not to follow their good, then not to leade them better. ProueLongum iter est per praecepta, breue & essicax per exampla. Se­nec epist. 6. your selues then Wise men, Iust, Strong, and Sober, conforme to these foure Figures, or Cardinall Vertues, Prudence, Iu­stice, [Page 52]Fortitude, Temperance, thus placed in order.

Next to them abide Fides appel­lata est abeo quod fit duae syllabae, quarum prima est à fa­cto, secunda à Deo. Dicis quod crodis, fac ergo quod dicis & fides est. Augu­stin. serm 22. Faith, Idem de Spi­ritu & Litera. Magis videtur Dei fil us qui nouit à quo spe­ret, quod non­dum habet, quâm qui sibi tribuit quod habet. Hope, and Charitas di­citur à Graeco [...] quod est gratia, lepos, a­micitia; cù [...] enim cognatio i [...]ter bomines vna sit, vita (que) species, nihil magis decens est hac hominum mutua Charita­te. Charitas Via Dei ad homines est, & via ho­minis ad Deum. Augustin. ibid. de Spiritu & Litera. Charitie; but the greatest of these three is Charitie. When the three Goddesses, say the Poets, stroue for the golden Ball, Paris adiudged it to the Queene of Loue. Loe here are three celestiall Graces, in an holy emulation, if I may so say, striuing for the chiefdome, S. Paul giues it to Loue: The greatest of these is Charitie. And me thinks these Three Theologicall Vertues, may fitly be compared to the three great Feasts of the yeere: Easter, Whitsontide, and Christ­mas. Faith, like Easter, beleeues Christ dead for our sinnes, and risen againe for our Iustification. Hope, like Pentecost, waites for the comming of the Holy Ghost, to bring vs to Heauen. And Charitie lookes like Christmas, full of Loue to our Neigh­bours; full of Hospitalitie to Strangers; and full of Charitie to the Poore.

To this end and purpose, there is a little Bell hung vp in a Tower aboue all these seuen Ʋertues, thereby to ring into our eares on euery market day this aduertise­ment, Remember the Poore, or bee charita­ble. In this sense, that Bell Anagogically [Page 53]may bee calledExod. 28.34. Aarons Bell, thus ioy­ningDictis factae praecedunt, imo sine factis dicta nihil prosunt. Nam ideo & Dominus fieri voluit, sic doce­ri, ne sine bono opere verborum inutilis esset & superstitiosa ia­ctatio. Ambros. serm. 76. Qui dicica [...] & non faciūt, sunt Aera sonantia & cymbala tinni­entia, 1. Corin. 13.1. good words to good workes, or faire speeches to vertuous actions; and so a Gol­den Bell and a Pomegranate, a Pomegranate and a Golden Bell, that as the delight and pleasure of the one serue to the sight, so the sound of the other should pierce into the eare.

Mat. 5.19. Whosoeuer shall doe and say these things (saith our Lord) the same shall bee called great in the Kingdome of Heauen. And as Saint1. Pet. 5.4 10 & 11. Peter said in his first Epistle the fift Chapter and fourth Verse, Yee shall receiue a Pulchra A­maranti Coronae in Coelis reposita illi qui se rectë gesserit, Clem. Alex. l. 2. paedag. 214. alludens ad hanc Petri immarcessibilem gloriae Coronam, [...] siquidem & herbam & im­marcessibilem significat: de hac fusius, Dioscorid. & Plin. lib. 21. cap. 8. Crowne of glory that fadeth not away, as in token thereof heere a Gilded Crowne in the top of this Conduit. Therefore,Deni (que) vt Tertull. ad Mar­tyr. c. 3. Bonum Agonem subituri est [...] quo Ago [...]ethetes Deus vnus est, Xystarches Spiritus Sanctus, Corona Aeternitatis brauium, Angelicae substantiae, Politia in Coelis, gloria in sa­cula saeculorum. final­ly, to conclude, the God of all grace who hath called vs into his eternall glory by Christ Iesus, after that yee haue suffered awhile, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for euer and euer. AMEN.