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 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 vnto Ibid. 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 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. 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 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 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 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, 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 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 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 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 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, 〈 in non-Latin alphabet 〉 . 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 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, 〈 in non-Latin alphabet 〉 ; which moued Pindarus to beginne to his Hymnes thus, 〈 in non-Latin alphabet 〉 , &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 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 〈 in non-Latin alphabet 〉 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 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 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, and Moyſes 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, 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 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 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 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, 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 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.

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; 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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 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 non-Latin alphabet 〉 : 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 (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, 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 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, 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. 〈 in non-Latin alphabet 〉 , 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, 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 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, 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.

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.

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 (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.

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 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 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 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. 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 〈 in non-Latin alphabet 〉 . 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 〈1 page duplicate〉 〈1 page duplicate〉 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. 〈 in non-Latin alphabet 〉 enim egenus, otiam apud nos ſumitur pro infirmo, vnde apud Epiph. & Can. 8. Chaloedonenſ. Concilii 〈 in non-Latin alphabet 〉 . 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 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, 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 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, 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 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 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.