Iacobs wel, and Abbots conduit paralleled, preached, and applied (in the cathedrall and metropoliticall Church of Christ in Canterbury) to the vse of that citie; now to make glad the citie of God. By Iames Cleland, Doctor of Diuinitie.

IACOBS WELL , AND ABBOTS CONDVIT , Paralleled , Preached , and Applied To the vse of the Citie of CANTERBVRIE . S. IOHN c. 4. v. 6.

Now Jacobs Well was there .

THe Patriarch Iacob after his a a Gen. 33.18 . twentie yeeres seruice with his Vncle 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 , b b 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 c c 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 a d d Spiritu 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 the e e Litera 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 to f f Gen. 28.12 . Jacobs Ladder set vpon the earth , and the top of it reaching vnto Heauen ; or vnto g g 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 h h [ 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 . i i 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 k k 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 of l l De 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 was m m De torrente in via bibens . Psal. 110.7 . prophecied .

Where by the way , n n 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. o o 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 by p p Hebr. 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 was q q Iudg. 9. first freed by that ambitious bramble Abimelech , then the whole Region being peruerted by the caluish Religion of r r 1. King . 13. Ieroboam , in defection whereof this Citie was suddenly s s 1. King . 12.25 . destroyed .

Whereupon I wrap vp this briefe description of Place againe with these three notes . One is , t t 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 , u u 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 . u u Ezech. 16.33 . O harlot Ierusalem , x x 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 as y y Ego 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 , z z Dedit hanc contagio labem & dabit in plures . so the great sinnes ordinarily are from hence deriued to the Countrie .

My second note is , a a 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 , b b Ose. 4.15 . Bethel became Bethauen , Turkes and Mahumetans haue surprised the Holy-Land , Antichrist sitteth in the c c 2. Thess. 2.4 . Temple of God , the faithfull d d Isai. 1.21 . Citie is turned Harlot ; in a word plainly , e e 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 u u 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 . A x x Vbi de terra promanat aqua , si in promptu sit atque 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 ; z z Non comperta superbis , neque 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 plerumque superficie simplices refouet habet in publico vnde paruulos nutriat , seruat in secreto , vnde mentes sublimium 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 Sauiour a a Mat. 26.13 . said concerning the woman with the boxe of Oyntment . His name is like a good Oyntment ( as Salomon b b Ec. les . 71. saith ) the sweet perfume whereof is not onely fresh and redolent at this present , c c Multa viri virtus animo , multusque , 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 , d d Erat eius aeternitatis perpetuaeque , 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 , f f 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 . g g Impensa monumenti 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 h h 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 many l l Euentibus 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 , m m 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 adhuc 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 Virgil 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 Greeke n n Multa cadunt inter calicem supremaque 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 or * * Impuris 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 , and o o Omne 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 word p p In 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 Vitruuius , 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 , as q q Exod. 15.24 . Marah , r r 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 s s 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 the t t Aequem Greci 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomine appellauerunt ornamenti , cum & nos à perfecta absolutaque 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 u u Deut. 8.7 . Hils .

Thirdly , Water is most x x D. 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 , y y 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 : z z 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 the a a Exod. 14. Aegyptian armie by water , and freed the people of Israel from their enemies by water . b b Ioh 2. IESVS the Sonne of God , turned water into wine . c c Math. 3. Hee was baptized by water : d d Mare . 6. He walked vpon the waters and commanded them : and e e Joh. 4.6 . Iesus being wearied with his second iourney into Galile sate thus on Iacobs Well , to rest and refresh himselfe and others : yea euen f f Psal. 46.4 . To make glad the Citie of God .

Now Jacobs Well was there g g Ingredior sacros ausus recludere Fontes . Virg. Geor. 2. .

Iam incipiunt Mysteria h h 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 LIFE i i Psal. 36.9 . Isa. 12.3 . , and as the Prophet Isaiah saith , 12.3 . Out of this Well , d d 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 e e 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 f f 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 g g Colos. 2.3 . hid all the treasures of wisedome and knowledge : and as Iesus the sonne of Sirach said , h h 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 became * * Flumina magna fluunt paruis de Fontibu● orta . a Riuer , and ouerflowed with great waters : Hee is euen Ezechiels Riuer , i i 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 , k k 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 l l 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 , m m 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 themselues n n Ier. 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 , the o o 2. Rec. 2. Samaritans Well , or otherwise , p p 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 of q q 2. 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 , r r 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 f f Voié l'Insufficience , & Imperfection de l'Escriture Saincte de Sieur de Perron , Euesque d'Eureux . contre Tilenus l'an 1598. and obscuritie t t 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 Lay-people u u 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 x x 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 our y y Therein 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 , z z Psal. 12. are pure as siluer tryed and purified seuen times in a Fornace . And as it is said in the Reuelation a a Reuel. 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 x x 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 , y y Quaecunque 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. We z z 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 . u u 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 , x x 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 y y 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 Well , and dranke thereof himselfe , his children , and his cattell . Christ himselfe reasoned many times from things earthly , to things heauenly , z z 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 , a a Aratus . Acts 17.18 . b b Menander . 1. Corinth. 15.33 . c c 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 , f f Aqua in diuersas plerumque 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 , as g g Sextu● Senensis Biblioth. Patrium lib. 3. p. 187. Augustine ; all of them ( as worthy h h Enar. 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 :

i i In colloquio de Erasmo . Res & verba Philippus , res sine verbis Lutherus . Verba sine re Erasmus , nec res , nec verba Carolastadius .

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

Yea , there are diuersities of gifts amongst those of this Reuerend Society , which I resemble to the twelue Fountaines at k k Exod. 15.27 . Elim ; or rather , to Iacob and his twelue Sons the l l Gen. 46.27 Patriarchs ; or more fitly for our purpose , to Iesus with his twelue Apostles ; meaning Master Deane and the twelue m m 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 and n n In 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 vs o o Non 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 neque sensu ampli , neque 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 , q q Ebullit animus meus verbum bonum , Psal. 46. boyling and bubling vp at the Springs head . r r Fontibus atque antris , gaudens & montibus , Echo ! Frangit inexpletas , iterato murmure voces . Heare how the water gusheth , floweth , and streameth out on euery side , how the s s Psal. 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 their t t Acts 2.46 . Successors . We should all pray , prayse and preach the Lord with one accord . And in very deed , u u 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 x x 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 . For y y Aliter 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 Violet , 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 , which z z Cardanus 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 a a 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 . b b 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 , c c 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 d d Coaspi & Eleui fluuiorum sic 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 , e e 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 then f f Clitorio quicunque sitim de Fonte leuaret Vina fugit , gaudetque meris abstemius vnd●s . Wine , euen then that wine called ; Monembraticum Cretense , or that Vinum germinans g g 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 h h Pro. 25. saith , At the last it biteth like a Serpent , and stingeth like an Adder , or a Cockatrice i i 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 Riuer k k V●●g . Aen 6. Lethe . Let vs giue this water then to him that is readie to perish , and to those that bee of heauie l l 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 at m m Repetunt proprios quaeque 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 n n 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 ; y y 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 within a a Nihil 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 soeuer b b Omnia 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 his b b Reuclin . 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 . c c 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 ; d d 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 Regeneration e e Com. Catechist , so the Spirit is an inward cause , and therefore both be ioyned in our Baptisme . For f f Anglicana 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 as a a Serm. 14. de Passion . Dom. cap. 5. Leo speakes , incorporated into Christ : b b 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 in c c Maldonat . in locum . stead of a Mother . Therefore in this sense the Scripture tearmes Baptisme a d d Tit. 3 5. Bath of Regeneration , e e Ep●● 26. whereby God cleanseth his Church , vnto f f Act 3.38 . remission of sinnes : and hence may wee say and sing of Iacobs Well , as g g Paulinus ep. 12. ad ●euerum . Paulinus wrote of the Fountaine of his Baptisme .

Hic reparandarum generator fons animarum , Viuum diuino flamine flumen agit : Sanctus in hunc coelo , descendit Spiritus amnem Coelestique sacras igne maritat aquas .

Hence h h Non 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 puresque animos nostros : sacere : ita vt omnimo alierigeni mores & Algyptiaca cita , vitiorum scil. omnium turba nos deserat , & demum depurato , desaecateque 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 ( 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 Church-yard , ( 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 a a Macrob. Satur . l. 3. c. 1. Virg. 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 b b 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 without c c Isa. 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 . d d 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 . d d 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 . e e Terque 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 is f f Ver cundia cum sit omnibus aelati us , person●s , temporibus , & loc is apta , tamen adolescentes iuuenilesque 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 actions g g Ita 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 . h h 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 , which i i Apuleius 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 . Varro b b 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 Vitiligo 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 Vitilitigatio , 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 c c 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 . d d Oculi nos in omnia vitia praecipitant , mirantur , adamant , 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 to * * Reuel. 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 c c Gen. 49.5 . of corrupted Eares I may empannell a whole Iurie , yet not one of them good or true . As Midas f f 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 g g 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 , h h Psal. 58.41 . Lips ; Teeth are as swords ; jawes as i i 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 k k Iames 3.6 . nature , the Throat is an open l l 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 m m 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 n n Ier. 17.9 . things : who know it but God the Searcher of all o o 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 p p 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 his q q Philosophi antiquiores , quique doctrinam eorum sequuti sunt , pedes pro contemperssima parte posuerunt , esseque 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-dealing r r Qui 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 s s 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 quocunque feror t t 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 , Vas 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 earth 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 u u 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 ; x x 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 . y y 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 in z z Haec 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 a a 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 , b b Eccl●sia mirandi 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 . c c 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 ; d d Hinc commodiùs mundius , suauius , minoreque 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 the e e Gen. 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 the f f Sleidan . 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 this g g Lauda & 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 conueniently 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 erected h h Vide 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 worthy Patterns it not Patrons of these two mightie Nations England and Scotland ; i i Nos gentes natien●sque 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 , k k Iam verò vt quaeque 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 l l 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 being m m In 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 , n n Vsus communis Aquarum est &c. Ouid. Metam 6. this Conduit is patent or open in particular vnto o o Tros Tiriusque 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 , p p 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 is q q Horat. de Arte Poet. Monumentum aere r r 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 . s s 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 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 , t t Non mibi si cunctos Helicon indulgeat annos , Et superet Pymplea sitim , largeque voluntis , Vngula sedet Equi , reseretque a●rcana pudicos Phoemonoe fontes 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 the u u Rabbini 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 , x x 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 . z z 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 . a a Rom. 12.1 . God loueth a liuing sacrifice , and b b 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 .

Loe c c Iamque 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 signifie d d Psal. 11● . his memorie shall remaine for euer . e e 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 the f f Pictoribus 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 , g g Gen. 49.9 . that Iacob was the first Inuen●er of Hem●●rie , in assigning Armes , vnto his twelue sonnes the Patriarchs : as to h h Arma antiqua manus , vngues , dentesque fuere . Lucret. Iudah a Lyon ; to Dan a Serpent ; to Neph●ali an Hinde ; to Beniamin a Wolfe ; and so to the rest . i i 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 .

k k 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 if l l Signa 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 . Proue m m Longum 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 n n 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 , o o 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 p p Charitas dicitur à Graeco 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod est gratia , lepos , amicitia ; cù● enim cognatio i●ter bomines vna sit , vitaque 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 Vertues , 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 called s s Exod. 28.34 . Aarons Bell , thus ioyning t t Dictis 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 faciunt , 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 .

u u 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 Saint x x 1. Pet. 5.4 10 & 11. Peter said in his first Epistle the fift Chapter and fourth Verse , Yee shall receiue a y y 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 , z z Denique 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 .

FINIS .