jacobs' Well:  
jacobs' Well: OR, A SERMON Preached before the Kings most Excellent Majesty at Saint Alban, in his summer progress 1612.  
By WILLIAM WESTERMAN, bachelor of Divinity, and Chaplain to the most Reverend Father in God, the Lord Archbishop of Canterbury, his GRACE.  
LONDON, Printed by john Beale, for Matthew Law, and are to be sold at his shop in Paul's Churchyard at the sign of the Fox. 1613.   

TO THE MOST REVEREND FATHER IN GOD, GEORGE, by divine providence, Lord Archbishop of Canterbury his Grace, primate of all England, and Metropolitan, one of his majesties most honourable privy Council, my very good Lord.  
MOst Reverend Either, and my very honourable good Lord; I will not say it was my hap, but the providence of God, and my happiness, to preach this Sermon, before my dread Sovereign, in his summer progress, at Saint Alban: where, beside, that I was an earwitness of the wisdom of Solomon, and a divine Oracle, speaking through his gracious lips: I did also experiment it to be true of his highness, which was once uttered concerning a Roman Emperor: 
a Qui apud te audent dicere, magnitudinem tuam ignorant: qui nonaudent, bumanitatem. Senec. controu. lib. 7. contr. 8.  He that dares speak before him, knows not his greatness, and he that dares not speak before him, knows not his goodness. For such is his Majesty, in Attention, and Attention in Majesty, as is able to make the most Audacious Timorous, and the most Timorous Confident. What I then delivered, by reason of so high a presence, so great an Audience, & so ample a Church, hath left such an Echo behind it, as hath caused many to hear the sound of it, that heard not the voice itself: many to report diversly of it, and some earnestly to desire Copies of the whole Sermon. To satisfy all, and to prevent my often trouble, and others miss-reporting, who either better it, or worse it in the rehearsal; I am bold at last to commit it to the Press, & to present it to your Grace, under the banner of whose patronage and encouragement, as of a most worthy and eminent Captain in the Israel of God, I am priest, although an unworthy Soldier of Christ jesus, to tender the utmost of my service toward the benefit of his Church. Now as this Sermon, at the first hearing thereof, received a most favourable preiudgement, and acceptance, from the deep wisdom of highest Authority, for the work sake, to the which his majesties religious disposition was seltly-inclinable: so my trust is, that your Graces great judgement and learning, for a zeal to the same work, will kindly accept of it (how small a piece soever,) bearing the stamp of his majesties approbation, and let it pass for Currant under your Grace's countenance, with more facile examination, and easy Censure. Touching the Royal purpose and promise of his Majesty, whereby the repair of the decated Church of Saint Alban, is made possible, & (I trust) feasible, lest any should 
b 2. Cor. 12. 6.  think or speak more than they see, or hear in me, I cannot say that I was either Author, or any principal means or Mover in it, except with the fly upon the Coach, I should cry Ecce quantum pulueris excito: behold what a dust I made, when I did nothing to the purpose. For who am I first; or indeed any man; that I, or they, should be able to move the deep thoughts of a King's heart; which by a transcendent peculiar, is in 
c Prou. 21. 1.  manu Dei, in the hand of God, to turn as the rivers of water, and to manage as it pleaseth him? Nay further, there can be neither action, or Intention, will, power, or purpose in any man, that is good (how little soever:) but it is to be reputed as 
d Omne quod habemus bonum gustue est domini. Hieron: ad Ctesipbont.  gustus Domini, a gust of the Lords goodness, a touch of his finger, whose providence is the first Mover, whose Grace is the Centre, and whose glory the Circumference, between which the lines of our lives, and best intendments, when they go right and straight, are leveled. And touching the means or mediating of the business, I can claim little, others much more, and yet none very much: for such was the religious 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  propension of his majesties royal heart, readily prepared, (as our sweet Saviour sitting at jacobs' well) to do good, that the humble petition of his loving subjects in St. Alban, was but the discovery of a desperate sore, to a merciful Physician, who was more ready to cure, than they to complain. Indeed I confess, that the way being made for me to preach at that time, by that 
f My Lord of Li●hf. & Covent.  Right Reverend Father then attending his Majesty, (being also an especial favourite of the motion) I did as a blunt whetstone perhaps a little sharpen the razor, which had edge enough of itself, and like a 
g Horat: Athletaesuis incitatoribus sunt fortiorcs, & tamen manes deb●l●or, ut pugnet fortior. Hieron.  weak slander by, only yield an applause and acclamation to my Sovereign, as a worthy 
h Sed neque ille exbortatione aliorum indigebat, non magus sanè quam generosissimi pugiles, putrorum acclamatione. Bapl Athanas.  Champion running on so good a race, with so fair a course. Since which time how constantly his majesty hath proceeded, how well the whole business was sped & prepared for the public dispatch by that worthy Knight & 
i Sr Christoph. Parkins.  Mr. of the Requests, formerly acquainted with Church-building, how many honourable favourites have seconded the proceed, it were over long to express. But I cannot pretermit the forwardness of that right honourable Earl of Northhampton (so much adorning high Nobility, with exquisite learning, to whom our Church and state is bound for a Monument in writing of eternal Memory against all traitorous Romanists) who hath richly approved & improved his godly desire and former promise toward the repair of that Church, with a free-will benevolence, and first-fruit offering of double weight according to the sicle of the sanctuary, as a lucky handsel and example to others, graced as the best gifts are, with speed and maturity: so much is S. Alban beholding to his honour, for a short time of his youthful years there employed. And what worthy assistance your Grace hath afforded toward the effectual accomplishment of his majesties pleasure, not only in this business, but in that Religious benevolence of late for Prague in Bohemia, all true Christian hearts do see and acknowledge to the glory of God, cheerfully contributing to such several good works, and blessing God for the holy desires of his Majesty towards the Gospel at home and abroad; as also for your Grace, whose vigilancy standing Sentinel upon the highest watchtower of the Church under God and his Majestic is ready to apprehend all occasions for the Advancement of Religion, Charity, and Learning. Neither are the Religious purposes of his Majesty, thus happily springing up in his royal heart, so carefully streamed out by your Grace's Expedition, but they are answerably sped and passed along through the Land, by the most vigilant Prelates. Especially that 
k My Lord B. of London.  Right Reverend Father, our most worthy Diocesan, 
l Caelestis tuba. Ambros.  that heavenly trumpet, 
m Eloquentiae Regia: Greg: de Basilio.  and Kingly Palace of divine Eloquence, hath not only excited many our brethren to the diligent prensation of the Charities of the better sort, as a prosperous wind breathing forwardness into them (that I may use his honours own words) according to a trust reposed in his Lordship, but also doth continue a most honourable care, and cautelous respect to the faithful employment of all Collections made for that work of Saint Alban, so happily begun, without anierubs or interruptions, save only such as may serve to make the proceed more circumspect and sound. Yet if this work so well becoming the Magnificence of a Christian King, 
n Letters patents.  (as his Majesty acknowledgeth) and commended by your Grace for a Christian, Religious, an holy and acceptable work, should have no opposites, it were seeing the re-edifying of 
o Nehemiah 4. 1.  the Temple had many enemies: and our age is not without many, impugning the good success of suchlike buildings. The Anabaptist cannot but distaste the erecting of Churches, & houses of Gods public service, because he standeth upon his own private Inspiration, and never aspireth higher than a conventicle at the most. The Libertine who lives at large, cannot but esteem the Church a Prison, the public Ministry a Sessions of Enquirie, where he supposeth himself arraigned, and condemned, and therefore the graves and Tombs are as the shadow of death, occasioning fear and horror before he comes to execution. The Popish Recusant, who had wont to make more of the Cage, then of the bird, and more of a material Church, than the spiritual Exercises, is out of love with our houses of prayer, because therein their mass-priests, and strange language is silenced, their Images defaced, their jewish sacrifices, Idolatrous Invocations, and Adorations are abandoned. And above all these, the Covetous politician, cannot choose but be a Church-enemie, whose Mammon is his God, whose private estate is his Idol, to whom only he builds his house as a Temple, and intends all his service: as jeremy saith of such like: 
p jerem. 22. 14.  he builds himself a wide house and large Chambers, he makes himself fair windows, and ceiling with Cedar, and paints it with vermilion: but if he see any thing bestowed on God's house, or on the Ministry, he crieth with the officious purse-bearer in the Gospel, 
q Mark. 14. 4.  Quorsum haec perditio? To what end is this waist? A less living would suffice, a lighter Cloak would serve jupiter, and a less Church would serve the people to assemble in. Of this sort are they, that by farre-fetched Trenches closely carried, do seek to undermine and overthrow all, as 
r Eusebius de vita constant. lib. 1. c. 46.  Licinius in the days of Constantine, underafaire pretence (that the air without the City was more wholesome than the air within the City where the Churches stood) would have drawn the people to serve God in the fields, that he might have 
s Cogitans euer●ionem Ecclesiar●●…s, ibid.  demolished the Churches in the City. Neither are they protestants only, as the Romanists would have it, that would pull down Churches: but the Covetous politician, whatsoever mask of Religion he putteth on, like an Atheist, and, worse than an heathen, aimeth at the spoil of his God, if it may serve for his private Emolument. For who were they that first encroached upon Church-livings, and drew away the tithes and maintenance from the secular priests, and so by consequence from the ministery, under the name of good men, and Religious, but Monks and Friars? It was Cardinal Wolsey, who by authority from the Pope, to satisfy his Covetous or Ambitious desires, or both, did pull down sortie Monasteries, and ransacked them of their wealth. And as by credible testimony, I have heard it often related, the same Cardinal being sometimes Abbot of the Monastery of Saint Alban, sent to the Prior and Covent there, that they should convey up their plate to London, such as being massive and old, was grown out of fashion, under colour that he would take order for the new reforming & refining of that unfashionable silver, which being sent up accordingly in carts, did so waste in the melting belike that vestigia nulla retrorsun, there came nothing back again that ever was heard of. And whatsocuer face the Papists do make of Church building, yet it seems they prefer policy before their own devotion, for every where, saith a late Observant travailer in the low Countries, 
t Mr. joseph Hall: dec. 1. ep. 5.  Churches fall, and jesuits Colleges rise; so that not only the fury of war hath ruinated Churches, but even superstition for advantage, doth that amongst them, which covetousness would feign do amongst us, rob God of his houses, and service, of his tithes and maintenance. Wherefore the great Cardinal, who accuseth us, to have 
u Angelis & hominibus caelum tenentibus omnia & illis delita & nobis salutaria Monumenta eripuerunt. Bellar. In pretat: de lib. Arbit.  bereaved both Saints and Angels in heaven of all Monuments due to them, or heathfull to us, may a little turn his complaint upon his own friends and sectaries, and tell them of the spoil and dilapidations occasioned in sacred and holy things, by their own covetous and ambitious policy. But to leave their Ruins, and come to our present building: I find several objections made, a little hindering the forwardness of well-disposed people toward a work so good. 
1 1  Some doubt lest their should be superstition in building up Churches, seeing (as they say) we find neither the name of Church in Scripture, nor the building of Churches commanded. 
2 2.  Others find fault that an Abbey Church should be re-edified. 
3 3.  Some are offended with the greatness of it, because a less would serve the people. 
4 4.  And some again suspect the faithful employment of the money collected. To all which, seeing I have already exceedeed the length of an Epistle, under your Grace's Reformation, I am bold to answer. 
1 1.  The first, who doubt superstition, and find no Scripture for Churches, I would desire to remember that, even the Name Church (in our tongue signifying 
x Church, Kyrith, Dom: the Lords house Angl. Scott: Ger:  God's house,) is read for the 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11. 18.  place of Christian Assemblies, in St. Paul to the Corinthians: and the Commandment for building and preparing such places of prayer is included in that general rule: 
z 1. Cor. 14 26.  let all things be done to edifying; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 14. 40.  let all things be done honestly and by order: which must needs respect the comeliness of the place, if possible to be obtained. And therefore when some at the first erecting of comely and spacious houses of prayer, in the time of Constantine cavilled at their greatness and decency, because in persecution they were more homely, the Gangrene Council made a Canon against such as should affirm, that the houses of God ought to be bare and 
b Contemptibiles. Hieron: Zanch. in prec. 4.  contemptible; for they may be simple and bare upon occasion and necessity, but they ought not to be so, when there is peace, opportunity and authority to illustrate them. And whereas it is objected, that there is no express and particular charge in Scripture for Churches: no more there was for 
e Hospinian: de orig. Templ. ca 4.  Synagogues in the law, yet they were builded, and frequented, by the servants of God, and even by 
d Luk. 4. 15. 16. john. 18. 20.  Christ jesus himself, and the 
e As 15. 21.  Apostles, and they were worthily commended, who did build 
f Luk. 7. 5.  Synagogues, when the destruction of them was much lamented. But to free ourselves from suspicion of any Superstitious conceit, of material Churches, we are not so enamoured of them, as the jews were, or the Papists are, who suppose an inherent 
g Ps. 74. 8.  holiness in their stones and ornaments, that the building of them is meritorious to salvation, expiating murders committed; and that private prayers are 
h Bellarm: de cultu sactorum lib 3. cap. 9  bettered, when they are uttered within a consecrated Circle. we know that Christ jesus is our true and 
i Chrisius verum & catholicuon Dei Templum. Wolsius in 2. Reg. 12. ex Tertull.  Catholic Temple, which sanctifieth our prayers when they are made in him only; and that through him our bodies and souls, are made Temples of the holy Ghost, and wheresoever our Supplications are offered in spirit and truth, they are alike acceptable to God. For what 
k Quid sanctitalis hi lapides habere poturrant. par: in dedic. Eccl.  sanctity can there be in stones saith Saint Bernard, much like a Protestant, but that 
l Sancta sunt anima propter inhabitantem spiritum Dei in nobis, sancta sunt corpora propter animas: sacta est ctiam propter Corpora domus. ibid.  the place is made holy by the bodies of Saints there assembled, the bodies are sanctified by the souls, and the souls by the holy Ghost dwelling in them. Neither is Church-building a work of itself acceptable to God, but as it is referred to his service, as it is used for the Assemblies of holy men to 
m Hospinian: de orig: Templor. 6. 6.  praise God, to pray to him, to hear his word, to administer the sacraments, and to nourish faith and charity amongst God's people. Therefore Saint Hierome reproves the vanity of great buildings, when men have no care of other duties and virtues; when they 
n Ad Demetriad: ad Nepolian: Ministrorum nulla Electra. ib.  adorn their Churches, and make no good choice of Ministers, nor regard the service of God how slightly that is performed. And Saint Chrysostome commendeth building of churches upon this condition, that if a man do it with other graces and virtues, it 
o Cum cateris bonis additamentum est benis, sine cateris bonis passio est sacularis gloria. clnies. oper. imperf. in Matt. 23.  is an addition to his other virtues and goodness: but if he have care to build Churches without other good works, it is but a passion ofsecular and vain gloris. And when they are built with greatest state, if the word of God be silenced in them, his service and sacraments polluted, then with Saint Halirie; we affirm that the 
p Montes mihi & lacus & sorceress & 10. ragines tutrores sunt. Hil contr. Auxent.  Church of God is not bound to fair buildings: but mountains and lakes, prisons and gulfs, are safer than they. Yet with the truth, and right service of God, which by his great blessing we enjoy, they are excellent Ornaments, holy to the Lord, and Tabernacles amiable to all faithful hearts: and with St. Austin, we say, that 
q hody malibomines qui covamtur si sieri possit, non esseecclesias ubiillis praedicentur praecepta des, noun & ipsum Christium occiderens, si in terra viventium invenirent? August. ser. 220. de tempore.  such as would have no Churches where the Ordinances of God should be preached, it is likely they would even kill Christ, if they found him again upon the earth. 2. Secondly whereas some object that the purpose is to re-edify an Abbey Church, as though it were some needless forlorn Monument of superstition; It is far otherwise: for this Church was reserved from the spoil, purged from the abuses, and purchased by the inhabitants, for a parish Church, so created and consecrated to God's divine service, in the time of Reformation, and by the Authority of King Edward the sixth of blessed memory, and so hath continued, with the frequent resort of many passengers, and a great people inhabiting the town. 3. But a less Church (will some say) would serve the people. It is true, but then who should have the parings & the shreds? 
s Arbore deiecta qutuis colligit ligna.  When a Trce falls, every one gathereth up the sticks. Great things by that means come to little. When his Majesty was pleased to provide for the repair of this Church, he knew well that a less coat would have served the little boy in Xenophon, 
Xenoph. Cyropad.  than his own, and the greater would have fitted the bigger; that a less Church would have served the people perhaps for fitness, but yet his high wisdom deemed the preservation of a property to be best justice: and would have Suum cuique, every one, his own, were it great or little: supposing it to be et pessimi exemplinec sui saeculi, a bad example 
trajan: apud Plinium,  unbecoming his peaceable and religious government, to suffer the limme-poling of such venerable Monuments, especially being so necessary for the recourse of his loving subjects, and bearing witness of the first entrance of the Christian faith into this Realm, by the blood and Martyrdom of Saint Alban, being a true story, although something disfigured by the fabulous Additions of the superstitious. And lastly, touching the fear and suspicion of the faithful Employment of the money collected, Although I cannot say as the Prophet, in the time of King jehoas so peremptorily, there need no account be taken of the men, to whom the money is delivered for the workmen, because they deal faithfully: 
2 King. 12. 15.  yet it is certain, that hitherto, they have proceeded very carefully, provided their materials very frugally, and forwarded the work very industriously, not desiring to engross the money, further than the necessity of the work requireth, and still keeping a book of accounts, therein ready to exhibit all their proceed, to the examination and censure of those worthy Knights adjoining, or to any other well-willer to this business, who shall request it. For the continuance of which faithful diligence, considering how strong a motive the vigilant eye, and abundant caution of the Right Reverend Father, my Lord Bishop of London will be to the under-takers, I dare promise all good dealing; yet if standers-by may do any good, both I and others have vowed to be inquisitive into the business, and (finding any miscarriage,) to inform and clamour against the falters. But I rest in hope of a better Office, wherein I may rather commend their doings, then find fault. In the mean time, ceasing to be further troublesome to your Grace, I humbly take my leave, never ceasing to pray, as duty bindeth me, for the prosperous & victorious reign of our dread Sovereign, and his royal issue, that the weakest in his house may be like David, and his house a sure house, like David's, even like God's house, and as an Angel of the Lord, before the people: And for your Grace, that after many successful labours in your pastoral Charge, by ruling and teaching the Church of God, accompanied in this life, inwardly with comfort of conscience, outwardly with double honour, you may receive an incorruptible Crown of righteousness and glory, from that great Shepherd of the Sheep, Christ lesus, our Lord and Saviour, Amen.  
Your Grace's most humble and dutiful Chaplain William Westerman.   

JACOBS' WELL.  JOHN 4. 6. 
And there was JACOBS' WELL.  
LET it not seem absurd that I read this short Chorography, and brief description, of a matter, in appearance, so small, before this most Illustrious Audience. Rich treasure may be hidden in a room unlikely, and such a narrow well as this, may afford much comfortable. water. There was no pin in the Temple of God, but was serviceable to some holy use: neither is there any jot or tittle in the scripture of truth, but is profitable for some instruction. At this fountain, once the King of heaven (veiled in the flesh of our infirmity) refreshed himself, when he was hungry, wcarie, and thirsty, although rich in himself, above all: And let my Sovereign Lord, so great a King upon the earth, in his dcuotions thirsting after the water of Life, at the beginning of his happy progress, vouchsafe his first repose, out of this well, by the draft of his unworthy servant, although his own precious heart, be (like solomon's) 
a 1. King. 4. 29.  large as the sands, and deep as the waters of the Sea. In this well here spoken off, the Patriarch lacob left a memorial of his Charity and care for succeeding ages: and at this well, the God of jacob left a mirror of his thirst, for the conversion and comforting of souls. Now to preserve the remembrance of both, did the Evangelist set down this particular note, in his holy Map. Out of which, let me be bold, according to the number of the words, to observe three especial Occurrences: First of the place, There: Secondly, of a Monument in the place, a Well: Thirdly, of the Author and founder of it, jacob: jacobs' Well. A place of note for many circumstances, and this especially, of our blessed saviours presence. A monument, not great, but of good use and benefit, in those dry countries, A well, A founder of much reverence for his faith, for his works of piety, and charity, as also for his great Antiquity, jacob. There was jacobs' Welll.  
The first of these occurrences (whereof I purpose to speak least) is the site and Landship of the place, modeled, or rather folded up in this brief local demonstrative, There: but explicated more at large for History & Geographie, before and after, by former circumstances of jacob, and later of Christ. For first the place is bounded out, as being interjacent between judaea and Galilee, in the midway between them both. Secondly, the name of the Region, Samaria, and of the City, Sychar, (so called 
b Maldonat.  for Sychem) is expressed, which was a chief City, seated at Mount 
c Josephus.  Garrizim, where jacobs' sons once made their furious Massacre. Thirdly, the bordering vicinity is laid down, as being near to the possession, 
d Gen. 34  that jacob gave to his son joseph, which he 
e Gen. 33.  purchased of Hemor, shechem's father. And lastly is described the departure of our sweet Saviour from his own countrymen and brethren, this way passing along as his journey led him, and here as it were 
f De torrent in via bibens. Psal, 1 10.  drinking of the brook by the way for his refection. In whom we may behold that prophesy of jacob made to his son joseph more lively verified, then in joseph himself 
g Ramus faecunàus juxta fontem. Gen. 45 22.  He shall be as a fruitful branch by the Well side: for never did joseph take personal possession in this place, but 
h Heb. 11. 22.  by faith, or by the translation of his bones, and in his posterity: and they, Alas! how often interrupted, and at the last exterminated quite. Insomuch as this place, even this City and Country may be pointed at for a Theatre (I will not say of Fortune) but of God's justice in the conversion of State, and alteration of Religion. For notwithstanding that this was jacobs' purchase, joseph's inheritance, by promise, by legacy, by prophecy confirmed to the faithful; Yet beside the former sacking of this City by jacobs' sons, and the abandoning of the same by jacob himself, It was first 
i judg. 9  fired by that Ambitious bramble Abimelech, than the whole Region perverted by the Calvish Religion of 
k 1. Kin. 13.  jeroboam, in whose defection this City was 
l 1. King. 12. 25  suddenly built, and as suddenly left. Then Samaria itself 
m 2. Kin. 6.  besieged and famished; and at length all harrosed, dispcopled, desolated; and being 
n 2. Kin. 17.  replanted with Idolatrous inhabitants fearing not GOD, they were wearied with Lions: When being better taught, yet at their best, as they did fear God, so they still worshipped their Idols, continuing in a confused Meslin of Religion. And this race of sirangers, Mongrels, and Neuters remained here till this approach of our Saviour, who now as a 
o Cant2. 2.  Lily amongst the thorns, & as the Church's dearest spouse: here fed, and 
p Cant. 1. 6.  rested himself at noon, thirsting in body, but more in soul for the salvation of mankind, 
q August. in hunc locum.  petens & promittens bibere, praying and yet promising drink: being 
r Egens tanquam accepturus, & affl●ens, tanquam satiaturus. ubi supr 1.  in want as one that would receive, and flowing over as one that would replenish others. But I wrap up this description of place again, with these three brief notes upon it. First, that there is no certainty of continual prosperity in the most settled estates of the world, whereof let Sichem and Samaria be pregnant witnesses. Secondly, that sin privileged, and corruption of Religion authorized, although but in policy, as it was by jeroboam (who knew better) yet is the bane, and ruin of the most flourishing commonwealths and churches. Lastly, that neither the Church of God visibly, nor the spirit illuminating that Church infallibly, is bound to any place, city or sea, there to reside in the succession of persons: for joseph's possession was inhabited by Idolaters, 
s Osc 4. 15.  Bethel became Bethaven, Turks and dogs have surprised the holy land, Antichrist sitteth in the 
t 2 Thessal. 2. 4.  Temple of God: where was light, there is darkness, where it was day, now it is night, the faithful 
u Isai 1. 21.  City is turned harlot, 
x Nequie blandiatur sibi de loco: Barn:  Lest any should flatter themselves in the inherent holiness of the place. And thus we leave wandering at large about the place, and settle ourselves in view of a little Monument in the place, where our blessed Saviour did vouchsafe to sit.  
Secondly, In this place there was a well, or a spring: for every well is a spring, although every spring be not a well. A Spring or a fountain may be in 
y Augustin.  superficie, easy to come by: A well is in profundo, deep to be drawn at, and so was this. A seasonable Commodity of public use, and long Continuance, serving for jacobs' children, and their Cattle, although now for strangers. Water in a thirsty Lord must needs be a benefit of great Conuenieucy, unknown to them that have enough. No greater care had the Petriarches in temporal things, then to furnish themselves and their people with water. Wherefore the 
z Genes. 26. 25.  Philistines could not show their spite in any thing so much to Isaac, as to stop up his wells. Neither (that we may speak of later times) did the Romish Philistin in any thing so deeply discover his malice, as when he sent paisoners to intoxicate and corrupt the fountains and waters of the Protestant Countries in Germany, whereof, we may read, 
a Sleidan: Comlib. 18.  how the Princes and Noble men did much complain. A well therefore, and in such a place, was surely a benefit much graced by the Concurrency of those four Circumstances, whereof the 
b Senec. de. benef. Necessaria Vtilia jucunda Mansura,  learned speak: for it was necessary, profitable, pleasant, and permanent. What more necessary than water? No, not a friend, for all the proverb. Who can live without it? What, more profitable than such a well, in a dry scorched Country, for them that live, or dwell, or travel there? And so pleasant is water, that 
c Prou. 23. 25.  Solomon likeneth good news out of a far Country unto cool waters comforting a thirsty soul. The first and greatest cause that made the Israelites to quarrel and mutin with Moses, was for want, or for bitterness of their water, as 
d Exod. 15. 24  Marah, 
e Exod. 17. 7.  Massah, and Meribath can witness. One and the same word, (as the Learned observe,) in the sacred fountainetongue is set for an eye, and a spring, which may not unfitly teach us, th●t as the eyes are necessary and beautiful springs, to grace the little world of our bodies: so fountains of water, are as eyes to beautify and solace the greater world of the earth. Our sweet Saviour, who at this well asked temporal water, and offered spiritual water of life, hath promised a reward to a Cup of cold water, given in season, for his sake. And what is a 
f Mat. 10. 42.  Cup of cold water, to a well of water? Yet a well of water is no great thing, neither in itself, but that as Nazianzen speaketh: 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian: Monastic.  That little, is not little, when it produceth much. But above all, that which addeth an Improvement to the necessity, profit, and pleasure of this well, is the Continuance and perennitie of it, holding out, even till the time of our Saviour, outlasting so many changes, generations, and monarchies: and yet still there was jacobs well. Monumentum aere perennius: 
h Hor.  A monument more durable than brass.  
But this is not all: we are yet too shallow: And our dear Saviour hath taught us to draw deeper, and fetch our hence more than Ordinary, and vulgar water: For by this well he took a fit occasion to proffer and give a taste of that spiritual water of life, whereof he himself is the everlasting, and unexhausted fountain. Wherefore I cannot seem to bring water out of mine own brain unto this text, nor from the words thereof to wring out blood, by fotcing them, if following the example of the greatest Doctor, Christ himself, I take occasion from this well, and this water to speak of all the Commodities and Emoluments of man's life, which the Beneficence of worthy men, founders and Benefactors, hath bountifully streamed out for the public use and Benefit of many.  
In the Survey of which Commodities; as we pass along, because Monuments are so called, as Monentia 
i Augustin: Moncns mentem  mentem,. monitors of the mind. let me behold by them, monere & mentem & memorem, to advertise the mind and the mindful, how that first some Monuments, on the left hand, are vain and superfluous; Secondly, some, in a degree further, Impious and superstitious; Thirdly, some, on the right hand of Contrary nature, Charitable and Religious. And first vain Monuments on the left hand I call them not according to the vanity, wherewith Solomon hath branded all worldly things, for so the best offsprings of man's Industry are vain: But vain, I mean Idle, without any intended benefit or profit for the wealth of the people, or the service of God, only showing forth men's pride or folly, the superfluity of their riches, and their security. Of this sort was 
k Genes. 11.  Nimrods' Babel, 
l 2 Sam. 18. 18  Absalon's pillar, the theatres and Pyramids of Egypt, being but 
m Regum pecuniae otiosa & stulta oslentatio: Plin  an Idle and foolish Ostentation of the waste money of great Princes. But not to trifle about those merely vain and Prodigious follies, I come to a more necessary Survey: namely, what vain profusion of money and labour hath been Employed, first in houses and mansions for the living, secondly in tombs for the dead, Thirdly in superfluities about the houses of prayer, four in Monuments of writing. And first touching mansions and 
i Vain Monuments.  dwelling houses for the living, no doubt they must and may be built for 
n Arles  necessity, for pleasure, for defence, for state and splendour. But the venom of the spider makes a web of little worth, and the corruption of the builder taints his work with a touch of vanity. May you be pleased to see how? First when he lays the foundation in a Presumptuous confidence of perpetuity, supposing his house and habitation shall 
o Psal. 49.  continue for ever, and therefore calleth it by his own name. Secondly when he situates his house, and enlargeth his prospect upon grounds depopulated and encroached upon, so that 
p 1 King. 21. 2.  Achabs' pleasurable garden, swalloweth up Naboths' heritable vineyard. Thirdly, when the mortar is tempered with the sweat of poor men's brows, and the timber wrought without wages: so that the 
q Abacuk. 2. 11  stone in the wall crieth, and the timber ecchoeth out a woe to the builder. Fourthly, when all the care and expenses run out in Temporal buildings, and private garnishments, and there is no respect of the 
r Agge. 1. 4.  house of God lying waist, or of the state of Religion either standing or falling. Lastly when those great houses, which should be wells and fountains of Rehefe, and conduits of comfort to the hungry and needy, serve only as only Beacons on a hill to be lean a far off, where there is cold standing and much waiting, but seldom any fire or smoke, except upon some rare and strange occasions.  
From the mansions of the living, I hasten to the Tombs of the dead: wherein we may behold how expensive and Ambitious vanity, hath also showed herself. Not, but that there ought to be a godly care, even in such Monuments: because they are not only, solatia, Comforts, but also, Monita viventium, Advertisements to the living. The man of God had his Tomb with the inscription preserved by King josias; 
s 2 King. 23. 18  Let him alone, (said the King) let none remove his bones. The 
t Acts 2. 29.  sepulchre of King David remained till St. Peter's days, for all the rage and Cruelty of God's Enemies. Such respect there was in the making and keeping of the Memorials of worthy men. Wherefore precious for ever in life and death be the memory of our blessed josias, who hath not suffered the title, and (as I may say by Imitation) the Manes of our deceased Deborah, and late Mother of Israel, to be defaced, but hath revived and preserved them, as in other lasting Monuments of high wisdom and deep learning, so in a Tomb answerable to the Princely worthiness of Queen Elizabeth. But the vanity is when men in their life, conceive an Immortality of their renown and fame, not in any substance of virtue, but in such after shadows planting their heaven; as the Egyptians rearing their Pyramids, called them 
u Pol: virg: ex Diodor●.  Sempitcrnas domos, houses everlasting. Or else when great Personages like 
x Isai. 22. 16.  Shobnah, (or perhaps Wolsey) false to God and their Country, yet hew out their Tombs in excelso, aloft in the rock, making falsehood and Confederacy with foreign Princes their Refuge, although a scourge should pass through the land. But the Lord evermore bandy and role such as balls out of their Country, and turn their conceited glory into deserved shame. Besides when men exceed in the garnishment of the Tombs of the Dead, either madly advancing the Names and Memorials of Traitors, and the unworthy, as Becket, and such like: or oversumptuously building up the Tombs of godly mon and Martyrs, as the Pharisees did the sepulchres of the Prophets, and the superstitious world, did this of St. Alban, our worthy 
y M. Cambden: Fox.  Stephen and protomartyr of England, not regarding the faith or Imitating the Religion of Saints and Martyrs, but superstitiously adorning, nay adoring them, and offering to their shrines as to Idols, wearing out the stones with their knees, and gracing them with forged miracles. Forged miracles I may well speak of in 
Fox: 705.  this place, for here it was, that thou Noble Protector Humphrey Duke of Gloucester discovered a fiction of one that feigned himself borne blind, and suddenly recovered of his sight by the help of St Alban, whereat, there was great Triumph, and ringing of Bells: But the good Duke not so credulous as the vulgar, questioning this miracle, made trial of the vanity of it by propounding the difference of colours, which when the party, that never saw any thing before (as he said) could name and distinguish, the Duke found him out for a Counterfeit, and commanded his due punishment. Pity but this worthy Protector, lying interred in this Church, for this and many other good deeds, should have his Tomb preserved, and a better Inscription or Epitaph, than there is upon it, for had there been many such Duke Humpbreds, a brief Register might have saved the turn for popish miracles.  
Thirdly, because ever since the first Christian Martyrs were slain by their persecutors, or buried and remembered by the faithful Confessors, there hath been a kind of Confinitie between the Tombs of Martyrs, and holy men deceased, and the places of prayer: I next observe how vanity creeping into those most necessary monuments, and houses of prayer and God's service, hath been, 
a B●r●a●d: ●d Gui●: Abb: Apolog.  non vanior quam insanior, not so much vain, as plain mad, in building and guilding the material walls and temples, neglecting the true Temples of God, and the living members of Christ. I must not stand to fetch in the manifold Testimonies of the Fathers, only let us a little hear St. Bernard, who lived when such things wereswolne biggest, and grown to the greatest ruff. I omit (saith he, and yet he taxeth them) 
b Vbisupra.  the huge Altitudes of the steeples or spires, the Immoderate longitude of the Church-bodies; the superfluous latitudes of the Isles, the sumptuous garnishments, and curious paintings, resembling after a sort the ancient rite of the jews. Yet those things he passeth by the more lightly, because perhaps they might serve (in some sort) to the honour of God: But the 
c In sacroquid faci● aurum? ex. Persio.  gold and other corporal ornaments, and bodily oblectations, he sound reproveth, questioning with himself what fruit these vanities might bring, whether stultorum admirationem, or simplicium oblectationem: the wonderment of fools, or the delight of Idiots; or whether christians had perhaps learned of the heathens to serve Idols: But at last he resolves, that all that prodigal cost and waste, was but an 
d Tali quadam. arte spargitur as ut multiplieetur: expenditur ut augeatur: & effused copiam peril. ibid.  art, and a lure to get lucre, and a bait cast out to angle for more abundance. So whereas Churches should have been wells of heavenly comfort and Salvation, they were turned into gulfs and pits, swallowing up the fruit, and fat of the Land, being like exchanges and Burses of Merchandise, dens of thieves and lurchers, money-chaungers, dove-sellers, massmongers, waxchafferers, worthily driven out at last by Christian Magistrates. But let me now be sparing in this point, seeing these Monuments have been so purged of their peccant humours, that they are grown weak in their vital parts. They have so been let blood for their temporal superfluities, that from a pleurisy, they are fallen to a cachexy, from a swelling to a d shriveling and a shrinking in the sinews. 
e Dumque nimis iam putrida membra recidit, Excessit Medicina modum: Lucan. lib. 2.  They had indeed heretofore bodies ful-fed and pampered, now behold they are pined, vix ossibus haerent, scarce do the stones hang together: neither ever were they so foggy, but they are now as gaunt; not ever so surfeited, but they are now as hungry and thirsty, having sustained long penance, in nakedness and want for all their former excess, and having indeed regorged, and made restitution of more than all. And what hope of tolerable recovery can there be? seeing those wells and fountains of Bounty, that had wont to overflow in temporal lands and goods toward the Church for superstition; are now in the neape tide, at a very low ebb, and running from the Church, when they should further the maintenance of true Religion. Wherefore I may cease to speak of vain and superfluous excess in these Monuments of God's service, and rather plead for supply of their most necessary supportance and continuance.  
fourthly I must not forget the last, and not the least in consequence of vain monuments, which are books; excellent monuments, if they be good, most pernicious, if bad: Idle and vain, if they be like those volumes either in quantity or quality, whereof 
f Hist: ceelesia lib. 7. ca 27.  Socrates maketh mention, quae neque doctis neque indoct is prodessent, which never were profitable to the learned nor unlearned; and yet the Author had entitled them with the name of a Christian history, divided them into some thirty six books, every book having many Tomes, near a Thousand in all, and the Argument of every Tom, almost equalling the Tome itself. Of such books, surely, there was neither end of good purpose, or profit, nor almost of stint or measure, and therefore most vain and Idle: with which perhaps I might range the Books of many, that have stuffed the Christian world, with maculature and waste paper: only (as Father Maximus once said) 
g S. p. Max: pr●l. ad Elpidi 'em.  adlectorum defatigationem, to the tiring and wearying of readers. But in hast I conclude this point, with this complaint only, that it is shame and pity, that the Pen and Print, which should be as wells and fountains of Comfort, 
h Torcularia divinnitus monstrala: ●ibliander de ras: Ling.  winepresses to distill the sweer liquor of wisdom and Religion, should be made to vent out the froth and foam of idle words, and misseimploied brains (that I say nothing yet of that poison and mischief, which often is dispersed by ungodly books.) And thus much for vain monuments.  
But vain & superfluous is a degree 
2 Impious Monuments.  short of Impious & superstitious, or Idolatrous. And yet such Impious Monuments they are, originally nought in the egg and in the bird, in the intent and effect, being invented as sinkeholes, and traps of the Devil, wherein God himself had no destinated part. For what else were those nurseries of vice, the houses of the Sodomites, Topheth, and Hinnon, the horses of the Sun, the mount of Corruption, the Idols of Indignation, the groves, altars, and houses of Abomination devoted to false Gods and goddesses, or indeed to the Devil, under the titles of Baal, Astaroth, Chemoz, Milchom, jupiter, 
i 2 King. 23.  Diana, and infinite such gulfs of sin, and provocations to Idolatry? I might here insert, the 
k Agrippa.  stews of Pope Sixtus; (Veneris monumenta nefandae,) together with the filthy books written to such purpose, as Incitements of lust. I might add all monuments of writing of Atheism, or heresies, the golden legends of loud lies, the Turkish Koran, Vlpians seven books, de torquendis Christianis, of torturing christians, the discourses of King-killing, being as Tutors to murders and treasons, the treatises justifying Equivocation, and the hellish and devilish books of sorcery and curious Arts, such as the 
l Acts 19 19  believers burnt at their first conversion: But I pass them over with contempt and silence, because in those things, the Devil seemed to have unmasked himself and showed his horns tooth very affrightment, and execration both of the Christian and Civil World.  
But I must be bolder to insist upon those Monuments, which Religion, and Reverend Antiquity hath destinated either in the particular, or in the general unto holy uses, and yet superstition and Idolatry hath abused and disguised: wherein the Devil hath endeavoured like an hypocrite to situpon the skirts of Christ's root, and to plant his Chapel so near, that it might encroach upon the house of God, and his service. So subtle is the Devil, that as 
m Arles de Mundo: sive Theoph:  Phydias, the excellent Carver did cunningly enchase his own countenance in the shield of Minerva, so that it could not be razed out, but the shield itself must be spoiled and disfigured: even so more or less in the Churches and houses of God, in the wells of salvation, in walls, windows, tombs, monasteries, yea in common wells and fountains he hath left an infectious leprosy, and deep impression of Idolattie and superstition, being the resemblance of himself, such as hardly can be pulled away or purged, but with great discretion and wisdom, lest all be defaced. No such workmen hath the Devil had in this business, as the Romish painters, Carvers, writers and Engineers. For by their false fingers, and deceirfull brains he hath fraught the 
n Hospiniax: de orig: templorum.  Temples of God, with heathenish rites, and jewish Ceremonies in their dedications; and in their use, with tempting and seducing Images, with Relics, Masses, Altars, holy waters distilled out of their own Inventions. They have 
o jerem. 2. 13.  forsaken God the fountain of living waters, and Christ jesus the 
p Zech. 13. 1.  spring opened in the house of David; for sin and for uncleanness, and they have digged pits unto themselves, which will hold no water of salvation, or true soule-comfort, in selfe-merits, saints-merits, in supererogations, satisfactions, pardons, indulgences. The pure fountains of the sacred scriptures they have endeavoured to slander with imperfections and obscurity, and to stop them up with traditions, glosses, frothy legends, lying fictions, and miracles. The sacramental water of Baptism, being the fountain of our new birth, they have puddled with salt, oil, and spittle. The Sacramental fountain of Christ's body and blood, they have stuffed with a mass of abuses, Idolatries, Adorations, Elevations, reservations; driving the lay-people, as unclean beasts, from the mystical stream of his blood in the Cup. To be short, what sacred Order or Ordinance is there, which they have not stained and defiled more or less, with the dung and filth, of their own inventions, superstitions, or Idolatries? But praise be to God that these Monuments of greatest Piety, those wells, and fountains, of true Religion, so mudled, and stopped by those Philistines, are cleansed and restored to their purity by the Religious Authoritic of our princely Patriarches, and faith defenders. In regard whereof, I may bid avaunt, all vain, and all superstitious Corruptions of Idolatry abolished, that we may with comfort behold the Monuments of Charity, and true Religion, graced and protected by the highest precedent of piety and bounty (under God) the Princely jacob.  
Behold then how provident 
3 Monuments of Charity & Religion.  and Ingenious charity hath been in all provisions serving for the benefit, and relief of the people. She like the good housewife wrought by day; (by the light of the Gospel) neither did her 
q Prou. 31. 18.  Candle go out by night, no not in the night and darkness of Religion, for still she was doing, when her sight was dim, and saw not the right end of her business: By a kind of custom and habit the hands wrought according to the fashion of the first Christians, although the eyes were out. It was the Lord, who worketh his pleasure 
q Posidon: de vita Augustin●●  per scientes & nescientes, whether men know or not know what they do, for 
r Augustin: de vera relig. c. 17.  Minimums species boni á Dco bonoest: The least show of good issueth originally from God, that is all good. Walk then through the Circuit of charity, and ye shall find plasters for every soarc; here Hospitals for the sick and the lame, there Almshouses for the poor and Impotent: here schools for her Children; there Refectories for her old folks: here workehouses for the able, there places of Correction for the Idle: here trades for the unskilful, there laws and orders for the unruly: here Entertainment for strangers, there high ways passable for travailers: here provision for poor Maid's marriages, there Relief and Comfort for prisoners. Neither am I afraid to say, that even Charity in her best Intendments, had provided 
s Nibil aliud ●lim ●rant Monachorum Monasteria quam Collegia in quibus alebantur studiesi: Hier: Zanch: in 4 precept:  Monasteries by their first Institution for 
t Casaubon: ad cp. Card: per. 37.  schools of sciences, & 
u Pseudomartyr.  shops of manufactures and laborious trades; howsoever abused since. And sundry such Wells of Comfort, hath the Charity of laeobs sons invented and left behind them, teaching us not to be idle in the day and light of true Religion.  
And yet further behold, how Religion uniting faith and Charity together, hath not only provided for the supply of Temporal necessities, but hath been provident and exuberant in wells and fountains to further her children, and disperse and propagate herself. Behold her universities & schools, her Colleges, libraries, books and lectures for the sons of her Prophets, whereby they replenishing themselves, may water others. See her Churches and Oratories consecrated to God, and his service, by the primitive intent of Religious Princes, howsoever profaned sometimes by injury of time, or by default of people, yet repurged again by the favour of God and the highest Authority, from their corruptions. But above all, behold the pure fountains of sacred scriptures, streamed out by writing and printing, Religiously preserved, faithfully translated, being as wells for the deep sense, and fountains for the easy precepts, wherein not only the 
* Eras. in psal. 22.  Elephant may swim, but the sheep may wade: whence not only the learned may satisfy their deep desires, but even the wild Asses may quench their thirst, the Ignorant 
x Prou. 1. 4.  increase their knowledge. For thereunto serve so many graceful, and laborious Expositions, Commentaries, Harmonies, precepts of tongues and arts, and exercises of an established Ministry, as Buckets provided to draw up water out of those wells of salvation. Besides I may add hereunto the wholesome laws enacted for the furtherance of Religion, as also those wells of maintenance by tithes or otherwise, ordained for such as minister in holy things, howsoever unluckily diverted in a great part by the popish Philistines, 
y Pilkinton: exposit. of Agg: Reinald: serm: on Obad.  who rob parishes to feed Idle Monks. But even in this case, we have experience of a zealous desire in our princely jacob, and other truly Religious Christians, to restore those provisions to their pristinate use, if the Iniquity of time did not make so strong and difficult obstruction. But these, and many like these, are the Monuments of Charity and Religion, digged in this world as in the wilderness 
z 2 Ps. 84. 6.  and vale of Bacah, by worthy Benefactors, and replenished by the blessing of God for his service, and the benefit of his people; in the founding or furthering, the repairing or restoring whereof, they are happy that like jacob have had hearts to affect, or hands and means to effect any good. And thus from the well, we are come to the Author, from the Monument to the founder, jacob: It was I acobs well.  
The name of the Patriarch jacob 
3 The founder.  was reverenly rehearsed by the Samaritans in this well, although they were strangers to him, and to his faith, making only a benefit of this temporal Commodity, but none of his example in the better things. But (which is a greater grace) the holy Ghost by the Evangelist hath registered him, (as else where for 
a Heb. 11.  his faith,) so here for this benefit, bearing his name: jacobs' well. So that in this little Monument of Charity, lives jacob, as in a Reverend Record, when many great Mountains of prey, and treasures of vanity, together with their 
b Polyd. Verg.  founder's name, are vanished, and lie in the dust, or if they remain, they do but stink in 
c Prou. 10. 7  rottenness and Corruption. Such honour do men Religious and charitable attain unto: according to the Psalm, 
d Ps. 112. 6.  They are had in everlasting remembrance: 
e Prou. 10. 7.  their memorial is blessed, as saith Solomon. Works of mercy and piety leave a long & a sweet savour behind them, even when the works themselves sometimes do cease, yet justitia manet in aeternum, the righteousness of the Author is written in heaven, and preserved in the earth. Contrariwise, the builder of 
f Genes. 11. ●  Babel lives in perpetual dishonour; he that re-edified jericho, was marked with a 
g joshua 6. 26.  Curse; and the like shame and curse is upon those that go about to build up the Romish Babylon, to advance Idolatry, or set up false Religion. jeroboam is branded for ever with this note, that he 
h 1 King. 16. 26  made Israel to sin. judas beareth the indelible badge of a traitor to his Master. And indeed the plots and exploits of mischief are like monstruosi partus, misshaped births of Monsters, imperfect, unpleasing, like 
i Rob. Winter's dream in Littleton's house.  crooked steeples, and disfigured faces in the dream of a traitor, full of horror to the Authors while they live, and of Infamy when they are dead. So, ingloriously, and in detestation lives Gowrie, and the powdered Traitors, not as founders, but as professed Confounders, who like beathnish Cannibals, had vowed this day of the week, the Tuesday, to 
Dies Martis  bloody Mars, (or rather to him that was a murderer from the beginning;) which day notwithstanding in memory and thanks to God, for their frustrated Imaginations, is our duplex festum, doublic consecrated, to the honour of the Almighty, the saviour of his Anointed. It was not a well of water to comfort their Country, which they went about to dig, but a Hell of fire, to consume us all, and make us like Sodom and Ghomorra. Neither did the Traitors sing as Israel, 
k Nom. 21. 17  Rise up Well, sing ye unto it; but rather, they thus whispered in their damned spells; Rise up Hell, that England's Capitol, the Parliament house, where so many wholesome laws have been concluded, might make a 
l Feu de foy: my L●f Northhamptons' speech to Gamet.  bonfire, of joy and triumph for Traitors and Rebels to sport themselves withal. But far is it from the sons of jacob to dig such pits of mischief, to seek for glory in shame, merit in murder and villainy, or heaven in hell. These were bloody Edomites, that cried of jerusalem, 
m Ps. 137. 7.  down with it; but they are the blessed race of Israel, that consult how to 
n Amos 7. 2, 5.  raise up jacob when he is little or low: and that do 
o Ps. 122. 7.  pray for, and procure the peace of jerusalem and the prosperity of her walls and palaces.  
And within this calendar of jacobs' sons, I do not only enrol the most magnificent founders, but also the 
p Conditores, legislatores, liberatores, benefactores: Sir Fr. Eacons Essays.  makers of laws, defenders of the faith; m-inteiners of virtue, and benefactors by any good means, to any good work: nay even fathers of children well disciplined; for as the wise man saith; 
q Eccles. 40. 19  Children and the building of a city, make a perpetual Name: and indeed they are streams much gracing the fountains whence, and comforting the city where they flow, if they be kept clear and uncorrupted. Nor must I leave out the most laborious Authors, and Collectors of the 
r Solaque non norunt haec monumenta mori: Martial. lib. 10,  longest lasting Monuments in books and necessary writings, than which, the world cannot show morefruitfull benefits for all posterity. But do I speak only of those that do build and plant, alteri seculo; for the age to come? Do I not also give them their due honour, and the title of Benefactors, who are ready to help, and relieve the present wants of people in distress, making themselves hands to the helpless, 
s job 29. 15.  eyes to the blind; feet to the lame? or do I think it only charity to build Hospitals, or Religion to raise Temples? nay rather when necessity requireth, it is charity to clothe the naked living stones, to provide for the true temples of God, to redeem poor captives, even with the 
u Ambros: de office Socrat. bist. eccl: lib. 7. c. 27.  treasures of the Church. And further, I do add to this well-deserving number, not only those that give, but also those that take away; Such as 
* Idem. lib. 5. c. 18.  Theodosius, who partim dando, partim auferendo, partly by giving benenefits, partly by Abridging many Abuses and Corruptions, was a benefactor to the City. To conclude I proclaim all those happy, that by their abundance have had opportunity and will to do much good, or by their mediocrity have had power to do less good, yet some; or if some of their bare necessity and extreme poverty have strived to do much good, although it hath fallen to little, yet I exempt them not. And here might I have done with this observation of the founder, but that I perceive some rubs interrupting the passage of my speech and the charity of the well-disposed fit to be removed. The first is a doubt, that when men have established any good thing for posterity, to leave behind them, lest as jacobs' well, is now in the hands of wicked Samaritans, to whom he never intended it, so their benefits may serve in time for bad people, or else be interverted, misseimploied, and wasted, contrary to the meaning of the Donors. Indeed this disquieted Solomon, 
x Eccles. 2. 19  that he should leave his travails to the man that should be after him, not knowing whether he would be a wise man or a fool; 
y verse 21.  nay homini otioso quaesita dimittit: a man leaves his get to a sluggard sometimes, to a fool, that hath nothing in his hand. But if this be vanity to perplex a man's self in his private substance for fear to leave it to an ungracious heir; how much more is it a folly in public commodities to be overcurious, in forethinking, who may in time inherit his favours, or abuse them? It is such a thing, as jacob could not prevent, nor Solomon with all his wisdom; nay the Lord himself, that foreseeth all changes, yet made the world, where wicked men and degenerates should dwell, and continueth his benefits of the 
z Math. 5.  sun shining, and raineraining, upon the righteous and unrighteous. It is his perfection to be good to all, both good and bad, to be rich and bountiful to them that misspend his favours, as well as to others that use them well. Let us learn this perfection, and not be 
a Gal. 6. 9 10  weary of well doing: for in due season we shall reap, if we faint not: while we have time let us do good to all men, but especially to them that are of the household of faith. whatsoever become of the gift, or the work, the fruit shall remain to further our Reckoning, if it be done with a godly purpose and for the glory of God.  
But another doubt there is, that 
2 Doubt.  when such as the Samaritans, bad and superstitious people, have been once possessors of such wells and monuments, provided by faithful Patriarches, like jacob: how men Religious may use them again, seeing they were heathens, who usually dedicated their wells to Gods and Goddesses. Howsoever this Well had been abused, our blessed Saviour (we behold) sitteth by it, & asketh water at it. Now let me be bold before this high presence, (passing by the free use of civil things granted even with Idolaters,) to go further and suppose our Churches, Chapels, the tithes and maintenance of Religion, and the service of God, to be wells and fountains, that were sometimes in the hands of Idolaters, polluted and defiled by their Corruptions. Is it not lawful for us to use them in the service of God, upon the Recovery? Can we doubt this; seeing we use the 
b Augustin. ep. 154.  same fountains, the same air, that hath been polluted, with I dolatrous sacrifices, and Incense offered to Devils. Yea seeing the Temples and other Commodities, 
ib.  that have been profaned by Idolatry, may we employ, not indeed to private uses, for covetousness, but unto a public benefit, for 
ib.  the honour of God even as men, when they are converted from being sacrilegious and impious persons to the true Religion, are to employ themselves and their members to serve the Lord: I 
ibid.  speak out of Saint Austen. Saint Paul did eat and drink & converse 
ibid.  in Athens a City consecrated to 
c Quia Civitas erat Minerva eiusih numini consecrata. Acts 17. 5.  Minerva an heathenish Goddess, and he sailed in a 
d Acts 28. 11.  ship having the badge of Castor and Pollux.  
Our saviour vouchsafed to frequent the Temple, after it had been profaned, and that Temple which Herod had 
e josepbus lib. 15.  re-edified for popular vain glory; neither did he (that did all things well) forbear to employ the 
f john 2. 7.  water pots of the jewish and superstitious purification, in the work of his gracious miracle. This am I bold to speak, for their sakes, that are in no liking with anciently built Churches, and make a main point of their Religion, either not to enter into them, or not to call them by the former names of saints, Saint Peter, Saint Paul, Saint Alban; that first for distinction, the scripture useth the names of 
g Ac●s 28. 11.  Castor and Poilux, false Gods without scruple: and the Churches of all ages, have been content in the translation of the words of the Lord in 
h job. 38. Amos 5. 8. Giegor. Mag: in Job. 58.  job, and in the Prophet Amos, to use the heathenish appellations of the stars, Pleyades, Orion, Acturus, notwithstanding they had fabulous and poetical Originals. So that, if the names were worse, than those of Saints and Martyrs, a well reformed Conscience, might utter them for distinction sake without offence. But now seeing they are the Names of Saints and Martyrs, to whom although as to protectors and tutelar Gods, we dedicate no Churches, nor offer supplication or service, yet for their virtues and victorious sufferings, we may love them, rehearse their names with Reverence, and imitate their faithfulness. It is not with us as the Papists 
i Bellar: de eccles. triumph.  object, that with 
k D. Reinald: de Ro: eccl. ldol: lib. 1. c. 8. §. 2. 3.  Eustathius we detest all temples, and especially those that carry the names of Martyrs, and like only Conventicles in private? or that with the Eunomians, we refuse to go into the Churches entitled with the names of Apostles and Martyrs? This may be the fanatical whispering of some wandering house-creeper, and the conceit of some seduced separatist, but We, that is, David our King, our priests and people, frequent those houses of prayer, call them by their former names, enter into them willingly, having antiquity, and all reformed Churches for our precedents to do the like. For who knows not that the City, & University of Geneva have their chief Church retaining the name of Saint Peter, one entitled Saint Magdalen, another Saint Gervase 
Vbisprá.  the Martyr, whither they usually resort to 
l Zanch: in 4. praec: to this purpose.  holy exercises. Neither is it altogether vain, that the holy Evangelist here in this place, calleth that same jacobs well, which the Samaritans so named and termed before him, making no question but that jacob had digged it, although the tradition came from the Samaritans. Nay our blessed Saviour is not scrupulous to rest himself at this Well, or to grant it for jacobs', howsoever (which is for our example) he will not be drawn, by the Names and titles of jacob, to 
m john 4. 22.  approve of a counterfcit Religion, wherefore let us leave curiosity in such small matters, and conclude this point, first, with praise to the Lord that these wells, these Monuments and other benefits for the furtherance of Religion, sometimes in possession of Samaritans, and the superstitious, and by them corrupted and made unwholesome, are again so cured and restored, that now we may draw and drink our fill in them, even of the pure Rivers of the waters of life. Secondly, if it should be proved, that any of these Monuments were founded & erected by the superstitious, yet than we must acknowledge ourselves, much bound to God, that we may drink of the 
n Dent. 6. 11.  wells we digged not, dwell in houses that we builded not, enjoy these Churches, which we prepared not, as 
o Ludolph:  Noah had the benefit of that Ark, which was framed by profane shipwrights, and Samson was refreshed with sweet honey out of the dead Lion, that living would have killed him; So that we may say with Samson, 
p judg. 14. 14.  Out of the strong came sweet, and out of the devourer came meat. Ob. 1 But here me thinks the Romish Samaritans' interrupt us, and first object, that our faith builds no Churches, digs no such wells: but their Religion, their Pater noster (as they call it) founded all. Ob. 2 Secondly, they lay claim to our Churches, nay brag that themselves are the Catholic Church, because of the Monuments and names of godly men, that were sometimes pillars of the Church. Ans. 1. to the 1. ob. To the first, whereas they say, we build no Churches, do no such works, but they have been all the doers, and are so still: I answer briefly that the Apostles and first Martyrs, who planted the Church, did build no material temples, and yet they are worthily styled 
q Aunentinus  Religiosis simi mortales, most Religious men, none being comparable to them since. They as the former planters of the Gospel, edified and built up the people of God, 
r Ephes. 2. 20.  as temples for the holy ghost to dwell in, upon the foundation of the Apostles and Prophets, Christ jesus being the head corner stone, and wanted peace, wealth, opportunity, and the favour of Princes to erect any Churches and houses of prayer, either public or costly. Ans. 2. to the 1. ob. secondly, more largely I answer, that when the Lord vouchsafed, to call Kings and Princes to the knowledge of the truth, then by their Authority, and out of their Abundance, they in the profession of our Religion, of Aedes sacras, (sacred houses) erected Basilicas, king-like palaces, thereby the more to honour God with their substance, and provide for the more conveniency of holy Assemblies. Now these first honourable founders, were not of the Romish Religion, for they did not use such jewish and heathenish Ceremonies in their 
s Euseb. hist. eccl. lib. 10. c. 3  Church-dedications, nor such Invocation or adoration of Saints or Images, as the Roman Church hath since brought in. This plainly appeareth by the example of Constantine and by the best Antiquity, who, with Saint Austen, speak thus like Protestants: 
t Augustin: de civit dei lib. 8 c. vlt.  We ordain no Churches, no Priesthoods, no rites nor sacrifices unto Martyrs, we do not cry at the altars, O Peter, O Paul, O Cyprian, we offer unto thee our oblation: but at their Memorials we offer to God, who made them men, and Martyrs, giving thanks for their victories, and encouraging ourselves by calling upon God, to the like Crowns of Martyrdom. And his is our Religion just; for although we are content to preserve the memory of Saints, where they have suffered and are buried, yet it is not to call upon them, but to remember their constancy to the praise of God, and imitate their virtues, as occasion is offered. In which sense we are bold to preserve the reverent Remembrance in this place, of our prime-martyr Saint Alban, by the loss of whose life, the Gospel first made entry into this land: insomuch as I may call this place, the 
u Ose: 2. 15.  valley of Anchor, the door of hope, and the first-fruits of England in suffering for the faith.  
Ans. 3. to the 1. ob. thirdly we answer that although we did build no Churches now, (which is untrue) yet is it no less honourable to be restorers, than founders. Deucalion was thought to have done as great an act, as Prometheus: Noah is as much revowned as Adam; and it pleased the second Adam, to be a restorer of mankind, which is a greater title, then to be the first Author, as Adam was. I am sure that the work of our Redemption, excelleth our Creation, and therefore it is true, that we 
* Plus debe● pro me refecto quam facto: Barn: ●ract: de dilig deo.  own to the Lord more for ourselves reform, than first form. losias was blessed for purging the Temple: Zorobabel for re-edifying the same, as well as Solomon, who built it. Other former Princes, & great Men, have brought forth, as first Parents, these and such like Monuments, which in process of time had more feeding than teaching, and therefore grew out of fashion: But it is the honour of our Religious Kings and Princes, as principally they are nursing fathers and mothers of the Gospel, so to draw their breasts, and suckle these and such like Orphan-Churches, that by their Princely bounty, they may be necessary and accessory helps to God's service. In natural children the chief care is, or aught to be, of the soul, the next of the body: first nurture is to be respected, than Nature: and so in these Monuments, chief Religion is to be regarded, than the building: first must a Church be beautified in 
x Barn:  moribus, then in marruoribus, in manners, then in the marble, and other Ornaments. And this is the course of our Religious Princes, first to cleanse these houses of prayer, from Corruption, & then to raise them from their Ruins. I may speak sensibly, & if it please God effectually, in respect of this place, this ancient, and now drooping Church, under whose roof we notwithstanding are happily present before the Lord, and his anointed jacob. Never did poor Orphan-Church, standing in such need of a royal nursing father, more seasonably enjoy the hopeful presence of so great a Monarch. And above all, this benefit she doth with other her sister Churches already enjoy, and must ever, with all thankfulness acknowledge, that by her royal jacobs' means (next under God,) her children may daily drink of the water of life, suck at the breasts of our sweet Saviour here offered, and receive the comforts of public prayer, of the ministery and Sacraments, being the most essential parts of a Church, and benefits, as much exceeding the most excellent building of lime and stone, as the pure spring water exceeds the workmanship about the well: and such as our forefathers would have rejoiced to enjoy, in fields, in woods, m Cottages. But yet seeing this Monument, this building is now the place, the palace, the temple, 
y Genes 36. 22  Rehoboth, a large well of receipt, and room enough, where where the servants of God do assemble for water of comfort, it pitieth them to see the work of it so ruinous, the brink so dangerous, the steening fallen in, and a Monument, thus venerable, upon the waist, so that all that pass by are ready to spoil her, both the Rich covetous, and the poor irreligious, both in desire sacrilegious: In regard whereof, sometimes her sons do wish that she were rather a 
z Augustin.  Zacheus, with a sound body, than Goliath, with this crazy, hectic Consumption: because her paralyticque members (as a great body unsound) rather burden, then beautify; and yet the resection and cutting off, of an integral part, even in the greatest body, is a maim and disfiguring, neither ever used, but as ultimum refugium, in diseases desperate. It is a spectacle of much remorse, to behold a noble parsonage, high-born, so in distresle, that for want of friends and means to support her, she is ready to fall, and lie on the ground, as subject to beggary, scorn and shame. Even 
a 2 King 9 34.  King jehu, had commiseration in extremis upon jesabel, quia filia Regis, because she was the daughter to a King, although a 
b 1 King. 16. 31 daughter: to E●●●aal K. of the Zidomans.  wicked daughter of a heathenish King. And may not I call this Church, a King's daughter, and in that respect look for pity, to whom 
c M. Cambden:  Off a a King Christian, gave the first being, & other 
d Egfrid: Elbelred. Henric. 1. manuscr. Regist.  Kings after him, this conspicuous Amplitude? She hath already met with jehu, who having severely punished her for all the fornications and witchcrafts; the Idolatries and delusions of Monks and Friars, wrought in her, could not choose, but now, if he beheld it, remorse her humble estate, the rather, because she is filia regis, and Basilica, a King's daughter. But jehu took pity when it was too late, and when jesabel was almost devoured of the dogs: This Church is yet more happy, who though she hath had many blows, yet having not received her deaths wound, she stands capable of the mercy and favour of a peaceable Solomon, a blessed josias, a Kingly jacob, to give her life and health again. And it is no ordinary help, nor vulgar hand, that can heal her sore, because, as she was the daughter, and is the nurcechild of a King, so her disease is the King's evil, and requires the speedy assistance of a most Catholic and Imperial Physician, to cure her wounds, or else his sacred Authority (if her estate be found desperate) to cut of her mortified limbs, and bind up the sounder parts for God's service. Yet it is indeed the Recovery of her pristinate health and soundness, that her sons on their knees desire: (which if it may not be obtained) their last Refuge and next Petition must be (that which gracious Princes do not love to hear) 
e Isai. 3. 5.  Ruina haec sub manu tua: Let her fall be under the hand of highest Authority: being the mournful note of people when they had no 
Respondebit dicens non sum medicus ib.  King to help them.  
But who am I, that I should enter into particulars, before my Lord the King? I confess with St. Barnard, 
f De consideras: lib. 2.  Non est meae humilitatis dictare sic autsic faciendum: It stands not with the meanness of my place to prescribe this, or that to be done. Yet this let me be bold to speak, that the sun gives comfort and lustre, where it shines: fountains make barren grounds fruitful, where they pass along: Our sweet Saviour, both the Sun of Righteousness, and the fountain of truth, meant some good to the place and persons, when he went through Samaria, and sat at jacobs' well: and who knows, what our most Royal and Religious jacob may intend for us, seeing God hath given 
g 1. King. 5. 4.  rest on every side (as to Solomon when he built the Temple,) and there is neither adversary, nor evil to resist.  
Ans. 4. to the 1. ob. But again, me thinks, I hear the Samaritans, (who like Sanballat and his Confedcrates despise our building,) mock at our hopes, as Idle and frustiate, because these are no days, to build or repair Churches, or do such like works, as they say. In further answer to these deceitful workers and talkers, let me be bold a little to boast our faith in this point, which hath not been so Lame nor idle and unfruitful in the works of Charity and piety, as they reproach us. Let our chief City London speak to the praise of God, and the justifying of our faith by such works: Nay let her only show, what 
h M. D. Willet.  three Hospitals of incomparable foundation and provision for 
i 1. Christ's hospital.  friendless children, 
2 St. Thomas hospital.  Impotent people, and 
3 Bridewell.  inor dinate walkers, she enjoyeth by the happy Reign of that truly virtuous King Ed: the sixth, of blessed memori●…: besides many other provisions daily increasing towards the comfort of prisoners, maintenance of the poor, and ministery. Let those two. glorious Eyes of our English body, the two fountains of Learning and Religion, Oxford and Cambridge, utter their knowledge, what the light of the Gospel hath done for them, within the compass of not many years. Our Mother Oxford might claim for the Gospel, the foundations, or the finishing or establishment of her 
i See Crowly. Try and then trust.  Christ-Church, her Trinity College, and St. john's, as she doth for her jesus College: But she cannot but speak her joy for her Copious and excellent Library, her Divinity school so adorned, so augmented, her Waddam College, newly founded, richly provided for, many fair Enlargements in the most Colleges, in buildings, Exhibitions, and domestical Libraries, for the furtherance of the sons of the Prophets. Neither may I forget, the new life, which Oriall College, when she was almost at the last gasp, and on the hazard, received by the royal Charter and Confirmation of our ever-blessed jacob, at his first entrance. This and much more may Oxford speak to God's glory; and the other sister Cambridge speaketh as much in many points. She hath brought forth her Twins, her Emanuel and her Sidney Colleges. She may demonstrate to the honour of the Trinity, many Cells converted into one glorious house of Learning and Religion, so beautified, and replenished, that it seems to be the Via lactea of that University, where there is a Concurrency of many stars, shining together as in the firmament. Neither may she be silent of her Saint john's, which daily groweth from a fountain to a flood, the head whereof not willing to be known to the world, but the Abundance is from God through the fruit of the Gospel, to the only glory of his name. But it is both hard, and beside my purpose to make an exact Catalogue of all those worthy Monuments, of the late foundations, increasings and Enlargements within those sacred Nurseries. And who can reckon up the Almshouses, hospitals, freeschooles, and other beneficial and Charitable Provisions for the people of God, and his service, through the whole Land, even under the Gospel? I should forget myself, if I remembered not, that this place is not without a freeschoole, as a little spring, where youth may drink in, the first liquor of wholsomlearning, flowing from the bounty of a gracious Princess, now with God, by the Mediation of that worthy Lord Keeper, Bacon; so much honoured for wisdom and Religion. If I should be silent, the late 
k Statute ann 7ᵒ jacobi Re gis.  statutes would tell you of that royal jacobs' College, newly founded, and daily increasing, for the furtherance of sacred studies, & deepeest learning. And the Christian world proclaimeth those worthy Monuments, partly written by an 
l Apolog. pro juram: fidel. praesat. monitor.  Imperial hand, partly by 
m Bishop jewel. Winchester. Elie. D. Keinald: D. Whitac. D. Fulke. D. Abbot. D. Field. D. Morton. D. Hacwill. my L. Cook: many others.  learned subjects, for the maintenance of true Religion against falsehood and Rebellion: I need not speak of them. The Northern borderes praise God for that Kingly work, the Erection of their Church in Arthuret: The Church of Bath, which long stood naked and bare, is richly clothed by the bounty of a right 
n L. B. of Bath & Wels.  Reverend and Religious Prelate. The Irish and Virginian Plantations can witness how willing our royal jacob is to propagate the Gospel together with civility and trades: And daily beholding a gracious King so forward, and so many worthy subjects, stirred up by his example; Quid non speremus? What good thing is there, but we may expect? Wherefore our adversaries cannot say, that our faith is altogether Idle, in rearing or repairing Monuments of this Nature.  
Ans. 5 to the 1 ob. But yet again let me be bold to retire, for some weaklings sake, who deeming the former founders and Erectors of Churches, so far peerless, cry out with the Disciples of our Saviour, when they behold such Monuments as this: Behold what 
o Mark 13. 1.  goodly buildings of old! Be pleased therefore to take notice, what we can say for this, not in envy to our Ancients, but in love to the truth. Our forefathers, Princes, and People, were long in gathering stones together, and now at one instant the Romish favourites show us great heaps piled up, without mentioning with what leisure and distance of time they were gathered together: as though Rome had been builded all in a day. This Church may seem 
p Eclesia mirandi operis. Beda.  a wonderful piece of work to the beholders: yet when it shall be understood, that it had many Kings, successively founders, many rich Contributors, many 
q Eldred, Eadmer, Poulus, Ricard. joannes de Cetta, Willm. Hugo, Michael, Thomas, Abbots.  fat Abbots and Priors, Benefactors for many years, beside the ransacking of the old City Veru●am, to advance it, and that it was at the least fourscore years before it was perfected, and then but of a rude brick neither, and after again the brick about to be turned into marble, & 
joannes Stilbnach, prior. Manuscript. M● Cox.  so never finished neither (for pendent opera interrupta, the workmanship remaineth but abruptly still, as the pillars witness:) then is the wonder not so great, and we well perceive, that superstition in the greatest heat had 
r Sub Will. Ab. 22. siontale huius eccl. tediosam moram traxerat.  tardiora molimina, slower progresses; longer travail, and not so quick delivery as they would make us believe. But Date crescendi copiam: Let the Lord give leave, and peace to the Gospel, and prosperity to our religious Princes, & then after such distance of time, let the Adversaries call us to a reckoning, what fruits our faith hath produced. Now be pleased to remember then in brief, and lay altogether: first that the primitive Christians founded no Churches, for want of means & opportunity, yet they did buiid up the Church of God with their doctrine, with their lives, and blood, and so did our Religious Forefathers under persecution. Secondly that the first founders, who began to erect Churches, were of our faith, and not of the modern Romish profession. Thirdly that it is as honourable, & often more necessary to repair those Monuments, then to build them at the first. fourthly, that our faith obtaining freedom under religious Princes hath been Active & Abundant in good works for necessary purposes. Lastly, that those great Monuments which our Adversaries boast of, had a longer time to their accomplishment, than they would have us imagine: And in regard of these premises, those worke-vaunters have no such great advantage over our faith in founding and building, as they would make the world believe.  
One thing more I observed, which 
2. Ob.  is, that as the Romanists lay claim to our Churches, so they entitle themselves to the Catholic Church itself, pretending that they are undoubted heirs and successors of all Ancient founders. And as the Samaritans pleaded, that they were the true worshippers, & jacobs' children, because they had jacobs' Well, whereof he drank; the mount where he worshipped: so they have the names of Peter & Paul, & the places, where perhaps they preached & sufered; they talk of the Apostles and Martyrs, of the Fathers and Counsels, they engross to themselves the name Church & Catholic, yea they have the Scriptures, as the jews had, in their books; or as the 
s judges 16.  Philistines had Samson, in captivity, fettered, shaved & blinded. But shall we believe that they are the only Catholics & Children of the Apostles, for these probabilities and presumptions? Or that they are the only spouse of Christ, because they show the 
t Mr. White, out of Jsidor: pref.  sheaths, and Caskets where the Ornaments and jewels of the husband once lay? Or because like the madman in Athenaeus, they take an Inventory of all goods in the Church for their own; as he did in all ships that arrived there, are they the right owners? It is not sheeps clothing that transforms the wolf, nor the Lion's skin that altars the Ass' Nature. They are not therefore right Christians & good Catholics, that boast of names and titles, Places and Remnants: no more than 
u Dion. Nicaeus.  Vibius Rufus was a good Orator for having Cicero's wife: or a great Emperor for having Caesar's saddle: or that foolish smatterer a 
* Lucian.  good Philosopher, who studied by Epictetus his Candlestick: or 
x Fox contra: Osor.  Neanthus the jangler, a good Musician, for carrying the harp of Orpheus. Nay the Samaritans seemed on a better ground in some things than the Romanists; for they indeed had jacobs' Well: but these obtrude unto us, Relics of Christ, of the Apostles and Martyrs, which are but mere Impostures and for geries. Their usurping Prelate must be Christ's Vicar, Saint Peter's successor, when he succeeds him, but as 
y Mr. D. K. ex Nazianz:  night doth the day, a tempest a calm, sickness health: Yet his 
z D. R. Conference.  prerogative must be Peter's, his dignity Peter, his patrimony Peter, his robes and royalties Peter's, his Ring Peter, his sea Peter, his keys Peter, his pence Peter. And as the Samaritans said, jacob gave us this Well: so they say, Christ or Peter or the Emperor gave us these wells, this honour, these crowns, these promotions. So poor Peter hath rich heirs: And this is the Gorgon's head, which astonished the world a long time; 
a 2. Tim. 3. 9  sed ultra a non proficient: They shall prevail nolonger, for their madness shall be made manifest to all men.  
But we leave these seducing & seduced Romanists, to see their errors, if it please the Lord, & with the Samaritans to be converted to the sound knowledge of Christ our Saviour. And I return to ourselves, to whom the Lord hath given now the possession of I acobs Well, the use of many temporal and spiritual benefits to further us in his service, if we take our opportunity. For first our God hath revealed unto us that rock & fountain of our salvation Christ I esus, wherein are all our 
b Ps. 87. 7  fresh springs of hope and Comfort, the knowledge of whom by the scriptures translated read, & preached, as by streams & Conduits, do continually 
c Ps. 46. 4.  glad and refresh the City of God. And to perpetuate these blessings, the Lord hath favoted us with a gracious King, whose heart is a Wellspring of wisdom, Counsel & justice: And so blessed him while he drinks the Water of his own lovely Cistern, that thence issueth a happy River of Royal Apparent succession, as from a blessed fountain, which the Lord grant, may run on, in grace & glory, for the comfort of all true Christian hearts, to the end of the world. In regard of which inestimable favours, let me be bold, without offence to the royal patience of my Lord and King, to speak a few words, to all the worthy children and subjects of our Princely I acob, here assembled; & so I will conclude. Seeing the Lord hath granted us to reap the fruit of many favours, sowed by former Benefactors of all sorts, & 
d Isa. 66. 12.  hath extended peace over us as a flood, & the Gospel as a flowing stream: Seeing the true faith cometh unto us not solitary & alone, but accompanied with infinite blessings; so that we have example and encouragement from the highest Authority to do good, & many opportunities to effect the same: let us be ready to show forth the inward fountain of our faith, by the outward streams of our love. Especially do Ye, the most eminent in note, endeavour to do most good, whose private wells are answerable to your wills, & substance to your desire; Let some water of comfort flow from you, to the 
Putei dum bauriuntur speciosiores suns. Basil.  public benefit of the Church & Commonwealth. They that would have their wells to be wholesome, do draw them often: and ye that would have your riches blessed, must distribute them often. Think what Oceans of wealth run over the back-in weeds & shreds, and through the throat in puddle, & pamper; how much is wasted by many, in vain pleasures, private buildings, fruitless exercises; by others in superstitious & Idolatrous Advancements: & turn some of the streams of your fountains at last, into the barren fields of the poor, and to the watering of the Sanctuary. Pass not through the world as arrows through the air, and ships through the sea, leaving no mark nor trace behind you; unlade the weight of your burdens, that your reckoning may be the lighter: Hear and every where are havens, to ease your journey, & speed your arrival towards heaven. Let not Leah reproach Rachel for barrenness, nor blind superstition reprove our Religion for lameness. Let us try it out with our Adversaries by action, as well as by profession; Spectemur agendo. They wrought for their own sakes, in confidence of merit; Let us work for God's sake in regard of duty. Can ye not build Churches? yet repair them. Can ye not preach the Gospel? yet further the Gospel. Can you not build Hospitals? Yet refresh the poor members of Christ: when like their Master, they sit hungry, weary, & thirsty by your Wels. Trifle not as the woman of Samaria did, when Christ asked water; pretending Religion to save you purses, as the Samaritan did to save her Pains. In a word let us be ready to do good, to distribute without murmuring & reasonings & Lay up store and a good foundation for the time to come, that we may be the sons of lacob, Disciples of Christ jesus, the fountain of life, the giver of living water; who with his abundance vouchsafe to make our souls, like a well watered garden, like a spring, whose waters fail not: and bless our princely jacob, going out and coming in, from this time forth for evermore.  
FINIS.