Quam b●ne clare Pat●r, designant nomina vita  
B●na tuam, nom●n quam bent vita tuum? 
Simon Passaeus sculp● Lond:   
N●m quòd sis fidus divini cu●tor age●●i  
Agrico●ê sirimo nomine nomen haste▪  
E●●u●niam Anglorum Pat●● es● doctissime Pateum  
●●●●●ius s●artem nominis Abba dedit  
〈◊〉 ●●coris cus Tos, ingentioz i●●s●  
Vi●as ô titulis 〈◊〉 Abbate diane ●uis.    


JACOBS' WELL And ABBOT'S CONDVIT Paralleled Preached, and Applied, To the Use of the City of Canterbury. BY JAMES CLELAND D.D.  
Printed at London for Robert Allot    

JACOBS' WELL, AND ABBOT'S CONDVIT, Paralleled, Preached, and Applied (In the Cathedral and Metropolitical CHURCH of CHRIST in CANTERBURY) To the USE of that City; now to make glad the City of GOD  
BY JAMES CLELAND, Doctor of Divinity.  S. JOHN 7.37. 
JESUS stood, and cried, saying, If any man thirst, let him come unto me, and drink.  CHAP. 13.8. 
JESUS said, If I wash thee not, thou hast not part with me.  
LONDON, Printed for Robert Allot, 1626.   

REVERENDISSIMO IN CHRISTO PATRI, D. GEOEGIO ABBA TO, Divina Providentia, Archiepiscopo Cantuariensi, totius Angliae Primati & Metropolitae, Regiaeque Majestati, à Secretioribus Consilijs, etc.  
JACOBUS CLELANDUS Scotus, Hoc Grati Animi Monumentum ponebat.  
SAPIENTISSI MUS REX SALOMON, alijque Viri Prudentes quàmplures, (ARCHI-PRAESVL AMPLISSIME) qui latentes & abditas rerum naturalium causas inquiruut, fluminum perennes ortus, fontiumque scaturigines Oceano referunt, inque eundem Oceanum aquas refluere, & naturali velut impetu remeare monent. Nec mirum hoc cuiquam vidcatur, cùm consonum sit rationi, experientiae, Sacris Literis, & Placitis Philosophorum. Ex limpidis enim Fontibus, strepentes oriuntur amnes; ex amnibus, torrentes rapidi; ex torrentibus flwij seraces; fluuijque in Oceanum plenis exuberant ostijs; unde primùm per varios terrae meatus promanarunt. Est quippè rerum omnium quidam velut orbis, ut cuncta unde derivantur, huc per vices reverti naturalis ratio desideret. Imprudens ego itaque & ingratus fuerim, si Fontes hos alterius nomini aut numini, quàm Tuo offerrem & dicarem, ut qui Te potissimùm iactant Authorem, Tibi reddantur: Ac velut aquae magno illo Mari emissae Oceanum ipsum repetunt; ita Fontes isti, in Te spontaneo industriae meae Voto refluant. Ingratus ego in quam, quia benificentiae Tuae Fontes, non minùs advenis, quam indigenis, gratis patent, & inter illos, mihi praecipue riguo fluxu asperginem perennem effundunt. Quapropter iam quod à Priscis in dedicatione quorundam Monumentorum, memorisque animi testificatione usurpatum est, LUBENS MERITOQVE, Fontes hos (Clementiae Tuae) cum maximis gratijs repono. Neque ego tantùm, sed universi etiam & singuli, non horum modò, sed futurorum aliquando temporum Cives Cantuarienses, hoc Tibi Beneficium acceptum referent, rependetque gratias unusquisque & suo, & Civitatis nomine nunquam intermorituras. Civitas denique ipsa Cantuaria, tanti Beneficij gratijs rependendis iam impar, vel hoc nomine ingenue profitetur, ut conscia suae tenuitatis, non voluntatem sibi, aut memoriam Beneficij Tui (Fontis utpote) sed facultatem referendi deesse. Sicque SVMME ANTISTES,  
In freta dum flwii current, dum montibus umbrae  
Lustrabunt, convexa polus dum sidera pascet,  
Semper honos, nomenque tuum, laudesque manebunt.   

To the Christian Reader.  
RIght Christian and courteous Reader, Ahijah the Prophet, taking hold of jeroboams new garment, rend it in twelve pieces 
a 1. Kings, 11.30. . Elijah sermoned on the little barrel of meal, and cruse of oil of his Hostess the Widow of Zarephath 
b 1 Kings, 17.4. . And his Scholar El●●ha did the like preaching upon the pitcher of oil of the Shunamite Woman 
c 2. Kings, 4.7. . By these visible signs the Prophets would more deeply print their message into their hearts to whom they were sent. So our Saviour Christ, sitting on jacobs' Well, took a fit occasion to give the Woman of Samaria a taste of that Spiritual Water of life 
d joh. 4.14. . Whereof he himself is the everlasting and unexhausted Fountain, in ask of her but common water. After these examples, especially this of our good and great Doctor Christ, at first when I saw my Lord Arch-Bishops Conduit in Canterbury, and being entreated then to preach in the Cathedral Church of Christ there, I chose jacobs' Well for my Text, and drew deep, bringing out hence more than ordinary and vulgar Water. Wherefore I hope that I cannot seem, or be taxed by any sound judgement to have fetched water out of mine own brain unto this Text, nor from the words thereof to wring out blood, by forcing them, following so good a pattern. Howsoever, who is a thirst, or would be washed, let him come to drink and wash himself thus at jacobs' Well, in assurance;  
Limpidius nihil est, Lector, nil alsius isto  
Fonte levare sitim, sive lavare iwat.   

JACOBS' WELL, AND ABBOT'S CONDVIT, Paralleled, Preached, and Applied To the use of the City of CANTERBURY.  S. JOHN c. 4. v. 6. 
Now jacob's Well was there.  
THe Patriarch jacob after his 
a Gen. 33.18.  twenty years service with his Uncle Laban, when he came from Padan-Aram, and pitched his Tent before the City of Sychar, there he bought a parcel of a field, wherein he digged this Well, and gave it unto that City. JESUS in his second going unto Galilee, 
b Multum ille & terris iactatus & alto, Quae regio in terris Christi non plena laborum. Aeneid. 1. princ.  being wearied with his journey, sat thus on this Well, to make glad the City of God. Not long ago, our Arch-Patriarch 
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 coming into Kent, erected a costly Conduit here, and bestowed it unto the use of this City of Canterbury.  
Now these three Founders or Benefactors, together with their charitable works or Wells, are briefly comprehended in this little sentence I have read unto you, and all these in a 
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 jacob, and his Well, in the 
e Litera gesta docet; quid credas mysterium: Analogia quid agas.  letter. The second is of JESUS, and as he is the Fountain of life, these two mystically; and so jacobs' Well, may be resembled to 
f Gen. 28.12.  jacob's Ladder set upon the earth, and the top of it reaching unto Heaven; or unto 
g Ibid. 30.37.  jacobs' Hasel-rods partly peeled, and partly covered. Our third sense is of my Lord Archbishop, and of his Conduit, by analogy, or proportion with jacobs' Well.  
To parallel these two chief, I have chosen this Text, at this Time, and in this Place; and to proceed methodically, we must begin at the Letter; Wherein we may observe these five occurrences, according to the number of words of my Text, and conform to so 
h [Struct troth Georgij D. Archiepiscopi C●ntuar. In usum Civitatis Cantuariae. Ann. Dom. 1621.]  many short lines, graved for Title or Inscription on the Frontispiece of your Conduit. First is Structura, the Work itself, [a Well:] the second is the Founder [jacob:] the third is the Place, [There:] the fourth is the Time, [Was:] fist and last is, In usum Civitatis, which I refer to this particle [Now;] seeing. 
i Singuli sermons, syllabae, apices, puncia in Divina Scriptura plena sunt sensibus Hieron. in cap. 3. Ephes. Non apices, non literae, non syllabae, non verba, non nomina in Euangelio divinis vacua sunt mysterijs. Petrus Chrisol. serm. 16.  in God's holy Word, there is no superfluous jod, every title or circumstance hath some pith, and serves to some good use and purpose.  
As in these five small words, consider first Situm, (according to the rules of Architecture) the Site and Place of jacob's Well, modelled, or rather folded up in this local demonstrative, [There:] yet explicated more at large for History and Geographie, before and after my Text. For first the Place is bounded out, as being interjacent between Judea and Galilee 
k Inter duos montes, Bethel scil & Dan, sitae est civitas Sichem, quae hodi● Neapolis vocatur, amoenitate & delitus nullo loco inserior. Haud long à porta Australi est iste Fons jacob, in via quae dacit Jerusalem. Brocard in descrip. Terrae Sanctae. cap. 7. , in the midway between them both. Secondly, the name of the Shire was Samaria, and of the City Sychar, which was a chief City of that Country. Thirdly, the Vicinity or Neighbourhood of it, is laid down, as being near unto the possession; that jacob gave to his son joseph. Fourthly, and lastly is described by the departure of our sweet Saviour from his own Country and Countrymen, passing this way of 
l De hoc consilio & proposito suo vide Rupert. & Cyrillum lib. 2. in joh. c. 77.  purpose, to drink of the Brook for his refection, and refreshing of others, as was 
m De torrente in via bibens. Psal. 110.7.  prophesied.  
Where by the way, 
n Augusti●us praeclarè serm. 92 de Temp. Praedium, inquit, non tam josepho, quàm Christo arbitror derelictum, cuius siguram S. joseph Patriarcha portavit, quem verè Sol adorat, & Luna & omnes Stellae benedicunt. Ad hoc praedium ideo venit Dominus, ut Samaritani, qui haereditatem sibi Patriarchae Israel vendicare cupiebart, agnoscerent possessorem suum, & converterentur ad Christum, qui legitimus Patriarchae haeres est factus.  observe that Prophecy made of jacob to his son joseph is more lively verified in jesus, than in joseph himself: viz. 
o Gen. 49.22.  He shall be as a fruitful branch by the Well side; when never did joseph take personal possession in this place, but by 
p Hebr. 11.22.  Faith, or by translation of his bones, and in his posterity; and they alas! how often interrupted, and at the last, as now, quite exterminated. For notwithstanding this was jacobs' purchase, josephs' inheritance, by promise, by legacy, by prophecy conformed to the faithful; yet beside the sacking of this City of Sychar by jacobs' sons, and the abandoning of the same by jacob himself, it was 
q judg. 9  first freed by that ambitious bramble Abimelech, than the whole Region being perverted by the calvish Religion of 
r 1. King. 13.  jeroboam, in defection whereof this City was suddenly 
s 1. King. 12.25.  destroyed.  
Whereupon I wrap up this brief description of Place again with these three notes. One is, 
t Sic omnia verti cernimus atque alias assumere robora Gentes, etc. Aeneid. 2. Clara fuit Sparta: magnae viguere Mycenae, Neenon & Cycropis, neenon Amphionis arces. Ouid. Metam. 15.  that there is no certainty of continual prosperity in the most settled Estates of the World, whereof let Sychem and Samaria be witnesses: or if these be not sufficient proofs, as being of a too ancient date & of a too distant abode from us, 
u Quocunque aspicio, nihil est nisi pontus & aër, fluctibus hic tumidus, nubibus ille minax. etc. 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 look round about our Neighbour Countries at this instant, as in Germany, the Palatinate, etc. and you shall see how the Cities and whole Shires there are persecuted, harrosed and dispeopled. Although we dwell safely and confidently, (praised be God) every man under his Vine and Figtree, 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 himself from miseries but through the mercies of God. Think not ourselves secure otherwise, because we live in a mighty Land of two Nations; no, we live in an Island, therefore in danger of the Sea; in a Christian Island, therefore in danger of the Turk; in a Protestant Island, therefore in danger of the Pope; in a Chief City of the Island, therefore in danger of the Devil. For mightiness of State, frequency of strangers, multitude of people, curiousness of arts, heaps of riches, sumptuousness of buildings, store of provision, strength of munition, make Cities settle upon their lees, and yet not they, but their abuses. 
u Ezech. 16.33.  O harlot jerusalem, 
x Nahum 3.1.  O bloody Niniveb! 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 Canterbury, omniabenè. Fare be it from me to forget the honour of this City; as the Spirit said to the Church of Thiatira, Reuel. 2.20. and as 
y Ego cum Augusto, qui affirmavit se faciliùs passurum detrabi aliquid, quàm Civitatis Romanae vulgari honorem. Sueton. in Augusto cap. 40.  August. of the City of Rome; yet I must tell you, that as the great sicknesses, 
z Dedit hanc contagio labem & dabit in plures.  so the great sins ordinarily are from hence derived to the Country.  
My second note is, 
a Polybius. Bodin. de Repub. lib. 4 c. 7. Delicta qui non vetat, cum possit, iubet, Senec. Traged.  that sin privileged, and corruption of Religion authorised or winked at, though but in Policy, yet are they the bane and ruin of the most flourishing Commonwealths and Churches of the World. Who gave jacob for a spoil, and Israel to be rob? Was it not the Lord, because they had sinned against him? And this thing became sin unto the house of jeroboam, even to cut it off, and to destroy it from off the face of the earth. 1. Kings 13.34. Kings and Princes may suffer diversity of Languages, of Laws, of Policies, of Statutes in their States, because they are but external things, and concern but men's outward actions, which change and  according to the variety of occurrences, but they must beware of toleration or connivency of false Religion without God's just judgement against themselves and their Kingdoms. For the Lord shall strike through Kings in the day of his wrath; He shall judge among the Heathen, 
Ps. 110.6.  he shall fill the place with the dead bodies; he shall wound the heads over many great Countries; which are his four punishments whereby he punisheth his enemies. Psal. 110.6.  
The third note is, that neither the Church of God invisibly, nor the Spirit illuminating that Church infallibly, is bound to any Place, City, or Sea, there to reside in the succession of persons: for josephs' possession was inhabited by Idolaters, 
b Ose. 4.15.  Bethel became Bethaven, Turks and Mahometans have surprised the Holy-Land, Antichrist sitteth in the 
c 2. Thess. 2.4.  Temple of God, the faithful 
d Isai. 1.21.  City is turned Harlot; in a word plainly, 
e Sanctus ager scurris, venerabilis, Ara cynaedis Seruit, honorandae diwm Ganimed bus oedes, etc. Mantuan de calam: suorum tempor. lib. 3. fol. 393.  Rome, is become Babylon, Lest 
u Nequis blandiatur sibi de loc 9, Bern. ad Guil. Abb.  any should flatter themselves in the inherent holiness of the place. And thus we leave wand'ring 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, consider, in this place there was a [Well] or a Spring: for every Well is a Spring, although every Spring be not a Well. A 
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, ut fontis nomen non amittat. Aug. tract. 15. in joh.  Spring or a Fountain may be in superficie, easy to come by: A Well is in profundo, deep to be drawn at, and so was this. For as the Woman of Samaria said, Puteus est profundus, the Well is deep; 
z Non comperta superbis, neque nudata pueris; sed quae incessu humilis, suceessu excella, & velata mysterijs, crescit cum parvulis, Aug. lib. 3. Confess. c. 5. Divinus sermo, sicut prudentes mysteriis exercet: sie plerumque superficie simplices refouet habet in publico unde paruulos nutriat, seruat in secreto, unde mentes sublimium admiratione suspendat. Gregor. Epist. ad Leandr moral. in joh affix. fronti.  so it is indeed a Deep, and yet a shallow ford, where the Lamb may wade, the Elephant swim? therein are mysteries to exercise the wise, and Histories to be understood of the simple; z wherein not only the Learned may satisfy their deep desires, but also the ignorant may increase their knowledge.  
Thirdly, know the chief Founder of this Well or Fountain was the Patriarch [jacob] whose name was reverendly rehearsed by the Samaritans at this Well, though they were strangers to him, to his Faith and Religion, making only a benefit of his temporal commodity; & this his name, jacob, will be remembered to the world's end, wheresoever the Gospel shall be Preached, as our Saviour 
a Mat. 26.13.  said concerning the woman with the box of Ointment. His name is like a good Ointment (as Solomon 
b Ec. les. 71.  saith) the sweet perfume whereof is not only fresh and redolent at this present, 
c Multa viri virtus animo, multusque, recursat Eius honos, haerent infixi pectore vultus.  but also shall be for ever in this world, and in the World to come.  
Many there are who by carnal projects as building and purchasing for their Posterity, think to make their houses famous, and their memories eternal, as David well observeth, Psalm. 49.11. These are like Nero, of whom the Historian saith, 
d Erat eius aeternitatis perpetuaeque, famae cupido sed inconsultè. Sueton-in vita Neron ca 55.  He did affect eternal fame, but he took no wise course to effect it. It is like David's censure in the thirteenth verse of that Psalm, This their way uttereth their foolishness. And no marvel, 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 speak of Erostratus, so Almighty God enacteth a Law of oblivion against these carnal minded men, Their memorial perisheth for ever. q Others are, who think to perpetuate their name and fame by erecting a Montiment of Marble, Brass, or Stone, when his life was rotten, as his corpse after his death, and his memory can smell no sweeter above ground, than his body under it. For who can imagine that a sumptuous Tomb a painted Scutcheon, or a golden Epitaph can cover a putrified carcase, when all that knew him will say, he was a wicked man. Assure yourselves, 
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: quip & ipsa ●atereunt, Se● de consol. ad Polyb. cap●●lt.  it is only a Christian Faith, and charitable good works that make men attain unto true honour and memory. 
g Impensa monumenti superuacanea est, momoria nostra durabit si vitam meraimus, Eras. l. 8. Apotheg.  A man's good life will move every man's heart to be his Tomb, and turneth every man's tongue into a Pen to write his deathless Epitaph.  
As lo here, the Holy Ghost by the pen of Saint john the Evangelist hath registered jacobs' name for bestowing this benefit of his Well; which it thus called, jacobs' Well, First, either because he purchased it from the Amorite with his Sword and 
h Hic illius arma, hic currus suit, Aecid. 1.  Bow: Secondly, or because he and his Family used to drink of it: Thirdly, or because he was possessor of it: Fourthly, or because he digged it: Fiftly, or yet, because many 
l Euentibus ut 1. Lucta. 2. Fletibus. 3. Latebris. 4. F●●dereicto. 5. Statue posita  changes and chances happened unto him at it. As one from his wrestling there: another for his shedding of tears there: Thirdly, for hiding himself there: Fourthly, for making a covenant there with God: Fiftly and lastly, for placing his Image upon, or near unto it; howsoever let us look to the Time, our fourth occurrent.  
Fourthly, this imperfect pretertense, Erat, Was, importeth the continuance and perennitie of this Well, holding out from jacobs' time till our Saviour's sitting on it and after. For this tense comprehendeth all the other tenses, the present, the preterperfect, and the futurè, 
m Th. Aquínas in joh. 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 diverse others School Doctors Comment upon that Verb substantive Erat, in the beginning was the Word.  
Of which circumstance of Time, we may observe this lesson, it is better, Erat, to have had, and yet have, then to hear Fuit, or Erit. For if the Evangelist had said, Fons fuit, that would have insinuated the benefit was past, and is no more, and so argued the Samaritans misery; seeing miserum est fuisse, as the Troyans', Troes fuimus, speaking of themselves, that sometimes they gloriously flourished, though afterwards they were victoriously vanquished by the Grecians: whereupon Virgil writes, jam seges Est ubi Troia fuit, The soil where Troy did stand, Is now become Corn land. Nor is Erit, it will be, or shall be hereafter, so good as it was and is still. For although Erit, may seem to carry some show of an hover hope of future consolation, yet is it not half so comfortable as to enjoy a present benefit, in regard many things may happen between hope and having, according to the Greek 
n Multa cadunt inter calicem supremaque labra,  Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many things may happen between the cup and the lip. And we say in our common speeches, While the grass groweth, the Steed may starve; It is ill hoping for dead men's shoes; And one Bird in hand is worth two in the Wood; a little in re & esse, is better then much in spe & posse: a small thing in present possession is more, than a great deal in reversion. All to teach us, that now having present possession, and full fruition of a jacobs Well, we should show ourselves thankful 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 Use of jacobs' Well, (as I referred this effect to that particle, Now, in my Text) consider with me, that a Well of water must needs be a benefit of a great commodity and good USE for them that live, dwell, or travel in a dry, hot, scorched Country, such as was Sychar. There the water of that Well was necessary, pleasant, and 
o Omne tulit punctum qui miscuit utile dulci. Horat. in Act Poet.  profitable. And what matuaile? seeing Water of itself is Necessary, as appeareth by the Etymology of the Latin word 
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 civet. 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. Servius in Aencid. 11. Philo judaeus lib. 1. de vita Mosis, Aegyptios aquam eximiè coluisse, principium universae generatiou is eam ce sentes, confirmavit.  AQVA, AQVA omnia nascuntur: or as Festus saith, AQVA jwamur: or as Lactantius AQVA sunt omnia, from which all things proceed. Water is so Necessary, saith Vitrwius, in his eight Book, entitled De Aquarum Inuentionibus, that all things are made, and compounded of it, according to Homer's Hemistich, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which moved Pindarus to begin to his Hymns thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Water is the best thing of all. What is more Necessary than water? No, not a Friend, for all the Proverb. Who can live without it? The first and greatest cause that moved the Israelites to quarrel and mutiny with Moses, was for want of Water; or else for the bitterness of their Water, as 
q Exod. 15.24.  Marah, 
r Exod 17.7.  Massah, and Meribah can witness. Read but the seventh Chapter of Judeth, and there you shall see, how the inhabitants of Bethulia, were ready to yield up their City into the hands of their enemy Olefernus for lack of water, if God of his goodness had not prevented them in providing water for them miraculously.  
Secondly, so pleasant is water, that Solomon 
s Prou. 23.25.  likeneth good news fetched out of a fare Country unto cool waters comforting a thirsty soul. One and the same word, in the sacred Fountaine-Tongue is set for an Eye, and for a Well, or Fountain; and even (you see) the Eye is of a watery constitution, to teach us not unfitly, that as the Eyes are necessary and beautiful springs to grace the 
t Aequem Greci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine appellaverunt ornamenti, cum & nos à perfecta absolutaque elegantia, Mundum, Plin. lib. 2. cap 4.  Little World of our bodies; so Fountains of water are as Eyes to beautify and solace the Greater World, of the Earth. Therefore the Lord to encourage his people in the Wilderness promised to bring them unto a good land, A land of Brooks of Waters of Fountains, Wells and Depths that spring out of the Vallayes and 
u Deut. 8.7.  Hills.  
Thirdly, Water is most 
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 use of it from the beginning of the world. In the Creation, 
y Gon. 1.  the Spirit of God moved upon the face of the waters: and God said, Let there be a firmament in the midst of waters: and let divide the waters from the waters: 
z Gen. 6.7.8.  He drew the first living creature out of water: and he watered the earth with water to make Man: by water he destroyed the world: he drowned the 
a Exod. 14.  Egyptian army by water, and freed the people of Israel from their enemies by water. 
b joh 2.  JESUS the Son of God, turned water into wine. 
c Math. 3.  He was baptised by water: 
d Mare. 6.  He walked upon the waters and commanded them: and 
e Joh. 4.6.  jesus being wearied with his second journey into Galilee sat thus on jacobs' Well, to rest and refresh himself and others: yea even 
f Psal. 46.4.  To make glad the City of God.  
Now jacob's Well was there 
g Ingredior sacros ausus recludere Fontes. Virg. Geor 2. .  
jam incipiunt Mysteria 
h Augustin. tract. 15. in joh. : Now to draw deeper than hitherto, and to fetch out of this Well other then vulgar and ordinary Water, consider Christ himself is jacob and his Well. For he is Fons Vitae, THE FOUNTAIN OF LIFE 
i Psal. 36.9. Isa. 12.3. , and as the Prophet Isaiah saith, 12.3. Out of this Well, 
d Isa. 12.3.  haurietis aquas in gaudio Saluatoris, with joy shall ye draw water of salvation. By Water, is understood Learning, Wisdom, and Knowledge in general, as S. Origen, Theodoret, and Basil the Great, interpret this Text of the Evangelicall Prophet. So Moses spoke to the people of Israel, Deuteronomie 32.2. My doctrine shall drop as the rain, my speech shall distil as the dew. Moses himself is thought to have had his name from his Learning, rather than from that he was drawn and dragged out of the Flags, and 
e Moses' 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, ut dicunt Mystae.  Water. For Moses was learned in all the doctrine of the Egyptians: and the Egyptians themselves figured their mystical doctrine under an Hieroglyphic of a rainy and overcloudy heaven.  
Hence the fabulous Poets imputed all their enthusiasms, or so deign inspirations, unto certain Wells and Fountains 
f Nec Fonte labra prolui Cabellino, sic ut repent Po●ta prodirem. Pers. in Prologue. Vnde Pater sitiens Eunius ante bibit. Propert. cleg. 2. lib. 3. & multi alii. . So the Athenian and Roman Orators compared their Eloquence to streams of water, calling it, flumen orationis, ubertatem dicendi; dividing it, in grandem alueum, modicum, & exilem. Likewise the ancient Philosophers were named commonly Fontes Philosophiae, Wells of Learning; as namely in Moral Philosophy, Water is taken for the four Cardinal Virtues.  
But now above all other Arts and Sciences, out of this Well, ye shall draw the doctrine of Divinity, briefly comprehended in the Holy Bible, more summarily contained in the name of JESUS, which is the sacred Fountain of all Learning. For in him are 
g Colos. 2.3.  hid all the treasures of wisdom and knowledge: and as jesus the son of Sirach said, 
h Ecclus. 24.31.  I will water abundantly my Garden-bed; and lo, my Brook became a River, and my River became a Sea. And true, Christ is the little Well, that became 
* Flumina magna fluunt paruis de Fontibu● orta.  a River, and overflowed with great waters: He is even ezechiel's River, 
i Ezech. 47.  which issued from under the threshold of the Sanctuary, at first it did arise but to the ankles, then to the knees, afterwards to the loins, and at last became a River that overflowed. Surely this made the Woman of Samaria say, 
k john 4.  Puteus est profundus, The Well is deep, and so soon as she had tasted of the water of it, left her waterpot, and went her way into the City, and said to the men of Sychar, Come, see a man, which told me all things that ever I did: is not this the Christ? And she said to Christ himself, Sir, give me this water, that I thirst not, neither come hither to draw.  
Ho 
l Isai. 55.1.  then, every one that thirsteth, come ye to these waters, and he that hath no money: come ye, buy and eat, yea come, buy wine and milk without money, and without price! Come, this is Christ's call, 
m Nulli praclusa gratia est, omnil us patet, omnos admittit, omn●s invit ●t, ingenu●s, libertinos, sernos, Reges, & exules. Non eligit domum nec censum, nudo homine contenta est. Senec. de Ben. lib. 3. c. 18.  generally inviting all persons of what age, rank, degree, estate, or sex soever in time of Grace, as particularly only to the Elect in day of Glory, Come, saith he, meaning your selves, and that you send not; To me, that is, not to any other, neither to Angels, or to Saints, but only to Him, the Fountain of Life.  
But because many have forsaken this Fountain of living waters, and digged to themselves 
n jer. 12.  Cisterns which hold no water of salvation, it shall not be amiss to discover unto you these foul Cisterns, or muddy Wells, before I give you a taste of this wholesome water of jacobs' Well in a spiritual sense. These Cisterns are called in the Scriptures, the 
o 2. Rec. 2.  Samaritans Well, or otherwise, 
p Nehem. 2. jude, 5. Exod. 15. jerem. 9 ●. Pe●●. 2.  Fons Draconis, Fons Amaritudinis, Fons Sanguinis, Fons Lachrymarum, which are of a fare contrary nature and different relish to that water, of this Sacred Fountain. For they were stopped by the Prophet Ezechiel, when Sannacharib came to besiege the City of 
q 2. Paralip. 32. & 4. Reg 18.  Jerusalem: I mean these muddy Wells are the Roman dirty Cisterns which are stopped and filled up with their own selfe-merits, Saint merits, Supererogations, Satisfactions, 
r Vide Taxam. Camerae Apostoli●ae & Claud. Es●encaeum. in Titum.  Pardons, Indulgences, and such trash and tromperies.  
The Papists I say, (to speak more plainly) endeavour what in them lieth to slander the pure Fountain of God's sacred Scriptures, with imperfections 
f Voié l'Insufficience, & Imperfection de l'Escriture Saint de Sieur de Perron, Euesque d'Eureux. country Tilenus l'an 1598.  and obscurity 
t Bellarm. passim. ; to stop them up with Traditions, Glosses, frothy Legends, and Lying fictions, of Miracles. They have puddled and polluted with Salt, Oil, and Spittle, the Sacramental water of Baptism, being the Fountain of our Newbirth. So have they stuffed the Sacramental Fountain of Christ's body and blood, with a mass of Idolatries, Adorations, Elevations, Genuflexions, and such mimic tricks, driving the Lay-people 
u Pigh. Hierar. Eccles l. 3. c. 3. Coster. Enchirid. c. 1. Lindan. Panop. lib. 1. c. 3. etc. Detorquentes (inquit) quò volunt sacra Scripta.  as unclean beasts, from the Mystical stream of his precious Blood in the Cup. To be brief, What sacred Order, or Ordinance have they not stained, or defiled more or less, with the filth and dung of their own idle Inventions, and blind Superstitions 
x Superstitio fusa per gentes oppressit omnium ferè animos, atque hominum imbecillitatem occupavit Cic. de Divinat. 2. Coeca superstitio seize in caligine condens obscuris vera involuit, quo falsa reponit. ?  
To discern then the one Well from the other; that of the Samaritans, from this of jacob's Well, observe these five properties of the Water drawn out of jacob's Well, subject to our five external senses. One is the clearness of it, to the Eye: another is the harmonious Sound of it to the Ear: 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 Therein our Fingers feel, our Nostrils smell, our Palates taste his virtues that excel. It shows to your Eyes, talks to your Ears, etc. Du Bartas in his first week's work.  Fingers.  
First, concerning the Clearness of it, it is certain Nunquam floriferis Fons purior, the crystal was never clearer, fairer, and finer to the sight than it. For the words of the Lord, 
z Psal. 12.  are pure as silver tried and purified seven times in a Furnace. And as it is said in the Revelation 
a Reuel. 22. ; He shown me a pure river of Water of life, clear as crystal proceeding out of the Throne of God. Nay this water of this Well is so clear, pure, neat, and transparent, that it will not admit mixture with any other water; no more than the quiet, calm, and gentle Lake of Geneva will have acquaintance, with the raging, roving, and roaring River of Roan, which runneth through the Lake: nor no better will it sort, and agree with other Waters than the fresh River of Arethusa can sort with the salt Sicilian 
x Per salsa fluentem aequora, dulcorem incolumen seruare, nec ullam illis immisceri labem Aen. 3.  Sea.  
Whereupon here it may be doubted, or demanded, whether we may use humane Learning, Arts, and Sciences in our Sermons and divine Discourses? whereunto I answer that in citing of humane writs for illustrating points of Divinity, it is not so common, as commendable, if it be done without vanity and ostentation, making choice of the best Authors for better understanding of the Text, and more clear declaration of the truth. Sit illa Imperatrix caeterae illi Mediastinae; so being, Dame Sara sits in the Chair of State, Agar and her Handmaids may attend and serve her. This was the judgement of Origen in his seventh Homily upon the tenth Chapter of Levitious, saying, 
y Quaecunque hene & rationabiliter dicta inucnimus apud inimicos nostros, oportet nos must dare & resecare omne quod emortuum & inane est, hoc enim sunt omnes capilli capitis, & ungulae muberis ex inimicorum spolijs assumptae, Origendeco citato.  When any of Israel took a maid in battle, he first pared her nails, and shaved her head, before he married her; so we must pair away in humane Learning all things noxius before we captive it to the use of Christian Religion. And with him agreeth Saint Augustine in his second Book of Christian Doctrine, Chap. 40. We 
z Philosophi si quae vera & fidei nostrae accommoda dixerunt, non solum formidanda non sunt, sed ab iis etiam tanquam ab iniustis possessoribus in usum nostrum vendicanda. Aug. de doct. Christ. l. 3.  rob the Egyptians of their jewels, when we convert Arts and Sciences to the use of Theologie. 
u Clem. Alex. quam multus est de hac re, l. 1. Strom. c. 2.  Clement of Alexandria, Saint Basil the Great, Gregory of Nizanzen, Tertullian, Arnobius, 
x Lactantius, l. 5. c. 1. eas optimè conciliat multis rationibus.  Lactantius, Saint Hierome, and diverse others of the Fathers illustrate their doctrine with authorities of Heathen Authors 
y Sidon. Apollin.  ut nescias quid in eyes primum mirari debeas, eruditionem populi, vel scientiam Scripturarum. Art thou greater then, than our Father jacob, and the Fathers, which gave us the Well, and drank thereof himself, his children, and his cattles. Christ himself reasoned many times from things earthly, to things heavenly, 
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 several sentences out of profane Poets, 
a Aratus.  Acts 17.18. 
b Menander.  1. Corinth. 15.33. 
c Epimenides.  Titus 1.22. Yea he became a jew, that he might gain the Jews, etc. and so made all things to all men, that he might by all means save some. In my opinion to this point, the Spider is never the more commendable because he weaveth his web out of his own bowels, neither is the Bee despised, because she gathereth her honey out of diverse flowers.  
Consider again the colour of our water, 
f Aqua in diversas plerumque se mutat, species aut inter arenas slava, 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 always uniform and of the same colour alike, yet in the course and running of it, there is nothing more variable and changeable than it, according to its Objects. As on the sands it is of golden colour; amongst the rocks and stones it is frothy; along Meadows it is green; in running through Gardens, amongst Flowers it is like the Rainbow; so in the Word of God, there are diversities of gifts but the same Spirit; diversities of administrations, but the same Lord; diversities of operations, but God is the same who worketh all in all, 1. Cor. 12.4.  
There were diversities of gifts amongst the Apostles, as boldness in Peter; profoundness in Paul; loftiness in john, compared to an Eagle; vehemency both in him, and his brother james, surnamed the Sons of Thunder; fervency of spirit in Simon the Zealous.  
Diversities of gifts amongst the Fathers, whereof some construed the Scripture literally, as Hierome; others, Allegorically, as Origen; others, morally, as Gregory the great; others Rathetically, as chrysostom; others dogmatically, as 
g Sextu● Senensis Biblioth. Patrium lib. 3. p. 187.  Augustine; all of them (as worthy 
h Enar. symbol. Nicene. Tom. 1. fol. 393.  Melancthon is bold to deliver) in the main Articles of Religion, Apostolically.  
So were there diversities of gifts among our modern Writers, as Luther wrote on the walls of his Chamber with Chalk:  

i In colloquio de Erasmo.  Res & verba Philippus, res sine verbis Lutherus.  
Verba sine re Erasmus, nec res, nec verba Carolastadius.  
Who more compendious than calvin? more eloquent than Beza? more judicious than Martyr? more copious than Zanchie.  
Yea, there are diversities of gifts amongst those of this Reverend Society, which I resemble to the twelve Fountains at 
k Exod. 15.27.  Elim; or rather, to jacob and his twelve Sons the 
l Gen. 46.27  Patriarches; or more fitly for our purpose, to jesus with his twelve Apostles; meaning Master Deane and the twelve 
m Bis sex coelefles, medio jove, sedibus altis, Augusta gravitate sedent.  prebend's; whom I commend thus, according to the graces and gifts of God bestowed upon them severally and 
n In eloquendo est aliqua diversit 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.  diversely, in one consent of faith: as sweetness in Socrates; subtlety in Lysias; sharpness in Hyperides; shrillness in Aeschines; powerfulness in Demosthenes; gravity in Aphrican; smoothness in Loelius; copiousness in Carbo; learning in Palaemon; the stately style of Agraecius; the methodical discourse of Alcimus; the mincing-like of Adelphius, and the flowing tongue of your Learned Lecturer, whom I may justly name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, flwiosum, such is the volubility of his speech, and other diverse gifts.  
Likewise there are diversities of gifts amongst the six Preachers of this Church, whom I name under these Titles of six other old Orators; as adstrictior Caluus; numerosior Asinius; splendidior Caesar; amatior Coelius; gravior Brutus; plenior Tullius.  
And (with permission) there are diversities of gifts amongst us 
o Non omnia possumus omnes Nihil est ab omni parte beatum, Hor. lib. 2. carm Od. 16. ex Pindaro Euripide, Theog.  ordinary and rural Ministers, who come hither now and then upon entreaty; Alij sensu ampli, sed non ore; alij sensu inopes, sed ore torrentes; alij neque sensu ampli, neque ore; alij sensu ampli & over. Some have bad utterance, but a good conceit; others an excellent utterance, but a mean wit; some neither; and some both. One ᵖ surpasseth in expounding the words; another is excellent in delivering the matter; a third happy for cases of conscience; a fourth exquisite in determining Schoole-doubts. In a word, some be judicious to inform the understanding, others powerful to reform the will and affections. All these diverse gifts are from above, coming down from one and the same Fountain with whom is no variableness, neither shadow of turning. james Chapter. 1. Ver. 17.  
Secondly, Turn and hearken to the purling noise of this our Water, 
q Ebullit animus meus verbum bonum, Psal. 46.  boiling and bubbling up at the Spring's head. 
r Fontibus atque antris, gaudens & montibus, Echo! Frangit inexpletas, iterato murmure voces.  Hear how the water gusheth, floweth, and streameth out on every side, how the 
s Psal. 19  sound of God's word is gone out into all Lands. This sound was prophesied by King David, commanded by Christ, practised by his Apostles, and ever to be performed by their 
t Acts 2.46.  Successors. We should all pray, praise and preach the Lord with one accord. And in very deed, 
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 Patriarches, the Chariot of the Prophets, the refuge of the Apostles, the solace of Martyrs, a sign and token of the Church Militant here on earth, and an holy exercise of the Church Triumphant above in Heaven. Without which eloquence is but vain, Prophecy is unperfect, Knowledge is nothing, Faith is dead, the works of mercy are rejected, Martyrdom it self is not accepted, all other gifts and graces of the spirit are but as a sounding brass and tinkling Cymbal.  
Thirdly, The smell of jacob is as the smell of a field, which the Lord hath 
x Gen 27.27.  blessed: and the Water of his Well excelleth all other Waters in scent whatsoever, whether they are naturally sweet, 
Ecclus 39.13.  or by art and composition. For 
y Aliter olet flos vuae, aliter flos olivae, aliter flos rosae, aliter flos lilii, aliter flos violae, aliter redolet spica etc. Gregor. homil. 5. in Ezechiel.  although the Rose hath its proper sweet smell by itself; the Lily by itself; the Violet, the Pink, the Gillyflower, and so the rest by themselves, yet are they not put together for sweet sent comparable to the water of this Well. Nor was that Well near to Missenum, which 
z Cardanus de Subtilitate.  Cardanus writes, smelled so sweet of Cizinum, as if it had been compounded of the root of Iris, of Saffaron, and of Myrrh; nor was that most fragrant and odoriferous Fountain of Caburra in Mesopotamia, so sweet and comfortable to the smell, as jacobs' Well. Although the foolish Antiquity imagined their fabulous Goddess 
a Home juno far tur terris magis omnibus unam, Posthabitam coluisse Samo.  juno sat ofttimes on that Well, and therefore caused it smell so sweetly; yet it is certain, our true God JESUS sat thus on jacobs' Well, and so made it smell fare sweeter. 
b 2. Cor. 2.14.  And thankes be unto God, which always maketh manifest the savour of his knowledge by us in every place: for we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savour of death unto death, and to the other the savour of life unto life; and who is sufficient for these things? 2. Cor. 2.14. etc.  
Fourthly, 
c Psal. 34.8.  Taste also how good is the Lord; how this water exceedeth all other waters in taste to the palate; even the waters of 
d Coaspi & Elevi flwiorum sic adeò suaues aquae fuisse dicunturr ut ex cis Reges biberent unde & dici possent flwii Regum, ab illo usu: 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 although the waters of these two Rivers prolonged the lives of the Kings of Persia, yet they made them not to live for ever; but whosoever drinketh of our water, it shall be in him a Well of water springing up into everlasting life. So whosoever drinketh of any other water, thirsteth again, 
e Rupert. in 4. joh.  and the oftener he drinketh the more is he dry; But whosoever drinketh oc this water shall never 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 than 
f Clitorio quicunque sitim de Fonte levaret Vina fugit, gaudetque meris abstemius vnd●s.  Wine, even than that wine called; Monembraticum Cretense, or that Vinum germinans 
g Scalig. exerc. 99 pag. 339.  virgins, which were in so great account amongst the Ancients? for the first cup of wine is pleasure, the second cup is loss of senses, and the third of repentance; or as Solomon 
h Pro. 25.  saith, At the last it biteth like a Serpent, and stingeth like an Adder, or a Cockatrice 
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 drink; 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 feigned of the River 
k V●●g. Aen 6.  Lethe. Let us give this water then to him that is ready to perish, and to those that be of heavy 
l Prou. 31.6.  hearts. for this water is more cordial than any distilled hot water soever; nay, it is more healthful, light, and of easy digestion in the stomach, seeing it is a Well of water springing up into everlasting life. And seeing the nature and property of common and ordinary water is, to ascend again so high, as from whence it descended at 
m Repetunt proprios quaeque recursus, redituque suo singula gaudent, Boet. 3 pros. 2. de consol.  first, it is no marvel our Saviour said, I came forth from the Father, and am come into the world: again, I leave the 
n john 16.28.  world.  
Moreover, this is likewise the nature and property of good water only to taste of water, and to have no other relish in the mouth; 
y Sicut aquae nullus inesse debet n●c succus, vel sapor, vel odor, teste Plinio, lib. 15. c. 23. ita aquae idivinae gratiae nullus admisceri debet sapor vel odor terrae, sed Coeli ac Dei ipsius unde 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 jacobs' Well tastes only of God, and of no other thing, not of the World, of the Flesh, or of the Devil. z It is true, some water is brackish, and tastes of Salt, some of Steel, or of Iron, some of some mineral or of other; but the water of jacobs' Well is most sweet, and tastes only of Honey, as was prophesied, Psalm, 81.16. And with Honey out of the Rock, should I have satisfied thee. Brethren I would not that ye should be ignorant, how that all our Fathers did drink of that spiritual Rock, and that Rock was Christ. 1. Cor. 10.1.  
Fiftly and finally, the Feeling of this Water is not only sensible to the five senses, without, but also it is common to the common sense of Phantasie within 
a Nihil in intellectu quod non suerit prius in sensu. Aristotel. Scalig. ex●rcit. 18 & 307. a duersus Cardanum. . For this Well is the Pool of Bethesda, having five Porches, by which whosoever goeth into it with Faith, he shall be cured from all diseases, sicknesses, sorrows, and sores soever 
b Omnia Iesus Christus est nobis si volumus: curari desidenas? medicus est; schribus aestuas? sons est; gravaris iniquitate? iusti●la est; auxilio indiges? virtus est; mortem time's? vita est, etc. Ambros. lib. de virginit. . JESUS is the Well, and He according to the number of the five letters in his Name, and so many wounds on his precious Body, may be justly called ПENTAФIAON, or the Name of five letters, bearing this word YГEIA in Greek; Salus in Latin; Salve in English; as that ПENTATION, which in former times, was mysteriously revealed unto King Antiochus, surnamed the Saviour, for the saving and delivering the bodies of his 
b Reuclin. lib. 3. de Caba!. Euseb. in vita Constantini lib. 1. c. 25.  people; whereas JESUS saveth both the bodies and souls of his people; His own, and of others; once, and for ever; and therefore most worthily to be called our Saviour.  
Thus having discovered jacobs well plainly enough, so that we can distinguish it from that foul Well of the Samaritans, we must consider now, one of the first, chief, and necessary means to save us, is by washing with the water of it. 
c O Aqua quae Christi Sacramentum essc meruisti, quae lavas omnia, nec lavar is. Tu incipis prima, tu comples persecta mysteria. Ambros. in Luc. 22.  Christ himself assureth us this in a double asseveration thus; 
d joh. 3.5.  Verily, verily, except a man be borne of Water and of the Spirit, he cannot enter into the Kingdom of God. Where Water is an outward necessary means to our Regeneration 
e Com. Catechist , so the Spirit is an inward cause, and therefore both be joined in our Baptism. For 
f Anglicana confess. artic. 27. & art. 25.  Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from other that be not christened: but it is a sign of Regeneration, whereby as by an instrument they that receive Baptism rightly, are grafted into the Church. And as 
a Serm. 14. de Passion. Dom. cap. 5.  Leo speaks, incorporated into Christ: 
b Eph. 5.30.  flesh as it were of Christ's flesh, and bone of his bone: the Spirit in this our New birth is in stead of a Father, the Water in 
c Maldonat. in locum.  stead of a Mother. Therefore in this sense the Scripture terms Baptism a 
d Tit. 3 5.  Bath of Regeneration, 
e Ep●● 26.  whereby God cleanseth his Church, unto 
f Act 3.38.  remission of sins: and hence may we say and sing of jacobs' Well, as 
g Paulinus ep. 12. ad ●euerum.  Paulinus wrote of the Fountain of his Baptism.  
Hic reparandarum generator fons animarum,  
Viwm divino flamine flumen agit:  
Sanctus in hunc coelo, descendit Spiritus amnem  
Coelestique sacras igne maritat aquas.  
Hence 
h Non li●uit Israelitis, nisi lotis, purgatis, & p●aeparatis, manna vesci, etc. Quid igitur hinc dicemus? Nisi quod oportebat fidei Baptisma lavari omni victure, omni Euangelica doctrina, m●ndos puresque animos nostros: sacere: ita ut omnimo alierigeni mores & Algyptiaca cita, vitiorum scil. omnium turba nos deserat, & demum depurato, desaecateque animo coelestem ●ibum esse accipiendum. Haec omnia Nyssenus 〈◊〉 vita Moysis.  moreover we may easily observe, there was never any Sect or Religion, true or false, Christian or Ethnic, in which they did not use to wash, before ever they entered into their Congregation. As in the Law of Nature, it was written upon the door of Diana's Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the Law of Moses, it was commanded under the pain of death, that none should come into the Tabernacle, before they washed; and for this purpose, the Laver (made of women's Looking glasses) was set at the door of the Tabernacle. Exod. 30.20. and the jews at this day wash before ever they enter into their Synagogues. So you see in all Christian Churches the Font is placed at the great door and first entry, as commonly in every Cathedral Churchyard, (as here) there is a Conduit, signifying we must all be washed by the water of Baptism. The Turks likewise wash before they go into their Mosques: and the Idolatrous Gentiles washed, before ever they could be admitted unto their superstitious Sacrifices 
a Macrob. Satur. l. 3. c. 1. Virg. Aenei 6. Ouid. Fast 5. Persius' satire. 2. Ex principe peëta declarat. Augustin l. 21. de Cuit. Dei, c. 13. Servius' praeterea hoc explicat. E● de hac re videndus Clem. Alexand. l. 7. Stromat. . After whose example, and imitation, those of the Roman Church sprinkle themselves with Holy-water, at their first coming into their Synagogues 
b Ter socios pura circumfluit un la, Spargens rore levi. etc. Virg. Beller. tom. 2. pag. 2. De Aqua benedicta. etc. . Seeing then, washing hath ever been in use, in all ages, among all nations and people whatsoever, why should we not wash before all our spiritual exercises, and divine action? especially in regard, JESUS at this time hath set open a Fountain for Judah, and Jerusalem to wash in?  
Yet before we come to our washing, observe these five differences of the water of this Fountain, from the water of any other Well or Fountain. First, One is, other water can only wash our bodies and outward things; whereas this water can wash both bodies and souls, the whole man within, as without 
c Isa. 43. Ezech. 36.25. . Secondly, Another difference is, no other water can wash clean without Soap, Ashes, Lie, some scouring balls, or such tersive helps; but this Water of itself alone washeth very clean. Thirdly, No other water washeth so clean, but there remaineth some spot, stain, or blot behind, yet this water leaveth none; and which more is, it maketh all things fairer and cleaner than they were at first. Fourthly, Other water washeth out only these spots that are easily done, whereas this water worketh with all pain and labour while all be clean. Fiftly, What is made clean with ordinary water, is soon fouled again; but whatsoever is washed and made clean with this water of jacobs' Well, shall never be defiled afterwards. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. Ezechiel. 36.25. 
d Nunc lavabo, ut rem divinam faciam. Plaut. in Aulul. act. 5. s● 1.   
And where can I begin better to wash you, then at the Face, which is the most eminent and apparent part of the Body, thereon to see our spots? If any than doth abuse God's Image, and attempt to control, or correct his workmanship, adding to that Face, which S. james termeth natural, the borrowed feature of an artificial Face, suffer not me, but S. Ambrose, to tell you, that this daubing, painting, and parietting of the Face, is in some respect worse than Adultery itself. 
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 foul fact, persona vitiatur, the person only is polluted, but in that  and unnatural painting, natura laeditur, even nature herself is more than too much spoiled and corrupted. Wash off then for shame these painted colours, and counterfeit complexion from thy foul Face, with the water of jacob's Well, or else they will be rubbed off with Fire and Brimstone. 
e Terque seven. flamma, ter aqua, ter sulphur lustrat. Ouid. Metam. 6.   
In the Face there is a most vile, oughly, and deformed blemish, called Impudence, and it is seated on the Forehead. Which although it defileth many a man's Brow, yet is it perceived but of few, and least of those especially, who are most infected with it. Contrary to this is 
f Ver cundia cum sit omnibus aelati us, person's, temporibus, & loc is apta, tamen adolescentes iwenilesque annos maxim● d●cet. Ambr. l. 1. Offic.  Shamefastness, which showeth the differing constitution of a modest, sober, and wise man, from shameless, sensual, and senseless creatures, not worthy the name of men. For as the Shameless man hath lost all good manners, honesty, and civility, so the Shamefast man is careful of his credit, and is afraid of a just reproof in all his actions 
g Ita enim Philoso▪ high 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 fail at any time, in his thoughts, words, or deeds, a lovely blush recalleth him into the way of virtue, and showeth itself on his Front. There Shamefastness dwelleth, and may be thus described, as it was pictured▪ or drawn by a cunning hand, above four hundred years ago, and the Table yet sound, and the colours fresh. 
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.  She is the Daughter of Fear, (even of that Fear of God, which is the beginning of Wisdom) the Sister of Continency, the Discoverer of Simplicity, the Lamp of Chastity, the Defender of Purity, Consciences Glory, Fame's Keeper, Life's Honour, Virtue's Seat, Nature's Praise, Honesty's Cognizence. Yet as lovely as she is, she is but little set by in this sensual Age, which hath a Brow of Brass, there being a number of men & women, whose Forehead refuse to be Ashamed.  
This foul vice of Impudency, may be fitly compared unto a certain disease, named in Latin Vitiligo, which 
i Apuleius in Magiae sua.  Apuleius describes to be a thick, gross, stinking, corrupt humour, bred in a man's body, and breaks out at first on the Front. Varro 
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 been a Praetor of Rome, yet being touched with this evil, was more like an Image of Marble, a block, or a stone, without all sense and feeling, then like a man. Whereupon Lucilias said justly, haec odiosa mihi Vitiligo est. Conform to this filthy, loathsome disease amongst the Ancients, there is a sickness that reigns now adays amongst us, 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 Twins, Daughters begotten of the same Father and Mother, both bred up at one breast; which make me say plainly, haec odiosa mihi Vitilitigatio, I love not Law Suits. Not that I condemn the Law, or think the Law is sin; God forbidden: nay the Law is holy, just and good, as Saint Paul said, Rom. 7.6. But Vitilitigatores 
c Hi sunt qui causas protendunt adbibiti, impediunt praetermissi, obliviscuntur locupletati. Hi sunt qui emunt lights, vendunt intercessiones, deputant arbitros, iudicanda dictant dictato convellunt, 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 us under sin, and are not ashamed of whatsoever injustice they have committed against the Law of God, and of man. But I wish they would wash this filthy stain from their faces or foreheads in time.  
Under the Brow we should all wash our Eyes the seat of tears giving so much cause of them, and of many Eyesores. 
d Oculi nos in omnia vitia praecipitant, mirantur, adamant, concupiscunt, Qumt. decla. 2. Oculi sunt in amore d●●es. . We should even wash them with our Tears, as the only Collyrium or Eye-salue to cure all the sore Eyes in this World, and able to wipe all the tears from our Eyes in the World to 
* Reuel. 7.17.  come.  
Next to our Eyes, we must wash our Ears: for the Eye and Ear, are like Simeon and Levi, brethren in evil, Vasa iniquitatis bellantia, Instruments of cruelty in their habitation 
c Gen. 49.5.  of corrupted Ears I may empanel a whole jury, yet not one of them good or true. As Midas' 
f Auriculas Midae quis non habet? Pers. Sat. 1. Sic de Petron. 9  Ears; Malchu's Ears, who will hear but with the left Fare, Peter having cut off the right 
g Qui statuit ●liquid parte inauditâ alterâ, Aequum licet statuerit haud aequus tamen, Sen. in Medea.  Ear; Athenian Ears; curious; cryticall; and hypocritical Ears, etc. which all should well be washed.  
And so should our Mouth be well washed, as full of Ulcers, Cankers, Swell and Sores. Therein is poison of Asps under the, 
h Psal. 58.41.  Lips; Teeth are as swords; jaws as 
i Pro. 30.14.  Knives; the Tongue can no man tame, it is an unruly member which defileth the whole body, and setteth on fire the course of 
k james 3.6.  nature, the Throat is an open 
l Isay 59.7.  Sepulchre, and so require all to be throughly washed.  
If the Mouth be thus foul, and needeth to be washed throughly, what requireth the Heat, out of the abundance whereof the Mouth 
m Mat. 12.34. Mark 7.21.  speaketh? Out of this evil treasure, nothing but evil can be produced. The Heart is wicked and deceitful above all 
n jer. 17.9.  things: who know it but God the Searcher of all 
o Heb. 11.  hearts, which prohibits me further investigation of her wickedness.  
I will wash my hands in innocence then O Lord, and so will I go to thine 
p Psal. 26.6. Date manibus famuli limpha●. Et manibus puris sumite Fontis aquam.  Altar. Thus the Divine should wash his hands-with King David, Psal. 26.6. and every Lawyer should say with the Prophet Esay 33.15. I will shake mine hands from holding of bribes. Foras Saint Bernard says, magnum est homini seculari mundas habere manus, It is much for a Layman to keep his hands clean, so (me thinks) a Clergiemans' hands should not be foul any ways.  
Likewise we must all wash our feet as well as our hands; otherwise they cannot be kept clean. For even the feet of the best and godliest men in this life, are often dabbled or defiled, trampling in the World.  
A Minister in his most Angelical calling, may gather soil in his 
q Philosophi antiquiores, quique doctrinam eorum secuti 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 he go into the Pulpit. Magistrates, justices, and others in Authority are to be feared and suspected they are foul in their feet: for though no corruption (perhaps) cleave to their own hands or feet, yet may it be brought into the house, by some dirty complayner or other; by some clay Cliant, and foul causes: or else privately fetched in by some rigorous Sergeant, by some crafty Clerk, or cunning servant, walking in foul ways. Tradesmen in their Trades cannot sweep their shops so clean, but they leave some dust of deceit, some slurtish corner of double-dealing 
r Qui cavet ne decipiatur vix cavet, etiam cum cavet, & cum cavisse 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 Quis metus aut pudor est unquam proporantis avari, Iwen. 14. . For the feet are taken for the base and earthly affections of the mind, which moved Saint Augustine to say, Pes meus, affectus meus; eò feror quocunque feror 
t S. Aug. Homil. 50. Tom. 10. . And in this sense, jesus said to Simon Peter, he that is washed, needeth not save to wash his feet, but is clean every whit, john 13.10.  
Let us then wash our feet, I mean, the affections, passions and perturbations of the mind; yea, the whole man within and without, up and down, to and fro. For ye know, Vas non potest bene lavari, nisi concutiatur, nisi fex expellatur, nisi postea mundum seruetur. God when he threatened to wash well the Vessel of the Earth to make it clean from imperfections, he said by his Prophet Isaiah 24.19. Confractione confringetur terra, contritione conteretur, commotione commovebitur, agitatione agitabitur. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly, the earth shall reel to and fro, thereby to make it clean and neat. Naaman the Syrian was willed to wash himself seven times in jordan, and that rather for our instruction and example, then for his own benefit. For his sickness was only a Leprosy in the body, where our souls and bodies are both leprous with sin: and if he but for one Leprosy washed himself seven times, how much more ought we every time we sinne to be sorry for it and if we do not wash ourselves seven times for seven sins, seeing the most just of us all (as Solomon witnesseth) may seven times fall in one day, Prou. 24.16.  
Oh how ought we then to wash and bathe ourselves, and that even seventy times seven 
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 look upward towards God whom we have offended, or downward upon Hell, which we have deserved, or backward upon our sins committed, or forward upon judgement to be feared, or without us upon the deceitful world which we have loved, or within us upon our polluted conscience, in assurance of heart, our sins thus throughly washed, are purged and made clean with the pure and living Water of jacobs' Well.  
Now jacobs Well was there.  
Behold now for our Application, and third sense, how my Lord Archbishop Abbot's Conduit sorteth by Analogy with jacobs' Well, and what proportion or correspondency is between them two, according to the five former occurrences in the letter; 
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 serve most fitly for our best instruction.  
As first consider (Situm) your Conduit is seated in the midst of this City, between two famous Churches, though somewhat nearer to the one, then to the other, and that rather done of purpose, then by chance in my conceit. 
y Vrbs pervetusta proculdubio illastris, Nec adeo magna (ut inquit Malmesburiensis) nec exiliter parua, quae & terrae positione soli affinis maxima ubertate, & integro murorum ambitu, flwijs irrigua, nemorum opportunitate inclita, praeterea Maris vicinitate piscium foecunda, etc.  Wherein look to the City itself, and you will see it is builded in the sweetest Air, between two little Hills, amidst the richest soil above the Valley of fatness, Larga ubi foecunda rerum undat copia cornu; where is God's plenty without ploughing or sowing, reaping or keeping; you are fed like the fowls of the Air, and grow up as the Lilies of the field, a thousand times more happily, then if Corn grew at your doors, or Cattles grazed in your streets, near enough the benefits, and fare enough from the dangers of the Seas, in the best place of the chiefest Shire of this Country, even in 
z Haec tantum alias inter caput extulit urbes, Quantum inter viburna Cupressi.  Canterbury, the Metropolis or Head-Towne of Kent, if not of All England. In this City there be Hospitals and Almshouses for the entertainment of old, aged, decayed folks, and a Nursery of young Orphans; a Bridewell for the correction and employment of idle persons; a King's Free School, where youth may drink in the first liquor of wholesome Learning; and amongst many other Works of Charity, now here is jacobs' Well, or Abbot's Conduit, flowing forth abundantly wholesome and good water, To the Use of this City; But above all other Monuments, here is the Cathedral and Metropolitical 
a Christi Templum in medio quasi urbis sinu, tanta maistate, ut se in Coelum erigit, ut procul etiam intuentibus Religion●m incutiat. Erasmus in Peregrin●nd Religionis ergo.  Church of Christ, 
b Eccl●sia mirandi operis, Beda  which is a wonderful piece of work to the beholders; and near unto it, within the walls of the City, there are Twelve Parish Churches; wherein weekly on the Sabbath and Holidays, (as daily in the Cathedral Church,) the fresh springs of our hope and comfort, by Reading and Preaching the Sacred Word of God, as by streams and so many Conduits do continually refresh and make glad the City of God. 
c O sortu●atos nimium sua si bona norint Cantuarienses.  Oh happy than are you of this City, if you knew your own happiness!  
Secondly, This Conduit is built within the City, and not without the Town; 
d Hinc commodiùs mundius, suavius, minoreque sumpi●● ciues victitant, nec iam facile, siti cogente, in hostrum potestatem incident cum obsidentur.  thereby to your greater Use, ease and delight in time of Peace, and to your less danger in time of Wars. For the 
e Gen. 26.15.  Philistines could not show their spite in any thing so much to the Patriarches, Abraham, Isaak and jacob, as to stop up their Wels. Neither (that we may speak of latter times) did the 
f Sleidan. come. 18  Romish Philistin in any thing so deeply discover his malice, as when he sent Poisoners to corrupt the Wells of the Protestant countries in Germany.  
Thirdly, And this 
g Lauda & latare filia Zion, quia ecce ego venio, & habitabo in medio tui, ait Dominus. Zach. 2.10.  Conduit is sealed in the midst of the City; thereby to convey more conveniently the current or streams thereof, unto the chief streets of the Town, and there to serve every man more readily to his private Use. In this point, Art imitated Nature, which affecteth always the midst, as the Sun is set in the midst of the Planets, and the Heart as the Fountain of life and heat, is placed in the midst of the members.  
Fourthly, In that it is erected 
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 George's and Saint Andrew's, (both worthy Patterns it not Patrons of these two mighty Nations England and Scotland; 
i Nos gentes natien●sque distinguimus, Deo una domus est mundus hic totus. Minut. Faelix.  thereby to teach us, that as heretofore these two Kingdoms lived in one Continent (although much different by their fatal division,) both by Sea divided from people adjacent, both of one Language, both worshipping one God, both of one Faith, both of one Baptism, and both of one Communion, so now (praised be God) they live as one People, under one King, and one Law. Yea, as Water is a symbol of Amity, Peace and Concord, so the seating of this Conduit, between these two Churches, 
k jam verò ut quaeque nobiscum maximè amicitia, sponsione, foedere, pactione coniuncta est, ita nobis maximè communionem beneficiorum, praemiorumque civitatis continere videatur, Cic. pro Cornel. ●albo.  signifieth we are not to build up a Babylon through our confusion and former Feuds, but to re-edify one Church in one Union and Communion ever hereafter.  
Fiftly, In that this Conduit is seated somewhat the nearer to Saint Andrew's Church then to Saint Georges, it is (in my opinion) to reveal that old Prophecy foretold of the Patriarch jacob, now accomplished in our King james For although his Majesty is not half a birth, as was jacob, but one only Son, cutting short thereby all dispute of Titles 
l Gen. 25.23. Rom. 9.9. & 12  and Birthright with Elder Esaves; yet as God said to Rebecca, two Nations are in thy womb, and the one shall be mightier than the other, and the elder shall serve the younger: so in the person of our Princely jacob, were two Nations borne, to wit, Scotland and England; whereof the elder may be said in some sort, to serve the younger, in so fare as England being 
m In hoc dissimiles, ●d coetera poenè gemelli.  Maior or Melior, is now come under his Majesty's government, being then of only Scotland, and so Minor. Howsoever this observation holdeth in the general, it is certain, 
n Vsus communis Aquarum est etc. Ouid. Metam 6.  this Conduit is patent or open in particular unto 
o Tros Tiriusque sibi nullo discrimine habetur.  Scottish as to English, and to all Foreigners or Strangers, as to the Inhabitants of this City.  
Secondly, Consider [Structuram,] the Work itself, in Matter and in Form; in the Principal and in the Accessory, and ye will find them wholly To the Use of the City. Gaze not only upon it, as little children look upon their painted Book, but think, as there was no Pin in salomon's Temple, which was not serviceable to some holy Use, 
p In omnibus Timan this operibus plus intelligitu semper quam pingitur: & cum ars summa sit, ingenium tamen ultra artemest. Plin. lib. 35. c 10.  so is there not any thing in this Conduit, which is not profitable for our instruction.  
The Fabric or Architecture itself is 
q Horat. de Art Poet.  Monumentum aere 
r Annare & perennare in perpetuas aelernitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perennius, a Monument more durable than brass: and seeing Monuments are so called, as monentia mentem, monitors of the mind, let me be so bold as to admonish you (Citizens of Canterbury) that you be thankful towards our Benefactor; at least, beware that you be not thought unthankful. 
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.  He is unthankful (saith Seneca) who is unmindful of a benefit which he hath received; unthankful that requites it not; unthankful that denieth it; but most unthankful that dissembleth it. Such is this favour, that we can never requite it, nor can we dissemble it (the very stones of the walls of it will cry out, and the water of it will murmur and mutter against us) yet let us never forget the Gift nor the Giver. Let it not grieve us to speak good of his Name, 
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 express his praise, (quid nisi vota supersunt?) let us pray for his health and prosperity.  
Another monition is, that you of best means or wealth would open your Wells to the 
u Rabbini egenum & pauperem de insirmo & quasi aegritudine attenuato● exponunt, non de vulgatis pauperibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim egenus, otiam apud nos sumitur pro infirmo, unde apud Epiph. & Can. 8. Chaloedonens. Concilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hospitium pauperum & in firmorum.  poor members of Christ. If you cannot build a Conduit, yet you can refresh the poor. And you know if our Saviour promised a reward for a cup of cold water, given in season for his sake, 
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 fair costly Conduit full of good water? When any of the Poor sit hungry, thirsty, weary or cold at your Wells or doors, pretend not a Statute to spare your purses, as the woman of Samaria refused water to our Saviour, to save her pains. Cast thy bread upon the waters; for thou shall find it after many days. 
z Si bene quid facias fac c●ò: nam citò factii gratum erit, ingratum gratia tarda sacit.  If thou intendest any good work for a public benefit, to the Church or Commonwealth, delay it not, nor remit it not to your Heirs or Executors, lest you should seem to dare trust them better with your goods, than yourselves, and so consequently, the work prove theirs rather then yours. 
a Rom. 12.1.  God loveth a living sacrifice, and 
b 2 Cor. 9.7.  a cheerful giver: and it hath been an old rule in liberality, He giveth twice that giveth quickly, whereas slow benefits argue unwillingness, and lose their worth. Let us do good then in our own time, that we may have some pleasure or profit of it ourselves, and so prove the sons of jacob, and imitators of my Lord Archbishop Abbots in his good works.  
Lo 
c jamque 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 Work, and other good Deeds in his own days, which neither time nor malice can ever abolish or extinguish. For the Materials of this Conduit are durable; the Form of it Fouresquare; the Water-cockes about it, in number five; and the five lines for Inscription on the Frontispiece, are of fine Gold; all which are symbolical, and signify 
d Psal. 11●.  his memory shall remain for ever. 
e Reuel. 10. 1●.  Now, when timber, stones, bricks, and books, shall all be wor●e and dissolved, the Books of Heaven shall be opened, where all the Monuments of His pious works, are written in a most indelible Character, and shall be recompensed with an unualuable reward, even an eternal Crown of glory. Mean time, all you who hear me this day, let my counsel be acceptable unto you: consider, I beseech you, that only your good works, will be your companions to Heaven, they shall be your honour in life; your comfort in death, and your Crown at the last Resurrection.  
Look likewise to the 
f Pictoribus utque Poëtis, Quodlibet audendi, semper fuit aequa potestas. Horat. in Art Poet.  painting upon, and about this Conduit for ornament, and you may perceive, Paludamenta haec, these rich Coats at Armès tell you, 
g Gen. 49.9.  that jacob was the first Inventer of Hem●●rie, in assigning Arms, unto his twelve sons the Patriarches: as to 
h Arma antiqua manus, ungues, dentesque fuere. Lucret.  judah a Lion; to Dan a Serpent; to Neph●ali an Hind; to Benjamin a Wolf; and so to the rest. 
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 unto himself Arms, but expect them of the King's Majesty only, as the Princely jacob within his Dominious. Otherwise, if men buy them, and show themselves unworthy of them, quid tanto hiatu dignum? they are to be mocked for them; and their Armouries are no more to be esteemed, than a painted Sign before an Inn.  

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.  Above the Arms you may observe the speaking power of Pictures; and the lively Images of the seven Virtues; whereby the ruder multitude may even by their sight learn to know, and to embrace Virtue. I am deceived if any other thing or course could have been used more likely and sitly to prevail IN VSUM CIVITATIS Cantuariae, to the Use and Benefit of this City, than these Images. For herein, the gross conceit is led on with pleasure, and informed while it feels nothing but delight. And if 
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. ubi supra.  Pictures have been accounted the Books of Idiots, behold here the benefit of an Image, without offence. It is no shame for us to learn wit of Heathens; neither is it material in whose School we take out a good. Lesson: yea, it is more shame not to follow their good, than not to lead them better. Prove 
m Longum iter est per praecepta, breve & essicax per exampla. Senec epist. 6.  yourselves then Wise men, Just, Strong, and Sober, conform to these four Figures, or Cardinal Virtues, Prudence, justice, Fortitude, Temperance, thus placed in order.  
Next to them abide 
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 Idem de Spiritu & Litera. Magis videtur Dei fill us qui novit à quo speret, quod nondum habet, quâm qui sibi tribuit quod habet.  Hope, and 
p Charitas dicitur à Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est gratia, lepos, amicitia; cù● enim cognatio i●ter bomines una 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.  Charity; but the greatest of these three is Charity. When the three Goddesses, say the Poets, striven for the golden Ball, Paris adjudged it to the Queen of Love.. Lo here are three celestial Graces, in an holy emulation, if I may so say, striving for the chiefdome, S. Paul gives it to Love: The greatest of these is Charity. And me thinks these Three Theological Virtues, may fitly be compared to the three great Feasts of the year: Easter, Whitsuntide, and Christmas. Faith, like Easter, believes Christ dead for our sins, and risen again for our justification. Hope, like Pentecost, waits for the coming of the Holy Ghost, to bring us to Heaven. And Charity looks like Christmas, full of Love to our Neighbours; full of Hospitality to Strangers; and full of Charity to the Poor.  
To this end and purpose, there is a little Bell hung up in a Tower above all these seven Virtues, thereby to ring into our ears on every market day this advertisement, Remember the Poor, or be charitable. In this sense, that Bell Anagogically may be called 
s Exod. 28.34.  Aaron's Bell, thus joining 
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 works, or fair speeches to virtuous actions; and so a Golden Bell and a Pomegranate, a Pomegranate and a Golden Bell, that as the delight and pleasure of the one serve to the sight, so the sound of the other should pierce into the ear.  

u Mat. 5.19.  Whosoever shall do and say these things (saith our Lord) the same shall be called great in the Kingdom of Heaven. And as Saint 
x 1. Pet. 5.4 10 & 11.  Peter said in his first Epistle the fift Chapter and fourth Verse, Ye shall receive a 
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.  Crown of glory that fadeth not away, as in token thereof here a Gilded Crown in the top of this Conduit. Therefore, 
z Denique ut Tertull. ad Martyr. c. 3. Bonum Agonem subituri est●●●● quo Ago●ethetes Deus unus est, Xystarches Spiritus Sanctus, Corona Aeternitatis bravium, Angelicae substantiae, Politia in Coelis, gloria in sacula saeculorum.  finally, to conclude, the God of all grace who hath called us into his eternal glory by Christ jesus, after that ye have suffered awhile, make you perfect, establish, strengthen, settle you. To him be glory and dominion for ever and ever. AMEN.  
FINIS.