gnashed on him with their teeth Would you know what things those were you may read verse the 52. They had persecuted the Prophets they themselves had betrayed and murthered the holy one When they heard these things they were cut to the heart gnashed on him with their teeth immediately they stoned him 1 Kings 18. 17. Art thou hee that troubleth Israel the great sin that Ahab and his people were guilty of was the Worshiping of Baal Eliah rebukes them sharply for this sin hereupon they look upon him as an Enemy incendiary and entertain him with this discourteous salutation art thou hee that troubleth Israel pregnant is that place in the 1 of Kings 22. 18. there is yet one Prophet Michaiah the Son of Imlah but I hate him for hee doth not Prophesie good concerning mee but evil In those words there are two things considerable 1. Ahabs hatred of Michaiah but I hate him 2. The ground of it in the latter part for hee Prophesies no good concerning mee so that his hatred was upon the account of his Proyhesy remarkeable is that Text Amos. 5. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly that is they hate their faithful zealous couragious sin rebuking Magistrates that kept their cours of judicature by the gates they connot indure their upright conscientious soul wounding Prophets this is that which Christ tells his Disciples of you shall be hated of all men for my names sake Luk. 21. 17. That is for my truths sake that is they shall hate your Persons hate your Doctrines hate your good lives you shall be the objects of all mens hatred and that for mee and my truth neither is this without reason why bad men should hate them that tell them the truth 1. They are altogether unlike them therefore they hate them as similitude according to the Philosopher is the cause of love so dissimilitude is the cause of hatred as we naturally love those that are like us so we naturally hate those that are unlike us The Wiseman tells us that the righteous man is more excellent then his neighbour more excellent in his judgement more excellent in his thoughts more excellent in his affections more excellent in his principles more excellent in his whole conversation his judgment is more clear discerning his thoughts are more profitable his affections are more heavenly his principles are more Orthodox his whole conversation is more regular conformable to the Divine will The vertues of the good man bid battel to the vices of the wicked his whole life is nothing else but an use of reproof the straightnesse of the one upbraids the crockednesse of the other the one is the subject of the Prince of peace the other Prince of the air the one is of his Father from Heaven the other is of his Father from Hell as our Saviour saith of the Jewes Iohn 8. 44. Ye are of our Father the Divell and his works you will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him no wonder then that the Divels Children cannot endure truth nor the Preachers of it 2. We look upon those as our Enemies that tell us the truth because they Preach against our interests crosse our designes meet with our corruptions and lusts fire us out of our sins Interest is the great Diana wee all Worship Interest is the Sun that Persian like wee all adore Interest is the compasse by which the generality of men steer it is no wonder then if they hate those that touch them to the quick contradict their concerning profitable pleasing interests if golden mouthed Chrysostom Preach against the emperresse Eudoxia endeavour to reclaim her from Arrianisme shee will be sure to banish him if couragious bold spirited Luther out of zeal to Gods truth Preach against the Popes Indulgences he will let loose his roaring bulls against him hee will write to all the Neighbouring Princes that they shall neither receive him nor his Doctrine or if they doe they should send him to him that hee might punish him for that capital offence of asserting the truth If Demetrius the silver smith perceive that his craft is in danger to be set at naught hee will accuse St. Paul of troubling all Asia speaking against great Diana why because wee know that by this craft we have our wealth if good Iohn Baptist tell Herod it is unlawfull for him to have Herodias hee will cut of his head If Stephen tell the Jewes that they were the murtherers of Christ they will murther him if truth telling Michaiah tell Ahab that hee shall fall at Ramoth Gilead hee will cast him in to the Prison give him the bread of affliction the good soul piercing Divine tells men they must repent believe deny themselves take up their Crosse and follow Christ shake hands with honours profits pleasures all if need require for the enjoyment of Christ who is all in all he tells the sensual drunkard that he must no more un man himself and vomit up his own shame hee tells the Profane swearer that hee must no more tear in pieces the glorious name of his Maker he tells the coveteous Achan that he must no more deify the Creature he tells the proud man that cannot be content with any thing else but a crown or a mitre that humility is the way to Heaven that that ear of Corn that is fullest wayes most downward that God resisteth the proud and geveth grace to the humble hee tells the revengfull Person of that of our Saviour Father forgive them for they know not what they doe he tells the meer morall man which thinks himself to be good enough for Heaven already that except his righteousness exceede the righteousness of the Scribes and Pharisees hee shall in no wise enter into it he tells the disputing Socinian that their is a Sunne though he be blind cannot see it that reason must be laid down at the feet of Religion that it is but commendable for it to close it's eye that faith may aime the better he tells the naturalist that sayes out of nothing nothing can be made that out of nothing all things were made Divinity is not to be mesured by the principles of natural Philosophy but it 's own he tells the Heaven de riding Atheist that he must and dye and come to judgement but he would neither dye nor come to judgement he tells all men of their sins lusts therefore they cannot endure him 2 Pet. 3. 3 4. The Apostle sayes they were scoffers men walking after their own lusts that deny the day of judgement and Saviours promise of his coming 2 Timoth. 3. They resist the truth men of corrupt minds and therefore they resists the truth so much for the reasons they use it I shall make of is briefly this Fathers and Brethren you may see in the clear glasse of my
the most exquisite and exact profession of christianity You that have so many golden oportunities of benefitting your selves and others You that in comparison of heathens and Pagans should be as Angells What doe you more then others More 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza tells us it is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid amplius facitis what doe you above others Junius and Tremelius render it Quid eximium facitis what excellent admirable extraordinary thing doe yee these lections doe not vary much the sense seems almost the same in all Then others These words are not exprest in the originall but they are necessarily understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a respective terme for when a man doth more then others they doe lesse then hee his doing some thing tells them they doe nothing Then others What others More then the covetous griping hypocriticall vaine-glorious selfe-admiring Pharises or the odious scandalous openly prophane and most wicked Publicans which were accounted the scumme and drosse of the people hated by the Jewes because they were the instruments of the Romans cruelty as much as many formerly hated our excise men sequestratours these even these can love men for their own ends or rather love themselves in those men These can salute their Brethren their friends but it is them onely and not others But as for you that either are my Disciples already or would be you that are or would be Christians you must not onely love your friends but also your very enemies as having somewhat of God upon them and being made after his owne image as well as you If ye doe the one you onely shew your selves grateful and escape blame but if ye doe the other ye deserve praise that is of nature this of grace that they doe as men and this you are to doe as Christians that is but ordinary but this excellent and extraordinary if ye salute your Brethren onely what doe you more then others do not even the Publicans do so This is the true genuine sence of the words according to Chrysostome Musculus Tostatus Maldonate Erasmus Beza Diodate and others compared together they afford us these two plain truths first That Christians should be civil and courteous not onely to their friends and kindsmen persons that they are obliged unto but even to strangers nay even to their very enemies If ye salute your Brethren onely 2. That the Disciples of Christ should doe somewhat extraordinary somewhat more then others more then Heathens more then worldings what doe you more then others 1. Of the former which is this that Christians should be civil and courteous not onely to their friends relations and acquaintance but also to strangers yea even to their very enemies In the prosecution ofit I shall use this Method first give you some Scriptures 2. Some Reasons 3. Apply 1. That Christians should extend their civility and courtesy not onely to friends and relations but even to strangers and enemies is clear from these Scriptures that we are to salute our Brethren do to do good to them that do good to us to greet one another with a kisse of charity to love the Brother hood all men will easily grant St. Pauls Epistles are full of such salutations and demonstrations of civilities and courtesiies But some think it a hard saying that their courtesies and civilities should reach even unto strangers and enemies the Scripture is no lesse expresse in this then the other Deut. 10. 19. Love thou therefore the strangers for ye were strangers in the Land of Egypt not only your Brethren your Friends your allies those that your are obliged by the Lawes of gratitude to love upon particular accounts but also strangers such as are lovely only for Gods sake upō the general account of Christianity It is the Apostles exhortation that we should doe good to all men But especially such as are of the houshould of faith and if to all then surely to strangers enemies which is also meant by that Scripture Thou shalt love thy Neighbour as thy self That is any one that may be an object of pitty and mercy Heb. 13. 24. Salute all them that have the rule over you and all the Saints that is respect honour your rulers be courteous not onely to some but even to all the Saints whether they be poor or rich whether related to you or not related to you Honour them not upon carnal but spiritual accounts Not because of any particular relation to you but because of that general relation that ye all stand in as to Christ your head in the 1 of Peter 2. and the 17. Honour all men that is be civil courteous to all men according to their respective dignities qualities and stations whether they be supperiours equals or inferiours whether freinds or strangers or enemies pregnant above all is that Text in Matth. 5. 44. But I say unto you love your enemies blesse them that curse you doe good to them that hate you pray for them that despightfully use you and persecute you This Text contains in it the very essence of charity all the perfection here acquirable upon earth it comprehends all the acts of it for if we are to love our enemies to blesse them that curse us to doe them good to pray for them we cannot deny them salutations and civilities which are but expressive and significative of that heavenly grace of charity In that the greater includes the lesse so much may suffice for the I. thing neither is this without reason for 1. As Tostatus tells us salutations and external civilities extended to all are signes and expresses of charity in the heart not only so but of the best and most diffusive in that that charity is best which like the Sun strives to doe good to the whole World at once when we love our friends onely and such as love us that is not so much to be termed charity as self love external acts of humanity and courtesy are lively demonstrations of internal charity they are none of the worst paraphrases upon a charitable well disposed spirit when we see the good fruits of civility and courtesy we may very rationally conclude that the Tree of charity is alive and full of sap such good fruits would not be without a good Tree by their fruits we may know the Trees of of charity 'T is true these are not infallible demonstrations such as we terme those of the Mathematicks it is not impossible for a fawning Hypocrite Judas like to betray us with a kisse but we must be content with them till we can get better It being Gods prerogative royall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart and the tryer of the reines he onely made it and he only knows it being made Neither can we rationally think that that man will love us blesse us doe us good pray for us nay venture his own body for the salvation of our souls
also to continue its happinesse The Preacher tells us in the words of my Text blessed art thou O Land when thy King is the Son of nobles In the 16. verse of this Capter wee read of the misery of that Nation that hath a childish Prince one that hath not an head fit for a diadem nor shoulders able to sustaine the weight of Government and as he tells us of the misery so also of the happynesse of a Nation when it is blessed not with a Tyrannizing upstart of the meanest of the people but with one of the blood Royal not with a Thistle but with a Cedar blessed art thou O Land when thy King is the Son of nobles that is happy art thou Oh Nation when thy King is not of mean base but of high noble extraction whose nobility and vertues may command reverence and bespeak him fit for a Crown In the words we have 1. A Governour or King happy art thou Oh Land when thy King 2. His Character he his no bramble but the Son of Nobles happy art thou Oh Land when thy King is the Son of nobles 3. The product or result of both happynesse happy art thou Oh Land when thy King is the Son of nobles the main hing upon which my discours shall turn shall be this That it is the great happynesse of a Nation to be governed Monarchichally It is the happynesse of a Nation to be Governed by a good King especially one that is of noble extraction of the blood Royal. In the prosecution of it I shall use this Method 1. Prove it by Scripture 2. Give you some reasons and arguments for it 3. Shew you that it the happynesse of our Nation in particular 4. Make use of all 1. That itis the happiness of a Nation to be governed by a good King especially one of Noble extraction is clear from these Scriptures 2 Chron. â— 11. Because the Lord haloved his people he hath made thee King over them Solomon was a good King one of the blood Royal descended from a King it was the happynesse of the Israelites to have such a one and it is said expresly because the Lord loved them he gave them Solomon That which is a token of Gods love and favour cannot but bespeak a Nation happy 1 Kings 10. 8 9. Happy are thy men happy are thy servants which stand continually before thee because God loved Israel therefore hath he made thee King to doe Justice and Judgement In the 8. vers The Queen of Sheba proclaims the happynesse of Solomons subjects under the pious and prudent Government of so good a King shee looks upon it as a special argument of Gods favour that he had given them one that would doe Justice and Judgment Proverb 28. 2. For the transgressions of a Land many are the Princes thereof but by a man of understanding and knowledge the estate thereof shall be prolonged In the former part of this verse we have the misery of a Nation groaning under the oppression of many Princes or Tyrants and in the later part the happynesse of it under one lawful prudent Prince which is styled here to be a man of understanding knowledge which prolongeth the Estate of a Land and makes it long lived and durable 1 Tim. 2. 1 2. I exhort therefore that prayers be made for all men for Kings and all that are in authority that wee may lead a quiet and peaceable life under them In the 1. verse We are exhorted to pray for Kings and such as are in authority in the 2. verse We have the reason that we may tast of the pleasant fruits of their Government that we may lead a quiet and peaceable life under them this is the happynesse that we enjoy under Kings and Governours and therefore we are to pray for them Rom. 13. 4. The Apostle tells us that a Magistrate is the Minister of God for good a King the supream Magistrate he is Gods Minister for the good of a Nation So much may suffice for the 1. Thing the proof of it by Scripture I proceed to the 2. The reason and arguments of it 1. Monarchy or Kingly Government is a Government of Gods own ordination not only so but approbation also and therefore a Nation cannot but be happy in it surely if a Nation be happy in any kind of Government it must be in a Government of Gods own designation and appointment God being most wise and most good and therefore knows what Government is best for a Nation and most tending to its happynesse Now that Monarchy is a Government of Gods own ordination and approbation it is very evident Prov. 8. 15. By me Kings Raigne and Princes decree Justice By me that is by my authority and appointment by my special grace and goodnesse 1 Chron. 29. 1. Solomon my Son whom alone God hath chosen Solomon was a King of Gods Election and God saith of David with my holy Oyl have I annointed my Servant David The King is the Lords annointed The Apostle Paul saith the powers that be bee of God that is of his appointment his institution 1 Sam. 10. 24. See ye him whom the Lord hath chosen that Kings are Iure Divino of Gods appointment is unquestionable and as Monarchy is of Gods institution so approbation this is a consectary of the other Kingly Government being ordained by God he cannot but approve of it for God doth approve of those things he doth himself 2. Monarchy or Kingly Government is the best of Governments and therefore it cannot but be the happiness of a Nation to be so governed It is the happynesse of a Nation to be governed with the best Government surely if any Government can promise happynesse it must be the best in vain doe we expect it from any other if the best cannot doe it That Kingly Government is the best will easily be evinced that Government is the best which most resembles that Government which is absolutely the best to wit that of the King of Kings the Lord of Lords That picture is the best which cometh nearest to one of Vandikes Michael Angelos or some exquisite artist the Moon we look upon as the best of lights except the Sun because it resembles it most that Orator is best that comes nearest Cicero the best of Orators that Moralist is best which is most like Seneca the most reputed Moralist that Philosoper is most excellent that resembles Aristotle most whom by way of eminencie we call the Philosopher That Government is the best in the World which hath the most legible Characters and similitudes of the Government of the World That Monarchy hath so is apparent what is a King but the lively embleme and image of the King of Kings The one is the Archetype the other the ectype the one is as the Seal the other as the Wax What 's the whole World but Gods Kingdome the World is governed by a wise just merciful God and a Kingdome is
governed by a wise just and merciful King God punisheth the wicked spares the good so doth the King the King is as it were a God on Earth I have said ye are Gods there is so neare a relation between God and the King that a Man cannot injure the one without offering an injury to the other he that touches the Lords annointed doth as it were touch God he that strikes at the King doth at the same blow to his power strike at God himself 3. Monarchy is the most ancient and universal Government and therefore likeliest to render a Nation happy As ancient Apostolicke truths make the Church so ancient Governments make the State happy innovations being equally dangerous in both As old truths are most wholesome for the Church so old Governments are most wholesome for the State That Monarchy is the most ancient Government in the World is indisputable it being as old as Adam whom God constituted Monarch of the World as we read in Genesis of the antiquity of this Government humane writings sufciently tell us and as it is the most ancient so it is the most universally received Government almost all the Nations in the World either have been or are governed by it Surely had not they found the happynesse of it above other Goverments they would not have so long acquiesced in it That which the General practise of the World the unanimous consent of all Nations tell us to be true we cannot rationally doubt of 4. My fourth argument is drawn from those appellations that the Philosopher gives a good King he styles him a Father a Physician a Shepheard all these termes bespeak a happinesse a blessing to the Common-wealth Augustus was termed pater patriae the Father of his Countrey Homer calls Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like was said of Moses Now if a good King be a Father sure it is to be careful over his Children if a Physitian it is to heal them if a Shepheard it is to feed them and surely that Nation cannot but be happy that hath a Father to provide for it a Physitian to heal it and a Shepheard to feed it 5. My fifth argument is drawn a Minori ad majus from the lesser to the greater if it be requisite that in a single house in a family for the happynesse thereof there should be a Governour a ruler a Master of it how much more in the great family of the Common-wealth If it be requisite for the welfare thereof that there shou'd be a chief Magistrate in the City how much more in a Kingdome the affairs of the one being far more urgent and important then those of the other a City may better subsist without a Major an University without a Vicechancellour then a Kingdome without a King A Kingdome without a King is like a body without a soul a good King is as were the soul of the body of the Commonwealth 6. Let us listen to the voice of instructing nature let us look into the Universe and there we shall find nothing but Kingdomes and Kings Nature it self prompts us to Monarchy Oh what beauty and order is there in the Commonwealth of bees Oh how obsequiously doe all the rest follow the Master beee Oh how do they mourn at his Funeral and when he is dead constitute another is not the Sunne King of Luminaries Prince of Planets doe not the Cranes follow their leader Is not the Whale King of Fishes The Eagle King of birds Is not the Lyon King of beasts Shall these irrational creatures acquiesce in Monarchy as most suitable to their nature condition and shall not we shall we be worse then Bruits shall they have more knowledge then wee go to the Ant thou sluggard saith Solomon as the Ant may teach us prudence and providence so these may teach us loyalty and as it is requisite to the happynesse of a Nation that it have a King or that he b◠the Son of Nobles one of Noble extraction one of the blood Royal this is the onely way to prevent divisions and to secure the peace of a Nation When it is otherwise every new Governour may be the cause of a new war In Government it is requisite that there should be some standard somewhat indubitable unquestionable besides a Person of Noble extraction is more apt to command obedience more likely to win upō the hearts of the people They look upon such as men designed for Government as men born to rule There is somewhat of Soveraignty and Majesty enstamped upon them people abhorre to be ruled either by inferiours or equals for the meanest of the people their brows were never made for Diadems neither have they those endowments and qualilifications which may be speak them fit for Empires They were born to Obey not to command So much may suffice for the second thing I proceed in the third place to shew you that it is the happynesse of our Nation in particular For the demonstration of this let us compare our former Estate under no King with our present Estate under a King let us look upon the miseries of the one and the felicities of the other and doubtlesse it will appear that it is our happynesse to be ruled by a good Prince contraries doe illustrate one another the ruder blasts of Winter make us more in love with the beauties of Summer No Musick more pleasing to the eare then when the sweetness of a concord takes away the harshnesse of a discord A Man that is upon the Land and hath escaped Shipwrack may look with pleasure upon the swelling heaven-threatning seas In the 2. of judges we read of the destruction of the whole tribe of Benjamin and many calamities that had befallen the Israelites would you know the reason of this the Holy Ghost tells us verse 25. In those dayes there was no King in Israel every man did that which was right in his own eyes If any one should aske me what was the occasion of all our misenies and distractions in England it was the losse of our gracious and merciful Soveraigne in those dayes there was no King in our Israel every man did that which was right in his own eyes that deep-dyed hainious scarlet sin was not the least cause of all our miseries that blow that stuck him made three Nations reele like a drunken man it was not he only that dyed but our happinesse also dyed with him Our miseries like the waves of the Sea or like Ioh's sad messengers came crowding in upon us they did as it were strive which should be for most they may be reduced to these principally 1. Warre or want of Peace Warre is one of Gods scourges with which he whips a Nation for rebellion and treason it was but just with God to punish us with a Warre because we knew not how to value the blessings of Peace Jessurun-like we waxed fat and kicked with the heel we forgat to fear God and to honour
as to the heart of the giver Hence it was that the poor Widows mite was so acceptable she did not only cast her mite but her heart also into the treasury 4. Cheerefully cheerefulnesse it puts a lustre upon an action and makes it amiable in the eyes of God and men God loves a cheerefull giver one that is as willing to give as a poor man is to aske Gods will should be done on earth as it is in Heaven the Angels are said to have wings because of their alacrity and cheerfulnesse the obeying of Gods commands The cheerfulnesse of our countenances should denote the willingnesse of our hearts 5. Affably with a great deal of affability and humanity it is not good to insult over men in misery if we will not relieve them yet we should not abuse them the softnesse of our tongues should denote the softnesse of our hearts We are not onely to give good things but also good words ill is the custome of those that give men good things and bad words it is to be feared that they give out of some sinister end and not out of a fellowfeeling of their Brethrens miseries it is to be feared that where their words are so hard their hearts are hard and unrelenting An act of mercy should be done mercifully 6. Quickly speedly his dat qui cito dat he gives twice that gives quickly We should be as ready to relieve our poor weak sicke Brethren as they are to aske relief Many a man is so long in giving his almes that the poor man dyes before it comes But such slow motions tell us that charity is allmost if not quite dead Questionlesse if we were ready to dye for hunger our selves we would make more haste to the cupboard Prov. 3. 28. Say not to thy Neighbour goe and come again to morrow when thou hast it by thee 7. We must doe good out of a right principle and to a right end Actio bona vel mala est ex circumstantiis circumstances denominate an action either good or bad and of circumstances the end hath not the lest stroke in the denomination of an action Our good actions must flow from a principle of faith and be directed to Gods glory as their ultimate end this is the grand end of all this is that mark at which we ought to aime in all our thoughts words and actions this is that for which man the Epitome of the World and the Master piece of Gods creation was made That action is to no end that is not to a right end A thing is not presently good that is good in it self unlesse it be also well done a thing may be good materially and yet bad formally a Heathen may doe a good action and yet not doe it well then we give aright when we give in obedience to Gods command and that we may testify our thankfulnesse So much may suffice for the fifth thing the manner how we are to doe it I proceed in the 6. place to shew you some of those publicke uses for which we are to lay out our riches some of those publicke wayes of doing good These publicke uses they are either civil or Ecclesiastical Civil when a man layes out his estate for the good of the common-wealth Ecclesiastical when a man layes out his estate for the good of the Church both these wayes of expressing our charity are very commendable have deservedly rendred many famous Aurelius commends Vespasian for a brave Prince because at his own charge he repaired the Capitoll the Temple of peace and the monument of Claudius 't is for Augustus his honour that he found Rome all brick but left it all Marble Trajan deservedly hath the honour of Dions pen because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many necessary works for the good of the Commonwealth Magnificeuce is one of the fairest flowers in a Princes Garland one of the richest Jewels in his Crown Princes formerly were reputed good or bad according to those publike edifices that they had built As good actions to the Commonwealth prove a mans love to it so doe good actions to the Church argue a mans love to Religion and they are no lesse to be commended that have laid out their estates for the good of Churches and Colledges David did not think it became him to dwell in an house of Cedars when the Ark of the Covenant of the Lord remained under curtaines he had a good mind to build God an house And it was not the lest of Solomons praises that he did so that he was a builder of the Temple Gods Children are not transformers of Churches into Barnes and Stables but they are described to be such as shall build up the old waste places such as raise up the foundation of many generations When the Jewes would commend the Centurion to our Saviour they represent him under this notion he was one that loved their Nation and built them a Synagogue He had done them an eminent courtesy and therefore he was worthy to receive one No lesse are they to be honoured that have been Benefactours to Colledges and Schools of learning 2 King 6. 1. When the Sons of the Prophets went to fetch beams for the inlarging of their dwellings Elisha went along with them Eminent was the charity of the ancients this way they did shew us that the Tree of faith was a live by the fruits of their good works The two famous beauties of our Nation Oxford Cambridge had many rich lovers that presented them with large gifts If we may believe Bucero as large as any in the whole World King Henry the VIII and Cardinal Woolsey were Founders of that royall and ample foundation of Christs Church in Oxford Baliol King of the Scots was Founder of Baliol. Sr. William Peter augmented Exceter Colledge Sr. Thomas White Alderman of London augmented and restored St. Johns Mr. Wadham was Founder of Wadham University Colledge had or its Founder Munificent Alfred King of the Saxons and for its Benefactours William of Durham Sr. Simon Benet and divers others The Jewell that is illustrated by the Sun collours the Sun beams The earth receiveth moisture from the akie and repayee it back again in waters it is but just and equall that we should give their memories the honour due unto them that gave us so much Why should not Moecenas have an Horace to tell of his liberality Though he that gives should say nothing yet he that receives sould say some thing though the name of the wicked doe rot yet the name of a Benefactour like a Box of precious ointment smells sweet in the nostrils of all good men The names of our noble and wise Benefactours should not be mentioned with out due respect and liberall Testimonies of their Excellencies It is but just that their names should live that made so many to live O what great cause have we to be thankfull to God for such men and to indeavour to write after