A SERMON PREACHED AT PAUL'S CROSS, THE 25. OF NOVEMBER. 1621. Upon occasion of that false and scandalous Report (lately Printed) touching the supposed Apostasy of the right Reverend Father in God, JOHN KING, late Lord Bishop of London.  
By HENRY KING, his eldest Son.  
Whereunto is annexed the Examination, and Answer of Thomas Preston, P. taken before my Lord's Grace of Canterbury, touching this Scandal.  
Published by Authority.  
AT LONDON, Imprinted by FELIX KYNGSTON, for William Barret. 1621.   

TO THE MOST EXCELLENT AND ILLUSTRIOUS PRINCE, CHARLES', PRINCE of Wales.  
YOur Highness may please to remember how great an interest your Princely Mother, our late Gracious Queen, vouchsafed to challenge in my deceased Father: accounting Him as one of Hers, as most truly (next the professed band of duty to his dread Sovereign, whose first-sworne Chaplain he was, after his Majesty's happy arrival in these parts) by all the ties a Royal Mistress might engage a Servant, he was. Since that Star was taken from our sight, I know not whether else ought She could call Hers might so immediately refer as to yourself. I am sure it was His study, while he lived, to consecrate his best endeavours to the Branches of that Royal stock, and by that line of duty, drawn from Her merits, to measure out His bounden services to Her Line, chiefly to your Highness; Who, I have cause to think, do yet believe you had a faithful Orator and Servant of Him. Since then by double right he was devoted to your Highness, by his own acknowledgement, and by the purchase of your especial favours towards Him; I durst not entitle any other Patron to the remainder of what he was, his Memory, without leave from your Highness. But as it was my filial duty to vindicate a wronged Father, so I held it the tribute of my civil duty to tender it first to your Hands, that it might take sanctuary under your Princely wing. Thus borne up, the Truth I write shall boldly fly into the bosom of those climes where it was first discoloured; and, if their foreheads be not meretriciously steeled with impudence, or grown flint, fetched back it's own proper hue, or their shame.  
It is not a forward presumption in me, but the cause which makes your Highness' patronage my chief scope; upon which terms it will not be inglorious for you to undertake it. For whilst you shall protect abused Innocence, your Goodness will stand pitched at the just height your Greatness now doth, one degree from a Defender of the Faith. Long may you flourish, to make all Good men happy in your protection; and may that heart want the prayers of good men to relieve it, which doth not as faithfully sue to Almighty God for all addition to your Happiness, as he who is  
Your Highness' most humbly devoted Servant, HENRY KING.   
JOHN 15. vers. 20. 
Remember the word that I said unto you, The servant is not greater than the Lord: If they have persecuted me, they will also persecute you.  
I Will not strive to attire my Text in any other fashion; the plain natural dress it now wears, will best suit it, and my intendment.  
The parts shall be, as the Propositions, 
Division.  Three;  
I. Is monitory, and as it were an 
1  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Introduction, or Preface to the rest, Remember the word I said unto you.  
II. Is a Principle, a ground of infallible 
2  truth, both in Ethick and Oeconomick rules, in Humanity and Divinity; The servant is not greater than the Lord.  
III. Is an Inference upon an Hypothesis; If they have persecuted me, they will 
3  also persecute you.  
I begin in order.  
Remember.] I know not what better 
First Part. Remember.  exordium a Preacher can make, or from what foundation the frame of his speech can more happily arise then from this, which is the first stone in this pile, Remember. It is the best charge the Priest can give, and the first lesson the People should learn; else, like children, that read only by rote, they shall spend much time and understand nothing. It is a task can never be urged too often, Manda remanda: nor can it ever be learned too perfectly; Nunquam satis dici, quia nunquam satis disci potest. An age is not enough for this precept, but when seven years are run out, they may begin again, and finish an apprenticeship long as life, yet miss that freedom and perfection they seek; Ars longa vitabrevis.  
Since therefore much is to be learned, and either we want time, or capacity, or memory to comprehend it, the right way to profit an Auditory, & not cloy, is to let them digest what they have been taught, and not hear new lessons before the old are remembered. For as eating much meat, and not keeping it, argues a better appetite than concoction; so hearing much, and retaining none, shows a quick ear, but a dull devotion.  
There are many now adays who never think they have preaching enough: but as exquisite gluttons lay all markets for fare, so do they lay all Churches where there is any suspicion of a Sermon, and all is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to glut their 
Gregor. Nazian. Epitaph. Caesar.  ears; nay, the same Father speaks them more fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they go 
Ibid.  not so much to feed, as delight their ears, and to satisfy that wanton itch of hearing, which like a Tetter, the more it is rubbed, the more it spreads. I wish there were more practising, on condition there were less preaching. A man may hear so much that he may stone the sense, and be like the Catadupes, whom the continual fall of Nile makes deaf. Cisterns that have more poured into them than they can hold, must needs run to waste; and men that affect to learn more than they have brain to comprehend, waste their Pastor's labour, and their own patience. It is good counsel for one to eat no more than his stomach can bear, for too full feeding engenders nothing but surfeits; and I think as good counsel will it be, to hear no more than he can carry away. For were the retention good, the nourishment would be more solid, and Christianity acquire that full growth, for want of which we are but Imps and Zanies, in respect of those that lived in the Primitive Church.  
No wonder then, if Preaching may breed surfeits, that so many Crudities lie in the stomach of this City; that so many Fumes and giddy vapours fly up into the head, to the no small disturbance of the Churches quiet; that so many hot spirits, like Canons overcharged, recoil against all Discipline, break into diverse factions, and with the splints of those cracked opinions do more mischief than deliberation or justice can suddenly salve. I speak no new unheard language. This community of Preaching hath brought it into such cheap contempt, with many, that, as if the gift of tongues were prostitute to Idiots and Trades, you shall have a sort of Lay Mechanic Presbyters of both sexes (Praedicatores, and Praedicantissae) presume so far upon their acquaintance with the Pulpit, that they will venture upon an Exposition, or undertake to manage a long unwieldy prayer conceived on the sudden, though not so suddenly uttered; nay, they are so desperate, they will torment a Text, and in their resty Conventicles teach as boldly, as if they were as well able to become journeymen to the Pulpit, as to their own Trades. I cannot but think of the story of the poor Ass that carried the goddess Isis so long to and from the Temple, that at last he began to take state upon him, and would needs play the goddess. So these creatures have so long traveled betwixt the Temple, Portantes mysteria, and conversed with the sacred mysteries of Religion, that they begin to flatter themselves in an opinion of worth, which none would suspect; and forgetting their former condition, will needs turn Teachers. If this be the fruit of so much preaching, it is high time that command be now reversed, Son of man, Lift up thy voice like a Trumpet: 
Isa. 58. 1.  rather, Son of man, sound a retreat, and be dumb, in admiration, to see Cobblers & Artisans usurp that holy Office.  
Frange leaves calamos, & scind Thalia 
Martial.  libellos,  
Si dare sutori calceus ista potest.  
Let none think my meaning is to find fault with the multitude of Preachers, who (without envy) were never more, nor better: neither to tax the devotion of such who frequent those exercises; far be it from me. I only strike at the abuse. I pity that Pastor, who is put to plough the rocks, when the ear is too hard for his advice to enter; and is tasked, like Belus his daughters, to fill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sives and Pitchers without bottom; for such are our hollow Formalists. And I blame that people, who like thirsty lands still gape for rain, yet no sign of softening; or, as men sick of an Atrophy, eat much, but thrive not. When Manna shall grow stale and common, and stink in their nostrils, it is time to diet such misgoverned feeders, and stint them to their measure, as Israel was to an Omer. I wish they would hear no more than their memory could master. A little less preaching, and some more praying would do well: For so they might gain more time, and obtain a better faculty for the remembering of what they learn.  
The room is now prepared, wants only the Guest to fill it, who follows in the next place, [The word that I said unto you.] 
The word that I said.   
Wisdom is its own Herald, and the words of worthy persons need no way-makers to prepare attention, save themselves. But when both these concur, and the name of the Author presents itself in the front, to credit the errand, it must needs take strong hold in the hearer.  
In both these respects doth Christ plead for regard. First, in respect of his own person, [I said.] That Ego sum, uttered 
1  by him in the Garden, struck such 
I said.  awe & terror into his enemies, that they 
john 18. 6.  did homage to the sound of his voice, by falling flat to the ground. It is to be hoped then, that when his discourse knocked at the ears of his Disciples, like the Spouse in the Canticles, Open unto 
Cant. 5.  me, it is I, his own would both know, and obey his voice: especially since that now like one preparing to leave the world, he begun to give his latest charge, and to bequeath such lessons to them, as might both warn them of what should befall, and comfort them in their sufferings.  
The words of dying men are precious even to strangers; but when the voice of one we love, calls to us from the deathbed, O what a conflict do his words raise! how strongly doth grief and affection strive to enclose them! knowing that in a short space that tongue, the organs whereof yet speak, was to be eternally tied up in silence; nor should the sound of his words salute our ears any more. Secondly, in 
2  respect of the words themselves.  
Remember [the word that I told you.] If 
The word, & c.  rareness and opinion make jewels precious, what value shall we put upon our Saviour's words, who spoke as never man spoke? within whose lips the mines of knowledge were included: The words of the Lord are pure as silver seven times tried, 
Psal. 12. 6. Prou. 8. 11. Psal. 119. 127.  better than Rubies; nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more precious than gold or jewels. Now if they be of such high esteem, where should jewels be put but in a Cabinet; or where should gold be disposed but in a Treasury? Both these is Memory. First, it is a Cabinet, placed in the closet and bedchamber of the soul, the Brain; the safest Keep in man's Citadel: one Key it hath, Reminiscentia, which opens it, and without that, it still remains locked. Secondly, it is Aerarium animae, the soul's Exchequer, like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Treasury in the Temple, into which the mites of knowledge and learning are cast: unto this do all the Arts and Sciences, humane and divine offer; the precepts of the Law, the golden rules of the Gospel are in this coffered up. And as the Temple in jerusalem was maintained in repair by the Treasury; so are the decays of the temple of man's body repaired at the cost of the Memory. When tentation hath shaken the building, when sorrows and despairs, like tempestuous drifts of rain, have beaten thorough us; lo from this Storehouse do we fetch props to upbeare our declining faith, by calling to mind the gracious promises of Christ. Here find we comforts collected from the Gospel, to cast off the storms which beat upon us.  
If then such riches lie here in bank, no marvel if our Saviour wish his Disciples to lock it up sure, [Remember the word I told you:] knowing that the place is not built of brass, but frail and brittle; and that there is a thief still lurking about the door, even that great Thief who at first robbed man of his Innocency, and upon the least advantage would spoil us of those comforts, and carry the words away, as in the Parable. Besides, 
Matth. 13. 19  it hath many Picklocks which oft times wrench it open. First, wine, whose subtle fumes unrivet each joint of it, and loosen the cement which held it fast; for you shall note, that deep drinkers have but shallow memories. Secondly, women: I seek no further instance than Samson, into whose besotted affection 
judg. 16.  Dalila crept so far, she made him forget his safety; weak though she was, she forced a secret from him, which all the Philistims could not wring out: which lost, he lost himself, eyes, liberty, life and all. Thirdly, ingratitude: this is a witch indeed, a sorceress, whose drowsy enchantments make us even forget God. If then we be apt to forget him; how shall we be able to retain his words? or how remember what he hath said, when we cannot remember the good he hath done for us? It is a crime none can acquit us of; what is become of all his wonders? whither is the memory of his great deliverances fled? May I not ask of them as of things worn out, or as he did of the Kings of the Nations? Where 
2 King. 19 13.  is the King of Emath, and the King of Arphad? surely they are gone, all lie extinct and lost. And as the grave of Pompey had not so much as an inscription, to distinguish the dust that covered his victorious body from ignoble slaves and cowards, or to show, Here lies Pompey: No more have those once glorious days, now any difference in our memory or esteem. They lie promiscuously raked up in the dust of time, without any monument set over them, to tell they once were: no Rubric, or capital letter inserted, to distinguish them from the common heap of days piled up in the Almanac.  
I know your City-feasts keep their annual circuit; the inauguration of Officers, and choice of Wardens to each Company want no ceremonious form to set them forth: for the better solemnising whereof, Samson is brought unto the feast, and the first dish must be a Sermon. An Italian Atheist scoffingly said, he was wont to go to Church, that he might return with better devotion to his dinner: be the thought of my applying it to you far from me, as I know the intent is from you. The piety of many grave and good men in those societies, fully resolves me that it is devotion, not form, which makes them desirous of that act: Yet none can deny, but some there be, and those not a few, who suppose Sermons at such times are rather for convenience then otherwise: that as Moses silver Trumpets served to call the people together, so they to assemble the guests; as if there were no difference betwixt a Sermon, and a Wake; or preaching were become as necessary a compliment to a Feast, as wine or music. But those times, whose memory should be precious, pass by without Sermon, or so much as the courtesy of the day; no Annals or yearly feasts to keep them up, but in stead of a mention, there is a blank, and solemn silence, in stead of an Anniverse.  
Pardon my plain language. I profess ingeniously, I speak not against the practice, but comparatively. Let their Elections and meetings want no grace the Pulpit can aflord them: let them (in the name of God) perform those lesser rites, but so, that they omit not greater duties: for to be diligent in things indifferent or needless, and neglect necessary services, is at best but a precise kind of Popery; to value Tradition above Scripture, and set more by man's institution then Gods. When we shall see shallow customs outface Religion, and the shadow have more honour than the substance, blame none for speaking;  
— Nam quis iniquae 
Iwenal. sat. ●.   
Tàm patiens urbis, tàm ferreus ut teneat se?  
When the two Suns appeared in the firmament, before the great famine and 
Holinshed vita Rub. 1. in fine.  plague in the time of Richard the first, that apparition eternised the day to all posterity; nor is the fame of it yet dead. Our times have seen as great a wonder, yet so short-lived, that it hath not worn out the age of a man, before itself is almost worn out; as if the Chronicle thereof had been writ in the same element the deliverance was wrought on, Water, where no track of the story, nor character of the hand that wrote it could abide. That time I mean, when two Moons appeared in our Hemisphere at once, the one in the sky, the other in the Sea: a fatal prodigious Crescent, the horns whereof, like the Horns of the 
Dan. 8. 3, 4.  Ram, which stood before the river, were high, pushing Westward, and Northward, and Southward, so that none might stand before him. Yet by the fury of the Goat that encountered 
Uers. 7.  him upon the floods, were those Horns broken, and that threatening Crescent, like a Meteor, waned, and went out; A Meteor indeed, for it had just the fate of a Meteor, the matter of which it was compacted being blown asunder, and by the winds scattered upon each adjoining shore. here was enough to give life to a story so long as the world should last; but we are drowned in Lethargy, whom neither mercies can allure, nor prodigies awake.  
I will not seek an instance beyond this, though I could many: and I would to God our unthankfulness were bounded here, that though we are unmindful of deliverances, which are without us, and concern our body's peace, yet we might be more apprehensive of such as by nearer relation concern our souls good. But not the greatest blessings that ever befell mankind, are free from this canker of oblivion, the Death and Passion of our Saviour, and the Redemption which by that act was purchased. For how is it possible, if we remember that Christ already died for us, we should still crucify him afresh, and by our sins (each whereof is a new cross and burden to him) add afflictions to his former sorrows? that we should wound him daily with our blasphemies; and with serpentine tongues, sharpened with oaths and swear, fetch new streams of blood from him? Or can it be believed we retain the memory of our Redemption, and the dear ransom Christ paid for our souls, when we set so low a rate on life, as to lay it to stake for each brawl begot of wine and choler? apt to hazard our own, and others souls for revenge of the lie given, and (Facili redimunt qui sanguine famam) to spend our too cheap 
Martial. Epigr.  blood in fetching back that thing which wise men never lost, Reputation? O ye sons of men, when will ye be wise? or when desist from being authors of your own wretchedness? You have been long put in mind of these faults, it is now time you should remember to amend them. Be but you willing, and you need not to despair of remedy: the cure is easy, and the balm familiar, if applied, Tantùm recordare, only [Remember.] Remember what Christ hath said, and you will the better remember what he hath done for you. This is the right method, the probation which Christ requires from his; If ye love me, keep my sayings; and if you 
joh. 4. 13.  will perfectly remember me, first remember what I told you.  
But is this all that Christ requires, only to remember his Word? No, there is a farther scope, Ne sufficere tibi putes mandata 
Hieron. epist.  Dei memoriâ tenere, & operibus oblivisci: think not the duty of a Christian is discharged by hearing only, unless thou do what thou art taught. For to keep the Commandments in memory, and to break them in thy course of life; to remember Christ in thy words, and forget him in thy deeds, is to mock God, and fool away thy salvation.  
Briefly thus: Let the people know it is no speculative, but a practic memory Christ looks for; and to remember his words is to practise them. What shall it avail if thou have memory beyond Cyrus, who could call every soldier in his army by name? What good, though the evidence of Time were recorded in thy brain? though thou keep a Chronicle of all occurences since Adam, and couldst remember more history than Baronius wrote? surely if thou retain all, yet practise none, if it be for theory and not use, thou art but like a Granary locked up in the time of dearth, or a sword sleeping in the scabbard when it should be drawn. Such knowledge doth but Animam praegravare, cumber the soul, as Saul's armour did David; and is only like the Persians glittering munition, which Alexander said was for Spoil, not Fight. So this knowledge doth spoil the owners, and make their condemnation the greater, when they shall know the right way, yet hold the wrong; hear so much, yet do so little. Let no man think it enough to spend the day in hearing, or by frequenting a multitude of Sermons to advantage himself; for though he count his Lectures as the Papists their Pater-nosters, by the beads, yet if he be An hearer of the Law, and not 
jam. 1. 22.  a doer of it, he prosecutes against his own soul: each Pulpit is to him a Tribunal, and every Preacher a judge to pronounce sentence against him. Such as these are liable to the woe, which Christ denounced, Woe unto you Scribes and pharisees hypocrites, that impose such heavy loads upon your Preachers, but touch them not with the least of your actions. Nay they are guilty of the blood of their Preachers, as Jerusalem of her Prophets; O jerusalem, jerusalem, that 
Mat. 23. 37.  slayest the Prophets which were sent unto thee! For, with tasking them to too much pains, they wear them out, and make Martyrs of them when there is no time of persecution.  
Again, let the Preachers know here is a Memento for them too, they must not only tell the people what they should do, but by their examples show them the way, Oues ipsum sequuntur, the sheep 
john 10. 4.  follow him; therefore it is presumed the Shepherds must go before. Quis 
Chrysost. Hom. in Mat.  audiet illum docentem, qui seipsum non audit? Who shall hear him, who hears not himself? Or, Domine quis credet auditui? 
Esa. 53. 1.  Who shall believe his report, who by a life unsuitable to his words discredits his own errand? It is Isidore Pelusiota 
Isidor. Pelus. lib. 4. epist. 21.  his counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that life and doctrine may consent: for he preaches best, Qui dicit non linguâ sed vitâ, 
Aug. Ser. 18. de Uerb. Dom.  who lives as well as he speaks. Therefore Ne simus strepentes vocibus, & muti 
Id. ib.  moribus: Let not their hearts & tongues jar, but let their actions be interpreters and comments to their words, and their lives the counterparts of their doctrine. For if their faces stand to Jerusalem, and their hearts to Ashdod; teach others well, but follow not their own lessons, they do but (as Nazianzen speaks) build up with one hand, and pluck down with the other. What shall I say of them? They are as Guardians that have other men's souls in wardship, but neglect their own: or like whetstones they set an edge on others devotion, yet themselves are dull and cut not at all; Funguntur vice cotis, 
Horat. de art poet.  acutum Reddere quae ferrum valet, exhorts ipsa secundi: or lastly, they are like Conveyances of land, instruments to seat others in the Kingdom of heaven, yet themselves have no part in the state they convey. They stand in the Pulpit like Moses on the Mount Abarim, and only 
Num. 27. 12.  show the people a Land of promise, which themselves must never set foot in.  
I have been long in the passage to my Text, the copious matter would not dismiss me sooner. One note and I pass it.  
Of all faculties in man, Memory is the weakest, first waxeth old, and decays sooner than Strength or Beauty. Of all powers in man it is least at command, the will not so little. A man may be master of his invention and of his tongue, but who could ever boast himself the master of his memory, or promise to himself that would not fail? Which makes God and his Prophets, Christ and his Apostles strengthen it with so many admonitions, Remember and forget not. 
Deut. 9 7.  Remember thy Creator in the days of thy 
Eccles. 12. 1.  youth; and many the like both in the old and new Testament. Now as generally in all things we are forgetful, so in nothing more than in things belonging to our woes: Either we dare not, or cannot remember miseries which must befall us. The Mariner loves not to hear of storms; nor states rocked in security, of wars; nor can wanton youth endure the tidings of sickness, or age that must surprise it. Naturally all hate reproof, nor have we patience to hear of judgements that must follow: for all these God shall bring thee to judgement. To such remembrances 
Eccles. 11. 9  we are deaf and averse, Monitoribus asperi: and their preachings 
Iwenal.  we banish from our ears, as Amaziah 
Amos 7. 12.  did the words of Amos, when he foretold Jeroboams death, and Israel's captivity; Gradere, fuge in terram Judah: O thou Seer, go fly away into the land of Judah, and prophecy there, but prophecy no more at Bethel. They that will please these times must steep their words in oil, forth and flatter, Qui dicunt videntibus, Nolite 
Esa. 30. 10.  videre; though they see they must say nothing, or if they do, Loquimini nobis placentia, they must speak plausibly. 
Ibid.  We love to hear of fair days, which no misfortune clouds, and cry with Hezekiah, that Nothing but peace may sound in our ears: for sorrows and persecutions we abhor to think on; and, like those in the Prophet, Put far away the evil day. Hunc voluit nescire diem: such black cross days as these we curse out 
Lucan.  of the Ephemerideses, and excommunicate them from all society with the year, as Job did his birthday: Let the day perish 
Job 3. 3, 5.  to all memory, let darkness, and the shadow of death stain it, and let forgetfulness like a cloud dwell upon it.  
Just cause then had our Saviour, being to warn his Disciples of calamities and persecutions that should ensue, to stir them up to Remember: that, as the wise man advised, their end might be in their sight: [Remember the word I said unto you, The servant is not greater than his Lord.]  
THere is nothing so much sets out 
Second part. The servant is not greater than his Lord.  the Universe as Order, to see how subordinate causes depend of their Superiors, and this sublunary Globe of the Celestial. Were not this method, what could hinder a second Chaos? For in the World's beginning all lay in one common womb of darkness, it was only order and that Method God's fiat brought a long, which gave distinction and visibility to things. A heaven above the earth, and light to separate day from night. Man as Lord to rule the Creatures, and God himself Lord over all. Should all have been equal, what had man been better than the beasts, save only his shape? Or what the Serpent worse than other Creatures, save only for his malice? What active predominance should Fire have had above the other Elements? Or what privilege could that Sire of generation, Heat, challenge above unactive Drought, or Moisture? Grant equal force to the Elements, that the qualities of the one should not be more operative than another, like a Mare mortuum, stupid to all motion would the World be, and Nature so be calmed that the seasons of the year would be lost. Heat should not name the Summer, nor Cold the Winter: instead of Winter and Summer a blended mixture of the qualities, a lazy lukewarm season would last all the year. unisons yield no Music, for Harmony consists of variety in stops higher and lower, and equality amongst men would breed nought but confusion: Siquidem aqualia non habent per se ordinem. Look up to heaven and read over that bright book, you shall see an inequality of light in those celestial body's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One star 
1. Cor. 15. 41.  differeth from another in glory: so was it allowed by God, who at the review of his work found all to be valde bona, very good. And one man differeth from another in glory, in honour, in riches, in abilities of the mind; which Disparit as perfectionis magis ornat universum, disparity in worth makes the world more beautiful. All were not borne to be rich, nor all to be wise, nor all to teach, nor all to rule, but some for Disciples, some for Masters, some for the Throne, some for the Mill, some for Servants, some for Lords. Which distinction we owe unto these two Relata disquiparantiae (as Logicians term them) Dominus and Seruus. These were the two differences which in the Heraldry of Nature were first put to blazon the coats of all mortality, and make a distinction betwixt the elder and younger house, the Inferior and Superior: for (saith Saint Augustine) 
Aug.  Domini & serui diversa sunt nomina, sed Homines & homines paria sunt nomina. As men, all are alike: but these respects of Lord and Servant make a difference amongst them.  
To make it more plain, look once more back and see the host of heaven governed by these rules of subjection and superiority; fecit Deus duo luminaria 
Gen. 1.  magna, God made two great lights, unto which the lesser are servants and tributaries, borrowing their lustre from them. And as in heaven so in earth hath he ordained Luminaria magna, greater lights, and higher powers to go before his people. Though I am not of opinion with that insolent Spaniard Juan Puente, that God's meaning or the Text is to be restrained to those two Catholic Lights set up by him, in the front of his 
* Tomo primero de la conueniencia de las dos Monarquias Catolicas' la de la Iglesia Romana y la del Imperio Espanol, etc. Author el M ro fr. juan de la Puente, de la orden de Praedicadores, Chronista de la Magd Catolica, etc. En Madrid en la Imprenta Real. 161 n. Lord mandado del Roy.  book, in which he hath taken upon him to add new devices and Mottoes to the Shields and Scutcheons of them both under one, the word Luminare maius ut praesit urbi, & dominetur Orbi: under the other, Luminare minus, ut subdatur urbi, & dominetur Orbi. But let him pass for a profound Sycophant. I hope the Kings of the earth shall never come to that nonage, to make them Guardians of their Crowns. Those lights are well where they are, and best shine in their own Orbs. I fear they will be too dim to give light to all the nations of the world; I am sure too hot and scorching for our Climate. Thanks be to God we need no addition, we have one Luminaria magna of Religion and State, shining like Lamps in the great assembly of Parliament; and a Julium sydus, an imperial Star, whose peaceful influence hath many years blest our Land. May it be long ere this Sun go down, or by his set, leave us in darkness and mourning! Nor may there want a succeeding Ray, a Beam of that light to shine in the circle of this Throne, so long as those Duo luminaria magna in Heaven, the Sun and the Moon shall run their course!  
Since than it is established per leges universitatis, by the law of God and Nations that the Lord must rule, and the servant obey, it were preposterous, nay monstrous, that the [servant should be greater than his Lord.] Let no man whom Fortune hath subjected and made a servant, be grieved at his lot, or think too meanly of that vocation. To serve is no base office, nor is slavery the badge of servants, but obedience, Servants obey 
1. Pet. 2. 18.  your Masters: It is no neglected title of drudgery that altars man from his creation, but a title of dependence that still refers to a superior, and as man should do, looks upwards. Men and servants are names near a kin. There was but one Author that made Man, and the same made Servants, even God himself, whose decree was, That every 
Rom. 13. 1. 2.  soul should be subject to the higher power. He than that is stubborn resists notmans' but God's ordinance.  
Serui are not slaves, but humiles amici, 
Sen. ep. 47.  inferior friends. Ye are my friends saith 
joh. 15. 14.  Christ to his Disciples; they are Fellows, Immo conserut, si cogitaverts tantundem in 
Sen. ibid.  utrosque licere fortunae; nay they are Brethren, Non dedignetur fratrem habere seruum 
Aug. Hom. 42. in orat. Dominic.  suum Dominus eius, quem fratrem voluit habere Dominus Christus.  
There are no slaves but such as serve either their own or other men's crimes. Serui nomen culpa meruit, sin brought 
Aug.  in the first thraldom; but since the glad tidings of liberty & release was brought by Christ, who canceled the Chirographum lethale, the deadly Indenture, that none may think it an abject duty to serve, he the Lord hath dignified the calling by taking upon himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form of a Servant. 
Phil. 2. 7.   
Again, let not the Lords of the earth, whom sovereignty hath lifted above the common rank of men think so highly of themselves that they contemn all below them, since that Lord or Master are not only styles of preeminence but of care. For this cause a Master is called the Father of his family, and the King is Pater Patriae, the father of his Country. In the Prophet you shall find Dominus and Pater joined. 
Mal. 1. 6.  If I be a father where is my honour, if a Master where is my fear? Let them remember that as they have many below them, so they have one that is far above them, a Master and Lord Paramount, even Dominus 
Colos. 4. 1.  dominantium: that though they be gods on earth (dixi quod diiestis) yet still 
Psal. 82. 6.  but men, and breathe one common air: that though fashioned ex meliore luto, of better clay, yet lutum, still but clay: and are eiusdem farinae, of the self same grain, though sifted by birth and fortune from the bran of vulgar men: For when all the sheaves in the field did homage to joseph's sheaf, all were but sheaves linked in 
Gen. 37. 7.  one band of brotherhood from earth and from the womb.  
But whither do I press this point? My Text is no plea of jurisdiction, no Charter to prove only the Master's prerogative above the servant: which though it naturally arise from hence, yet is not this all. That is a granted Maxim: our Saviour's meaning is larger and implies that his Disciples being but servants must not expect better measure at the hands of men than their Lord had found. Non potest placere seruus cui 
Gloss.  displicet Dominus, so the Gloss; and therefore as they might not scorn or think much to run those courses of hazard and reproach which he himself had past, so neither take upon them out of pride to do more than he. Thus doth he express himself, If I your Lord and Master have washed your feet, ye ought to 
joh. 13. 16.  wash one another's feet: there he gives them an example of Humility; here of Patience, [If they have persecuted me, they will also persecute you.] To strengthen which persuasion he argues from this Axiom; [The servant is not greater than the Lord.]  
A just truth and not to be contradicted; but Rome denies it, and that great Heteroclite in Religion, the Pope, thinks it too scant for him to be circumscribed by precedents, either of the Apostles, though he calls himself Peter's successor, or of Christ himself whose vicar he is proclaimed.  
He will duck and compliment as low as may be, style himself Minimus Apostolorum, and seruus; yea lower yet, seruus seruorum, a servant of servants. Yea, and yet the Fox wants attributes deep enough to earth his pride in. You know what in another case Saint Augustine 
Aug. Ser. 10. de Verb. Dom.  says, Fabrica ante celsitudinem humiliatur, & fastigium post humiliationem erigitur: it is true in this, those that will build high, lay deepest foundations. Nor ever was insolence so high flown, but before it took wing, it raised itself from the ground. Brutus will kiss the earth, though his thoughts aim at the government of Rome; so will the Pope lessen himself, and contract his greatness into short titles, (as the Snake hides her length by folding herself up into many gires, and doubles) kiss the ground, even 
Obad. 1. 4.  when he means to build his nest in the Stars; when he aims not at Rome's alone, but the world's supremacy.  
Thus like a Falcon he stoops lowest, when he means to soar highest, and his ambition like a bullet spit from the mouth of a Cannon, first grazes and then mounts. For behold, from these low foundations, from this flat and bottom of dissembled humility, he hath built a Tower loftier than Babel, on the highest pinnacle whereof, as on a Pharos, the Banner and Flag of his Supremacy is hung out; hath cast up a Mount equal to Olympus, on the top whereof himself stands like the Tempter upon 
Mat. 4. 8.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding high hill, from whence he showed Christ all the Kingdoms of the earth. Lo, from hence doth he overlook the world, and the Kingdoms of it, and to maintain the Idol of his supremacy, with an Omnia dabo, sets them all to sale, proclaiming unto the Kings of the Nations, All these 
Verse 9  will I give, if ye will fall down and worship me. But amongst them if there be any that refuse to adore this Golden Calf, or question his usurped supremacy, Res fisei 
Iwenal.  est, strait he seizeth their Crowns, and, as due to him by forfeit, bestows them most bountifully upon any who by force of Arms can get them.  
It is not long since he gave away our Land upon the same quarrel (that I may name no German examples, not of yesterday but to day) yet (thanks be to God) the Title proved so difficult, and the possession so hard to get, that he who thought it already his, was fain to disclaim the suit, and with loss of fame and costs return home. Thus doth he sit in Templo Dei, opposing himself against, 
2. Thes. 2.  and exalting himself above all that is called God, that is, all Kings of the earth (who are styled Gods (Dixi quod Dii, and Christi Dei, Christ's, the Lords Anointed) 
Psal. 82. 6.  which will not acknowledge him their Head, as being impatient to hear of any Deity equal or greater than himself. Nor against these only doth he advance himself, but he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight against the God of heaven, and his Christ. Take a short survey of his practice, and you will find no greater opposition betwixt the sides of the Diameter, nor larger distance betwixt the two points of heaven, North and South, nor more enmity betwixt the words Christ and Antichrist them their persons. Our Saviour 
Math. 21. 5.  Christ, when he entered jerusalem, came riding meekly upon an Ass, no attendants but his Disciples, and a few poor Villagers; but Kings have walked afoot 
Frederick. 1. waited on Pope Adrian's stirrup.  whilst the Pope hath rode, and Emperors, like Querries, waited on the stirrup. Christ washed his Disciples feet and wiped 
joh. 13. 16.  them: but the Pope hath caused Emperors to kiss his feet. Christ taught us to give unto Caesar, Reddite Caesari: The 
Math. 22. 21.  Pope bids take from Caesar the things which are Caesar's; not the Tribute, but Crown, and life too. Christ refused to be called good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holding it a 
Math. 19 17.  stile fit for God alone; but the Pope is patient of a stile so far above it, as superlatives can stretch him, Optimus Maximus; and Dominus Deus noster Papa, 
Bzovius Annal. Tom. 13. Extra. Verbo Significasti. Tit. 14. cap. 4.  our Lord God the Pope.  
Christ instituted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imposition of hands; but the Pope hath practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an imposition of feet: For Celestine the fourth, crowned the Emperor Henry the Sixth with his foot, and spurned it off again with his foot, dismissing him with a curse of Excommunication: So as Christ laid his hands upon them and blessed them; the Pope laid his feet upon the Emperor and cursed him. Now judge their contrariety, and see if this seruus seruorum, servant of servants, the Pope, take not more upon him then ever Christ the Lord of Lords did. Finally the Popes (that I may omit the impiety of their own persons, some whereof have been Arians as Liberius; some Nestorians, as Anastasius II. some Heretics, as Syricius, Caelestinus, 
Platina.  etc. some Sorcerers, as Alexander VI, Sergius four and 17. besides: some Atheists, as Leo X. who called the Gospel Fabulam de Christo, a fable of Christ) The Popes (I say) for these many Centuries of years have been such professed enemies to Christ, that there have been no persecutions, Massacres, Invasions, Powderplots, but they have come out in a sort, cum Privilegio, with their allowance, their encouragement, their privity. At their feet have the garments of all those Jesuitical Assassinates been laid down, as Stephen's executioners laid theirs at Saul's. Nor do we yet find better measure 
Act. 7. 58.  (look but to the other side of the sea, and then judge:) Nor can we hope better, but the voice of the Ancient Churches by them persecuted, cries unto us in the words of my Text, as Christ to his Apostles, [If they have persecuted me, they will also persecute you.]  
I Am arrived at my last point, which 
Third part. If they have persecuted me, they will also persecute you. Calui. Harmon. Matth. 10. 24.  needs no long discourse. Haec meditatione potius quam expositione indigent. It is a matter fit rather for meditation then proof: and is a story acted, and no supposition: so that our Saviour's [Si persecuti, If they have persecuted me] is now turned to an assertion, They have persecuted me. Since the quarrel in the garden betwixt the Woman and the Serpent, the devil 
Gen. 3.  never wanted Seconds to take up his weapons against the promised Seed. God told her, Ponam inimicitias, I will put enmity betwixt you; And did he not keep 
Verse 15.  touch? Mark the whole passage of our Saviour's life, & tell me what day was not to him a Persecution. So soon as he saluted the light, to avoid Herod's bloody Inquisition, which pursued him, he 
Matth. 2. 13.  was constrained to fly the land, and like a banished sojourner make Egypt his abiding place. When Herod deceased, and he vocatus ex Egypto, revoked, was he yet secure? No, but in the house of his friends (as Zacharias) so used, that Barbarians 
Zach. 13. 6.  would have dealt more mercifully. Amongst his own countrymen the jews unacknowledged and unregarded, scorned, reviled, belied. He hath a Devil, He is mad, He blasphemes; sometimes conspiracy to throw him headlong from a Cliff, sometimes to stone him. Thus was he shuffled up and down from coast to coast, from the City to the field, from the Gaderenes to Samaria, from dry land to sea, yet no sails able to make speed from his Persecutions. but Mare nos repellit ad Barbaros, each shore he tutched at, was an enemy, nor found his weariness the benefit of a resting place, whereon to lay his head. As a Partridge from the fowlers, so fled he from the cruel 
1. Sam. 26. 20.  Priests and Scribes, who were [They] in my Text, the Actors in this persecution: and like a Roe in the wilderness was 
Cant. 2. 17.  he pursued. Many darts thrown after him. Many toils pitched for him, for they sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how to take him in the snare: all which though he long avoided, yet never did they give over the furious chase, till faint and weary on the top of Caluary their cruelty overtook him, where with nails, and spear they gored his harmless body, and bereaved that Just one of the life they long had hunted after.  
When the Principal is slain, partakers must look to bleed: nor can the Army hope for mercy when the General is put to the sword. One life sacrificed cannot appease an incensed enemy, nor could the life of Christ, though the best among the sons of men, quench the bloody thirst of the Jews, but being fleshed upon the Leader, they are eager after the Herd, and having rend this Lamb from the fold, they seek to worry the whole Flock. For the devil's commission was not like the command of the King of Syria, Fight neither with small 
1. King. 22. 31.  nor great, save only against the King of Israel: but as that in Zachary, Arise O 
Zach. 13. 7.  sword and smite the shepherd, and not him alone, but let the sheep be scattered: spare none, neither Lord nor Servant, Master or Disciple, but extirpate all, down with the glorious Temple of Christ's body: down with it even to the ground, and 
Psal. 136. 7.  let not one stone of that building, one Disciple survive to re-edify the demolished Church. You see the sad Patrimony of the Apostles, and that (as Hugo Cardinalis 
Hugo Card.  hath it) Uenit bellum tanquam ad haeredes & imitatores eius; the war descended to them by inheritance, and persecution was their lot and portion. For so was the will of the Testator; [If they have persecuted me, they will also persecute you.]  
Sin is a fruitful parent, and never yet wanted issue, but as poison runs successively thorough the veins, so have her agents drained thorough all successions of time. The tyrannies of God's enemies towards his Church never ended where they began, and though the persons changed, the malice did not. As in a Camp the word goes from Sentinel to Sentinel: so in this, Abyssus abyssum vocat, one misery called up another: 
Psal. 42. 7.  and as the Carthaginians hate to Rome was by the Fathers assigned over and entailed to the sons; so was the cruel tradition of shedding the blood of Saints delivered over by predecessors to their following generations, Finis unius 
Sen. Trag.  mali gradus futuri: one persecution hath trod upon the heel of another, and where the old went off, new Scenes of mischief have taken their Cues. The Monarchies of the world have not shifted oftener their se●●s, than the Empires of death and Persecution. The first persecution began in Egypt in the time of Pharaoh; from thence it was derived to the jews; when they failed, the Arians and Eastern Heretics went forward with the Chase; & Vbi desinit philosophus, incipit medicus, where these wrangling Sophisters of the devil left, the Jesuits began. Those only the great Paracelsians of the world, whose practice is Phlebotomy, to let States blood 
* Uenâ basilicá.  in the Heart-veine, and deal altogether in metals and minerals, Steel and Gunpowder: Creatures so prodigiously dexterous in their art, that they are now become the only Inuentories of mischief. All the shallow elementary examples of treachery formerly practised, serving to them, but as a garden of simples, from whose composition they have extracted Quintessence of such speeding operation, that it is able to make an Earthquake greater than Nature ever durst own; and in a moment purge a whole Kingdom into nothing. Thus hath the devil his Infantry belonging to his Camp, and where the old Garrisons were worn out, new supplies to make good their places, [They shall also persecute you.]  
Persecution here is no single appellation of misery, but a compound of all cruelty; I cannot give a fitter Emblem to express it then that possessed man, Mark. 5. who dwelled among the Tombs, bound with fetters and chains: so mad 
Mark. 5.  and raging doth it run about the world, keeps its court amidst the graves, and her pavilion hung about with the trophies of death, fetters, and whips, racks and strappadoes, halters and swords, stakes, and fire. Besides, this hath a name as numerous as his, My name is 
Vers. 9  Legion (saith the possessed) for we are many: so is Persecution Nomen multitudinis, a collective name of Multitude, in it many Legions of ills, the Burse of Tyranny, and (which speaks all) a full Inquisition is included: Persecution of the body, and affliction of the mind, persecution at home, persecution abroad, and not only Persecutio manus, violence offered to the body, but to the Good Name by slanders and calumnies; For Non martyrium 
Augustin.  sola effusio sanguinis consummate, nec sola dat palmam exustio illa flammarum: it is not the sword alone, nor the fire which makes a Martyr. There is Martyrium famae, Martyrdom of fame, as well as vitae, of life. A man may be a Martyr without bloodshed; and siccâ morte, by a dry death attain the Crown of a Confessor; even by suffering persecution in his fame and honour, which is (as Anselm calls it) Persecutio oris, the persecution of the mouth. Neither is this less grievous than the former, it rather exceeds it, as far as the price of fame is above life. Fear not those which kill the body (saith Christ,) this is more 
Math. 10. 28.  exquisite, and kills, if not the soul, that which is next in value, the Good name.  
One of these two mischiefs, Os gladii, or gladius oris, either the material sword of the executioner, or (if not so) the sword of a two-edged lying tongue hath run thorough all the ancient Apostles, and most of those Haereditarios Discipulos, 
Tertullian.  & Apostolici seminis frutices, later Apostles, who in their several ages have succeeded in the Church. Christ himself was not free from it; was not he branded with the name of an Impostor 
Math. 27. 63.  after his death? and the Disciples were 
Heb. 10. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made theatres of misery in their lives, of scorn and infamy in their deaths.  
Thus did the Arrians scandalise the great Athanasius.  
And, as executors unto them, the Romish Priests & jesuits with their frontless imputations, have strove to darken the glorious truth of our Church and Religion, by traducing the Professors, and on their ruined credits sought to build up their own rotten cause.  
Luther was defamed for lewd life, and 
Bozius de signis Ecclesiae l. 23. c. 3.  conversing with the devil, and that he had hanged himself. Bucer, for denying Christ 
Lindan Dialog.  at his death. Oecolampadius, for dying 
Cochleus.  suddenly, when he was sixteen days sick in his bed. Calvin, for dying distracted 
Hieron. Bolseic. in eius vitâ.  and desperate; an aspersion which my Author saith, Bolsecke himself recanted in the Synod with tears.  
Beza given out for a Convert, and a revolter from the Protestant Church to theirs. All which so gross and false, that some with their own pens confuted the calumniations cast upon them, and amongst the rest, Beza, after the report of his death and conversion, published his own defence, and their perjurious falsehood, in a tract called Beza rediviws, Beza revived.  
I have yet one instance of the selfsame quality, as false as that, though not so well confuted. One indeed too many by that, and so dear, that I could have wished He had not so soon been added to this catalogue of wronged Worthies: But that wish is vain, and like Him, lost: and by that loss am I furnished with what most willingly I would have wanted, a sad example. Your conceit already looks thorough me, and my meaning is articulated in your apprehensions, before uttered in words.  
One he was, known to all enough, to me more nearly, as being tied to him in double bonds of Canon and of Nature; Sometimes the Bishop of this See, or to use the phrase of Saint John, the Angel 
Apoc. 2.  of this Church, though now taken up into a better Hierarchy, the society of Angels in heaven. I had cause to think he now was out of the reach of detraction, and too high fixed to be traduced, but I see floods of reproach thrown after him by the Papists, as after the woman in the Wilderness.  
For my own part, I thought once not to have meddled at all in this subject, knowing that Rerum irrecuperabilium foelieissima est oblivio, unhappy losses are happily forgot; much less with the slander raised after him, supposing it too light upon the Balance, to poise or sway any wise man's belief.  
Again, I could not judge it but as very ridiculous, or malicious: if ridiculous, I hoped, like a fume it would have vanished; For mendacia diù non fallunt; 
Cyprian.  and, having arrived at nine days, the age of a wonder died in laughter. If malicious, I held best not to take notice of it. For injury is no injury, if not apprehended. Omnis iniuria in sensu patientis (saith one:) to own a scandal, crownes the revenge of the Author, whereas, neglected, it quickly finds its own grave.  
But I see, this spurious Brat hath found too many Nurses, since it was exposed, and like a Snowball by rolling is grown greater: Longa aetate non infringitur, 
Minut. Felix.  sed augetur, and as it hath acquired more age, so also with those that wish it so, more credit. Therefore because impudent avouching make wise men sometimes doubt, and the ignorant stumble; and for that I would not with a guilty silence seem to betray a Truth, or confirm their error, who take all for granted which is not contradicted; I have at last adventured to speak: Not that I hold myself fit or able for this task at any time, much less now; but only for that I hoped what I should say might win more belief, as having been an ear witness, and which is more, Oculatus testis, an eye-witness of all his last passages, and could bear record against his Accusers falsehood, as Saint John did of the truth, Quod vidimus, quod audivimus, 
1. joh. 1.  & c? Yet alas what can I say! what proportion will words hold against peremptory assertions? I have nothing to convince them but a plain unglost denial, Petilianus dicit, Ego nego; They say 
Aug.  it is so, I know it is not, and in a just case it is Rhetoric enough. Let bad causes shroud themselves in suspected apologies, Truth needs no clothing, but as a principle scorns proof or demonstration. Besides it were difficult to prove a Negative, much harder to refute an untruth by the track: you may as well descry the Eagles path, or define that which is a twin of the same litter, non ens. Neither find I any such Precedent from that Incarnate Truth, Christ Jesus, who being accused by clouds of false witnesses, answered either nothing at all, or very little, according to his own prescript, Let your communication be yea, and nay. And yet if I would seek evidence 
Math. 5. 37.  to cast them, I would look no further than their own jurors, but ex ore ipsorum, from themselves fetch circumstance to confute them. For I never yet knew any Lie so close built, but there was some loope-light for the Truth to discover it. This is mendacium fenestratum, hath many wide windows for you to behold it.  
First (you know) He, whose conversion they now urge, had been long an eyesore to them, railed on by many of their Pamphleteers, Parsons especially, and that other unchristened Jesuit, (for he hath no name, or else shames to put it to his book) who thought it would be credit to his work, if he could bring in the name of Doctor King, though but in the Rear and Postscript. judge then how can this Report cohere? to detest him living, to defame him sick, yet claim him dead? Were it true, there is little policy to trust a reconciled enemy: But being so false, it is most impious and diabolical to belie the dead. For insidiari 
Gen. 3. 15.  calcaneo, which Gregory expounds to be Finem vitae, is the devil's proper passion.  
Secondly, for the Author of his conversion they allege such a one, who sure uttered words which no man ever heard, and acted feats which none could see. For had he been a Substantive visible, or to be understood, and no juggler, nor dream, nor air, nor mere metaphysical noiton, we, who were scarce ever absent, should at one time or other have descried him. But peradventure it was a night-piece, and not fit to be perused by every light. Well then, apply their own Ignis fatuus to it, and grant them as much as they can suppose, and mark if it appear not far worse.  
You must presume first Mutes only for the Actors in this Scene, thoughts or wishes to have been Ambassadors in this parley; for what Mercury flew on this errand? what servant or friend employed to disclose the purpose of his Conversion to the Confessor? did he by inspiration know his mind, or venture to him unsent for? that were strange, unless some walking Friar or Fairy from Saint Omers, or Douai gave him intelligence; or else some whirlwind rapt him and bore him to the house, as the Angel took up Habakkuk by the hair of the head, and set him in Babylon.  
Next, a prison door opened at all hours of the night, either by corruption of the keeper, or by miracle, as it opened to Saint Peter: Free passage thorough 
Act. 12.  each ward, access without impediment into the house, nay bedchamber of this sick Patient; attendants either none, (which were unlikely) or sleeping; Belike such as guarded the Sepulchre, whilst our Saviour's body was stolen away by his Disciples. Whether the servants slept or no, I will not dispute: sure I am, the Tares are sown by Seeds-men, envious and dangerous, Seminaries and Priests.  
Thus you see, like Mathematicians, they draw a great many idle lines, have many concessions to bring their conclusion about, and when all comes to issue, their main Agent proves Corpus Mathematicum, a mere imagination next to, yea just nothing.  
Nothing indeed, for bearing any part in this design: a man first (by their confession) so unfit to reconcile any to their Church, that he is by them disavowed for a Son, or Member of the Catholic Church; 
* Thomae Preston Appellatio. p. 8.  Neque authorem illius disputationis aut Ecclesiae filium aestimare. Besides, they make him no less than a Persecutor, worse than Luther or Calvin, or then a Reprobate. And secondly, such a one, who for his own particular had professed to many, and often, that He had never set foot within the gates: yea and disclaimed it utterly with a Non novi hominem, he did not know the face of his suggested Convert. The foulest mouth of them all cannot disprove this 
a Personatus ille Schulkenius extra omnis modestiae, & charitatis Christianae limits, tam horrenda crimina Widdringtono imponit, illumque tam inverecundè calumniatur, ut eum, quantumuis Ecclesiae Catholicae Roma nae se filium esse syncerè prositeatur, ipso tamen Luthero, Calui no, aut alio quovis perditissimo, & in reprobum sensum dato homuncione deteriorem faciat, illumque praeter manifestae haereseos crime, quod illi falsissimè obijcit etiam impijs. simis Christi Domini Apostolorum, omniumque Christi Martyrum persecutoribus, & Ecclesiae Romanae sedisque Apostolicae hostibus iuratis aequiparare non perhorrescat. Id. pag. 6. . But they think belike all gainsayings are fruitless, since it is already entertained at Douai for Orthodox, and by them licenced to the Press. So that what before was only Fama volans a flying report, is now liber volans a flying book. I confess it, and withal know the disadvantage, that there now stands a whole Impression against me: yet let them know a Truth, though but breathed into the air, carries more power than a printed Lye. If ever any, this is one, and of the grossest edition. I now perceive, their intelligence is as false as their quotations, and both as equivocal as themselves. The best is, this is not the first Libel which hath flown from their press, witness the three Conversions, the life of Saint Francis, the story of Garnets' straw, and of our Lady of Loretto, Caluino-Turcismus, and that which outstrides the largest fable in Ovid, the Golden Legend.  
Yet I would be glad to do the Author all right; one thing I must commend him for, that, in setting down the Conversion of this our Bishop, he is so brief, following that rule of the Poet,— Breve sit quod 
Jwenal.  turpiter audes; short styles best suit opprobrious and unjustifiable subjects. For, like the Dog at Nile, he laps but fearfully, & strait flies off. Neither do I so much blame him, he did but there, as in all other parts of his book besides, show his skill in Poetry, and that he was a Graduate in that eighth science which they beyond Seas have added to the seven others, Arte calumniandi, the art of slander; that he had studied Saunders, Parsons, Cochlaeus, and Bolseca, better perhaps then Saint Augustine, or the Scriptures.  
Besides, being now invested a Priest, (and I know not whether Archpriest) it is not unlikely but as Philosophers are bound to study Aristotle, so he to read over and study Caiphas the high Priest, and by custom to let loose some Barrabas, some pestilent Pamphlet to humour the Synagogue of Rome, and advantage their cause: all which considerations do somewhat extenuate his fault. But for the Surveyor of his book, Matthew Kellison, that would fain have the world take him for a politic wise man, and a solid Critic, as having measured out Religion by the Acre, and taken a Geometrical Survey of it, I know not how to excuse him: certainly if he had been half so careful to search the truth, as he was busy to survey Religions, he would never have suffered himself to be so grossly gulled with every fabulous Gazette, and idle Corante that posts betwixt England and Douai.  
I desire not to be mistaken; I come not hither to plead against them, nor to plead for Him, whom they have so palpably injured. Let obscure names hire a Panegyricke to varnish them over: fair and perspicuous Texts need no dictionary or gloss to construe them; such I take Him to be. That He suffers under their misreport, hurts not him; it rather gives foil and lustre to him. It was the honour of dead Patroclus, that two 
Homer. Iliad.  armies fought for his Corpse: and it was the glory of Moses, that an Archangel 
jude Ep. vers. 9  strove with the devil for his body: and if two Religions strive for him, as the Council did for Paul, or that Vrbs septicollis, 
Act. 23. 9  sevenheaded City contends for the new birth of his faith, as the seven Cities did for Homer's birth, can it less be then an honour, and such a one which Christ vouchsafes not to all? Many have died, but Frustra peritura cadavera, as subjects not worth a contending for, passed in silence. Therefore the Apostles, when they were convented and imprisoned, Ibant gaudentes, they went in triumph, 
Act. 5. 41.  greatly rejoicing that they were held worthy to suffer reproach for the name of Christ, and for his Gospel. So that it is not his hurt; the hurt is, as Rome meant it, yours, if you believe it; for by believing it, you make yourselves Authors of it. Qui ista credis, potes & facere. 
Tertullian.  If any should labour to persuade that Snow were black, his foul report could not fully it; and though you might think him shameless that would aver it, you would take him to be mad that should believe it. Thus is his case more miserable that is rashly credulous to depravations of other men, than he that first forged them The deviser of them knows they are false, nor can he by telling make them true; but he who believes them, altars the property, and dogmatizes them for truth. And as the Artisan, who casts or carves the Image, is not the Idolater, but he that worships it when it is made,— Qui colit ille facit; so neither is he so much the liar that 
Martial.  tells the lie, as he that believes it being told. It is Saint hierom's advice, Ne obtrectatoribus 
Hieron. epist. ad Celantiam.  authoritatem de consensu tribuas, ne eorum vicium nutrias annuendo: Do not thou authorise slanders, by giving credit to them, lest thou make the crime thine. It shall be my advice to all that hear me, and to such as hear me not, for Opprobrium non accipere adversus proximos suos, not to receive or credit 
Psal. 14.  opprobrious calumniations cast out against our brethren, is one of the degrees of innocence and happiness recited by the Psalmist. Do but remember, that if God hath denounced a woe against 
Psal. 14.  those that speak evil of Good, Et iustitiam iusti auferunt ab eo, and rob the righteous of their good names, he hath also a woe for them, Qui furem vident & consentiunt, who consent unto the theft.  
But my persuasion is misplaced: you are not such before whom I need to clear him of this defamation. I hope with modesty I may use Saint hierom's 
Hieron. Ep. ad Celant.  words, Aduersus obtrectatorum libidinem pugnat meriti magnitudo; he had deserved better rank in your estimations then so. For did he so long run his course thorough this Church's Zodiac, and as a true Diocesan visit each Pulpit within your City (some of them oftener) & not only taught within it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luk. 4. 14.  in all the adjoining villages where he lived; never allowing his numerous affairs so much as a Sabbath or Sundays rest, whilst he was able? So; by his unwearied industry, telling the world, that they which for gain, or ease, or for ambition aimed at Bishoprics, mistook that weighty calling, since that (as Theophylact 
Theophylact. in joh. 26.  speaks) Ministerium affert, non facit Dominum; when Christ made his Apostles Bishops and Superintendents of his Church, he appointed them not so much to Lord the flock, as to feed it. Did he all this, and with that zealous care, that as a Torch he consumed himself to light others? and, when Himself should fail, provided, so far as in him lay, for a succession in his Blood, to set hand to the same plough; having dedicated (in his desire) all his Sons (in act Two) to the Ministry of this Church, and by no means willing to hear of any other course (though otherwise invited by Gracious offers for some of them in particular) to be undertaken by them, save that function alone? And can it be conceived he should, after all this, turn a shifter of his Religion? Let me ask with better right than did Zedekia, 
1. King. 22. 24.  When went that Spirit of God, which had accompanied him thorough all the passages of life, from him? Great buildings, before they fall, give warning of their ruin, by inclining some way or other; what argument did he ever give of his Revolt? or that like Ephraim, having been so long harnessed, so long militant in God's battles, so long a Captain in the Army, he should in the last day of battle turn back, when he had now but one enemy to encounter, Death? that he should forsake his Colours, or like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Renegado, recant that faith which with much contention, and with loss of Spirits he so long had maintained? Had his resolution wavered this way, how could he have disguized so apparent a relapse from those reverend 
* B. of Coventry and Lichfield. B. of Bath and Welles. B. of Ely.  Bishops who were his familiar and frequent visitants; and especially his most honoured friend the Lord Archbishop of Canterbury, who was with him on the Wednesday before his decease? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the old rule; the end of life ever answers the beginning. If so, who can imagine that One, who began in opposition to the Church of Rome, should end in Apostasy and reconcilement to it? Nay, that good Father is confident, Mors mala putanda non est, 
August. Civit. Dei. lib. 1. cap. 11.  quam bona vita praecesserit: It is incredible he that lived so well, should make so inglorious an end.  
Nor was this confidence in him any way abused; neither his end disproportionate to his beginning. He that had so long taught others how to live, was by his own infirmities tutored in the art of dying. It is not strange he should be perfect in this lesson, since for a long time (to use the Apostles words) He died daily; 
1. Cor. 16. 31.  his sharp agonies having made his life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no better than a living death: unto this wholly doth he address his thoughts, and admonished by his increasing pains, as from the tongue of the Prophet, sent from God to summon Ezekiah, he sets his house in order. Where first he resolves himself into his principia naturalia, bequeathing his Soul to God that gave it, his Body to the dust from whence it was taken: and not only so, but In principia fortunae, he resolves his fortunes into their beginnings; acknowledging with all thankful duty, that under God, our gracious Sovereign had been the maker of them. I will not conceal his own words dictated in his last Testament. First, I bequeath my soul into the hands of Almighty God, beseeching him for Christ Jesus sake, my most blessed Saviour, that as it hath pleased him, even from my mother's womb, to take me into his special favour and protection, and to continue the same unto me throughout all the passages of my life, especially under my most gracious Ma●ter and Sovereign, the Instrument of his goodness and bounty to me and mine, for these eighteen y'eres; and hath vouchsafed me, though the unworthiest of many, to be a Minister of his holy Word and Sacraments: so it would please him in this my time of sickness and grievous infirmity, to hold me up by his right hand, and to vouchsafe me the comfort of his holy Spirit, that I may patiently endure this cross and affliction which he hath laid upon me. A Petition as soon granted as desired: nay I may say as it is in the Prophet, Antequam clament, ego exaudiam. 
Esa. 65. 24.  God heard his prayer long before it was framed in this place. For from the first beginning of his sickness, he was endued with such a spartana patientia, well knit patience, that some of his Reverend brethren coming purposely to comfort him, professed they found more comfort from him, than they could bring: and though he might truly say with David, I am weary of my groaning, and 
Psalm. 6.  Every night wash I my bed with tears; Yet never did any impatient murmur (it was a religious boast in the Lord, uttered by himself) break from his lips against that high hand which had so long humbled him: neither did that Petra, rockestony disease grow so fast within him, but his Christian resolution hardened as fast, and his faith built as firmly on the true Rock of his Salvation Christ Jesus; with the Invocation of which Name he began and ended the day, using most frequently those words of Saint Paul, Cupio 
Phil. 1. 23.  dissolui, & esse cum Christo, I desire to be dissolved.  
But before he loosed from this shore, considering he was bound for a long voyage, he was not unmindful, first to take in Uiaticum animae, the holy sacrament; which he professed in the presence of some 
* Sir Henry Martin his Chancellor. M. Mathias Cal licot. M. Philip King his Brother, john King his second Son, and myself, etc.  especial friends, his wife, children, and family apppointed by his own invitation to accompany him to that feast, as Christ to his Disciples, 
Luk. 22. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his soul had greatly longed to eat that last supper, and to perform that supreme Christian duty before he left them. Yea, he so hungered and thirsted after that Bread of life, and that Cup of salvation, that though all solid sustenance was become odious to his palate, now quite disabled from taking it down, yet he professed, duty and Religion should prevail above his weakness, and he would force himself to eat that sacred Bread, which as it was the first he had in many days before tasted, so was it the last. His Chaplain 
Doctor Cluet, Archdeacon of Middlesex.  ministered to him, who (let me not omit) having read the Confession, for that purpose, was by him commanded to read it over again. Having happily accomplished this service in all our hear, he gave thanks to God, that he had lived to finish that blessed work, (it was his own speech) and after a short prayer, conceived by himself, he dismissed the company.  
Such was his devout preparation, and so long did he observe the tedious Vigils before the festival of his dismission; his day of Rest was now come, which, as if reserved by God's favour, was that very day his Saviour died on, Good Friday: & that time of the day when our whole Church was exercised in prayer, according to the custom of that Day (near eleven of the clock in the forenoon) as if he had stayed to take the help and advantage of good men's devotion to set him forward: a day, which might incite Prophets and patriarchs to desire to end on, being truly Dies meus (as Christ said) My Day: a good and blessed day, 
john 8. 56.  and of all others most proper to crown and dignify the end of good men. Drawing now fast to his end, and ready to hoist sail for another World, he requests the valediction of our prayers at the parting. Our obedience forthwith actuated his will; strait was his bed encompassed with mournful Clients, ready to offer up a religious violence to heaven for his sake. First, he expressly causeth his Chaplain, now his ghostly Father, to read the Confession and Absolution, according to the ordinary for me of Common prayer in our Liturgy. Which ended, and our prayers having taken a short truce, as awaiting somewhat now from him, he bids the curtains to be quite thrown open, and whilst we kneeled, not unmindful of his Episcopal office, to show he was not so exhausted, but he had yet One Blessing in store, he distributes a benediction round about, to every one of us there present; so that his Bed was now like the Mount Garrizim, from each corner 
Deut. 11. 29.  whereof a Blessing resounded.  
His speech here felt a stop; but neither our Prayers, nor His understanding; for testimony whereof, desired by his Chaplain to make some sign, his heart went along with us, and took the same course our Prayers pointed out, with a most speedy hasted elevation of Hands he expressed that his Heart, like Elias before the Chariot, yet kept pace with us, though his tongue could not: and though he wanted Organs to eiaculate his Prayers, the ejaculation of his eyes darted up to Heaven now supplied that want. There they yet fixed, as if either he had with Stephen beheld the Heaven's 
Acts 7.  opening for his admittance, or meant to mark that place whither his Soul now bended, or else that his Body was emulous to have gone along with it: For we might perceive, that like the two Disciples that ran to the Sepulchre, they 
Joh. 20. 4.  both ran to seek Christ, but that Other Disciple outran Peter; Anima antecessit corporis moram, the Soul too swift for the Body, left it behind. And yet that followed 
joh. 19 40.  with the best speed it could make, and ligatum linteis, wound up in a bare winding sheet (as far from superstitious Pomp, after it wanted breath, as himself ever was whilst he had breath to reprove it in others, or to 
* He commanded in his Will, his body to be buried in the Cathedral Church of S. Paul, without any Pomp or solemnities, only with a Tombstone with this Inscription, Resurgam.  forbid it in himself) Introivit monumentum, came unto its Sepulchre, his corpse being borne thither by men of eminent degree 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 2.  and worth in our Church, like those who carried Stephen to his grave, Act. 8. 2. the very even before that blessed morning wherein those two Disciples came to Christ's: This difference betwixt their Epitaphs; on Christ's Grave, Resurrexit, he is risen; on this Servant of Christ's, Resurgam, I shall rise, and in the mean, rest in assured hope to be partaker of the Resurrection of the just. There now committed to the Earth by that Reverend and most Orthodox Prelate, in Religion and learning equally absolute, my Lord Bishop of Coventrie and Lichfield, 
Where also was present the Lord Bishop of Ely.  (who concluded the last Act of the entire affection mutually borne betwixt them living, by honouring his dead Corpses with rites of Burial) doth it peaceably rest: and let me here rest. For in my own particular it must ever be a part of my Prayer (and it is a wish I would not be so unthrifty to venture but upon good assurance, nor settle it elsewhere) Sic mihi contingat vivere, sicque mori: May my course of life be such, and may my end be like his. Or, if it be too much ambition for me to crave Eliah's 
2. King. 2.  spirit, that is, to live like Him, an humbler Boon shall content me, to possess his Mantle; that is, to Die in the profession of that Protestant Faith in which he did.  
I have touched upon a sad string; a subject to which affection and sense is quick; I could not less in piety then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Telemachus to his Father; 
Homer. Odyss.  or as the Latins have it, Parent alia perficere, perform my last parental Duty, and act these Justa, Rites; though not Exequias, Funerals to His memory, which will longer survive in the breasts of good men. Nor could I more, then in this sort Parentare iniuriis (out of so just a provocation as wrong done to a Father) take that temperate Revenge of a Slanderer, as to disprove him. My Speech here finds a Deliquium, and Cupit dissolui, labours in the period: Suffer it to gasp a few minutes, and it suddenly expires.  
Let no man doubt, or waver, or think the worse of Religion, for that so noted a Professor is traduced. These are stale tricks with our Adversaries, since it hath been long their practice, like the Lunatic in Athenaeus, ever wont to stand up on the Key of the City, if any fair Ship of rich burden (any noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vessel fraught with knowledge 
Acts 9 15.  and true profession of the Gospel) had made to the Haven, to cry, It is theirs, it is theirs. Again, let no man be confirmed, that this Scandal is true, because they so peremptorily believe it. Such is their impious Credulity, that it is grown a Maxim among them to believe any thing, were it never so false, were it Contradiction, so it made any way for them: For those very tongues, which out of malice gave out in time of his sickness, That through impatience he had offered violence to himself; those very same, after his death, out of the abundance of their Romish charity, would persuade the world, he died Reconciled unto their Synagogue: for I may not call it Church, unless it be Ecclesia malignantium, Ecclesia maledicentium. Nor let this Lie prove more authentic because Printed; that rather discredits and weakens it, and you have now more cause to suspect it then before. It is a ground in their Religion, that Unwritten traditions have 
Ad confutandos haereticos mator vis in traditione quam in Scriptura. Canus Loc. lib. 3. cap. 3.  more authority then written Scriptures. And if so, why should not we take them at their word, and make as slight and scornful reckoning of their writings, as they of Gods?  
Lastly, that none may wonder, or be perplexed, or through a nice misprision suspect there could not but be some ground for this farre-blowne Calumny, let him but [Remember the word that Christ said,] and what He Suffered, and then all wonder will end in satisfaction. For who can think it strange that Christ's Servants are slandered, when He their Lord and Master could not avoid the poisoned breath of Slander? If His Innocence had no protection, but that He on no ground at all was belied by malicious tongues, surely on as little ground will they belie any Disciple of His; [For the Servant is not greater than his Lord:] And (saith Christ) If they have persecuted me, they will also persecute you.]  
Why then, Sufficit Discipulo ut sit sicut Magister eius: Let it satisfy all the world 
Matth. 10. 25.  and his own fame, that this (now dead) Disciple hath had but the same fate and usage his Master had.  
It is the glory of Imitation to counterfeit the life; and Art is most proper, when it most resembles Nature. The Apostles were but Copies drawn from Christ; their perfection therefore must needs be greatest, who come nearest to the Original: And that Disciple is a true Disciple, who learns not the Lesson, but the Master, not only suffers for Him, but in degree and quality as like as may be to Him. This is truly Discere Christum, to learn Christ; this is Endure Dominum Jesum, to put on the Lord jesus; this is to Partake the sufferings of Christ. They who durst partake his sorrows, shall share with Him in joys: they that are sicut in terra, shall be also sicut in coelis: For so hath the Spirit assured us. 
* It was the Motto of his Episcopal Scale.  Si compatimur, conregnabimus; If we suffer with him in earth, we shall reign with him in Heaven. Behold, a voice hath bid me write, Blessed 
Matth. 5. 11, 12  are ye, when men revile and persecute you, and say all manner of evil for my Names sake falsely; Rejoice and be glad, great is your reward in Heaven.   

TO THE READER.  
HOw little I affect to be in Print, needs no Apology to any, who either know already it was the desire of some my most Honourable friends, whose entreaties were commands to me, or but consider the subject which first set me a work, a Slandered and traduced Father: unto whom duty and necessity urged me to do this right. And I clearly profess, if a true relation of his end may do him right, I have faithfully performed it, and have given the world so just an account of Him, tanquàm Ephemeridem Deo traditurus, as if I should have made my conscience last shrift to God. Whether I have uprightly stewarded his honour, and my own faith, I leave to the strict judgement of any, who are able to distinguish colours, and discern Truth from Imposture: being confident, as innocence can make a man, that none are able to disallow the reckoning. Si veredicam, Deus testis; si mentiar, Deus Vindex. As therefore the acquitting of His integrity was the prime motive which entered me into this Quarrel, so now the clearing of my own fidelity was a secondary motive for the publication of it. First, that they might not think by false alarms and the confused outcries of Report, to bear down a good cause, or so easily to triumph in their supposed victory, as if none durst affront them; I thought good, in the mean time, thus on the sudden to check the rumour, till haply some more deliberate pen (which they shall not long, or vainly expect) may quite raze it out. And though this birth of mine were more hastily form, I hope it will not be untimely, for Truth never knew abortion; but, like a star newly risen to discovery, hath its being of old, though the observation was but late and modern. Secondly, to let those calumnious tongues, who gave out my Revolt also as well as my Fathers (both true alike) know, I have not yet so doted on their part, or dis-affected my own, as to leave my Country, or Religion; nor, I think, ever shall, except my understanding, wits, and above all, the Grace of God leave me: or their persuasions have the same power over me, as Mercuries had over Sosias, that they can make me believe Ego non sum Ego, I am not the Son of such a Father. And what in this case, on my own behalf, I write, is likewise avowed on behalf of my second brother, JOHN KING, entered into the same orders as myself; who also had his share in this lewd imputation, as well as myself: for we are not more brothers in nature, than (by God's mercy) in this resolution. Thirdly, to take the liberty of adding and explicating some remarkable circumstances, which better become a Margin then a speech. Lastly, that though the slander hath hitherto got the start, the Detection might, at last be set in a course to overtake it. Which task, Sermo transiens, a Sermon pronounced, could not so thoroughly effect, except it were also Sermo in scriptis, written. A course no way improper, for scriptor praedicare dici potest; 
Gerson de laude script consider. 1  A Writer is in some sort a Preacher; Certè si lingua silet, manus praedicat, & fructuosiùs aliquandò, quantò Scriptura venit ad plures uberior quam transiens sermo; though his tongue be silent, his Pen preaches: and a Sermon preached from the Press, sometimes edifies so much the more than from the Pulpit, by how much the Report is carried further. So that the audience which before was but Parochial, or at most Provincial, may by this means grow more General and (as it were) Ecumenical.  
And now having committed it to the view of all men, I will not prejudicate, or doubtfully forestall the belief of any. I make no question but all will rest satisfied, except those wayward dispositions, who are resolved aforehand not to be satisfied at all: Non persuadebis etiamsi persuaseris; having banished all reason from them without hope of repeal. Such, though unwillingly, I must leave to their own hardened obstinacy,— Stultos iubeo esse libentèr, and suffer fools gladly that will be so against my consent. If they can yet flatter themselves with any advantage, this fiction may afford them, I shall not envy them that Paradise, into which their fond imagination hath put them. I rather pity the poor shifts they are driven to, for the keeping of their weatherbeaten Cause afloat. All the harm I wish them is, that they would leave off this threadbare trade of Calumny, especially towards the Dead, grow better acquainted with speaking and writing the Truth, and not conversing with her at such a distance, as now they do. Or if they will needs be Architecti mendaciorum, still hammering untruths; I would advise them to lay probable foundations, and choose such Materials as are more malleable, and (in the world's esteem) not so impossible for them to work upon as He they have here selected. For every wood will not make a Mercury; nor is every good man a fit mould to cast Them a Convert in. Farewell.  
H. K.   

THE EXAMINATION OF THOMAS PRESTON, taken before the Lord Archbishop of Canterbury, at Lambeth, Decemb. 20. 1621.  
BEing asked, Whether he hath not heard by report and bruit abroad, that it hath been said of him, that he was with Doctor King, late Lo. Bishop of London, a little before his death, and that he reconciled the said Bishop to the Church of Rome, and therein performed unto him the office and function of a Priest.  
And being further asked, Whether he hath not heard of a Book not long since published, which is entitled, Protestants Plea, and Petition for Priests and Papists, and that in the same Book it is said, that the forenamed Bishop did humbly at the feet of a Priest confess his sins, receive Sacramental absolution at his hands, and was reconciled to the Catholic Roman Church; And being hereupon charged upon his conscience, and his Priesthood, to speak the truth, whether he were the person spoken of by report, or designed by the said book to perform such an office.  
He answereth, That it is true, that he hath often heard, that such a Report was spread abroad concerning him, and many both Protestants and Catholics have come unto him to inquire, whether that report and bruit were true or no.  
And that he hath heard, that in the book before named, some such thing is delivered, and upon the day of this his examination he was showed the book by the Lord Archbishop of Canterbury, wherein he found those things afore mentioned to be contained.  
For the declaring of truth in all which, he protesteth before God, and upon his conscience, as he shall answer at the dreadful Day of judgement, that the said Bishop of London did never confess himself unto this Examinate, nor ever received Sacramental absolution at his hands, nor was ever by him reconciled unto the Church of Rome, neither did renounce before him the Religion professed and established in the Church of England, nor did perform any other circumstance tending that way, as is in the said book of the Protestants Plea delivered.  
Yea he addeth further, that as he hath hope to be saved by Christ Jesus, he this Examinate, to his knowledge, was never in company where the said Doctor King late Lord Bishop of London was, neither did he ever receive letter from him, nor did write letter unto him; neither did he ever (to his knowledge) see the said Bishop in any place whatsoever, nor could have known him from another man, and therefore affirmeth, that this bruit and report is raised concerning this Examinate, and the said late Bishop, without any true ground and foundation.  
Being asked what he should think to be the cause wherefore any person should raise this fame or report, he saith, that from the beginning he did conceive it to be nothing else, but that some, who did malign him, were willing to disgrace him, or undo him, by bringing him in obloquy with the King or State, where he remains a prisoner.  
Being demanded, whether ever he hath probably or credibly heard that any other Priest did repair to the said late Bishop, did take his Confession, gave him absolution, or reconciled him to the Roman Church, he protesteth, that he did never credibly or probably hear of any such thing.  
Being asked whether he hath heard, that Mass hath been said for the said Bishop, in any part beyond the seas: he answereth, that he hath heard such a report, but doth not know any thing of certainty concerning the same.  
Examinatur coram G. Cant.  
Ego Thomas Prestonus qui supra, testor haec omnia esse vera.  
Recognit. coram nobis 28. Decemb. 1621.  


T. Edmondes.  
Geo. Caluert.    
In praesentia mei  
Gulielmi Bakeri Notarij Publici.   

Faults escaped in some Copies.  
Page 3. lin. 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 9 lin. 16. pag. 11. lin. 8. and pag. 18. lin. 18. reed [The word that I said unto you.] p. 28. lin. ult. in marg. read, Rey. p. 29 l. 16. read, our Luminaria. p. 43. l. penult. read, Abyssum invocat. p. 44. l. 11. read, States. p. 45. l. 2. r. Inuentories. Ibid. l. 7. Extracted a Quintessence. p. 54. l. 4. read, Notion  
In the Epistle to the Reader.  
Pag. 1. lin. 17. read, Sivera dicam.