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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68300	A sermon preached at Pauls Crosse, the 25. of Nouember. 1621 Vpon occasion of that false and scandalous report (lately printed) touching the supposed apostasie of the right Reuerend Father in God, Iohn King, late Lord Bishop of London. By Henry King, his eldest sonne. Whereunto is annexed the examination, and answere of Thomas Preston, p. taken before my Lords Grace of Canterbury, touching this scandall. Published by authority.	King, Henry, 1592-1669.; Preston, Thomas, 1563-1640.	1621 (1621)	STC 14969.5; ESTC S108024	33,075	94

A SERMON PREACHED AT PAVLS CROSSE THE 25. OF NOVEMBER 1621. Upon occasion of that false and scandalous Report lately Printed touching the supposed Apostasie of the right Reuerend Father in God IOHN KING late Lord Bishop of London By HENRY KING his eldest Sonne Whereunto is annexed the Examination and Answere of Thomas Preston P. taken before my Lords Grace of Canterbury touching this Scandall Published by Authority AT LONDON Imprinted by FELIX KYNGSTON for William Barret 1621. TO THE MOST EXCELLENT AND ILLVSTRIOVS PRINCE CHARLES PRINCE of Wales YOur Highnesse may please to remember how great an interest your Princely Mother our late Gracious Queene vouchsafed to challenge in my deceased Father accounting Him as one of Hers as most truly next the professed band of dutie to his dread Soueraigne whose first-sworne Chaplaine he was after his Maiesties happie arriuall in these parts by all the tyes a Royall Mistris might engage a Seruant he was Since that Starre was taken from our sight I know not whether else ought Shee could call Hers might so immediately refer as to your selfe I am sure it was His study while he liued to consecrate his best endeauours to the Branches of that Royall stocke and by that line of duty drawn from Her merits to measure out His bounden seruices to Her Line chiefly to your Highnesse Who I haue cause to thinke doe yet beleeue you had a faithfull Orator and Seruant of Him Since then by double right he was deuoted to your Highnesse by his owne acknowledgement and by the purchase of your especiall fauours towards Him I durst not entitle any other Patrone to the remainder of what he was his Memory without leaue from your Highnesse But as it was my filiall duety to vindicate a wronged Father so I held it the tribute of my ciuill duty to tender it first to your Hands that it might take sanctuary vnder your Princely wing Thus borne vp the Truth I write shall boldly flie into the bosome of those climes where it was first discoloured and if their foreheads be not meretriciously steeled with impudence or growne flint fetcht backe it 's owne proper hiew or their shame It is not a forward presumption in me but the cause which makes your Highnesse patronage my chiefe scope vpon which tearmes it will not be inglorious for you to vndertake it For whilest you shall protect abused Innocence your Goodnesse will stand pitched at the iust height your Greatnesse 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 relieue it which doth not as faithfully sue to Almighty God for all addition to your Happinesse as he who is Your Highnesse most humbly deuoted Seruant HENRY KING IOHN 15. vers 20. Remember the word that I said vnto you The seruant is not greater then the Lord If they haue persecuted me they will also persecute you I Will not striue to attire my Text in any other fashion the plaine naturall dresse it now weares will best sute it and my intendment The parts shall be as the Propositions Three I. Is monitory and as it were an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Introduction or Preface to the rest Remember the word I said vnto you II. Is a Principle a ground of infallible truth both in Ethick and Oeconomick rules in Humanitie and Diuinitie The seruant is not greater then the Lord. III. Is an Inference vpon an Hypothesis If they haue persecuted me they will also persecute you I begin in order Remember I know not what better 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 giue and the first lesson the People should learne else like children that read only by rote they shall spend much time and vnderstand nothing It is a taske can neuer be vrged too often Manda remanda nor can it euer be learned too perfectly Nunquam satis dici quia nunquam satis disci potest An age is not enough for this precept but when seuen yeeres are run out they may begin againe and finish an apprentiship long as life yet misse that freedome and perfection they seeke Ars longa vitabreuis 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 haue bin taught and not heare new lessons before the old are remembred For as eating much meate and not keeping it argues a better appetite then concoction so hearing much and retaining none shewes a quicke eare but a dull deuotion There are many now adaies who neuer thinke they haue preaching enough but as exquisite gluttons lay all markets for fare so doe they lay all Churches where there is any suspicion of a Sermon and all is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glut their eares nay the same Father speaks them more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they goe not so much to feed as delight their eares and to satisfie 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 conditiō there were lesse preaching A man may heare so much that hee may ston the sense and bee like the Catadupes whom the continuall fall of Nile makes deafe Cisternes that haue more powred into them then they can hold must needs run to wast and men that affect to learne more then they haue braine to comprehend waste their Pastors labour and their owne patience It is good counsell for one to eate no more then his stomacke can beare for too full feeding engenders nothing but surfets and I thinke as good counsell will it be to heare no more then hee can carry away For were the retention good the nourishment would be more solid and Christianitie acquire that full growth for want of which wee are but Impes and Zanies in respect of those that liued in the Primitiue Church No wonder then if Preaching may breed surfets that so many Crudities lie in the stomacke of this Citty that so many Fumes and giddy vapours flie vp into the head to the no small disturbance of the Churches quiet that so many hot spirits like Canons ouercharged recoyle against all Discipline breake into diuers factions and with the splints of those crackt opinions doe more mischiefe then deliberation or Iustice can suddenly salue I speake no new vnheard language This communitie of Preaching hath brought it into such cheape contempt with many that as if the gift of tongues were prostitute to Idiots and Trades you shall haue a sort of Lay Mechanicke Presbiters of both sexes Praedicatores and Praedicantissae presume so far vpon their acquaintance with the Pulpit

operatiue then another like a Mare mortuum stupid to all motion would the World be and Nature so be calm'd that the seasons of the yeere would bee lost Heate should not name the Summer nor Cold the Winter instead of VVinter and Summer a blended mixture of the qualities a lazy luke-warme season would last all the yeere Vnisons yeeld no Musicke 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 Looke vp to heauen and reade ouer that bright booke you shall see an inequality of light in those celestiall bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One starre differeth from another in glory so was it allowed by God who at the reuiew of his worke found all to be valde bona very good And one man differeth from another in glory in honour in riches in abilities of the minde which Disparit as perfectionis magis ornat vniuersum disparity in worth makes the world more beautifull 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 Seruants some for Lords Which distinction we owe vnto these two Relata disquiparantiae as Logicians terme them Dominus and Seruus These were the two differences which in the Heraldry of Nature were first put to blazon the coates of all mortality and make a distinction betwixt the elder and younger house the Inferiour and Superiour for saith Saint Augustine Domini serui diuersa sunt nomina sed Homines homines paria sunt nomina As men all are alike but these respects of Lord and Seruant make a difference amongst them To make it more plaine looke once more backe and see the host of heauen gouerned by these rules of subiection and superiority fecit Deus duo luminaria magna God made two great lights vnto which the lesser are seruants and tributaries borrowing their lustre from them And as in heauen so in earth hath he ordained Luminaria magna greater lights and higher powers to goe before his people Though I am not of opinion with that insolent Spaniard Juan Puente that Gods meaning or the Text is to be restrained to those two Catholique Lights set vp by him in the front of his booke in which hee hath taken vpon him to adde new deuices and Mottoes to the Shields and Scutchions of them both vnder one the word Luminare maius vt praesit vrbi dominetur Orbi vnder the other Luminare minus vt subdatur vrbi dominetur Orbi But let him passe for a profound Sycophant I hope the Kings of the earth shall neuer come to that nonage to make them Guardians of their Crownes Those lights are well where they are and best shine in their owne Orbes I feare they will bee too dim to giue light to al the nations of the world I am sure too hot and scorching for our Climate Thankes be to God wee need no addition wee haue one Luminaria magna of Religion and State shining like Lampes in the great assembly of Parliament and a Julium sydus an imperiall Starre whose peacefull influence hath many yeeres blest our Land May it bee long ere this Sunne goe downe or by his set leaue vs in darknesse and mourning Nor may there want a succeeding Ray a Beame of that light to shine in the circle of this Throne so long as those Duo luminaria magna in Heauen the Sunne and the Moone shall runne their course Since then it is established per leges vniuersitatis by the law of God and Nations that the Lord must rule and the seruant obey it were preposterous nay monstrous that the seruant should bee greater then his Lord. Let no man whom Fortune hath subiected and made a seruant be grieued at his lot or thinke too meanely of that vocation To serue is no base office nor is slauery the badge of seruants but obedience Seruants obey your Masters It is no neglected title of drudgery that alters man from his creation but a title of dependance that still referres to a superiour and as man should doe lookes vpwards Men and seruants are names neere a kin There was but one Authour that made Man and the same made Seruants euen God himselfe whose decree was That euery soule should bee subiect to the higher power He then that is stubborn resists notmans but Gods ordinance Serui are not slaues but humiles amici inferiour friends Ye are my friends saith Christ to his Disciples they are Fellowes Immo conserut si cogitauerts tantundem in vtrosque licere fortunae nay they are Brethren Non dedignetur fratrem habere seruum suum Dominus eius quem fratrem voluit habere Dominus Christus There are no slaues but such as serue either their owne or other mens crimes Serui nomen culpa meruit sinne brought in the first thraldome but since the glad tidings of liberty release was brought by Christ who cancelled the Chirographum lethale the deadly Indenture that none may thinke it an abiect duty to serue he the Lord hath dignified the calling by taking vpon himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of a Seruant Againe let not the Lords of the earth whom soueraignty hath lifted aboue the common ranke of men thinke so highly of themselues that they contemne all below them since that Lord or Master are not onely stiles 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 Countrey In the Prophet you shall finde Dominus and Pater ioyned If I be a father where is my honour if a Master where is my feare Let them remember that as they haue many below them so they haue one that is farre aboue them a Master and Lord Paramount euen Dominus dominantium that though they be gods on earth dixi quod diiestis yet still but men and breathe one common aire that though fashioned ex meliore luto of better clay yet lutum still but clay and are eiusdem farinae of the selfe same grane though sifted by birth and fortune from the branne of vulgar men For when all the sheafes in the field did homage to Josephs sheafe all were but sheafes linkt in one band of brotherhood from earth and from the wombe But whither doe I presse this poynt My Text is no plea of Iurisdiction no Charter to proue only the Masters prerogatiue aboue the seruant which though it naturally arise from hence yet is not this all That is a granted Maxime our Sauiours meaning is larger and implies that his Disciples being but seruants must not expect better measure at the hands of men then their Lord had found Non potest placere seruus cui displicet Dominus

the crime thine It shall bee my aduice to all that heare me and to such as heare mee not for Opprobrium non accipere aduersus proximos suos not to receiue or credit opprobrious calumniations cast out against our brethren is one of the degrees of innocence and happinesse recited by the Psalmist Do but remember that if God hath denounced a wo against those that speake euill 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 vnto the theft But my perswasion is misplaced you are not such before whom I need to cleare him of this defamation I hope with modesty I may vse Saint Hieroms words Aduersus obtrectatorum libidinem pugnat meriti magnitudo he had deserued better ranke in your estimations then so For did he so long runne his course thorow this Churches Zodiack and as a true Diocesan visit each Pulpit within your City some of them oftner not onely taught within it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the adioyning villages where hee liued neuer allowing his numerous affaires so much as a Sabbath or Sundayes rest whilest he was able So by his vnwearied industry telling the world that they which for gaine or ease or for ambition aimed at Bishopricks mistooke that waighty calling since that as Theophylact speakes Ministerium affert non facit Dominum when Christ made his Apostles Bishops and Superintendents of his Church he appoynted thē not so much to Lord the flocke as to feed it Did he all this and with that zealous care that as a Torch hee consumed himselfe to light others and when Himselfe should faile prouided so farre as in him lay for a succession in his Blood to set hand to the same plough hauing dedicated in his desire all his Sonnes in act Two to the Ministery of this Church and by no meanes willing to heare of any other course though otherwise inuited by Gracious offers for some of them in particular to be vndertaken by them saue that function alone And can it be conceiued he should after all this turne a shifter of his Religion Let me aske with better right then did Zedekia When went that Spirit of God which had accompanied him thorow all the passages of life from him Great buildings before they fall giue warning of their ruine by inclining some way or other what argument did hee euer giue of his Reuolt or that like Ephraim hauing bin so long harnessed so long militant in Gods battels so long a Captaine in the Armie he should in the last day of battell turne backe when hee had now but one enemie to incounter Death that he should forsake his Colours or like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Renegado recant that faith which with much contention and with losse of Spirits he so long had maintained Had his resolution wauered this way how could he haue disguized so apparant a relapse from those reuerend 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 euer answeres the beginning If so who can imagine that One who began in opposition to the Church of Rome should end in Apostasie and reconcilement to it Nay that good Father is confident Mors mala putanda non est quam bona vita praecesserit It is incredible he that liued so well should make so inglorious an end Nor was this confidence in him any way abused neither his end disproportionate to his beginning Hee that had so long taught others how to liue was by his owne infirmities tutord in the art of dying It is not strange he should bee perfit in this lesson since for a long time to vse the Apostles words He dyed daily his sharpe agonies hauing made his life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no better then a liuing death vnto this wholly doth hee addresse his thoughts and admonished by his increasing paines as from the tongue of the Prophet sent from God to summon Ezekiah he sets his house in order Where first he resolues himself into his principia naturalia bequeathing his Soule to God that gaue it his Body to the dust from whence it was taken and not onely so but In principia fortunae hee resolues his fortunes into their beginnings acknowledging with all thankfull duty that vnder God our gracious Soueraigne had been the maker of them I will not conceale his owne words dictated in his last Testament First I bequeath my soule into the hands of Almighty God beseeching him for Christ Jesus sake my most blessed Sauiour that as it hath pleased him euen from my mothers wombe to take mee into his speciall fauour and protection and to continue the same vnto me thorowout all the passages of my life especially vnder my most gracious Ma●ter and Soueraigne the Instrument of his goodnesse and bounty to me and mine for these eighteene y'eres and hath vouchsafed me though the vnworthiest of many to bee a Minister of his holy Word and Sacraments so it would please him in this my time of sicknesse and grieuous infirmity to hold mee vp by his right hand and to vouchsafe mee the comfort of his holy Spirit that I may patiently indure this crosse and affliction which he hath laid vpon me A Petition as soone granted as desired nay I may say as it is in the Prophet Antequā clament ego exaudiam God heard his prayer long before it was framed in this place For from the first beginning of his sicknesse hee was indued with such a spartana patientia well knit patience that some of his Reuerend brethren comming purposely to comfort him professed they found more comfort from him then they could bring and though hee might truly say with Dauid I am weary of my groning and Euery night wash I my bed with teares Yet neuer did any impatient murmure it was a religious boast in the Lord vttred by himselfe breake 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 firmely on the true Rocke of his Saluation Christ Jesus with the Inuocation of which Name hee began and ended the day vsing most frequently those words of Saint Paul Cupio dissolui esse cum Christo I desire to bee dissolued But before he loosed from this shore considering hee was bound for a long voyage he was not vnmindfull first to take in Uiaticum animae the holy sacrament which hee professed in the presence of some especiall friends his wife children and family appoynted by his owne inuitation to accompany him to that feast as Christ

harme I wish them is that they would leaue off this thred-bare trade of Calumny especially towards the Dead grow better acquainted with speaking and writing the Truth and not conuersing with her at such a distance as now they doe Or if they will needs be Architecti mendaciorum still hammering vntruths I would aduize them to lay probable foundations and chuse such Materials as are more malleable and in the worlds esteeme not so impossible for them to worke vpon as He they haue heere selected For euery wood will not make a Mercury nor is euery good man a fit mould to cast Them a Conuert 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 bruite abroad that it hath been said of him that hee 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 vnto 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 intituled Protestants Plea and Petition for Priests and Papists and that in the same Booke it is said that the fore-named Bishop did humbly at the feet of a Priest confesse his sinnes receiue Sacramentall absolution at his hands and was reconciled to the Catholike Roman Church And being hereupon charged vpon his conscience and his Priesthood to speake the truth whether hee were the person spoken of by report or designed by the said booke to performe such an office Hee answereth That it is true that hee hath often heard that such a Report was spredde abroad concerning him and many both Protestants and Catholikes haue come vnto him to inquire whether that report and bruit were true or no. And that hee hath heard that in the booke before named some such thing is deliuered and vpon the day of this his examination hee was shewed the booke by the Lord Archbishop of Canterbury wherein hee found those things afore mentioned to bee contained For the declaring of truth in all which he protesteth before God and vpon his conscience as he shall answere at the dreadfull Day of Iudgement that the said Bishop of London did neuer confesse himselfe vnto this Examinate nor euer receiued Sacramentall absolution at his hands nor was euer by him reconciled vnto the Church of Rome neither did renounce before him the Religion professed and established in the Church of England nor did performe any other circumstance tending that way as is in the said booke of the Protestants Plea deliuered Yea he addeth further that as he hath hope to be saued by Christ Jesus he this Examinate to his knowledge was neuer in company where the said Doctor King late Lord Bishop of London was neither did he euer receiue letter from him nor did write letter vnto him neither did he euer to his knowledge see the said Bishop in any place whatsoeuer nor could haue knowne 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 hee should thinke to bee the cause wherefore any person should raise this fame or report hee saith that from the beginning hee did conceiue it to be nothing else but that some who did maligne him were willing to disgrace him or vndoe him by bringing him in obloquy with the King or State where he remaines a prisoner Being demanded whether euer hee hath probably or credibly heard that any other Priest did repaire to the said late Bishop did take his Confession gaue him absolution or reconciled him to the Roman Church hee protesteth that he did neuer credibly or probably heare of any such thing Being asked whether he hath heard that Masse hath been said for the said Bishop in any part beyond the seas hee 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. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 9. lin 16. pag. 11. lin 8. and pag. 18. lin 18. reade The word that I said vnto you p. 28. lin vlt. in marg reade Rey. p. 29 l. 16. reade our Luminaria p. 43. l. penult reade Abyssum inuocat p. 44. l. 11. reade States p. 45. l. 2. r. Inuentories Ibid. l. 7. Extracted a Quintessence p. 54. l. 4. reade Notion In the Epistle to the Reader Pag. 1. lin 17. reade Sivera dicam Diuision 1 2 3 First Part. Remember Gregor Nazian Epitaph Caesar. Ibid. Isa. 58. 1. Martial The word that I said 1 I said Iohn 18. 6. Cant. 5. 2 The word c. Psal. 12. 6. Prou. 8. 11. Psal. 119. 127. Matth. 13. 19. Iudg. 16. 2 King 19. 13. Iuuenal sat ● Holinshed vita Rub. 1. in fine Dan. 8. 3 4. Uers. 7. Martial Epigr. Ioh. 4. 13. Hieron epist. Iam. 1. 22. Mat. 23. 37. Iohn 10. 4. Chrysost. Hom. in Mat. Esa. 53. 1. Isidor Pelus lib. 4. epist. 21. Aug. Ser. 18. de Uerb Dom. Id. ib. Horat. de arte poet Num. 27. 12. Deut. 9 7. Eccles. 12. 1. Eccles. 11. 9. Iuuenal Amos 7. 12. Esa. 30. 10. Ibid. Lucan Job 3. 3 5. Second part The seruant is not greater then his Lord. 1. Cor. 15. 41. Aug. Gen. 1. * Tomo primero de la conueniencia de las dos Monarquias Catolicas la de la Iglesia Romana y la del Imperio Espanol c. Author el M ro fr. Iuan de la Puente de la orden de Praedicadores Chronista de la Mag d Catolica c. En Madrid en la Imprenta Real 161 n. Lor mandado del Roy. 1. Pet. 2. 18. Rom. 13. 1. 2. Sen. ep 47. Ioh. 15. 14. Sen. ibid. Aug. Hom. 42. in orat Dominic Aug. Phil. 2. 7. Mal. 1. 6. Colos. 4. 1. Psal. 82. 6. Gen. 37. 7. Gloss. Ioh. 13. 16. Aug. Ser. 10. de Verb. Dom. Obad. 1. 4. Mat. 4. 8. Vers 9. Iuuenal 2. Thes. 2. Psal. 82. 6. Math. 21. 5. Frederick 1. waited on Pope Adrians stirrop Ioh. 13. 16. Math. 22. 21. Math. 19. 17. Bzouius Annal. Tom. 13. Extra Verbo Significasti Tit. 14. cap. 4. Platina Act. 7. 58. Third part If they haue persecuted me they will also persecute you Calui Harmon Matth. 10. 24. Gen. 3. Verse 15. Matth. 2. 13. Zach. 13. 6. 1. Sam. 26. 20. Cant. 2. 17. 1. King 22. 31. Zach. 13. 7. Psal. 136. 7. Hugo Card. Psal. 42. 7. Sen. Trag. * Uenâ basilicá Mark 5. Vers. 9. Augustin Math. 10. 28. Tertullian Math. 27. 63. Heb. 10. 33. Bozius de signis Ecclesiae l. 23. c. 3. Lindan Dialog Cochleus Hieron Bolseic in eius vitâ Apoc. 2. Cyprian Minut. Felix 1. Ioh. 1. Aug. Math. 5. 37. Gen. 3. 15. Act. 12. * Thomae Preston Appellatio p. 8. a Personatus ille Schulkenius extra omnis modestiae charitatis Christianae limites tam horrenda crimina VViddringtono imponit illumque tam inuerecundè calumniatur vt eum quantumuis Ecclesiae Catholicae Roma nae se filium esse syncerè prositeatur ipso tamen Luthero Calui no aut alio quouis perditissimo in reprobum sensum dato homuncione deteriorem faciat illumque praeter manifestae haereseos crime quod illi falsissimè obijcit etiā impijs simis Christi Domini Apostolorum omniumque Christi Martyrum persequutoribus Ecclesiae Romanae sedisque Apostolicae hostibus iuratis aequiparare non perhorrescat Id. pag. 6. Juuenal Homer Iliad Iude Ep. vers 9. Act. 23. 9. Act. 5. 41. Tertullian Martial Hieron epist. ad Celantiam Psal. 14. Psal. 14. Hieron Ep. ad Celant Luk. 4. 14. Theophylact. in Ioh. 26. 1. King 22. 24. * B. of Couentry and Lichfield B. of Bath and VVelles B. of Ely August Ciuit. Dei lib. 1. cap. 11. 1. Cor. 16. 31. Esa. 65. 24. Psalm 6. Phil. 1. 23. * Sir Henry Martin his Chancelor M. Matthias Cal licot M. Philip King his Brother Iohn King his second Sonne and myself c. Luk. 22. 15. Doctor Cluet Archdeacon of Middlesex Iohn 8. 56. Deut. 11. 29. Acts 7. Joh. 20. 4. Ioh. 19. 40. * He commanded in his VVill his body to be buried in the Cathedrall Church of S. Paul without any Pompe or solemnities onely with a Tombe-stone with this Inscription Resurgam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 2. VVhere also was present the Lord Bishop of Ely 2. King 2. Homer Odyss Acts 9. 15. Ad confutandos haereticos mator vis in traditione quàm in Scriptura Canus Loc. lib. 3. cap. 3. Matth. 10. 25. * It was the Motto of his Episcopall Scale Matth. 5. 11 12 Gerson de laude script consider 1