fo. 46^b.
24 October.Mr. Dr. King,109 preacher at St. Andrews in Holborn, at Paules Crosse, this daye.

His text 2 Peter ii. v. 4, 5, 6, 7, 8, 9. The length of his text might make some tedious semblance of a long discourse, but the matter shortly cutt itself into two parts, example and rule; one particular, the other generall; the one experiment, the other science; the one of more force to proue, the other to instruct. The argument is not a posse ad esse, but ab esse ad posse; it hath bin, and therefore may be; nay by this place it shalbe, for lege mortali quod vnquam fuit, et hodie fieri potest; but lege æterna, that which hath bin shalbe agayne. Here is an acted performaunce, a demonstracion, το ὁτι, which are most forceable to persuade, being of all thinges sauing the thinges themselves neerest our apprehension, leading from the sense to the vnderstanding, which is our certaynest meane of acquiring knowledge, since philosophie teacheth quod nihil est intellectu, quod non prius fuit in sensu; sicut audiuimus, et fecerunt patres nostri. Hystory and example the strongest motives to imitation. Rules are but sleeping and seeming admonitions. Thomas would not beleeue vnles he thrust his fingers into Christes sydes, and felt the print of his nayles; and we are so obstinat, wee will hardly beeleue except Godes judgments thrust fingers and nayles into our sydes.

The examples are bipartite: each containing contrary doctrines, like the language of them in the last chapter of Nehemias, half Jewishe, half Ashdoch; like the bands of the Levites, that parted themselves one companie to one mount to blesse, the other to an other to curse, the people; soe the one part denounceth judgment, the other declareth mercy: they may be compared to the cleane beastes, Deut. xiv., which had parted hoofes, and chewed the cudd; soe here on the one syde is the old world drowned, on the other Noach saved; on the one Sodom burned, on the other Lott preserved. They are three of the strangest and fearefullest examples in nature; the fall of the Angells, the drowning of the world, the burning of Sodome; they stretch from one end to an other, alpha and omega, heaven and earth, men and angels, the most excellent payre of God's creatures, and the deluge œcumenicall and universall. But God in his punishment, like a wise prince, will begin at his owne sanctuary, at his owne house, non habitabit mecum iniquus, I will not suffer a wicked person to dwell in my house, and therefore first turned the angels from his habitacion. Angels in their creacion, vere δεὑτερον, the second light, the eyes and eares of the great king, continuall attendantes in his court and assistauntes of his throne; they are farr above the greatest saint, for wee shalbe but like them, and they are next to the Sonne of God, otherwise he had said nothing when he said, to which of the angells sayd he at anie tyme, &c. Heb.: they were fo. 47^b.
Oct. 1602.in summo non in tuto, or rather non in summo sed in tuto, untill they synned. But what their synne was, I may safely say I knowe not. One sayth non seruarunt principatum, and St. Jo. sayth, non steterunt in veritate, their synn was treason, [they] continued not in their allegeaunce and fidelity; an other, et in angelis vacuitatem, prauitatem, infamiam reperiit; an other, though an absurd opinion, that it was fleshly lust, and concupiscence, by carnall copulacion with women upon earth, and this they would lay upon these wordes, and the Sonnes of God tooke the daughters of men; but of this it was sayd, perquam noxium audire et credere. And yet it became as common as it was absurd, because men thereby thought they might sooth themselves in that synn, and thinke it tollerable when angells had done the like before them.

An other opinion more probable, that it was noe carnall, but spirituall luxury that overthrewe them, a kinde of selfe love, when they overvalued their owne excellency, and forgat their Creator; and this opinion that their synn was pride is the most receiued and most like, because after his fall the first temptation that he made was of pride to Adam in paradise, enim similis altissimo.

The Diuel neuer desyred to be like God in his essence, for that being impossible he could never conceiue it, and that is neuer in appeticion which was not first in apprehension. Yet he may be sayd to affect it desyderio complacentiæ, non efficaciæ, because he might please himself with such conceits, not conceaue howe he might attaine to those pleasures, and to this purpose some there be that write as though they had been taken up into the third heaven, and heard and seene the conflict betwixt Michael and the diuel: and will not stick to affirme that Michael had his name because when the diuel like a great giant bellowed out blasphemie against the most highest, denying that he had any creator or superior, Michael should resist and tell him, Quis ut Deus, which is the interpretacion of Michael; soe though it be incertaine what was the synn of angells, yet is it most certayne that they fell from the highest happines to the lowest wretchednes; the fall was like lightning suddein, and the place of it not possible to be found; it passeth the capacitie of man to expresse it by comparison soe perfectly that he may say hoc impetu; and for their payne it is transcendens, et transcendentia transcendit, it is invaluable, incomprehensible, passeth all hyperbole; there was a present amission of place, grace, glory, the fruition of Godes presence, &c. which is the greatest of fo. 48^b.
October, 1602.miseries, felicem fuisse: but there remaines a fearefull expectation of future miseries, et Nihil magis adversarium quam expectatio; et Quo me vindicta reservas?

It was the opinion of Origen long since condemned for erronius, that the diuels might be saued, and his reason was because they had liberum voluntatis arbitrium, which might perhaps change and encline to the desyre of good, and soe through repentaunce obteyne mercy; but the diuels are soe obdurate in their malice that though they may have stimulum conscienciæ, yet they can neuer come ad correptionem gratiæ, and in that opinion Origen is said Πλατονιζειν non Χριστιανιζειν. Another prop to his opinion was Jacobs ladder, where he imagined the descending and ascending of angels could meane nothing but the fall and restitution of angels.

The second example is the drowning of the world, a descent from heaven to earth in judgments. The world is termed κοσμοϛ of the Grecians, from the excellent beauty thereof, and of the Lattynes mundus, quia nihil mundius, but here it is used to expresse the universalitie of the destruction, as the hystorie declares it Gen. vi. 7, etc. vii. 21, 22, 23, 24: God destroyed euery thing that was vpon the earth from man to beast, to the creeping thing, and to the foule of the heaven, onely the fishes escaped, and the reason one rendreth was because the sea onely was undefiled at that tyme; there was then noe sayling upon that element, noe pyracie and murder committed upon it, noe forrein invasion intended over it, noe trafficque with the nations for straunge comodities, nor for one an others synnes and vices; all the other creatures were polluted by man, and were [to] be purged with that floud. The ayre as farr as our eyes could looke and fascinate, even the foules as far as our breath could move, were infected with the contagion thereof; all were uncleane, all were to be clensed or punished. fo. 49.
October 1602. The greatnes of their number cannot excuse, but aggrauates the offence. A multitude may synn and their synn is more grievous, qui cum multitudine peccat, cum multitudine periet; and for the most part, the most are the worst. It is noe sound argument, it is well done because many doe so. The fox brings forth many cubbes, and the lyon hath but one whelpe at once, yet that is a lyon, and more then manie foxes. The harlot boasts that shee had manie moe resorted to hir house then Socrates to his schole, but hir followers went the way of darknes.

"And brought in the floud:" and therefor a miracle supernatural wrought by the finger of God, not as some imagine by the conjunction of waterishe planets, soe atributinge all to and confirming all by naturall meanes, they say the world shalbe destroyed by fire, as it was by water, when there shall happen the like conjunction of firy, as there was of watery planets; but beleeve God, whoe sayth Ego pluam. And this was against nature to destroy hir owne workes. The length of the rayne, forty dayes, the continuaunce of the waters for twelve monethes, the dissolucion of soe muche ayre with water as should make a generall deluge. These are directly against the rules of naturall philosophie, besydes the influence of a planet never stretcheth beyond his hemisphere, all which shewe plainely, that it was the miraculous worke of God, not effected by the course of nature. This was not imber in furore missus, to destroy or famishe some particular city or country, of which kinde of baptismes our land hath within fewe yeares felt many, but this made the sea, which before made but one spheare with the earth, as man and wife make but one flesh, breake the boundes of modesty and overflowe the whole; that which before was the girdle of the earth, nowe girt it, but in such a fashion, that it stiffled all. It was such a dropsie in the world, that our simples having lost their former virtue, we were permitted to eat flesh for the preseruacion of our liues, which before were prolonged with the naturall fo. 49^b.
October, 1602.herbes and fruits of the earth, more hundreds then nowe they can bee scores with our best helpes of art or nature.

But "saued Noah, the eight person, a preacher of righteousnes." Here is a banner of hope to all that feare God. When Justice was running hir course like a strong giant to haue destroyed the whole world, Mercy mett, encountered, and told hir that she must not touch Gods anoynted, nor doe his prophetes anie harme. There was Noah, "a preacher of righteousnes," and he must be spared, he was a preacher, not a whisperer in corners, singing to himselfe and his muses. This Noah was the hemme of the world, the remnant of the old, and the element of the newe: he was communis terminus, the first shipwright, and yet "a preacher of righteousnes." Nowe concerninge the estimacion of preachers in auncient tymes, and the contempt of that calling in these dayes, their high account with God, and their neglect with men, from hence he said he could paradox manie conclusions which tyme forced him to ouer slip. But in this age lett a preacher be as aunciently discended and of as good a parentage, bee as well qualified, as soundly learned, of as comely personage, as sweete a conversation, have a mother witt, and perhaps a fathers blessing to, lett him be equall in all the giftes and ornamentes of nature, art, and fortune to a man of an other profession, yet he shall be scorned, derided, and pointed at like a bird of diuers strange colours, and all because he beares the name of a preacher.

Tymes past were so liberall to the clergy that for feare all would have runne into their handes there were statutes of mortmaine enacted to restrayne that current: but devotion at this day is grown soe cold, that the harts and hands of all are a verry mortmaine it self; they hold soe fast they will part from nothing; noe, not from that which hath bin of auncient given to holie uses. There are in England aboue 3000 impropriacions, where the minister hath a poore stipend; their bread is broken amongst strangers, the foxes and their cubbes liue in their ruines, the swallowe builds hir nest and the satyres daunce and revill where the Leuites were wont to sing, the Church liuings are seised vpon and possessed by the secular; it was the old lawe, that none should eate the bread of the aultar but those that wayted at the altar, those things which were provided for the pastors of our soules, with what conscience can they receive, which are not able to feede them. O miseram sponsam talibus creditam paranymphis.

It is strange that that abhominable synn of Symony should be so common, that it is no strang thing for a learned man to purchase his promotion; but the honest must say to their patron, as Paule to the lame, aurum et argentum non habeo, quod habeo dabo. I will liue honestly, I will preach diligently, I will pray for you deuoutly, but that quid dabitis liveth still with those of Judas his humor. They thinke all to much for the preacher, nothing to much for themselves; it must be enacted that they may not haue to much for feare of surfetting; they would haue them, according to the newe dyet, brought downe to the skin and bone, to cure them. "All their speaches and actions tend to our impouerishment," saith he, "as though fo. 51.
October, 1602.wee were onely droanes and they the bees of the State. The Lord commaunded to bring into his tabernacle, but these strive whoe may carry out fastest, and blesse themselves in the spoile, saying with that Churche robber, Videtis quam prospera nauigatio ab ipsis dijs immortalibus sacrilegis detur, but the hier of these labourers, this field of Naboth, &c., will cry out against them. Christ, when he was vpon the earth, wipped those out the Church which bought and sold in the Church, what will he doe with those which buy and sell his church itselfe? I speake not this, because I would perswade you to give your goodes unto ns; non vestra, sed vos, nay, non nostra sed vos, quero. I doe but advertise you to consider whether the withholding the tenth may not depriue you of the whole, the spoiling the Churche of hir clothes may not strip you of your living, the impropriating hir benefices may not dispropriat the Kingdome of Heaven to you."

The cuntry is said to have bin a verry pleasaunt and fruitfull soyle, but terra bona, gens mala fuit, and therefore it was destroyed with fyre from a seven tymes hotter myne then that seven times heated ouen. It was hell-fyre out of heaven, fire from coales that were neuer blowne, it rayned fyre. As Kayne was sett as a marke to take heede of bloudshed, soe are those places an example to the ungodly; there remaines untill this day such a noysom water that some call it the Diuels Sea; others the Sea of Brimstone, for the ill savour; the Dead Sea, for noe fishe can liue in it, soe foule that noe uncleane thing can he clensed in it, soe thicke a water that nothing can sinke into it. fo. 52.
October, 1602.There are certaine apples fayre to the eye which being touched in fumum abeunt, tanquam ardent adhuc, et olet adhuc incendio terra. There is seen a cloud of pitche and heapes of ashes at this daye, their woundes are not skinned ouer, they appeare for ever.

"And deliuered just Lott." The word signified a kinde of force, as though he had pulled him out; here is Lottes commendacion that he liued amongst the wicked, and was not infected with them; bonum esse cum bonis non admodum laudabile; nihil est in Asia non fuisse, sed in Asia continenter vixisse, eximium. Soe was Abraham in Chaldea, Moses in the Court of Pharao, and yet noe partakers of the synnes of those places, "vexed with the uncleane conversacion." Non veniat anima mea in consilium eorum! The justice of Lott was professed enmity with the wicked. When Martiall asked Nazianzeene but a question, Nazianzeene told him he would not answere nisi purgatus fuerit. Wee must not say soe much as "God saue them!" to the wicked. But our stomakes are to strong; wee can digest to be drunke for companie, to rend the ayre with prodigious oathes in a brauery, but not rend our garmentes in contrition of heart; wee can telle howe to take 10 in the 100, nay 100 for 10, with a secure conscience; this synne of usury is a synn against nature, like the synn of Sodome. Wee will dissemble with the hyppocrite, temporise with the politician, deride with the atheist. Men thinke nowe a dayes that Arrianisme, Atheisme, Papisme, Libertinisme, may stand togither, and like salt, oyle, and meale be put togither in a sacrifice. Their conscience is sett in bonde, like Thamar when shee went to play the harlott. fo. 52^b.
October, 1602.They had rather haue the shrift of a popishe priest then heare the holsome admonicion of a preacher; they have Metian, Suffetian myndes; Vertumni, Protei; any relligion, every relligion will serve their turne. Rome, that second Sodome, which still battlith our Church and relligion, lett it charge hir wheirein the Gospel hath offended this 44 yeares, and at last it will appeare all hir fault wilbe noe more but innocence and true godlines. Est mihi supplicii causa fuisse piam, &c.

God's mercy in particuler to our nation, in prosperity, in trade, auoydaunce of forrein attempts, appeasing of inbred treasons and dissensions, &c. soe that wee may say these 44 yeares of hir Majesties happie government is the kalender of earthly felicity wherein the Gospell hath growne old, yf not to old to some which begin to fall out of love with it, but were it as newe as it was the first day of hir Majesties entraunce, wee should hear them cry "Oh, howe beautifull are the feete of those that bring glad tydyngs of salvacion!" Eamus in domum Domini, &c. And lett us pray to Christ that, as the Evangelist writes he did, soe the Gospell may crescere ætate et gratia.

"The rule followeth," saith he, "which I promised, but tyme and order must rule me. It is but the summe of the examples, it is the same liquor that ranne from those spouts and is nowe in this cysterne. It runnes like that violl in the Gospell with wyne and oyle, wherewith Christ cured the wounded travailer; it runnes like Christes syde, with water and bloud, judgment and mercy; punishment and comfort," &c.

Consciencia est coluber in domo, immo in sinu.

fo. 53.
28 October, 1602.In the Chequer, Mr. Crooke,110 the Recorder of London, standing at the barr betweene the twoe Maiors, the succeeding on his right hand, and the resigning on his left, made a speache after his fashion, wherin first he exhorted the magistrates to good deserts in regard of the prayse or shame that attends such men for their tyme well or ill imployed; then he remembered manie hir Majesties fauours to the Citie, their greate and beneficiall priviledges, their ornaments and ensignes of autoritie, their choise out of their owne Companies, &c. "Great, and exceeding great," said hee, "is hir Majesties goodnes to this City," for which he remembred their humble due thankefulnes; next he briefly commended the resigning Sir Jo. Jarrett,111 saying that his owne performances were speaking wittnesses for him, and the succeeding, for the good hope, &c.: and then, showing howe this maior, Mr. Lee, had bin chosen by the free and generall assent of the Citye, he presented him to that honourable Court, praying their accustomable allowaunce.

The Lord Chief Baron Periam comended the Recorders speache, and recommended hir Majesties singular benefits to their thankefull consideracions, admonished that their might be some monethly strict searche be made in the Cytie for idle persons and maisterles men, whereof there were, as he said, at this tyme 30,000 in London; theise ought to be found out and well punished, for they are the very scumme of England, and the sinke of iniquitie, &c.

The Lord Treasurer, L. Buckhurst,112 spake sharpely and earnestly, that of his certaine knowledge there were two thinges hir fo. 53^b.
28 October 1602.Majestie is desyrous should be amended. There hath bin warning given often tymes, yet the commaundement still neglected. They are both matters of importaunce, and yf they be not better looked vnto the blame wilbe insupportable, and their answere inexcusable. The former is, nowe in this time of plenty to make prouision of corne to fill the magazines of the Citie, as well for suddein occasions as for prouision for the poore in tyme of dearth: this he aduised the maior to have speciall care of, and to amend their neglect by diligence, while their fault sleepes in the bosome of hir Majesties clemency. The other matter was the erecting and furnishing hospitals. Theise were thinges must be better regarded then they have bin: otherwise, howesoever he honour the Cytie in his priuat person, yet it is his dutie in regard of his place to call them to accompt for it.

fo. 54.
27 Oct. 1602.Thou carest not for me, thou scornest and spurnest me, but yet, like those which play at footeball, spurne that which they runne after. (Hoste to his wife.)

Wee call an hippocrite a puritan, in briefe, as by an ironized terme a good fellow meanes a thiefe. (Albions England.)

He lives by throwing a payre of dice, and breathing a horse 28.sometyme, i. e. by cheatinge and robbinge. (Towse nar. [?]).