Chapter IV: Part 4

Aeternitie cometh before we worke, therefore our workes merit not eternall life: and infants incorporat into the mysticall vyne are saued though they dy before they are able to bring forth anie good worke.

Our good workes growe as it were in a cold region; the best of them, even our prayers, scarce come to perfection throughe the imperfection of our nature.

[Sidenote: fo. 42^b.]

Good workes to be performed for mutuall helpe, and though we holde ourselves sufficient, yet they are to be done, even as every thing bringeth forth something yf for noe other purpose yet to continue in its owne state; like the spring, which, because it yeildeth water, is therefore continually fed with water.

_Bona opera sunt via regni, non causa regnandi. (Bernard.)_

The fruits brought forth; wyld grapes: an heavy sight to a carefull husbandman, to haue noe better reward of his paynes.

I pray God the Church of England may not justifie the synns of Sodome and Judas. Couetousnes, the roote of all wickednes, maketh men desyre to be greate rather then good, and this desyre causes them to sucke even the lyfe from one another. There is a synn amongst us which hath not bin heard of amongst the Gentiles, that wee should robb God, and that is in tithing. Howe manie desyrous that the labouring man, the minister, might be put out, that themselues might haue the inheritaunce. It is the corruption of the ministery that all the dores of entraunce are shut up but the dore of symony, soe that the most and best places are for the most possessed by the worst; and, yf anie of the better be forced to come in, they are constrayned to make shipwracke of a good conscience.

[Sidenote: fo. 43.]

If it be true which is published in the names of the popish faction, the Pope hath sent a dispensation that the popish patrons may sell their presentations, soe be it the money come to the maintenance of the Jesuites. And will Peters successor thinke it lawefull to sell the guifts of the Holie Ghost? Will Simon Peter become Simon Magus? But he will nowe become a fisher for men; because he findes in their mouthes greater peices then twenty pence. The ministers are like the hart and liver, from whence are derived lyfe and nourishment by sound doctrine and good example into the members of the Church, and yf these be corrupt it is much to be feared the whole body is like to languishe in a dangerous consumption.

In defrauding the ministery, we pull downe the pillers of the house wee dwell in.

[Sidenote: fo. 43^b.

11 October, 1602.]

The Lord Zouche, Lord President of the Marches of Wales, begins to knowe and use his authoritie soe muche that his iurisdiction is allready brought in question in the Common place, and the Cheif Justice of that bench[96] thinkes that Glostershire, Herefordshire, &c., are not within his circuit.

[Footnote 96: Sir Edmund Anderson; 1582-1605.]

When he came to sitt on the benche at Ludlowe, there were, as it was wont, two cushions layd, one for the Cheife Justice Leukenour, another for the President, but he tooke the on, and casting it downe said, one was enough for that place. (_Tho: Overbury._)

Sir Walter Rhaleighs sollicitor, on Sheborough, was verry malapert and saucy in speache to Justice Walmesley[97] at the bench in the Common place; soe far that, after words past hotly betwixt them, he said he thought it fitt to commit him for his contemptuous behauiour, but the other iudges were mum. _Quantus ille!_ His wordes, "Before God, you do not well to lay their practises vpon us. You knowe me well enough. If you list, &c."

[Footnote 97: Mr. Justice Thomas Walmesley, puisne Judge of the
Common Pleas 1589-1611. (Foss's Judges, vi. 191.)]

* * * * *

[Sidenote: fo. 44.

10 October, 1602.]

I heard that Sir Robert Cecile is fallen in dislike with one of his Secretaries of greatest confidence (Mr.[98] [Transcriber's Note: Blank space was in original text and is maintained here] ,) and hath discarded him, which moues manie coniectures and much discourse in the Court. This Secretary was a sutour to be on of the clerkes of the signet, as a place of more ease and lesse attendaunce then a clarke of the counsell, which it is though[t] he might haue.

[Footnote 98: Blank in MS.]

The Irish Earle of Clanrichard[99] is well esteemed of by hir Maiestie, and in speciall grace at this tyme; hath spent lavishly since he came ouer, yet payes honestly. (_Mr. Hadsor._)

[Footnote 99: Richard of Kinsale, the fourth Earl, 1601-1635.]

The Earl of Ormond[100] is purposed, and hath licence, to marry his daughter to one of his cosens, not to the Lord Mountioy as was thought. (_Idem._)

[Footnote 100: Thomas, the tenth Earl, 1546-1614. The young lady
here mentioned, who was the Earl's only child, was ultimately
married, through the influence of King James I. to Sir Richard
Preston, subsequently created Earl of Desmond.]

Evill companie cuttes to the bone before the fleshe smart. It is like a fray in the night, when a man knowes not howe to ward. (_Ch. Dauers booke._)

The libertines from the rose of _Sola fides_, sucke the poyson of security. (_Idem._)

A souldier being challenged for flying from the camp said, _Homo fugiens denuo pugnabit_.

Booth being indited of felony for forgery the second time, desyred a day to aunswere till Easter terme; "Oh!" said the Attorny, "you would haue a spring; you shall, but in a halter," (_Ch. Da._)

* * * * *

[Sidenote: 25.]

I heard that Sir Richard Basset is much seduced, indeed gulled, by one Nic. Hill, a great profest philosopher, and nowe abuseth this yong knight by imagined alchymie.[101] (_Jo. Chap._)

[Footnote 101: Antony Wood tells several strange tales about
Nicholas Hill, who was one of the astrologers and alchemists whom
the Earl of Northumberland gathered round him during his long
imprisonment in the Tower. Ben Jonson laughed at

"those _atomi_ ridiculous
Whereof old Democrite and Hill Nicholas,
One said, the other swore, the world consists;"

and the world at large seems to have entertained a very mean opinion
of the modern upholder of those doctrines. His end, according to a
hearsay commemorated by Wood, was very unhappy, and was connected
with the other person mentioned in our text. It is said that he fell
into a conspiracy with "one Hill of Umberley in Devonshire,
descended from Arthur Plantagenet, Viscount Lisle, a natural son of
King Edward IV., who pretended some right to the crown." Being
forced to fly into Holland, Hill practised physic at Rotterdam, in
conjunction with his son Laurence, on whose death he went into an
apothecary's shop, swallowed poison, and died on the spot. (Ath.
Oxon. ii. 86.)]

[Sidenote: fo. 44^b.

12 October, 1602.]

The Earle of Sussex keepes Mrs. Syluester Morgan (sometyme his ladies gentlewoman) at Dr. Daylies house as his mistress, calls hir his Countesse, hyres Captain Whitlocke,[102] with monie and cast suites, to braue his Countes, with telling of hir howe he buyes his wench a wascote of 10_l._, and puts hir in hir veluet gowne, &c.: thus, not content to abuse hir by keeping a common wench, he striues to invent meanes of more greife to his lady, whoe is of a verry goodly and comely personage, of an excellent presence, and a rare witt. Shee hath brought the Earle to allowe hir 1700_l._ a yeare for the maintenaunce of hir selfe and hir children while she lives apart. It is coniectured that Captain Whitlocke, like a base pander, hath incited the Earl to followe this sensuall humour, * * * as he did the Earl of Rutland. (_J. Bramstone nar._) The Countesse is daughter to the Lady Morrison in Hartfordshire,[103] with whom it is like she purposeth to liue. * * * A practise to bring the nobilitie into contempt and beggery, by nourishing such as may prouoke them to spend all vpon lechery and such base pleasures.

[Footnote 102: Capt. Edmund Whitelocke, a brother of Sir James
Whitelocke, father of Bulstrode Whitelocke. The Captain was one of
the gayest and wildest of men, a great traveller, "well seen in the
tongues," "extreme prodigal," a fellow of infinite merriment, and
suspected of being concerned in half the plots and duels of his day.
He was in trouble with the Earl of Essex, and again about the Powder
Plot, and probably knew familiarly all the prisons in the
metropolis. He died about six years after the time with which our
Diarist is dealing, at Newhall, in Essex, the seat of his friend the
Earl of Sussex. The Earl attended his funeral, and laid him
honourably in the chapel of the Ratcliffes. See _Liber Famelicus of
Sir James Whitelocke, (Camden Society,)_ pp. iv. 10. The Earl of
Sussex hero alluded to was Robert the fifth Earl of the family of
the Radcliffes, 1593-1629.]

[Footnote 103: Bridget, daughter of Sir Charles Morison of
Cashiobury, Herts. She was aunt to the wife of the celebrated Lord
Falkland.]

When there came one which presented a supplicacion for his master to the Counsell, that vpon sufficient bond he might be released out of Wisbishe Castle, where he lay for recusancy, that he might looke to his busines in haruest, the Lord Admirall[104] thought the petition reasonable, but the old Lord Treasurour, Sir W. Cecil, said he would not assent, "for," said he, "I knowe howe such men would vse vs yf they had vs at the like aduantage, and therefore while we haue the staffe in our handes lett us hold it, and when they gett it lett them vse it." (_Mr. Hadsor nar._)

[Footnote 104: Lord Charles Howard, Earl of Nottingham.]

[Sidenote: fo. 45.

October, 1602.]

_Out of a Poeme called "It is merry when Gossips meete"_ S. R.[105]

[Footnote 105: These initials, inserted by a later hand, indicate
"Samuel Rowlands," the author of this very popular little volume.
The first edition bears a date in 1602, and had probably just been
published when it attracted the attention of our diarist.]

Such a one is clarret proofe, _i. e._ a good wine-bibber.

There's many deale vpon the score for wyne,
When they should pay forgett the Vintner's syne.

* * * * *

A man whose beard seemes scard with sprites to have bin,
And hath noe difference twixt his nose and chin,
But all his hayres have got the falling sicknes,
Whose forefront lookes like jack an apes behind.

A gossips round, thats every on a cup.

[Sidenote: fo. 45^b.

October 12, 1602.]

Mr. Steuen Beckingham of Hartfordshire was brought into the Kings benche at the suit of two poore ioyners whom he hath undone; they seeled his house, which came to a matter of some 80_l._ and they could hardly obtain anie thing by suit. A man of a hott collerick disposicion, a creaking loud voyce, a greasy whitish head, a reddish beard, of long staring _mouchetons_; wore an outworne muff with two old gold laces, a playne falling band, his cuffs wrought with coloured silk and gold, a sattin doublet, a wrought wastcote, &c. _vt facile quis cognoscat haud facile si cum alijs convenire posset, qui voce, facie, vestitu ita secum dissidet_. One of his witnesses would not aunswere any thing for him vntill he were payd his charges in the face of the court. Soe little confidence had he in his credit, whoe had dealt soe hardly with his ioyners.

On Fossar, an old ioyner dwelling [in] Paules Churchyard, a common and a good measurer of ioyners work.

Mr. Prideaux, a great practiser in the Eschequer, and one that usurpes vpon a place certaine at the barr, left his man one day to keepe his place for him, but Lancaster of Grayes In comming in the meane tyme, would needes haue the place, though the man would haue kept it. "For," said L. "knowes thou not that I beeleue nothing but the reall presence?" meaning that he was a Papist; and besydes, "could not thinke it to be _corpus meum_ except Mr. Prideux himselfe were there." (_Mr. Hackwell nar._)

[Sidenote: fo. 46.

16 October, 1602.]

When Mr. Dodridge,[106] in his argument of Mr. Darsies patentes, and soe of the prerogatiue in generall, he began his speache from Gods gouernment. "It is done like a good archer," quoth Fr. Bacon, "he shootes a fayre compasse."

[Footnote 106: This anecdote derives some little _vraisemblance_
from the circumstance that Sir John Doderidge, who was a justice of
the King's Bench from 1612 to 1628, was looked upon as a man of a
philosophical character of mind, and of very large acquirements.
Fuller remarks that it was hard to say whether "he was better
artist, divine, civil or common lawyer" (Worthies, i. 282), and
Croke, that he was "a man of great knowledge as well in common law
as in other human sciences and divinity." (Reports, Car. 127, cited
in Foss's Judges, vi. 309.)]

There was an action brought to trie the title of one Rooke an infant for a house and certaine land. "All this controversye," said the attorny, "is but for a little rookes nest."

_An Epitaphe upon a bellowes maker._

Here lyes Jo. Potterell, a maker of bellowes,
Maister of his trade, and king of good fellowes;
Yet for all this, att the houre of his death,
He that made bellowes could not make breath. (_B. J._)[107]

[Footnote 107: These initials are by a more recent hand. The
lines do not appear in the published works of Ben Jonson.]

[Sidenote: 24.]

Mr. Bodly, the author, promoter, [and] the perfecter, of a goodly library in Oxford, wan a riche widdowe by this meanes. Comming to the place where the widdowe was with one whoe is reported to haue bin sure of hir, as occasion happened the widdowe was absent; while he was in game, he, finding this opportunity, entreated the surmised assured gent. to hold his cardes till he returned. In which tyme he found the widdowe in a garden, courted, and obteined his desyre; soe he played his game, while an other held his cardes.[108] He was at first but the sonne of a merchant, vntill he gave some intelligence of moment to the counsell, whereupon he was thought worthie employment, whereby he rose. (_Mr. Curle._)

[Footnote 108: The lady alluded to was Anne Carew, daughter of a
merchant of Bristol and widow of a person named Ball. She had a
considerable fortune.]

[Sidenote: fo. 46^b.

24 October.]

_Mr. Dr. King,[109] preacher at St. Andrews in Holborn, at Paules Crosse, this daye._

[Footnote 109: Dr. John King, styled by King James the King of
Preachers. Queen Elizabeth presented him in 1597 to the rectory of
St. Andrew's in Holborn, and to a prebend in St. Paul's in 1599. He
was Bishop of London from 1611 to 1621. (Newcourt's Repert, i. 211,
275; Hardy's Le Neve, ii. 303.)]

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, [Greek: to hoti], 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.

[Sidenote: fo. 47.

Oct. 1602.]

[Sidenote: fo. 47^b.

Oct. 1602.]

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 oecumenicall 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_ [Greek: deuteron], 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 _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_.

[Sidenote: fo. 48.

October, 1602.]

[Sidenote: fo 48^b.

October, 1602.]

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 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 [Greek: Platonizein] non [Greek: Christianizein]. 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.

[Sidenote: fo. 49.

October 1602.]

The second example is the drowning of the world, a descent from heaven to earth in judgments. The world is termed [Greek: kosmos] 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. 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.

[Sidenote: fo. 49^b.]

October, 1602.]

"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 herbes and fruits of the earth, more hundreds then nowe they can bee scores with our best helpes of art or nature.

But it may be said, What, will God punishe the goode with the wicked? Will he drownd, all together, the righteous and the bad? Will he say _Pereant amici, modo pereant inimici_? Will he command _stragem tam amicorum quam hostium_? Shall his judgments be like the nett in the Gospell, that catcheth good and bad togither? Noe, for he punished the old world. This floud was his sope and nitar to scoure of the filth, to seuer the good from the euill, the wheat from the chaffe. He brought the floud upon the ungodly, but he "saued Noah, the eighth person;" a small number, a child may tell them, a poore number, _pauperi est numerare_, but eight persons saved. Those tymes were evil, but there are worse dayes not instant but extant, wherein iniquitie prescribes hypocrisie, settes hir hand to manie false bills, settes downe one hundred for ten, the whole is overflowne with all wickednes, &c. The second part is God's mercy, but he "saued Noah" like a ring on his finger, he kept him as writing in the palme of his hand, as the apple of his eye, and as a seale on his heart. He built him a castle stronger then brasse, and lockt him up in the arke like a jewell in casket. He preserved him safe in a wodden vessell amongst the toppes of mountains, in a world of waters, without card, tacleing, or pilot. He was saued between judgment and judgment, like Susanna betwixt the twoe elders, like the Children of Israell betweene two walles of water in the Red Sea, like Christ betweene the two theiues; soe that it may be truly sayd, it was noe meaner a miracle in sauing Noah, then in drowning the whole world.

[Sidenote: fo. 50.

October, 1602.]

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.

[Sidenote: fo. 50^b.

October, 1602.]

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._

[Sidenote: fo. 51.

October, 1602.]

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 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."

[Sidenote: fo. 51^b.

October, 1602.]

"A preacher of righteousnes" or a righteous preacher, such a one as Jo. Baptist was; he preached, as all ought to doe, by his lyfe, by his hands. By his lyfe; _vel non omnino vel moribus doceto._ He preached amendement from synn, he preached the lawes of nature and the judgments imminent, and as some thinke he preached Christ alsoe. And wee preache the lawe of nature: doth not nature teache you, &c. Wee preache faythe: then being justified by faythe. Wee preache the lawe of Moses: Christ came not to breake but to fulfill the lawe. We preach righteousnes, _semen et germen_, embued, endued, active, and contemplative, justificacion and sanctificacion, primitiue and imputed, the one in Christ absolute, the other in us. Righteousnes acted by Christ and accepted by us, which is the true justifying righteousnes, and aboue all the others.

The third example of Sodome and Gomorrhe. They were not condemned onely, but condemned to be ouerthrowne, and soe ouerthrowne that they should be turned, not into stones which might come togither againe, but into ashes; neither soe onely, for there had bin some mitigacion, yf they might soe have perished that they should not haue bin remembred, but they must be an example to all posteritie. Their remembraunce must not dye.

[Sidenote: fo. 52.

October, 1602.]

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. 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.

[Sidenote: fo. 52^b.

October, 1602.]

"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. 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._

[Sidenote: 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.

[Footnote 110: Afterwards Sir John Croke, Recorder of London from
1595 to 1603, Speaker of the House of Commons in 1601, and a Judge
of the King's Bench under James I. (Foss's Judges, vi. 130.)]

[Footnote 111: Sir John Garrett or Garrard.]

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.

[Sidenote: fo. 53^b.

28 October 1602.]

The Lord Treasurer, L. Buckhurst,[112] spake sharpely and earnestly, that of his certaine knowledge there were two thinges hir 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.

[Footnote 112: Thomas Sackville, poet and statesman; Lord Buckhurst,
1567-1604, Earl of Dorset, 1604-1608, and Lord Treasurer,
1599-1608.]

[Sidenote: 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._)

[Sidenote: 28.]

He lives by throwing a payre of dice, and breathing a horse sometyme, _i. e._ by cheatinge and robbinge. (_Towse nar._ [?]).

_In Patres Jesuitas.
Tute mares vitias, non uxor, non tibi scortum,
Dic Jesuita mihi, quî potes esse pater?_

When there was a speach concerning a peace to be made with Spayne, a lusty cauallier at an ordinary swore he would be hangd yf there were a peace with Spaine, for which words he was sent for to the Court, and chargd as a busie medler, and a seditious fellowe; he aunswered, he meant noe such matter as they imagined; but he ment plainely that because himselfe was a man of armes, yf wee should haue a peace he should want employment, and then must take a purse, and soe he was sure he should be hanged yf there were a peace with Spaine. (_Mr. Gorson._)

One said the Recorder was the mouth of the Cytie; then the City hath a black mouth, said Harwell, for he is a verry blacke man.

[Sidenote: fo. 54^b.]

OCTOBER 31. AT PAULES

Dr. Dene [?] made a Sermon against the excessiue pride and vanitie of women in apparraile, &c., which vice he said was in their husbands power to correct. This man the last tyme he was in this place taught that a man could not be divorced from his wife, though she should commit adultery.

He reprehended Mr. Egerton, and such an other popular preacher, that their auditory, being most of women, abounded in that superfluous vanity of appa[raile].

AT THE TEMPLE CHURCH

One Mr. Irland, whoe about some three yeares since was a student of the Middle Temple, preached upon this text: "Thy fayth hath saued the, goe thy waye in peace."

The Persians had a lawe, that when any nobleman offended, himselfe was neuer punished, but they tooke his clothes, and when they had beaten them they gave them vnto him againe; soe when mans soule had synned, Christ took our flesh upon him, which is as it were the apparaile of the soule, and when it had been beaten he gave it us againe.

In the afternoone Mr. Marbury of the Temple, text xxi. Isay. 5 v. &c. But I may not write what he said, for I could not heare him, he pronunces in manner of a common discourse. Wee may streatche our eares to catch a word nowe and then, but he will not be at the paynes to strayne his voyce, that wee might gaine one sentence.

[Sidenote: fo. 55.

Octob. 1602.]

I love not to heare the sound of the sermon, except the preacher will tell me what he says. I thinke many of those which are fayne to stand without dores at the sermon of a preacher whom the multitude throng after may come with as greate a deuotion as some that are nearer, yet I beleeve the most come away as I did from this, scarse one word the wiser.

[Sidenote: fol. 55^b.

1 Nov. 1602.]

A preacher in Cambridge said that manie in their universitie had long beards and short wittes, were of greate standing and small vnderstandinge; the world sayth _Bonum est nobis esse hic_, and _Soluite asinum_, for the Lorde hath neede of him; the good schollers are kept downe in the vniuersitie, while the dunces are preferred. (_Cosen Willis narr._)

One Clapham, a preacher in London, said the diuell was like a fidler, that comes betymes in the morning to a mans windowe to call him vp before he hath any mynde to rise, and there standes scraping a long tyme, till the window opens, and he gets a peece of syluer, and then he turnes his backe, puts up his pipe and away; soe the diuel waites in Gods presence till he hath gotten some imployment, which he lookt for, and then he goes from the face of God.

[Sidenote: 2.]

Suspicion is noe proofe, nor jealousy an equall judge.

[Sidenote: 1.]

Dr. Withers, a black man, preached in Paules this day, his text Mark ix. 2, &c.

Of the transfiguracion of Christ: whereby, first, we learne to contemne earth and the pleasure thereof, in regard of the heauenly glory wee shall receiue. 2ndly. by the hope of this glorie the paynes of this lyfe are eased. 3dly. by this transfiguracion of Christ wee are taught that he suffered the indignitie of the Crosse not by imposed necessitie, but of his owne good will and pleasure.

In that he tooke but three disciples it may be collected that all thinges are not at the first to be published to all men, but first to some fewe and after to others.

[Sidenote: fo. 56.

1 Nov. 1602.]

He tooke them vp into a mountaine, to shewe their thoughtes and hopes must be higher then the earth; lifted vp to the heauens like a cloud. The mountaine was high and alone. Two principall points of regard in a fortificacion; that it be difficult of accesse, and far from an other that may annoy it. The glory of Christ's kingdome is hard to be attayned, the way is steepe and high, _facilis descensus Averni, sed revocare gradum superasque euadere ad auras, hic labor, hoc opus est_, and it can not be equalled by anie.

The lyfe of a Christian is like Moses serpent, which was terrible to looke vpon in the forepart, but take it by the tayle and it became a rodd to slay him; soe yf we consider onely the present miseries of this lyfe, which usually accompanied a true Christian, it would terrifie a man from the profession; but take it by the tayle, looke to the ende and glory that wee hope for, and it is lyfe incomparably most to be desyred.

Paule sayth our body shall rise a spirituall body, not a body that shalbe a spirit, for spirits are noe bodies: but a body glorious, nimble, incorruptible as a spirit.

"At that day," sayth the Prophet, "the moone shall shine as the sunne, and the sunne shall be seven times as bright;" the unconstant condicion of man is compared to the moone, and Christ is the sunn of righteousnes, &c.

[Sidenote: fo. 56^b.

Nov. 1602.]

Christ carried them into a mountayne apart, for commonly the multitude is like a banquet whether every one brings his part of wickednes and vice, and soe by contagion infect one an other.

It was a wonder howe the glorious diuinity could dwell in flesh, and not showe his brightnes; but it was the pleasure of the Almightie to eclipse the splendor with the vayle of our body, but here like the sunne out [of] a cloud he breaketh forth, and his glory appeareth.

[Sidenote: fo. 57.

4 Nov.]

Barker told certaine gent. in the buttry that one of the benchers had sometime come downe for a lesse noyse: "Soe he may nowe too, I think," said Whitlocke, "for I thinke he may finde a lesse noyse anie where in the house then here is."

[Sidenote: 5.]

Mrs. Gibbes seing a straunger's horse in their yard, asked a thrasher, "Whose horse?" He told hir. "Wherefore comes he?" "Wherefore should he come," said he, "but to buy witt?" (_viz._ a clyent to the counsellor.) (_Mr. Gibbes._)

* * * * *

[Sidenote: 5.]

Mr. Curle told me he heard of certaine that Mr. Cartwright[113] comming to a certaine goodfellowe that was chosen to be Maior of [a] towne, told him soe plainely, and with such a spirit, of his dissolute and drunken life, howe vnfit for the office to governe others when he could not rule himselfe, &c. that the man fell presently into a swound, and within thre dayes dyed. Whether Cartwrightes vehemency, the manes conceit, or both wrought in him, it was verry straunge. Happened in Warwickshire.

[Footnote 113: _Qu._ Thomas Cartwright, the leader of the Puritans.
He was at this time master of a hospital at Warwick, where he died
in 1603.]

[Sidenote: fo. 57^b.

4 Nov. 1602.]

Mr. Hadsor[114] told Mr. Curle and me that he heard lately forth of Irland, that whereas on Burke, whoe followes the Lord Deputy, had obteyned the graunt of a country in Irland in consideracion of his good seruice, and this by meanes of Sir Robert Cecile, vpon Sir Robert Gardneres certificat vnder his hand, and all this after passed and perfected according to the course in the courts in Irland. Nowe of late an other Burke, one of greate commaund and a dangerous person yf he should breake out, hearing of this graunt, envyed, grudged, and vpbrayded his owne deserts, intimating as much as yf others of meaner worth were soe well regarded and himselfe neglected, he ment perhaps to give the slip and try his fortune on the other party. The Lord Deputy having intelligence hereof, and foreseeing the perilous consequence yf he should breake out, sent for the otheres patent, as desyrous to peruse the forme of the graunt, but when he had it he kept it; and, upon aduise with the Counsaile, cancelled both the patent and the whole record, to preuent the rebellion like to ensue upon the graunt. A strange president.

[Footnote 114: Richard Hadsor, of the Middle Temple, occurs
frequently among the State Papers of James I. and Charles I. as a
person in communication with the government on Irish affairs. We
shall find further particulars respecting him hereafter.]

Sir Robert commends none but will be sure to haue the same under the hand of some other, on whome, yf it fall out otherwise. then was suggested or expected, the blame may be translated. (_Idem._)

He told further that Mr. Plowden[115] had such a checke as he neuer chancd [?] of, for saying to a circumuenting justice of peace, upon demand made what were to be done in such a case, that by the lawe neither a justice nor the counsell could committ anie to prison without a cause, vpon their pleasure.

[Footnote 115: Probably Edmund Plowden, the author of the Reports,
whose connection with the Middle Temple is commemorated by a range
of buildings which bears his name.]

[Sidenote: fo. 58.

3 Nov. 1602.]

Mr. Gardner of Furnivales Inne told howe that Mr. King, preacher at St. Androes in Holborne, beinge earnestly intreated to make a sermon at the funerals of [a] gent, of their house, because the gent. desyred he should be requested, made noe better nor other aunswer, but told them plainely he was not beholding to that house nor anie of the Innes of Chauncery, and therefore would not. He is greived it seemes because the gents. of the Innes come and take up roomes in his churche, and pay not as other his parishioners doe. He is soe highly esteemed of his auditors, that when he went to Oxeford[116] they made a purse for his charges, and at his return rode forth to meete him, and brought him into towne with ringing, etc.

[Footnote 116: He was of Christ Church. The occasion alluded to was
perhaps on his proceeding D.D., which he did in this year, 1602.
Wood says that he had so excellent a volubility of speech that Sir
Edward Coke would often say of him that he was the best speaker in
the Star Chamber in his time. (Ath. Oxon. ii. 295.)]

[Sidenote: 6.]

6. I heard that the Earl of Northumberland liues apart againe from his lady nowe shee hath brought him an heire, which he sayd was the soder of their reconcilement; he liues at Sion house with the child, and plays with it, being otherwise of a verry melancholy spirit.[117]

[Footnote 117: Henry, the ninth Earl of Northumberland, known as the
Wizard Earl, and remembered for his fifteen years' imprisonment in
the Tower. His wife was Dorothy, daughter of Walter Devereux, the
first Earl of Essex of that family, and widow of Sir Thomas Perrott.
The child here alluded to must have been Algernon, the tenth Earl,
who is stated by Collins to have been baptised on the 13th Oct.
1602. (Peerage, ed. Brydges, ii. 346.)]

A gentlewoman which had bin to see a child that was sayd to be possessed with the diuel, told howe she had lost hir purse while they were at prayer. "Oh," said a gent. "not vnlikely, for you forgott halfe your lesson; Christ bad you watch and pray, and you prayed onely; but, had you watched as you prayed, you might have kept your purse still." (_W. Scott nar._)

[Sidenote: 5.]

"I was muzeled in my pleading," said Mr. Martin, when he was out, and could not well open.

"He will clogg a man with a jeast, he will neuer leaue you till he hath told it." (_Of Mr. L._)

[Sidenote: fo. 58^b.

November 6.]

Mr. Overbury, telling howe a knave had stolne his cloke out of his chamber, said the villeine had gotten a cloke for his knavery.

One said of a foule face, it needes noe maske, it is a maske it selfe. "Nay," said another, "it hath neede of a maske to hide the deformitie."

I heard that Dr. Redman, Bishop of Norwiche,[118] Dr. Juel, professor at . . . . .[119] in the Low Cuntryes, and Mr. Perkins of Cambridge,[120] all men of note, are dead of late.

[Footnote 118: Dr. William Redman, Bishop from 1594 until his death
on 25th Sept. 1602. (Hardy's Le Neve, ii. 470.)]

[Footnote 119: Blank in MS.]

[Footnote 120: William Perkins, of Christ Church, Cambridge, and
minister of St. Andrew's in that town; the well-known Calvinistic
divine.]