Chapter V: Part 5

The preacher at the Temple said, that he which offereth himselfe to God, that is, which mortifieth and leaueth his pleasures and affection to serue God, doth more then Abraham did when he offered to sacrifice his sonne, for there is none but loues himself more dearly then his owne children.

[Sidenote: 10.]

The embasing of the coyne for Irland hath brought them almost to a famine, for the Queen hath received backe as muche as shee coyned; they haue none other left, and for that none will bring anie victuall vnto them. (_Mr. Curle nar._)

I heard that the French King hath reteined the Sythers [Switzers?] for 8,000_l._ present and 3,000_l._ annuall, [and] hath sold divers townes to the Duke of Bulloine, whoe means to be on the part of the Archduke for them.

"I was brought up as my frends were able; when manners were in the hall I was in the stable," quoth my laundres, when I told hir of hir saucy boldnes.

[Sidenote: fo. 59.

10 November.]

Mr. Curle demaunded of Wake a marke which he layd out for him when they rede with the reader; his aunswere was he lived upon exhibicion, he could not tell whether his friends would allowe him soe much for that purpose. (_Sordide._)

Soe soone as they began to rate the charges at St. Albans awaye startes hee. "He did justly, a dog would not tarry when you rate him," said L.

Mr. Blunt, a great gamester, marvellous franke, and a blunt cauelier.

* * * * *

[Sidenote: 8.]

Mr. Bacon, in giving evidence in the Lord Morleys case for the forrest of Hatfield, said it had alwayes flowne an high pitche; _i. e._ hath bin allwayes in the hands of greate men.

The first Lord Riche was Lord Chauncellor of England in Edward VI.'s tyme[121] (_Bacon._)

[Footnote 121: Robert Lord Rich, Lord Chancellor from 1547 to 1551.]

* * * * *

[Sidenote: 12.]

In the Starr Chamber, when Mr. Moore urged in defense of attournies that followed suites out of their proper courts, that it was usuall and common; the Lord Keeper said, "_Multitudo peccantium pudorem tollit, non peccatum_."

"Ha! the divel goe with the," said the Bishop of L. to his boule when himselfe ran after it. (_Mr. Cu._)

[Sidenote: fo. 59^b.

November, 1602.]

"Size ace will not, deux ace cannot, quater tree must," quothe Blackborne, when he sent for wine; a common phrase of subsidies and such taxes, the greate ones will not, the little ones cannot, the meane men must pay for all.

The old Lord Treasurers witt was as it seemes of Borrowe Englishe tenure, for it descended to his younger sonne, Sir Robert.

A nobleman on horsebacke with a rable of footmen about him is but like a huntsman with a kennell of houndes after him.

* * * * *

The Dutch which lately stormed the galleys which our ships had first battered, deserve noe more credit then a lackey for pillaging of that dead body which his maister had slayne. (_Sir Robert Mansell._)

_Sequitur sua poena nocentem._

Bacon said that the generall rules of the lawe were like cometes, and wandring stars. Mr. Attorney [Coke] said rather they were like the sunne; they have light in themselves, and give light to others, whereas the starrs are but _corpora opaca_.

The Attorney said he could make a lamentable argument for him in the remainder that is prejudiced by the act of the particular tenant; but it would be said of him as of Cassandra, when he had spoken much he should not be believed.

A difference without a diuersitie, a curiosity.

Vennar, a gent. of Lincolnes, who had lately playd a notable cunnicatching tricke, and gulled many under couller of a play to be of gent. and reuerens, comming to the court since in a blacke suit, bootes and golden spurres without a rapier, one told him he was not well suited; the golden spurres and his brazen face uns[uited?]

[Sidenote: fo. 60.

November, 1602.]

A vehement suspicion may not be a judicial condemnacion: the Lord Keeper said he would dimisse one as a partie vehemently suspected, then judicially condemned [_sic_].

The callender of women saynts was full long agoe.

* * * * *

A womans love is river-like, which stopt doth overflowe,
But when the river findes noe lett, it often runnes too lowe.

[Sidenote: 14.]

An hypocrite or puritan is like a globe, that hath all in _conuexo, nihil in concauo_, all without painted, nothing within included. (_Mr. Curle._)

About some three yeares since there were certayne rogues in Barkeshire which usually frequented certaine shipcoates every night. A justice having intelligence of their rablement, purposing to apprehend them, went strong, and about midnight found them in the shipcoate, some six couple men and women dauncing naked, the rest lying by them; divers of them taken and committed to prison. (_Mr. Pigott._)

_Posies for a jet ring lined with sylver._

"One two:" soe written as you may begin with either word.

"This one ring is two," or both sylver and jet make but one ring; the body and soule one man; twoe frends one mynde.

"_Candida mens est_," the sylver resembling the soule, being the inner part.

"_Bell' ame bell' amy_," a fayre soule is a fayre frend, &c.

"Yet fayre within."

"The firmer the better;" the sylver the stronger and the better.

_Mille modis læti miseros mors una fatigat._

* * * * *[122]

[Footnote 122: We have here ventured to omit seven pages of extracts
from an academical oration by Thomas Stapleton the controversialist,
"_An Politici horum temporum in numero Christianorum sint habendi_,"
printed among his works.]

[Sidenote: November, 1602.

fo. 64^b.]

Yf foure or five assist one which kills another, the lawe sayth they shall all be hanged, because they have deprivd the Queene of a subject; but is this a way to preserve the Queens subjects, when there is one slayne already, to hang up four or five more out of the way? Is this to punishe the fact or the State? (_Benn._)

[Sidenote: 16.]

Goe little booke, I envy not thy lott,
Though thou shall goe where I my selfe cannot.

[Sidenote: 18.]

One would needes knowe of a philosopher what reason there was that a man should be in love with beauty; the other made noe other answer, but told him it was a blind mans question. Soe one wondered what sweetenes men found in musicke they were soe much delighted in, an other said it was but the doubt of a deaf man, &c.

"_Flumen orationis, micam vero habuit rationis_," hee had a streame of wordes, but scarce a drop of witt.

Beauty more excellent then many virtues, for it makes itselfe more knowne: noe sooner seene but admired, whereas one may looke long enough upon a man before he can tell what virtue is in him, untill some occasion be offered to shew them.

[Sidenote: 28.]

Captaine Whitlocke, a shuttlecock: flyes up and downe from one nobleman to an other, good for nothing but to make sport, and help them to loose tyme.[123]

[Footnote 123: See page 60.]

[Sidenote: fo. 65.

14 November, 1602.]

DR. DAWSON _of Trinity in Cambridge_, AT PAULES CROSSE.

His text, vii. Isay. 10. All the while he prayed he kept on his velvet night cap untill he came to name the Queene, and then of went that to, when he had spoken before both of and to God with it on his head.

Yf Godes words will not move us, neither will his workes. If _dixit_ will not perswade, neither can _fecit_ induce us.

A regall not a righteous motive.

Puts on the visard of hypocrisie.

_Omne bonum a Deo bono_, as all springs from their offspring the sea.

Judge the whole by part, as merchants sell their wares, the whole butt by a tast of a pint, &c.

Jobs patience compared to Gods not soe muche as a drop to the sea, or a mote to the whole earth.

Sinfull man approching Gods presence is not consumed as the stuble with the fyre, because man is Gods worke, and Gods mercy is ouer all his workes.

What will you make me like unto, or what will you make like unto me, saith God.

_Scriptura discentem non docentem respicit_, and therefore penned in a plaine and easie manner.

_Essentia operis est potentia creatoris._ Here he stumbled into an invective against contempt of ministers, and impoverishing the clergy. Pharoes dreame is revived, the leane kine eate up the fatt, and were never the fatter. Laymens best liuings were the Church livings; yet the gentry come to beggery.

[Sidenote: fo. 65^b.

14 November, 1602.]

_Magnum solatium est magnum supplicium a magno impositum_; but intollerable when the basest make it their cheife grace to disgrace the ministers.

Christ calls them the light of the world, and they are the children of darknes that would blowe it out.

Pride is a greate cause of unthankefullnes, when he shall thinke _omne datum esse tuum officium et suum meritum_.

Bishop Bonner made bonefires of the bones of saints and martyres in Queen Maries days.

Praysd our happy gouernment for peace and religion; and soe ended.

[Sidenote: fo. 66.

21 November, 1602.]

Though a fashion of witt in writing may last longer then a fashion in a sute of clothes, yet yf a writer live long, and change not his fashion, he may perhaps outlive his best credit. It were good for such a man to dy quickly. (_Of Dr. Reynolds; Th. Cranmer._)

Reynolds esteemes it his best glorie to quote an author for every sentence, nay almost every syllable; soe he may indeede shewe a great memory but small judgment. Alas, poore man! he does as yf a begger should come and pouer all his scraps out of his wallet at a riche mans table. He had done what he could, might tell where he had begd this peece and that peece, but all were but a beggerly shewe. He takes a speciall grace to use an old worne sentence, as though anie would like to be served with cockcrowen pottage,[124] or a man should like delight to have a garment of shreeds. (_Cra. and I._)

[Footnote 124: "Cock-crown. Poor pottage. _North._" Halliwell, Arch.
Dict. i. 260.]

The old deane of Paules, Nowell, told Dr. Holland that he did _onerare_, not _honorare, eum laudibus_.

That which men doe naturally they doe more justly; subiects naturally desire liberty, for all things tend to their naturall first state, and all were naturally free without subjection; therefore the subiect may more justly seeke liberty then the prince incroach upon his liberty. (_Th. Cran._)

Lucian, after a great contention amongst the gods which should have the first place, the Grecian challenging the prioritie for their curious workmanship, though their stuff were not soe rich, the other for the richnes of their substaunce, though they were less curious; at last he determines, the richer must be first placed, and the virtuous next. (_Th. Cran._)

[Sidenote: fo. 66^b.

21 Nov. 1602.]

Jo. Marstone the last Christmas he daunct with Alderman Mores wiues daughter, a Spaniard borne. Fell into a strang commendacion of hir witt and beauty. When he had done, shee thought to pay him home, and told him she though[t] he was a poet. "'Tis true," said he, "for poets fayne and lye, and soe dyd I when I commended your beauty, for you are exceeding foule."

Mr. Tho. Egerton, the Lord Keeper's sonne,[125] brake a staff gallantly this tilting; there came a page skipping, "Ha, well done yfayth!" said he, "your graundfather never ranne such a course." (_In novitatem._)

[Footnote 125: Perhaps grandson, son to Sir John Egerton, the Lord
Keeper's eldest son and successor. Sir Thomas Egerton, the Lord
Keeper's eldest son, died in Ireland in 1599. It may be doubtful
whether the "Tho." in the MS. was not intended to be erased.]

"His mouth were good to make a mouse trap;" of one that smels of chese-eating.

A good plaine fellowe preacht at night in the Temple Churche; his text, lxxxvi Psal. v. 11, "Teache me thy wayes, O Lord, and I will walk in thy truth."

1. Note David's wisdome in desyring knowledge before all things. 2. Our ignoraunce that must be taught. 3. Our imperfection. David was an old scholler in Gods schole, and yet desyred to be taught. 4. Thy wayes; not false decretals, &c. nor lying legends, &c.

Soe soone as the Arke came into the Temple the idol Dagon fell downe and brake its necke; when God enters into our harts our idol synnes must be cast out.

AT PAULES CROSSE

[Sidenote: fo. 67.

21 Nov. 1602.]

MR. FENTON, reader of Gray's Inn. His text, Luke xix. 9, "This day is salvacion come unto this house: insoemuch as this man also is become the sonne of Abraham." This is an absolution, and a rule of it, 1. He that pronounceth the absolution is Christ; 2. The person absolued is Zachee. An example that may most move this auditorie to followe Christ; since this man was rich and a ruler of the people, whereas the most of them that followed Christ had nothing to loose; 3. The ground of his absolucion, that he was the sonne of Abraham, which he proved to Christ by his fayth, to the world by his works. He observed 5 parts: 1. The nature of the absolution, that it is a declaracion of saluacion. 2. By whom it is declared, viz. by Christ. 3. How far it extended, to Zachee and his family. 4. Upon what ground, that is, his fayth and repentaunce. 5. Howe soone, "This day."

Saluacion is come; wee are not able to seeke it; therefore Christ sayd, "Enter into thy fathers joy;" for wee are not capable that it should enter into us; but enter into that joy as the bucket into the fountayne. Yf he should endeauour to prefix a preface for attention, he could not finde a better then to tell them he must tell them of saluation. None under the degree of an angell was thought worthie to publishe the first tydinges of it to a fewe shepheards.

[Sidenote: fo. 67^b.

21 Nov. 1602.]

Noe preacher able to giue his auditorie a tast of saluacion. It is one thing to forgive, another thing to declare forgivenes of synnes; the former is personall, and that Christ carried to heaven with him, the other ministeriall, and that he left behinde to his disciples and apostles; "Whose synnes you binde shallbe bound, whose synnes you remitt shalbe loosed."

The raysing of Lazarus, a resemblaunce of absolucion. Lazarus had layen three dayes when Christ came to rayse him; he bad him come out; here is his voyce, which being seconded by divine power restored him to lyfe; soe the word of God preached to a synner, being seconded with divine grace, rayseth the synner.

Popishe priests and Jesuites play fast and loose with mens consciences.

Jesuites come into riche mens houses, not to bring them salvacion, but because there is something to be fisht for. Jesus and the Church wee knowe; but whoe are these? Soe they are sent away naked and torne, like those presumptuous fellowes that would have cast out diuels in Christs name without his leaue, and the God of heaven will laugh them to scorne.

[Sidenote: fo. 68.

21 Nov. 1602.]

Not all poore blessed, but the poore in spirit onely; nor all rich cursed, but the riche in this world onely; for here is Zache blessed. Howsoever Christs words import a greate difficulty for rich men to enter into heauen, when, after he had compared heauen gate to a needles eye, and the rich man to a cammel, hee aunswered his disciples words, that all things are possible with God, and as though it were a miracle with men. Hardly can he runne after Christ when his hart is lockt vp in his coffer. But the scripture tells us there is a rich Abraham in heaven, as well as a Dives in hell. Yf anie have inriched themselves by forged cauillacion lett them not despayre, for soe did Zache. Yf anie have a place that he must have vnder him as many officers as Briareus had hands, through whose hands many things may be ill carried, lett him not be discouraged, for soe had Zache. Yf anie be branded with infamie lett him yet be comforted by the example of Zache, for soe was hee, and yet became a true Christian.

Saluacion came unto Zache by a threefold conveyaunce: 1. By his riches, which to the good are sacramentes of His favor. 2. That himself being conuert, his whole family was soe; the servants and attendants are the shaddowes of their master; they moue at his motion. 3. That all his househould was blessed for his sake; such are the braunches as the roote; the whole lumpe was made holie by the first fruits.

Thrice happie land, whose prince is the daughter of Abraham, crowning it with the sacraments of temporall blessings. Add, O Lord! this blessing, that hir dayes may be multiplied as the starres of heaven.

[Sidenote: fo. 68^b.

21. Nov. 1602.]

To become the sonne of Abraham is to receive the image of Abraham. He hath two images, his fayth, and his workes. Imitate him: 1. In rejoycing in God, as Simeon did when he had Christ in his armes, and this joy made the burden seeme light to the lame man when he carried his bed, after Christ had cured him. 2. In hospitallitie he received angels, and amongst them God, for one was called Jehoua. 3. In despising to growe rich by ill meanes. Sodome could not make him rich, because he would not have it said that the diuel had made him riche.

There is none but would spend the best bloud in his body, and stretch his verry hart strings, to be made sure of his salvacion; but the matter is easier, you must stretch your purse-strings, and restore what you have gotten wrongefully, otherwise noe security of saluacion.

A peremptory to conclude before his premisses.

[Sidenote: fo. 69.

21 Nov. 1602.]

What motives to restitution. Should I propound the rigor of the lawe, you will say that is taken away by the gospell. Should I sett before you the commendable examples of such as professed restitution, you will alledge your owne imperfection--they were perfect and rare men, wee must not look for such perfection. Shall I tell you there are but four crying synnes, and this is one of them--"The syn of them that have taken from others by fraud or violence cryeth before the Lord of Hosts," as though nothing could appease but vengeance. Yet, you will say, though the syn be heynous, yet the mercy of God is over all his workes, and there is more virtue in the seede of the woman to heale then there can be poison in the serpent to hurt us. And God forgiueth all upon repentaunce. 'Tis true God absolueth the penitent, but upon condicion that he restore the pledge that he withheld, and that which he hath robbed. But may not this be dispensed withall by the gospell? The shaddowe points at the truthe. In the v. of Numbers, 7 [v.] besides the ransom for the attonement, the goods that were deteyned must be restored. Christ resembleth the ram, &c. _Ob._ Hath not Christ paid all our debts for us? Yes, but such as thou couldst not pay thyselfe; he hath satisfied God for thy syn, and thou must satisfie thy brother for the wrong thou hast done him yf thou beest able, otherwise thou must look for noe absolucion, for without repentaunce and amendment noe absolucion, and without restitution no true repentaunce. It may be you will say you are sorry for that you have gayned wrongfully, and meane to doe soe noe more. This is noe true sorrowe nor sufficient repentaunce, for soe long as you reteine the thing, there is a continuaunce of the syn, for thou holdest that willingly which was gotten wrongfully. Surely yf a theife had taken your purse, and should tell you he were sorry, but could not finde in his heart to give you it againe, you would thinke he did but mocke you. But be not deceived, God will not be mocked. Glaunces make noe impression. There is a worldly sorrowe, and there is a godly sorrowe. Soe long as the goods are retained _poeitentia non agitur sed fingitur_. But _pænitentia vera non est pænitenda_. But you will say, yf I should make restitution I should empty manie of my bags, and make a greate hole in my lands, and this would make me sorry againe; but this is worldly. Soe there would followe a certaine kinde of shame upon restitucion; but the point is to resolve first to restore, and then doubt not but the wisdome of God will cause you to restore without shame, as the cunning of the diuel made you gett without shame.

[Sidenote: fo. 69.

21 Nov. 1602.]

This day. When God came to reprehend and denounce judgment against Adam in Paradise, it is sayd he walked; but when he comes with saluacion he comes with hindes feet swiftly. This day. Against procrastinacion and deferring repentaunce. It is a fearefull saying, they shall striue to enter in and cannot, because they came not soone enough; too many think they have the Spirit of God in a string, and are able to dispatch all while the bell is tolling. But God sayth, they shall cry, but I will not hear them; then they shall seeke me earely, but they shall not finde me, because they cry and seeke too late. The example of the theife on the crosse is noe example. It was a miracle, that Christ might shewe the power of his diuinity in his greatest humiliacion: besides, the theife had moe and greater graces then manie of the disciples at that time, for some had forsaken and none durst confesse him. And besydes, he were but a desperat theife that would presume because the prince had graunted one pardon.

Outward actions of Christ point at inward and spirituall matters; the raysing of Lazarus that had bin dead three dayes was with great difficulty. Christ was fayne to cry out and grone ere he could get him up. And the disciples could not cast out the diuel that had possessed the man from his infancy. And when Christ cast him out it was with wonderfull tormentinges to the possessed; soe dangerous delay, for the difficulty to repent, syn growing as deare as old, &c.

[Sidenote: fo. 70.

22 Nov. 1602.]

I heard that one Daniel, an Italian, having appeached one Mowbray, a Scott, of treason against his King, Mowbray challenged the combat, and it was appointed to be foughten.

[Sidenote: 25.]

Lord Cheife Baron Manwood[126] understanding that his sonne had sold his chayne to a goldsmith, sent for the goldsmith, willed him to bring the chayne, enquired where he bought it. He told, in his house. The Baron desyred to see it, and put it in his pocket, telling him it was not lawefully bought. The goldsmith sued the Lord, and, fearing the issue would proue against him, obtained the counsels letters to the Lord, whoe answered, "_Malas causas habentes semper fugiunt ad potentes. Ubi non valet veritas, prevalet authoritas. Currat lex, Vivat Rex_, and soe fare you well, my Lords;" but he was committ. (_Curle._)

[Footnote 126: 1578-1603. (Foss's Judges, v. 516.)]

Take heed of your frend;
You are in the right----
Your foe strikes by day,
Your freind in the night.

Mr. Nichols, of Eastwell in Kent, wrote a booke which he called the Plea of Innocents;[127] wherin it seemes he hath taken vpon him the defense of Puritans more then he ought, for I heard that he is deprived, and must be degraded for it, besides imprisonment and perpetuall silence, before the High Commissioners at Lambeth.

[Footnote 127: The title of the book is "The Plea of the Innocent:
wherein is averred That the Ministers and People falslie termed
Puritanes are iniuriouslie slaundered for enemies or troublers of
the State." 12mo. 1602. The author, Josias Nichols, was instituted
to the rectory of Eastwell in 1580, deprived 1603, but buried there
May 16, 1639. Hasted's Kent, fol. edit. iii. 203.]

Women, because they cannot have their wills when they dye, they will have their wills while they live.

[Sidenote: 27.]

Dum spero pereo. (_J. Couper's motto._)

* * * * *

John Sweete: wee shine to:--a companie of stars about the moone. (_His devise._)

[Sidenote: fo. 70^b.

27 Nov. 1602.]

There were called to the bar by parliament, Shurland, Branstone, Bradnum, Bennet, Gibbes, Jeanor, Rivers, Paget, Horton, and Crue.

The diuine, the lawyer, and the physicion must all have these three things, reason, experience, and autority, but eache in a severall degree; the diuine must begin with the autoritie of scripture, the lawyer rely upon reason, and the physicion trust to experience.

The happiest lyfe that I can fynd,
Is sweete content in a setled mynd.

* * * * *

Serjeant Harris, standing on day at the common place barr with the other sergeants, and hauing scarce clients enough to hold motion,--"They talke of a call of sergeants," said he, "but for ought I can see wee had more neede of a call of clients."

When one said that Vennar the graund connicatcher had golden spurres and a brasen face, "It seemes," said R. R., "he hath some mettall in him."

A proud man is like a rotten egge, which swymmes above his betters.

[Sidenote: fo. 71.

28 Nov. 1602.]

AT PAULES,

MR. TOLSON of Queenes Colledge in Cambridge; his text in Ephes. v. 25: "As Christ alsoe hath loved the Church, and hath given himself for hir, that he might sanctifie it."

The blessinges of God to man are infinit and exceeding gracious; many being giuen which we knowe not of, many before wee aske them, manie which wee are unthankefull for; but of all this gift is most admirable, most inestimable, Christ gave himselfe.

He considered the person giving, the party receiving.

There is noe creature soe base and little but if it be considered with reason it may shewe, as were written in greate caractars, that there is a God.

God is infinit and eternall, therefore can be but one in essence. One person doth not differ from another really in the essence of deity. Yet each person differeth really from other, and haue their proper personall operacions not common to all. Soe here Christ is said to have giuen himselfe, that is, the person of the sonne of God, perfect God and perfect man; he gave not his body, nor his soule, nor his whole humanitie onely,--for if all the creatures in the world were heaped up togither to be giuen, they were noe sufficient sacrifice to satisffie the justice of God,--but he gave himselfe, his whole person.

But two deaths of the soule, synn and eternall damnacion; to affirme that the soule of Christ suffered either were horrible blasphemie.

[Sidenote: fo. 71^b.

28 Nov. 1602.]

Wee must soe worship God as a trinity in vnity, and an vnity in trynity, otherwise we worship but our owne fastasie.

Christ was _et sacerdos et sacrificium_, he gave himselfe.

_Christus totus mortuus est, non totum Christi_, the whole person of Christ and both his natures suffered; his deity and soule being mortall could not, but his whole person, wherein both natures are indissolubly united. _Christus homo in terra, deus in coelo, Christus in utroque._

Christ not made in nor by the Virgin, but of the Virgin; therefore perfect man, not an essence of a nature above the angels but inferior to the Godhead: but the splendor or brightnes of Gods glory, the engraven forme of his person, (Hebr. i. cap.) therefore perfect God.

He gave himselfe not for all men, but for his Church; he died for all _sufficienter non efficienter_; he would have all men saued, _revelata non occulta voluntate_, or rather, as a Father sayth, _Deus vult omnes salvos fieri, non quod nullus hominum sit quem non velit salvum fieri, sed quia nemo salvus fit nisi quem velit_; he saveth whom he pleaseth, and they are saved because he will.

Christ gave himselfe for the Church, and hence growes the greate quarrell betwixt Papists and us Protestants, for, this gift being soe precious that none can be saved without it, every one is ready to intitle himselfe thereunto, and challeng his part therin; noe heretike so damnable, but would hold he was of the Churche, but the point is whether they bee what they pretend, or haue what they arrogate. And here, because, as he said, the text gaue him occasion, and he had direction from the superuisor of this sea, he spake some thinge against the common enimye.

_Ecclesia dicitur [Greek: apo tou ekkalein], ab evocando_, because it is a people called from the rest to be sanctified by Christ.

[Sidenote: fo. 72.

28 Nov. 1602.]

The Church is compared unto the moone for fayrenes and to the sonne for brightnes, therefore the church is not a companie of reprobates, and idolatrous hereticks, as Rome is. Christ is not the head of such a body. Those which give him such a body doe, as the poet sayth, _humano capiti cervicem adjungere equinam_, but if they define the Church such a congregacion, the[y] may easily mainteane theirs to be one.

The Papists have a trick of appropriatinge the name of the Church to themselves onely; as they reade the Church, it is theirs dead sure; but this is but the fashion of Cresilaus of Athens, a franticke fellowe, that would board all ships that arrived, searche and take account of all things as they were his owne, when poore fellowe he was scarse worth the clothes on his backe.

The Papists call their masse a bloudles sacrifice, but yf wee look backe but [to] the late tymes before hir Majesties happie entraunce, wee may see tokens and wittnes enough, that it is the most bloudy kind that ever was invented.

Christ gave himselfe: noe virtue that is not voluntary: he gave himselfe willingly, soe saith he, "I lay downe my life, and noe man taketh it from me," though the Jewes layd violent hands upon him, which made them inexcusable; yet because yf he would have resisted, they could not have effected their malice, therefore his subjection to their violence was voluntary.

[Sidenote: fo. 72^b.

28 Nov. 1602.]

Nowe from informing your understandings, give me leave, said he, to proceede to the reforming your wills and affections.

Vses. Since Christ hath giuen himselfe for vs, such worthles creatures, such nothings indeed, let us dedicate our soules, ourselves, our thoughts, and actions to his service for a reasonable sacrifice. Christ gaue his whole person for vs, wee must give our whole selues to him; not as some which are content to be present at his seruice, but haue their myndes about other matters; or as others which will say they haue given their mynds to God, and serue him in their soule, though their bodies be present where he is most dishonored, as the yong degenerat trauayler that can be content, be present, and perhaps partaker at a masse, and yet thinke he can be sound at the hart for all that. But wee must apply both body and soule to Christs seruice. Most trauaylers returne, either worse men or worse subjects; caveat in permitting to many trauailers. Some can be content to be feruent and zealous in the halcion dayes of the gospell, as Peter, but lett the sword, persecution, be once drawne out the[y] strait withdrawe them selves and leaue their maister. Yf the[y] think they spie a tempest but comming a farr of, strait they runn under hatches. Yf Judas come with a kisse, and a companie with swordes and staues, they are gone. All were hott and zealous against the Papist in the beginning of hir Majesties raigne; all cold, as it were asleepe, nay dead, in these tymes.

Some slaunder the Court as though they were neuters, some the universities as yf inclining to Popery, many looking for a tolleracion; but whither shall wee goe? here is the word of lyfe.

[Sidenote: fo. 73.

5 Dec. 1602.]

MR. LAYFEILD AT ST. CLEMENTS.

His text, 2 Cor. iii. 7: "Whoe hath alsoe made us fitt ministers of the Newe Testament, not of the letter, but of the spirit: for the letter killeth, but the spirit quickeneth."

He had preached heretofore of this text, and had in that sermon obserued out of this place that the duty of a Christian and a fitt minister are severall and distinct. Nowe he considered the object whereabout the office of a minister is imployed, which is the Newe Testament, and to this purpose he shewed the difference betwixt the Old and Newe Testament, the old lawe and the newe, which consisted not onely in this (which the Papists make to all), that the newe is more plaine then the old, and that Moses was the writer of the first and Christ of the latter; but this the true essentiall difference, the old was a covenant; a mutuall sponsion and stipulacion; a promise upon condicion; something to be performed on either part. _Fac hoc_, sayth God to man, this is the lawe to be observed by man, _et vives_, and I will give thee lyfe; trust me with that. But the gospell, the Newe Testament, is a covenant absolute, like that "I have made a covenant with myne eyes," and that "I have made a covenant with David that I will not fayle:" a promise on Gods part onely, like a testament in this, that it is a free donacion without condicion precedent, all meerely of grace and favour from God. Noe merit from us. When he assended he gave gifts unto men.

When man had entered into covenant with God, and by breaking of it became soe farre his debtor that he had forfayted body and soule for his synn, God dealt mercifully with him, and tooke a sacrifice of some living beast as a bond which deferred, not satisfied, the debt, and this to continue till Christs comming, whose death should be a discharge of that obligacion, and the whole debt alsoe for soe manie as could obtaine Christs favour.

[Sidenote: fo. 73^b.

5 Dec. 1602.]

In the afternoone, the same man at the same place. After a briefe recapitulacion of what he had deliuered in the forenoone, he proceeded to shewe the office of a minister of the Newe Testament, with the difference betweene the preists of the Old and the ministers of the Newe Testament. The office of those was to teache the covenant, to denounce the curse, and to take sacrifices of synners as obligacions and testimonies against the synner that he had soe often forfayted his soule and body; the office of the minister of the New Testament is to preache both the lawe to deject and humble the synner by the operacion of the spirit; and the gospell to rayse and comfort him, that he may not despayre and dye, but beeleeve and be saved; their office is alsoe as executors of Christs testament to dispose of his legacyes, his promises; that is, to remitt synnes to every penitent beleeving synner; and lastly, to impart and confirme the graces by ministring his blessed sacraments.

The letter killeth, for that sayth in the lawe, Thou must doe this, thou must not doe that, otherwise God must be satisfied; thou must be punished, or els thou must have pardon. Man could not obserue them; man was not able to abide the punishment--was like a man in prison, could not gett forth to sue for pardon; was like a poor man deepely indebted, had noe meanes to make satisfaction. The gospell likewise in the letter sayth, Thou must repent, thou must beleeue, or els thou canst not be saued; and yet none of them is in our power. But the spirit quickeneth; that shewes vs Christ hath satisfied, and giues vs grace to beleeve it, &c.

[Sidenote: fo. 74.

5 Dec. 1602.]

The lawe of the Old Testament is not abolished by the Newe, but the old covenant, the condicion of the lawe, is taken awaye; for the lawe continues and hath a singular vse in the ministry of the Newe Testament, to make a synner knowe and confesse himselfe such a one, for before he finde his synnes greuous he hath noe neede of a sauiour; as Christ sayd, "I came not to call the righteous but synners to repentaunce," and "Come vnto me, all ye that are weary, and I will easye you," and "The whole neede not the physitian."

Yf the minister dispense Christs legacyes to a counterfayt and dissemblinge penitent, yet they haue done their duty. And as Christ sayd to his disciples, "When you enter into anie place, say peace be with you, and yf the Sonne of peace be not there, your peace shall returne againe vnto you."

Christ made his testament, bequeathed legacyes, made his executors the disposers of them: therefore there must be certaine markes and notes, as certaine as the names of persons to knowe the persons to whom the legacyes are bequeathed, otherwise the executors cannot knowe howe [to] dispose of them. And these markes are fayth and repentaunce, for to euery one that repenteth and beleeueth remission of syn is giuen: and therefore it followeth, against the doctrine of the Church of Rome, that a man must beleeue, and knowe that he beleeueth, hath fayth and repentaunce, for that generall fayth of that church in generall is noe more but to beleeue noe [more?] but this, that all that is in the Scripture is true, that all that beleeue shall be saued, and that noe man knoweth whether he beleeue or repent. But, on the contrarie, we hold that beleeue and fayth must be in particuler, and then such a person is become a legatary certaine in Christs testament, and capable of the disposicion of the promise.

[Sidenote: fo. 74^b.

7 Dec. 1602.]

In Justice Catlines[128] tyme one Burchely brought a Replegiar _"quare averia cepit et injuste detinuit", et declare "quod cepit et detinuit unam vaccam"_, and soe it was recorded. After, when Meade came to argue, he pleaded this in abatement; and Burchely, perceuing the recorde was faulty, entred the words _et vitulum_, and then said there was a calfe in the case in the roll (an Essex case). Justice Catline demaunded to see the record, and, the wordes being written soe newely that they were not dry, "It is true," sayd he, "your cowe hath newly calved, for shee hath not lickt the calfe dry yet." (_Colebrand._)

[Footnote 128: There were two contemporary Judges of this name, but
this was probably the one who was Lord Chief Justice of the King's
Bench from 1559 to 1574. (Foss, v. 471.)]

The abuse of the Statute for reforming errors in the Kings Bench, &c. hath frayed the clients from their suites, when they see they can haue noe judgment certaine or speedy.

* * * * *

Three men's opinions preferred before five, yf not all togither; as in a writt of error in the Kings Benche to reverse a judgment in the Common place. Yf there be three of one opinion to reverse, and the fourth would haue it affirmed; nowe regarding the judgment in the Common place, with this mans opinion there are five on the on syde, and but three on the other, yet those three shall prevaile.

[Sidenote: fo. 75.

Dec. 7, 1602.]

Out of a little book intituled _Buccina Capelli in laudem Juris_:[129]

[Footnote 129: We have not found any other trace of this "little
book." It was probably a work of one of the celebrated French
Protestants of the name of Cappel. (_La France Protestante_, iii.
198.)]

Lawe hath God for the author, and was from the beginning.

Jurisprudentia est naturæ effigies, ut Demosthenes; humanitatis initium, ut Isocrates; libertatis fundamentum, ut Anaxagoras; recte viuendi norma, ut Diodorus; æqui bonique ars, ut Ulpianus. Confert divitias, quibus egenos fulciant, amicos sublevent, patriam vel labentem sustineant, vel precipitantem erigant, vel florentem augeant; honores, quibus illustrati familiam suam obscuram illustrent, novam exornent, insignem decorent, facultatem qua inquinatam improborum vitam retundant et comprimant, et optimorum optimè traductam muncribus et mercede digna et laudabili ornent et illustrent, ut majores dicantur.

Quid aliud vult sibi legis nomen quam hoc, ut velit quicquid sit insolutum ligare, quicquid dissolutum legis severitate devincire, quicquid corruptum, quicquid inquinatum, illud resecare vel resarcire. Cuidam percontanti quomodo respublica florere, et statu fælicissimo quam diutissimè permanere possit, respondet Solon, "Si illi quos fortuna ad infimam plebis sortem depresserat penderent a præscripto magistratuum, et quos fortuna ad altiorem dignitatis gradum erexerat penderent a præscripto legum."

Literis incumbunt juuenes ut fiant judices.

Scio qualis fuerim, immo qualis fuisse non deberem; cognosco qualis sum, timeo qualis futurus sim, et magis timeo quo minus doleo; utinam magis dolerem, ut minus timerem.

Doleo quia semper dolens dolere nescio.

Quo modo nisi per dolores sanabitur, qui per delectationes infirmatur? Doce me salutarem dolorem.

[Sidenote: fo. 75^b.

Dec. 1602.]

Dunne[130] is undonne; he was lately secretary to the Lord Keeper, and cast of because he would match him selfe to a gentlewoman against his Lords pleasure.

[Footnote 130: Donne the poet. His marriage to the Lord Keeper's
wife's niece, the daughter of Sir George More, is a well-known
circumstance in his history.]

On Munday last the Queene dyned at Sir Robert Secils [_sic_] newe house in the Stran. Shee was verry royally entertained, richely presented, and marvelous well contented, but at hir departure shee strayned hir foote. His hall was well furnished with choise weapons, which hir Majestie tooke speciall notice of. Sundry deuises; at hir entraunce, three women, a maid, a widdowe, and a wife, eache commending their owne states, but the Virgin preferred;[131] an other, on attired in habit of a Turke desyrous to see hir Majestie, but as a straunger without hope of such grace, in regard of the retired manner of hir Lord, complained; answere made, howe gracious hir Majestie in admitting to presence, and howe able to discourse in anie language; which the Turke admired, and, admitted, presents hir with a riche mantle, &c.

[Footnote 131: The mention of this "device" enables us to correct a
little mistake of the otherwise most careful and accurate editor of
Chamberlain's Letters, temp. Elizabeth, (Camden Soc.) p. 169. The
"device" was not the composition of John Davies of Hereford, but of
John Davies, the future Sir John, author of the poem on the
Immortality of the Soul]

[Sidenote: fo. 76.

12 Dec. 1602.]

AT ST. CLEMENTS.

A plaine plodding fellowe, sometimes of Queenes Colledge in Cambridge, his text Heb. cap. xi. v. 8. He noted the fayth of Abraham, and the fruit thereof, his obedience; he shewed the kindes of fayth, and sayd this fayth of Abraham was not hystoricall, not miraculous, not a momentary fayth; such lasts noe longer then prosperitee, &c. but it was the true justifieng fayth, which was a firme beleife of Christs comminge, with the application of his merits. He named fayth to be the gift of God, because Abraham is said to be called. God performeth his promises in his due tyme, or in a better kind. He promiseth long lyfe to the godly: yet oftentymes he takes them away in the floure of their age, but he gives them a better lyfe for it.

Abraham went into a straunge country; therefore trauailing lawefull, soe it be either specially warranted by Gods call, or to profitt the country, not to see and bring home ill fashions, and worse consciences.

He was called, therefore euery one must [take] upon him some calling and profession, and this calling must be allowed of God; therefore the trade of stageplayers vnlawefull.

The land of promise given to Abraham for the syn of the people; lett vs leave synning least our land be given into the hand of a strange people againe, as it was sometyme to the Romans, and lastly to the Normans, for a conquest.

[Sidenote: fo. 76^b.

12 Dec. 1602.]

AT THE BLACK FRIARS.

MR. EGERTON, a little church or chappell up stayres, but a great congregacion, specially of women. After "God be mercifull," reade after the second lesson; having sat a good tyme before in the pulpit, willed them to sing to the glorie of God and theire owne edifying, the 66 Psal. 2 part; after he made a good prayer, then turnd the glas, and to his text, Acts vii. 23, &c. Here he made a recapitulacion of that he had deliuered the last Sabboth, and soe he came to deliuer doctrines out of this text. When he had said what he thought good of it, he went to catachise; it seemes an order which he hath but newely begun, for he was but in his exordium questions; then he prayed, sung a plasme [psalm], gave the blessing, and soe an end.

He remembred out of his former text these notes, v. 17: That God performes his promises not in our tyme, but in his tyme, which is best, because he is wisest. 2. The pollicy of man folishnes with God. They may maliciously oppose themselves therein, but cannot alter his decree. 3. God makes our enimies become our frends, and causeth them to doe good vnwittingly. 4. Parents ought to giue their children educacion, as well as foode and rayment, and rather bring them up in learning and trades, then proud inheritances with wronge. 5. Moses a good orator and a good warrior, mighty in wordes and in deedes, yet modest in all.

[Sidenote: fo. 77.

12 Dec. 1602.]

Then in his text: Not dispaire of calling, for Moses was 40 yeares old before he thought of this busines. 2. God put the motion in his heart. 3. Lawefull to protect the wronged and reproue them that doe ill, though a man be hated for his labour. 4. The good rejoyce and are glad to see the magistrate, and euery good Cristian and true subiect glad to see the principall magistrat with a gard about, as well to reward and protect the good, as to reuenge the wronged, glad like[132] one that in a hott sunshine sees a fayre leauy tree, which promiseth a shaddowe yf he be sunburnt; such is the prince to the good subject.

[Footnote 132: There is here a superfluous repetition of "glad like
a glad as" in the MS.]

Those which come to sermons and goe away vnreformed are like those which looke in a glas, spie the spott in their face, but will not take the pains to wipe it off.

He defined catechising to be a breife and familiar kinde of teaching the principles of relligion, in a plaine manner by way of question and aunswere, either publiquely by the minister, or privately by the maister or mistres of the family. Herein noted the difference betwixt preaching and catechising, that that is a large continued course of speache, and may be performed onely by the minister.

It is the custome (not the lawe) in Fraunce and Italy, that yf anie notorious professed strumpet will begg for a husband a man which is going to execution, he shal be reprieved, and she may obteine a pardon, and marry him, that both their ill lives may be bettered by soe holie an action. Hence grewe a jeast, when a scoffing gentlewoman told a gentleman shee heard that he was in some danger to haue bin hangd for some villanie, he answered, "Truely, madame, I was a feard of nothing soe much as you would have begd me." * * *

In England it hath bin vsed that yf a woman will beg a condemned person for hir husband, shee must come in hir smocke onely, and a white rod in hir hand: as Sterrill said he had seen.

[Sidenote: fo. 77^b.

12 Dec. 1602.]

Montagne tells of a Piccard that was going to execution, and when he sawe a limping wenche coming to begg him, "Oh, shee limps! she limps!" sayd hee, "dispatch me quickly," preferring death before a limping wife.

J. Cooper demaunded of Nic. Girlington, whoe is lately returned from Fraunce, what thing he tooke most delight in, in all his travail. He told him to see a masse in their churches, it was performed with such magnificent pomp and ceremonie, in soe goodly a place, as would make a man admire it. The Hugonots are coupt up in barnes, as it were, in regard of the Papists churches.

I heard that Geneva is beseiged by the Duke of Savoy.

[Sidenote: 16.]

Mr. Hadsor told me that the Earl of Ormonds daughter is come to our Court, and that shee shall be married to yong Ormond, cosen german to the old Earle, which yong man was in prison here in Engl[and,] but is nowe to be released.

[Sidenote: 17.]

Mr. Girlington told me there was on Blackewell brought ouer as apprehended and sent over by Sir Thomas Parry, Embassador in Fraunce, because he had confessed under his hand that he came from the Spanyard to murder hir Majestie or burne the Navy.

[Sidenote: 18.]

Heard that certaine in ragged apparrell, offring their seruice in the Navy, were apprehended as suspected, and found worthy suspicion.

[Sidenote: fo. 78.

16 Dec. 1602.]

I brought in a moote with Jo. Bramstone.

[Sidenote: 18.]

I was with Stowe the antiquary. He told me that a modell of his picture was found in the Recorder Fleetewoods study, with this inscription or circumscription, JOHANNES STOWE, ANTIQUARIUS ANGLIÆ, which nowe is cutt in brasse and prefixed in print to his Survey of London.[133] He sayth of it, as Pilat sayd, "What I have written, I have written," and thinkes himselfe worthie of that title for his paynes, for he hath noe gaines by his trauaile. He gaue me this good reason why in his Survey he omittes manie newe monuments: because those men have bin the defacers of the monuments of others, and soe thinks them worthy to be depriued of that memory whereof they have injuriously robbed others. He told me that the Cheife Citizens of London in auncient tymes were called Barons, and soe divers kinges wrote unto them "_Portegrevio et Baronibus suis London._," and the auncient seale had this circumscription, "SIGILLUM BARONUM LONDONIARUM."

[Footnote 133: "_Ætatis suæ 77_, 1603." This now rare engraving was
carefully copied by John Swaine, and republished in the Gentleman's
Magazine for Jan. 1837.]

[Sidenote: fo. 78^b.

18 Dec. 1602.]

I heard that Dr. Smith, Master of Clare Hall,[134] is Vice Chauncellor of Cambridge this yeare. It was told me by one of St. Johns Colledge that Dr. Playfare[135] hath bin halfe frantike againe, and strangely doted for one Mrs. Hammond, a gentlewoman in Kent, is nowe well reclaimed, and hath reade some lectures since. A mad reader for divinity! _proh pudor, et dolor!_

[Footnote 134: Dr. William Smith, master of Clare Hall from 1598 to
1612, when he became Provost of King's College. (Hardy's Le Neve,
iii. 671, 683.)]

[Footnote 135: Dr. Thomas Playfere of St. John's College was Lady
Margaret's Professor of Divinity from 1596 to 1609. (Hardy's Le
Neve, iii. 654.)]

Mr. Perkins was buried verry neere with as great sollemnity as Dr. Whitaker.[136]

[Footnote 136: "His funeral was solemnly and sumptuously performed
at the sole charges of Christe College, which challenged, as she
gave him his breeding, to pay for his burial; the Vniversity and
Town lovingly contending which should express more sorrow thereat.
Dr. Montague, afterwards Bishop of Winchester, preached his funeral
sermon, and excellently discharged the place, taking for his text,
_Moses my servant is dead_." This is Fuller's description of the
honourable way in which Perkins was brought to his grave. (Holy
State, ed. 1840, p. 71.) Whitaker died in 1595, and was buried in
St. John's College, whereof he was master. (Ibid. p. 53.)]

The Lord Mountjoy in Ireland will never discourse at table; eates in silence. Sir Robert Gardner mislikes him for it, as an unsosiable quality (_Hadsor_); but great wisdome in soe captious a presence, especially being such a man as desyres to speake wisely.

Mr. Bramstone told howe he sold his bed in Cambridge. Mr. Pym[137] sayd he did wisely, for he knewe those that kept their beds longe seldome prove riche.

[Footnote 137: Doubt has existed whether Pym the statesman was a
member of one of the Inns of Court. The allusion to him in our text
has led to inquiries which have enabled us to place this point
beyond a question. J. E. Martin, Esq. Librarian of the Inner Temple,
has sent us an extract from the books of the Middle Temple, which
proves that "Mr. Johannes Pym, filius et heres Alexandri Pym nuper
de Brymour in comitatu Somerset, ar. defuncti," was admitted
"generaliter" into the Society of the Middle Temple on the 23rd of
April 1602. His relation Mr. Francis Rowse and Mr. William Whitaker
were his sureties, "et dat pro fine ad requisicionem M^{ri} Gybbes,
unius Magistrorum de Banco hujus hospicii, nisi, xx^s."]

[Sidenote: 21.]