Chapter VII: Part 7

[Footnote 159: It is stated in Heywood's Apology for Actors, that
"to this day [1612], in divers places of England there be townes
that hold the priviledge of their fairs and other charters by yearly
stage-playes, as at Manningtree in Suffolke, Kendall in the North,
and others." (Shakespeare Soc. ed. p. 61.) The Lawless Court of
Rochford has been described in various places, especially in
Morant's Essex, i. 272, and in Notes and Queries, ix. 11. W. H.
Black, Esq. F.S.A. has made it the subject of a privately printed
ballad entitled "The Court of the Honor of Rayleigh," in which it is
stated that the parties assemble at a post in a close called the
King's Hill, and that whatever is spoken during their proceedings is
whispered to the post.]

[Sidenote: fo. 98^b.

12 Feb. 1602.]

Ben Johnson the poet nowe lives upon one Townesend[160] and scornes the world. (_Tho: Overbury._)

[Footnote 160: Aurelian Townsend is probably here alluded to. He was
at one time steward in the household of Sir Robert Cecil.]

Sir Christopher Hatton and another knight made challenge whoe should present the truest picture of hir Majestie to the Queene. One caused a flattering picture to be drawne; the other presented a glas, wherein the Queene sawe hir selfe, the truest picture that might be. (_Freewer?_)

[Sidenote: 13.]

I heard by Mr. Hull, that, whereas heretofore the Lord Admiral used to have the tenthe of all reprisal goods, the State hath nowe thought good, for the encouragement of men to furnishe ships of war against the enimy, to forgiue that imposicion of tenth, but it is thought this indulgence comes too late, the Spaniard hauing growne soe strong in shipping that fewe dare hazard to venture in small company for incertaine booty.

[Sidenote: 12.]

The Maysters of the Court of Requests take their place aboue a Knight. (_Whitlock._)

Mr. Hadsor, an Irishe gentleman of our house, was called to the barre, and tooke his oath to the Supremacy. He is shortly to goe for Ireland, there to be Chiefe Justice in Ulster, yf the troubles be pacified, as there is great hope they will bee, for the Rebbell Tyrone hath sent an absolute submission.

One Weston, a merchant of Dublin, hath bin a great discoverer.[161]

[Footnote 161: Qu. of concealed lands.]

[Sidenote: fo. 99.

15.]

The Papistes relligion is like a beggars cloke, where there are soe many patches of pollicy sowed on, that none of the first clothe can be seene. (_B. Rud_[_yerd_].)

"I will doe myne endeavor," quoth he that thrasht in his cloke. (_E. Curle._)

"_Non sic fuit ab antiquo_" say the Papistes of ours; "_Non sic fuit ab initio_," say wee of their religion. (_B. Rudyerd._)

[Sidenote: 14.]

Impunity is the mother of contempt and impiety, and both those the subverters of all governement. (_Lord Keeper._)

_Qui in os laudatur, in corde flagellatur._

I heard that about this last Christmas the Lady Effingham,[162] as shee was playing at shuttlecocke, upon a suddein felt hir selfe somewhatt, and presently retiring hir selfe into a chamber was brought to bed of a child without a midwife, shee never suspecting that shee had bin with child.

[Footnote 162: The lady pointed at by this anecdote was Anne
daughter and heir of John Lord St. John of Bletsoe, married to
William Lord Howard of Effingham, eldest son of Charles Earl of
Nottingham, on 7th Feb. 1597-8 (Faulkner's Chelsea, ii. 124, where
the lady is inaccurately termed "Agneta"). There is mention in
Faulkner of the baptism of a daughter Anne on 12th October 1605, but
no allusion to the child who is said by our diarist to have come so
unceremoniously into the world.]

The play at shuttlecocke is become soe muche in request at Court, that the making shuttlecockes is almost growne a trade in London.

_Præstat otiosum esse quam nihil agere._

[Sidenote: fo. 99^b.

13 Feb. 1602.]

AT PAULES,

A yong man made a finicall boysterous exordium, and rann himselfe out almost dry before he was halfe through; his text; "He humbled himselfe to the death, even to the death of the crosse, wherefore God hath glorified him." He spake much of humility. _Melior est peccator humilis, quam superbus justus. Peccare non potest nisi superbus, nec penitere nisi humilis._ He first dilated of three meanes to knowe God; by his greatnes, by the prophets in the old, by his sonne in the newe Testament. Against pride in beauty; the diuel playes the sophister whiles he perswades women to paint that they may seeme fayrer than they are; which painting being discovered, makes them to be thought fouler than they are. Pride in apparell is pride of our shame, for it was made to cover it, and as yf one should embroyder a sheete wherein he had done pennaunce, and shewe it in bragging manner. It is said by some that St. John Baptist for his humility is rewarded with the place which the diuel lost for his pride.

He spake against duellisme, or single combat, and said that yf two goe into the field with purpose to fight an the one be slayne, he is a murderour of himselfe. He exhorted the judges to severity, telling them that there is more incouragement taken by one that escapes the punishment due unto him by the lawe, then there is feare wrought by the execution of an hundred.

[Sidenote: fo. 100.

13 Feb. 1602.]

In the afternoone MR. CLAPHAM, at his Churche by Paules Wharf.

Text, Gen. iv. 13. "Then Kain said to the Lord or Jehovah, My punishment is greater then I can beare, &c." but he reade it "My synne is greater then can be concealed." He noted that translators did very ill to foyst their inventions into the text and sett the originall in the margent, as commonly the common translacions have "synne" in the margent for the word "punishment" in the text, as grosse an absurdity as yf one should shutt the master out of dores, and give entertainement to his attendants.

[Sidenote: fo. 100^b.

1 Feb. 1602.]

Nowe Kayne was prest with the horror of his synn he confesseth, but with a kinde of desperacion and repining, as Judas when he confest and hanged himselfe. If a man will not confesse his faultes he shall be prest till he confesse, and when his confession comes to late he may confesse and be hanged to, well enough. For repentant confession must come while grace is offered, while it is called to-day. God deales as the debtor which tenders his money till sunne goe downe. When night is come, up goes his money and a fig for his creditor. Yf men take not tyme while grace is offered, but delay till the sunne of grace be gonne downe, there remaines nothing but horrible desperat reprobacion. A vagabond; an excommunicate person is a vagabond, turned out of the society of Gods Churche both here in earth, and in heaven too, yf it were done by the Spirit of Christ; and therefore lett not men soe lightly esteeme of this greate censure, nor thinke to excuse themselves by saying it was for trifles; but lett them take heede they deserve it not, and yf they which gave the sentence abused their authority, lett them aunswere for it, but always the censure is to [be] reverently regarded.

Ther be pasport-makers that are as verry rogues as any justice rogues, noble rogues; all that live out of the communion of the Churche are noe better than rogues and vagabonds in the eye [?] of God.

[Sidenote: fo. 101.

15 Feb. 1602.]

_Paradox. That paynting is lawefull._ Fowlenes is loathesome; can it be soe that helpes it? What thou lovest most in hir face is colour, and this painting gives that; but thou hatest it, not because it is, but because thou knowest it is. Foole, whom ignorance only maketh happie. Love hir whoe shewes greate love to the by taking this paynes to seeme lovely to thee.

_Hee that weepeth is most wise._ Wee come first unwitting, weeping and crying, into a world of woe, and shall wee not weepe and cry when wee knowe it?

The Reason of Reasons was seene divers tymes to weepe, but never to laugh.

Art thou a synner? Wilt thou repent? Weepe. Art thou poore? Wouldst thou be relieved? Weepe. Hast thou broken the lawes of thy prince? Hast thou deserued death? Wouldst thou be pittyed? Wouldst thou liue? Weepe. Hast thou injured thy friend? Wilt thou be reconciled? Weepe.

_Laughinge is the greatest signe of wisdome. Ride, si sapis, O puella, ride._ Yf thou be wise laugh, for sith the powers of discourse and reason and laughinge be equally proper to only man, why shall not he be most wise that hath most use of laughing, as well as he that hath most use of reasoning and discoursing? I have seene men laugh soe long and soe ernestly that they have wept at last, because they could weepe [laugh?] noe more. Laugh at a foolish gallant; soe shall he be knowne a man, because he laughs; a wise man, for he knowes what he laughs at; and valiant, that he dares laugh.

[Sidenote: fo. 101^b.

15 Feb. 1602.]

_To keepe sheepe, the best lyfe._ The Lyfe of Man was soe affected to this lyfe, that he denyed not to crowne his deity with this title: and by this he directed his especiall charge to his especiall disciple: giving us men this best name of a beast, of the best nature of beastes. They are innocent, they are patient, soe would God have man; they love and live together, soe would God have man. God made thee to behold the Heaven, and to meditate the wonders thereof; make thyselfe a shepheard, and thou art still beholding, still meditating. God commaundes thee to forsake the world: yf thou art a shepheard thou dost soe, thou withdrawest thyselfe from the world. The private lyfe is the sweetest lyfe; yf thou livest the lyfe of a shepheard, thou livest the sweetest private. Wilt thou be a king? Be a shepheard, thou hast subjects, thou hast obedient subjects, thou hast sheepe, thou hast a scepter, thou hast a crooke; thy fold is thy counsell chamber, and the greene field thy flourishing pallace. Thy companions are the sunne, the moone, and the stars, of whom thou makest continuall use, and from the vieue of their lights receyvest thy counsell and advise. Thou art more happie then other kings, thou art freed from hate and soe from feare, thou reignest quietly, and rulest securely; thou hast but one enemie, and thou hast an enemy for that enemie, the dog and wolf. He that was Gods second best beloved was a shepheard and a king; yf thou art a shepheard thou art a king, thou art happie, nay thou art most happie, thou art a happie king, thy subiectes living onely to lengthen thy life, and to shorten their owne, &c.

[Sidenote: fo. 102.

Feb. 1602.]

One fee is too good for a bad lawyer, and two fees too little for a good one.

Hee that will love a man he knowes not why, will hate him though he knowe not wherefore.

When Sir Edward Hobby heard of Sir Henry Nevils disaster with the Earl of Essex, he said that his cosen Nevil was ambling towardes his preferment, and would needes gallop in all the hast, and soe stumbled and fell. (_Ch. Davers._)

The Bishop of Bath and Wells,[163] being sent for to the Court and there offered the Bishopricke of Ely upon some condicions which he thought inconvenient, he said that Bishopricke was the onely mayden Bishopricke in England, and he would not be the first should deflour it. (_Hooper._)

[Footnote 163: Dr. John Still, who had been Master of Trinity
College, Cambridge, was Bishop of Bath and Wells from 1592 to
1607-8.]

One being entreated to part a man and his wife that were togither by the eares, "Nay," quoth he, "I will never part man and wife while I live."

Dr. Rud made a sermon before the Queene upon the text, "I sayd yee are Gods, but you shall all dy like men;" wherein he made such a discourse of death that hir Majestie, when his sermon was ended, said unto him, "Mr. Dr. you have made me a good funerall sermon, I may dye when I will."

Giue the way to any that you meete; yf he have a better horse it is duty, yf a worse in pity; yf the way be fayre you are in, commonly it is foule hard by, and soe you shall haue power to durty him that you giue the way, not he you. (_Burdett._)

Yf you put a case in the first bookes of the lawe to the auncients, you may presume they may haue forgotten it; yf in the newe bookes, you may doubt whether they haue reade it. (_Bur_[_dett._])

[Sidenote: fo. 102^b.

Feb. 1602.]

Sir Henry Unton[164] was soe cunning a bargayner for landes that they which dealt with him were commonly greate loosers, whereupon Mr. Duns of Barkshire said that he bought lands with witt and sold them with rhetorick. (_Chute._)

[Footnote 164: The celebrated ambassador to France. See the
excellent volume of Unton Inventories, edited by Mr. John Gough
Nichols, for the Berkshire Ashmolean Society, 4to. 1841.]

My taylor, Mr. Hill, a little pert fellowe, was upon a tyme brought before the Lord Chamberlaine, and accused that he had heard one Harlestone curse the Earl of Leister in his house. But Hill denying it, the Lord Chamberlain threatning him, called him rogue and raskall, that would hear noblemen abused, and yet justifie to. Hill replyed that he was neither rogue nor raskall, but a poore artificer, that lived by his labour. The Lord demaund[ed], "What trade?" "A taylor," said Hill. "O then a theife by profession," said the Lord, "and yet yf thou beest a theife thou art but a prettie little one. But, sirra, you rogue, what say you to the matter of my Lord of Leister?" "O, my Lord," said he, "I heard noe such matter." "I will hang you, you raskall," said the Lord. "You shall hang a true man, my Lord," sayd Hill. "What, and a taylor!" said the Lord. Soe leaving Hill when he could not force him to confesse, he went to the accuser, and told him he must not come and trouble him with such trifles, which were fauls to, and yf it had bin true, yet yf he should committ every one to prison that spake evil of Leister or himselfe, he should make as many prisons in London as there be dwelling houses.

[Sidenote: fo. 103.

20 March.]

Laudo navigantem, cum pervenerit ad portum. (_Ch. Da._)

Si præbendari, si vis in alta locari,
Consilium præsto, de sanguine præsulis esto. (_Burdett._)

Fayth is the evidence of things not seene; as wee hold our temporall inheritance by our writinges, which we call our evidence, soe wee clayme our eternall inheritaunce in the heavens by fayth, which is our evidence. (_On King at Paules._)

_Risus potest esse causa aliqua, irrisus nulla._

_Irridere bona nefas, mala crudelitas, media stultitia, probos impium, improbos sæuum, notos immanitas, ignotos dementia, denique hominem inhumanum._ (_Lodou. Vives, ad Sap: intr._ 439.)[165]

[Footnote 165: The words here quoted will be found in vol. i. p. 35,
of the beautiful edition of the Works of Ludovicus Vives published
at Valentia, in 8 vols. 4to. 1782-90. This particular treatise of
Vives was a great favourite with our ancestors. Several editions of
a translation into English, by Richard Moryson, were published by
Berthelet and John Daye.]

_E bestijs, exiatiatis maxime ferarum est invidia mansuetarum assentatio._ (_Idem._)[166]

[Footnote 166: This passage seems to have puzzled our Diarist, who
was probably copying from a manuscript. It stands thus in the
Spanish edition above mentioned. "_Ex bestiis, exitiabiles maxime,
inter feras invidia, inter mansuetas adulatio._" (i. 42.)]

[Sidenote: fo. 103^b.

28 Feb.]

One said of Rochester that it had been an auncient towne, as though it were not more auncient by continuance. (_H. Gellibrand narr._)

* * * * *

Dr. Couels booke which he wrote as an appology of Mr. Hooker[167] may be sayd to be all heaven, butt yett Mr. Hookers sentences and discourses intermixed are the stars and constellations, the speciall ornaments of it.

[Footnote 167: "A just and temperate Defence of the Five Books of
Ecclesiastical Polity written by Mr. Richard Hooker, against an
uncharitable Letter of certain English Protestants ... By Willam
Covel, D.D." Lond. 4to. 1603, reprinted in the Works of Hooker,
edited by Hanbury. Lond. 1830, ii. 449.]

One discoursing of a gentleman, Dr. Cæsars wiues first husband, that had bin imployed as a Ligier in France; "I well belleeve it," sayd another, "that he hath bin a lecher in Fraunce."

Dr. Cæsars wife was at first but a mayd servant in London; till advanct by hir first marriage. When hir Majesty dyned at Dr. Cæsars, shee gave his wife a checke, because in hir widdowhood she refused to speake with a courtier whom hir Majesty had commended to hir.

When a minister was reading the words in marriage, "Wilt thou have this man as thy wedded husband," the bryde presently cryed, "O God, I, Sir," as though shee had tarried for him.

[Sidenote: fo. 104.

Nov. 1602.]

Upon one Sunday this moneth DR. HOLLAND, Professor at Oxeford,[168] made a sermon at Paules Crosse, his text, Luke xii. v. 13, 14, &c.

[Footnote 168: Dr. Thomas Holland, Fellow of Balliol College, and
Regius Professor of Divinity from 1589 to 1611. (Hardy's Le Neve,
iii. 509.)]

"Take heede of covetousnes, for though a man have abundaunce, his life standeth not in riches." 2 parts; a caveat. 2. the reason. The reason by a negative, 1. Mans lyfe not in abundance. 2. by a similitude. He noted a difference between the Syriack and the Greeke. The Syriac sayth Christ spake to his disciples; the Greeke to the brethren that strove for the inheritaunce.

In the caveat, considered 1. the giver, Christ; 2. the brevity; 3. the occasion, the falling out of brethren.

All that followe Christ are his disciples.

The giver is Christ, which is Amen, _verax_, omniscient, he that knowes the waye of the serpent upon the stone, of an arrowe in the ayre, and a ship in the sea. _Multa habent auctoritatem propter dicentem._ He can tell us _latet anguis in herba_. The two eyes of the lambe a great watchman to tell us the danger of synn, that it hath the face of a woman, but the sting of a scorpion.

[Sidenote: fo. 104^b.]

Brevitye. One word of Christ a whole sermon--the ten commaundments are called but ten words, Deut. iv. 13. The whole have but one word, Love, of God and our neighbour, [Greek: o ôn, o ei, o erchomenos, a] and [Greek: ô]. One word of God overthrewe the whole kingdome of Assyria. Adams synn was the breach but of one commaundement, yet condemned the whole world. Relligion is one, though questions be infinit, yet all must be determined _per unum verbum domini scriptum_. _Verbum indicabit_, all must be resolved _per primam veritatem_. Our soule can never be quiet till it be resolved by the word of God. Neither can wee have any perfection till wee have a seed of God.

Some have gone about to shewe the truth of relligion by casting out divels. David must come out with his two stones, the Old and the Newe Testament, before Goliah can be slayne.

He would not speake against the good use of riches. _Divitiæ nec putentur mala, quia dantur bonis; neque bona, quia conferuntur malis._ Though the soule neede none of these goods of riches, yet the body doth, _propter victum et vestitum_, and therefore we pray, _Da nobis hodie panem nostrum quotidianum_. God is the author of them, and soe, being the gifts of God, they cannot be evil in their nature. Diverse virtues followe and depend upon riches; as magnificence, munificence, &c.; hence have these goodly churches beene builded, famous colledges found[ed], warrs maynteyned, &c. The use of riches is to serve our owne necessity, Gods glory; to doe good to the poore, to lend to the needy, to reward the virtuous, to make frend of, &c. Yet the gift cannot merrit, for yf I give all that I have, yet yf I want charitie, &c. Yet _facta in fide Mediatoris_, they shall not want a reward. "Come ye blessed of my Father, when I was naked you clothed me," &c. The abuse of riches is covetousnes. Covetousnes is an Hydra with seven heades, the diuel is the author of it. He tempted Christ with riches, when he shewed him [Greek: doxan], the glory of the world; the diuel could make shewes, he was a cunning juggler.

[Sidenote: fo. 105.]

The second head, the name, which is an ill name, to covet house, land, &c. allways taken in the ill part; _avaritia_, in Latin, _aviditas æris_, [Greek: philargyria]; not a good name amongst them all.

3. The daughters of covetousnes: 1. _Rapina_, robbery. 2. [Greek: philargyria]. 3. _Oppressio._ 4. _Furtum._ 5. _Homicidium._ 6. _Proditio._ 7. _Fallacia._ 8. _Mendacia._ 9. _Obduratio._ Whereof more at this day then the Bishop of Constance burnt poore people in a barne which came for a dole. 10. _Usuria._ This rangeth abroad over the whole land. 11. Bribery. 12. _Symonia_, Lady Symonie, a shameles on. 13. _Sacrilegium._ The end _Superbia_, which conteines all, and holds all things to base for himselfe.

Fourth head, the effects of covetousnes: 1. Hatred. 2. Misery. 3. Contempt. 4. Forgetfulnes of God. 5. _Suffocatio_, sorrowe. 6. Danger, death of body and soule; howe many have bin slayne for riches, or dyed in them.

Fifth head, it is the roote of all evill. 1 Tim. vi. 10; it is an euill of generality. Some nations are sicke but of one vice; but he that hath this, hath all; it is hardly cured, it growes by continuance, _peccatum clamans_, it is _maxime inimicum Deo_, for hee gave all by creacion to all equally, but this strives to drawe all to it selfe most unequally. Of such a man it is sayd _abstulit a pauperibus, congregavit, et manet in æternum ejus infamia_.

Sixth head, similitudes, all evill; it is compared to the dropsy, a disquieting kinde of thirst; to leaches, which sucke till they burst.

[Sidenote: fo. 105^b.]

7. The end, he gathers he knowes not for whom; the reason, mans life consists not in the abundance of riches, 1. Because both when wee came into the world, though wee were naked, yet wee then lived, and before that too. 2. Wee shall carry nothing away with us when we dye, yet our soules shall live. 3. They cannot deliver us from death.

Riches are incertayne, and therefore Eschines compares them to Euripus, which ebbes and flowes oftentymes in a day. An other says they are winged, because the[y] passe away soe swiftly; and Fortune hir selfe is allways painted upon a wheeling stone, to note the inconstancy of riches; and certaine it is that, at last, yf they part not from us, wee must part from them.

The parable. A riche man, though he be riche, yet he must dye; for he is but a man. God would have some riche, some poore, for distinction sake, and the mutuall exercise of liberality and patience, whereby the opinion of the Anabaptists is easily confuted, whoe would have all things alike common; _admirabilis concatenatio_ in the order of things and states. God made noe miraculous provision for his disciples, therefore there ought to be an ordinary provision for the ministery. As the people love the ministers for their spirituall blessings, soe the ministers love the people for their temporall commodities. The order of professions. 1. Relligion. 2. Husbandry. 3. Merchandise. 4. Souldiery.

Abuse _in acquirendo, concupiscendo, consumendo_.

The covetous man reasons with himselfe in his bed: where wee should _bonum omissum, malum commissum, tempus amissum, deflere_. David sayth, "Lord, I remember the in my bed."

"I will pull doune;" surely he was a man of this age, pul downe colledges, churches, cyties, kingdomes; every one cryes "Downe with Jerusalem!" An easy matter to pull downe that which was in building forty yeares; he will build it agen, soe will not many an other doe.

[Sidenote: fo. 106.]

The foole when his owne belly is full thinkes all the worlde hath enoughe. "Eate soule! drinke soule!" a hog may say as much. I will pull downe, I will build; here is all "I," nothing but himselfe. Presumption that he shall enjoy all; whence he noted his infidelity, security, carnality, [Greek: eutrapelia].

Of the soule. The soule is the image of God, _Christi redempta sanguine, hæres cum angelis, capax cælestis beatitudinis, simplex, immortalis, incorporea_. It useth _organa_, instruments. God giveth, not man begge[tte]th it. 21 Exod. 22. _Creando infunditur, infundendo creatur._ God is the father of soules, and the soule returneth to God that gave it; Ecclesiastes. _Anima imago Dei, in justitia et dominio._

Relligion of the Turk more towards their Alcoran then our[s] to the Scripture; speake but against that there it is death. He that dishonoureth his father, or disobeyeth the magistrat, every where punished, but for Gods dishonour fewe take care or vengeance.

This thought he spake to himselfe, but God puls him by the sleeve, and calls him by his name, "Thou foole!"

The godly give up their soules, but the soules of the wicked are taken from them.

[Sidenote: fo. 106^b.

March 1602.]

Femme que dona s'abandona,
Femme que prende se vende,
Femme que regarde son honneur
Non veult prendre ne donner. (_My cosen._)

My cosen told me that about some 24 yeares since the Prince of Aurange, being driven to some necessity, sent for reliefe to hir Majesty, with protestation that yf shee fayled to supply their wants he must turne pirate; and soe receyving but a cold aunswere, all they of Flushing and other parts adjoining instantly of merchants became good men of warr, and tooke our merchants fleete and forced them to lend 50,000_l._, which was never repayd. Yet when they had served their turnes for that extremity, and after divers complaints made by our merchants to our Queen against their piracys, had receyved message from hir Majesty to desist from those courses, they presently retyred themselves on a sudden, every one to his former trade. Of soe apt a nature is that nation for any purpose.

There was a company of yong gallants sometyme in Amsterdame which called themselves the Damned Crue.[169] They would meete togither on nights, and vowe amongst themselves to kill the next man they mett whosoever; soe divers murthers committed, but not one punished. Such impunity of murder is frequent in that country. (_My cosen narr._)

[Footnote 169: This association was not confined to Amsterdam. A
club of profligates under the same name existed in London much about
this time, under the captainship of Sir Edmund Baynham, a well-known
young roysterer. On the death of Queen Elizabeth, Sir Edmund was
committed to prison by the Council for declaring openly that the
King of Scotland was a schismatic, and that he would not acknowledge
him as King. In 1605 the same gentleman was sent to Rome by the
Gunpowder Conspirators that he might be there, as their agent, to
communicate with the Pope, after the plot should have taken effect.
Garnet helped him on his way to Rome by a letter to the Pope's
Nuncio in Flanders. (Jardine's Gunpowder Treason, 58, 318.)]

[Sidenote: fo. 107.

1 March, 1602.]

My cosen repeated _memoriter_ almost the first Booke of Virgils Æneids.

And this day he rehersed without booke verry neere the whole second Booke of the Æneids, viz. 630 verses, without missing one word. A singular memory in a man of his age, 62.

You shall never see a deares scutt cover his haunche, nor a fooles tongue his frendes secrett.

[Sidenote: fo. 107^b.]

Notes of a sermon upon the xv. ch. to the Corinth, verse 22.

"As in Adam all dye, soe in Christ shall all men be made alive." The judgement of the first disobedience was death. And in truth, God could doe noe lesse, unlesse he would be unjust, for as in wisdome he had ordayned that man should dye when he tasted the fruit of the forbidden tree, soe in justice he was to execute what in wisdom he had decreed.

Christ was like Adam in his preheminence, in being the cheife and having goverment over all creature[s]. But yet unlike in this that Adam was the cause of death, but Christ is the cause of lyfe unto all that beleeve in him. There is a tyme for all to dye: and this act of dying is done by us, and upon us. It is a sentence which comprehendeth all, though all apprehend not it. Adam was one before all, one ouer all, and all in one, by whose synn all taynted; soe Christ, by whom all saved. 1 Tim. ii. 4. Man is the principall cause in the course of generacion, but woman was in the fall of Adam. 1 Tim. ii. 14. Those which are sicke of the wantonnes make many answereles, endles, needeles questions, about the fall of Adam.

There be synnes personall, and synnes naturall; these wee derive ofttymes from our parents, as a synne in us, and punishment of them. Soe adultery and drunkennes of father, is ofttymes punished in an adulterous and cupshott[170] childe.

[Footnote 170: Drunken. "They take it generallie as no small
disgrace if they happen to be cupshotten." Harrison's Desc. of
England, p. 283, ed. 1807.]

[Sidenote: fo. 108.]

Death. 3. Externall, internall, eternall. 1. Separacion of body and soule. 2. Of sowle from Christ, which is our lyfe, soe was that spatterlashe [_sic_] widdowe, 1 Tim. v. 6; dead while she lived. 3. Of body and soule in hell fyre. It was an errour of Pelagius that man should have dyed though he had never synned.

[Sidenote: fo. 108^b.]

Notes of a Sermon upon Matthew v. 17.

"Thinke not that I am come to destroy the lawe, or the prophets: I am not come to destroy them, but to fullfill them." The best could not live free from slaunders, as Nehemias was charged to have rebelled, &c. and Christ himselfe could not escape the malitious censures of the wicked. When he cured the sicke of the palsy saying, Thy synnes bee forgiven thee, these whispered in their hartes, and called that speache blasphemy. When he disposs[ess]ed the man that was vexed with a deuil, they said he cast out deuils by Beelzebub the prince of the deuils. When he suffered for us they sayd he was plagued for his owne offences. But Augustine sayth well of these men; "_Hoc facilius homo suspicatur in altero, quod sentit in seipso._"

[Sidenote: fo. 109.]

The lawe stretcht noe further then the outward action, but Christ layes it to the secret thought. Synnes in our thoughtes are like a snake in our bosome, which may kill us yf wee nurse it; it is like fyre to gunpowder. Wee must shake synn from our thoughts, as wee would a spark from our garments, lest yf wee be once sett on fyre with them all our teares shall not quenche them. The divel puts synn in our thoughtes, as a thiefe thrusts a boy in at a windowe, to open the dore for the great ones. Yf syn enter into the heart it becomes like a denn of thieves, and like a cage of uncleane birds.

Synn a sly thing; it will enter at the windowe, at the casement, at a chinke of our cogitations.

The more free wee are to syn, the more slaves are wee to Sathan.

Will a thiefe steale in the sight of the Judge, and shall a man presume to synn in the sight of God?

AT A SPITTLE SERMON.

Yf our synnes come out with a newe addicion, Gods punishments will come out with a newe edition.

Ambrose sayd of Theodosius: "_Fides Theodosij vestra fuit victoria_:" soe he of Queene Elizabeth.

[Sidenote: fo. 110.

23 Mar. 1602.]

* * * * *

I was at the Court at Richemond, to heare Dr. Parry one of hir Majesties chaplens preache, and to be assured whether the Queene were living or dead. I heard him, and was assured shee was then living. His text was out of the Psalme [cxvi. 18, 19] "Nowe will I pay my vowes unto the Lord in the middest of the congregacion," &c. It was a verry learned, eloquent, relligious, and moving sermon: his prayer, both in the beginning and conclusion, was soe fervent and effectuall for hir Majestie that he left few eyes drye.

[Sidenote: fo. 110^b.

23 Mar. 1602.]

The doctrine was concerning vowes, which were growne in contempt and hatred, because the Jews of old and the Papists of later tymes have used them, whereas the thing itselfe, in its owne nature, is reasonable and commendable. Wee owe all that wee have, that wee are, vnto God; and all that wee can doe is but our bounden duty, yet those offices may seeme to please him best, and be most gratefull, [in] which even besydes those dutyes which he requires; wee doe enter of our owne will as it were into a newe, a neere[r] bond. And he defined it to be a promise made unto God, to performe some service in such manner as we are not otherwise bound by duty to performe. It must be made to God, soe differs from other promises; it must be voluntary, and soe it differs from required dutyes; it must be deliberate, which takes away rashnes; it must be of thinges possible within our power, of things that are good, and tending to Gods glory and our bettering. And they are generally either _penitentiæ_, of a strict course of life, in punishing our synfull bodies by sparer dyet, &c.; _gratitudinis_, for benefits received; _amicitiæ_, testimonyes of our love, _dona_.

Vowes of perpetuall chastity and solitude exculed[exculcated?] because of a generall impossibility. Noe merit to be hoped by them, soe the papisticall abolished. Certaine impediments which being removed any man may walke the way without stumbling.

1. Wee cannot performe what wee are commaunded; howe can wee then add anie thing of our owne?

2. The danger of breaking them should stay us from making them.

3. They were ceremonious with the Jewes, and supersticious amongst the Papists, therefore not to be reteyned.

These were present at his sermon, the Archbishop of Canterbury [Bancroft]; the Lord Keeper [Egerton]; the Lord Treasurer [Buckhurst]; Lord Admirall [Howard]; Earl of Shrewsbury; Earl of Worster; Lord Gray; Sir William Knollys; Sir Edward Wootten, &c.

[Sidenote: fo. 111.

23 Marche.]

I dyned with Dr. Parry in the Priuy Chamber, and understood by him, the Bishop of Chichester, the Deane of Canterbury, the Deane of Windsore, &c. that hir Majestie hath bin by fitts troubled with melancholy some three or four monethes, but for this fortnight extreame oppressed with it, in soe much that shee refused to eate anie thing, to receive any phisike, or admit any rest in bedd, till within these two or three dayes. Shee hath bin in a manner speacheles for two dayes, verry pensive and silent; since Shrovetide sitting sometymes with hir eye fixed upon one obiect many howres togither, yet shee alwayes had hir perfect senses and memory, and yesterday signified by the lifting up of hir hand and eyes to heaven, a signe which Dr. Parry entreated of hir, that shee beleeved that fayth which shee hath caused to be professed, and looked faythfully to be saved by Christes merits and mercy only, and noe other meanes. She tooke great delight in hearing prayers, would often at the name of Jesus lift up hir handes and eyes to Heaven. Shee would not heare the Arch[bishop] speake of hope of hir longer lyfe, but when he prayed or spake of Heaven, and those ioyes, shee would hug his hand, &c. It seemes shee might have lived yf she would have used meanes; but shee would not be persuaded, and princes must not be forced. Hir physicians said shee had a body of a firme and perfect constitucion, likely to have liued many yeares. A royall Maiesty is noe priviledge against death.

[Sidenote: fo. 111^b.

24 Mar. 1602.]

This morning about three at clocke hir Majestic departed this lyfe, mildly like a lambe, easily like a ripe apple from the tree, _cum leue quadam febre, absque gemitu_. Dr. Parry told me that he was present, and sent his prayers before hir soule; and I doubt not but shee is amongst the royall saints in Heaven in eternall joyes.

About ten at clocke the Counsel and diverse noblemen having bin a while in consultacion, proclaymed James the 6, King of Scots, the King of England, Fraunce, and Irland, beginning at Whitehall gates; where Sir Robert Cecile reade the proclamacion which he carries in his hand, and after reade againe in Cheapside. Many noblemen, lords spirituell and temporell, knights, five trumpets, many heraulds. The gates at Ludgate and portcullis were shutt and downe, by the Lord Maiors commaund, who was there present, with the Aldermen, &c. and untill he had a token besyde promise, the Lord Treasurers George, that they would proclayme the King of Scots King of England, he would not open.

Upon the death of a King or Queene in England the Lord Maior of London is the greatest magistrate in England. All corporacions and their governors continue, most of the other officers authority is expired with the princes breath. There was a diligent watch and ward kept at every gate and street, day and night, by housholders, to prevent garboiles: which God be thanked were more feared then perceived.

[Sidenote: fo. 112.

24 Mar. 1602.]

The proclamacion was heard with greate expectacion and silent joye, noe great shouting. I thinke the sorrowe for hir Majesties departure was soe deep in many hearts they could not soe suddenly showe anie great joy, though it could not be lesse then exceeding greate for the succession of soe worthy a king. And at night they shewed it by bonefires, and ringing. Noe tumult, noe contradicion, noe disorder in the city; every man went about his busines, as readylie, as peaceably, as securely, as though there had bin noe change, nor any newes ever heard of competitors. God be thanked, our king hath his right! _Magna veritas et prevalet._

[Sidenote: fo. 112^b.

Marche, 1602.]

Doubtles there was grave wise counsell and deliberacion in fact; _sed factum est hoc a Domino_, we must needes confessse, and I hope wee may truly say, _nobis parta quies_. The people is full of expectacion, and great with hope of his worthines, of our nations future greatnes; every one promises himselfe a share in some famous action to be hereafter performed for his prince and country. They assure themselves of the continuance of our Church goverment and doctrine. Their talke is of advauncement of the nobility, of the subsidies and fifteenes taxed in the Queenes tyme; howe much indebted shee died to the Commons, notwithstanding all those charges layed upon them. They halfe despayre of payment of their privey seales, sent in Sir William Ceciles tyme; they will not assure themselves of the lone. One wishes the Earl of Southampton and others were pardoned and at liberty; others could be content some men of great place might pay the Queenes debts, because they beleeve they gathered enough under hir. But all long to see our newe king.

This evening prayer at Paules the King was publikely prayed for in forme as our Queene used to be.

The Lord Hunsdon was in his coache at Paules Hill beyond Ludgate, to attend the proclamacion.

It is observed that one Lee was Maior of London at hir Majesties comming to the crowne, an[d] nowe another Lee at hir decease.[171]

[Footnote 171: Persons fond of noticing such coincidences remarked
also that Thursday had been a fatal day to Henry VIII. and the
succeeding Tudor sovereigns, he himself, Edward VI., Mary, and
Elizabeth having all died on that day. (Stowe's Chronicle, ed.
Howes, p. 812.)]

[Sidenote: 25.]

This day the Proclamacions were published in print, with names of many noblemen, and late counsellors.[172]

[Footnote 172: As printed in the Book of Proclamations (fol. Lond.
1609, p. 1.) there are thirty-seven signatures appended to it,
headed, according to ancient custom upon such occasions, by Robert
Lee, Maior. The others were Archbishop Whitgift, Lord Keeper
Egerton, Lord Treasurer Buckhurst, and the principal nobility,
officers of state and of the household then in town. The honourable
roll was closed by Sir John Popham, the Lord Chief Justice of the
Common Pleas.]

[Sidenote: 26.]

The feares of wise men are the hopes of the malitious.

Mr. Francis Curle told me howe one Dr. Bullein, the Queenes kinsman, had a dog which he doted one, soe much that the Queene understanding of it requested he would graunt hir one desyre, and he should have what soever he would aske. Shee demaunded his dogge; he gave it, and "Nowe, Madame," quoth he, "you promised to give me my desyre." "I will," quothe she. "Then I pray you give me my dog againe."

A foole will not loose his bable for a [_imperfect_].

[Sidenote: fo. 113.

26 Mar. 1603.]

Quod taceri vis, prior ipse taceas. Arcanum quid aut celandum maxime amico quum committis, cave ne jocum admisceas, ne ille jocum ut referat occultum retegat. (Ludovic. Vives; Ad Sapient. Introd. 487.)

[Sidenote: 29.]

Corrumpitur atque dissolvitur officium imperantis, si quis ad id quod facere jussus est, non obsequio debito, sed consilio non desiderato respondeat. (_Agellij._)[173]

[Footnote 173: Aulus Gellius; Noct. Atticæ, i. xiv.]

He that corrupts a Prince and perverts his government is like one that poisons the head of a conduit; all inquire after him to have him punished.

[Sidenote: 30.]

Three things which make others poore make Alderman Lee, nowe Maior,--riche, wine, women, and dice; he was fortunat in marrying riche wives, lucky in great gaming at dice, and prosperous in sale of his wines. (_Pemberton._)

[Sidenote: fo. 113^b.

27.]

At White Hall;

DR. THOMPSON, Deane of Windsore, whoe at thys tyme attendes still with Dr. Parry as Chaplein, was by course to have preached this day, but DR. KING was appointed and performed that duty.

His text was the Gospell for this day, the xi. of Luke and the 14. verse, and soe forward. He prayed for the King, that as God had given him an head of gold, soe hee would give him a golden brest, golden legs and feet alsoe; that as he had a peaceable and quiet entrance, soe he would graunt him a wise and happie goverment, and a blessed ending, whensoever he should take him from us. That it would please God to laye his roote soe deepe that he may flourishe a long tyme, and his braunches never fayle. The summe of his text in these parts; 1. A diuel cast out. 2. The dumb speake. 3. The multitude wonder. 4. The Scribes and Pharisees slander. 5. Christ confuteth. 6. A woman confesseth. The ende of Christs comming was to dissolve the workes of the diuel, whereof possession was not the meanest. Can there be a greater then to take the temple of the Holy Ghost, and make it the sell and shrine of the diuels image?

_Non requiritur intelligendi vivacitas, sed credendi simplicitas._

_Indocti coelum rapiunt, dum nos cum doctrina nostra trudimur in infernum._

The workes of Christ, his miracles, were manifest, _posuit in sole tabernaculum_: he cast out a diuel, they sawe it, they could not deny it, but then, what malice could, they deprave the fact or diminishe and eclipse his glory.

_Judei signum quærunt._ Julian cals it the rusticity of fayth, as though none but the simple rude multitude beleeve.

[Sidenote: fo. 114.

27 Mar. 1603.]

_Invidia non quærit quid dicat, sed tantum ut dicat._

The envious and malitious live onely in contradiction, like the bettle in dung and filthines. They said not that Christ could not cast out a diuel, and soe denyed his power, which is a synn against the Holy Ghost, but they said himselfe was possessed, nay more that he was Belzeebub.

Beelzebub signifies an idoll of flyes: because there was soe much bloud spilt in sacrifice before it that many flyes bred and lived upon it.

Christ confuted them by four reasons: 1. From autority; a maxime and rule in all policy, that a kingdome divided against itselfe cannot stand. 2. From example. By whom doe your children, his apostles and disciples he meanes, cast them out? Yf they doe it by the finger of God, then must I, except the same thing be not the same, yf other persons doe it. Atticus and Ru ... (_idem non idem si non per eundem_) unles they will allowe the thing and condemne the person. But he said, _testes mei judices vestri_. 3. From a similitude of a stronge and a stronger man, two warlike men, yf one keepe possession, he must be stronger that puts him out: soe he must be greater than the diuel that can cast him out. 4. From the contrary; the repugnancy betwixt Christ and the diuel.

[Sidenote: fo. 114^b.

27 Mar. 1603.]

He insisted most upon his first reason, of intestine discord: which he said is like a consumption; as yf the head should pull out the eye, or the mouth refuse to eate because the belly receives it, &c. This is that plague that Aegypt shall fight against Aegypt, brother against brother. In the 11 of Zacharia there are two staves mentioned, the one of beauty, the other of bonds; it is a grevous plague which is there threatened, _dissolvam germanitatem eorum_, their brotherhood of Judah and Israel. Ephraim against Manasse and Manasse against Ephraim, two tribes of the same family: the incomparable miseryes of Jerusalem by intestine sedicion. _Auxilia humana firma consensus facit._ Agesilaus shewed his armed men, a mind in consent for defence of the city, and said, _Hij sunt muri Spartæ, scutum hærens scuto, galeæ galea, atque viro vir_. Friends at discord are most deadly enimyes, and those thinges which before were _ligamenta amoris_ became then _incitamenta furoris_. The greatest wrongs are most eagerly pursued; such are commonly the causes for which frends fall out. _Quasi musto inebrientur sanguine._

Even the diuel must have his due; it was commendable that a legion of them could dwell togither in one man without discord amongst themselves; scarse a few in one house but some jar betwixt them. Yet their concord was not _ex amicitia, sed ex communi malitia_, like Herod and Pilat. _Aliquod bonum absque malo, sed nullum malum absque aliquo bono_, even in the diuels their essence and their order is good.

There is a tyme to gather, said he, and a tyme to scatter, but he had scattered what he had scarce any tyme to gather; his comming up to this place being _tanquam fungus e terra_, an evening and a morning being the whole tyme allotted for meditacion, and disposicion.

[Sidenote: fo. 115.

27 Mar. 1603.]

Wee may not be unmindefull of our late Soverayne whom God hath called to his mercy, nor ought wee be unthankefull for our newe suffected joy, by the suddein peaceable succession of our worthy king.

The finger of the Spirit directed the Churche, and the order of [the] Church leads me (said he) to the choise of this text, being the Gospell for this day. There are that have slandered, but they are Scribes and Pharisees; and that being the worst part of this text, he would passe over it. There were feares and foretellinges of miseries like to fall upon us at these times, but blessed be the God of peace, that hath settled peace amongst us. Blessed be the God of truth that his kingdome came unto us long since, and I hope shall continue even till the comming of Christ; and blessed be the father of lights, that wee see the truth, and be not scattered.

The miracle of dispossession. Wee have seene the exile of the diuel out of our country, his legends, his false miracles, exorcismes, superstitions, &c. and lett him goe walking through dry places, wee are watered with heavenly deawe, and wee hope he shall never returne againe; but the favour of God towards us shall be like the kindenes of Ruth, more at the latter end than it was at the beginning.

[Sidenote: fo. 115^b.

27 Mar. 1603.]

Our State hath sustayned some division of late. "I meane not," sayd he, "of the myndes of great nobles and counsellors, wherein to our good and comfort wee have found _idem velle et idem nolle_, but such a division as of the body and soule, of the vine and the branches, of the husband and the wife, of the head and the body. The prince and the land hath bin divided by hir death, a division without violence. This applying the axe to the roote made the tree bleed at the verry heart."

[Sidenote: fo. 116.

27 Mar. 1603.]

[Sidenote: fo. 116^b.

27 Mar. 1603.]

This Gospell makes mention of an excellent woman that sang not to hir selfe and hir muses, but went amongst the multitude, and blessed an other woman more excellent then hirselfe; yet soe blessed hir as a mother for hir babes sake. Soe there are two excellent women, one that bare Christ and an other that blessed Christ; to these may wee joyne a thrid that bare and blessed him both. Shee bare him in hir heart as a wombe, shee conceived him in fayth, shee brought him forth in aboundaunce of good workes, and nurst him with favors and protection: shee blessed him in the middest of a froward and wicked generacion, when the bulls of Bazan roared, and the unholie league, and bound themselves with oathes and cursings against the Lord and his annoynted. "And am I entred into hir prayses," said he; "and nowe is the tyme of prayse, for prayse none before their death; and then _gratissima laudis actio cum nullus fingendi aut assentandi locus relinguitur_. Yet such prayses are but like a messe of meate sett upon a dead mans grave which he cannot tast, or like a light behind a mans back which cannot him direct." He would say little, _non quod ingratus, sed quod oppressus multitudine et magnitudine rerum dicendarum_. Onely he would say that hir government had bin soe clement, temperat and godly, that he may say _sic imbuti sumus, non possumus nisi optimum ferre_. Those which in Theodosius the Emperours tyme went to Rome called their travel _felix peregrinatio_, because they had seen Rome, they had seen Theodosius, they had seene Rome and Theodosius togither; soe have and may strangers that have bin to visit our kingdome thinke them selves happie that [they] had seene England and Queen Elizabeth, and England and Queene Elizabeth togither. But there are panegyricks provided for hir, faythfully registred, and as she merited. Shee was _preteritis melior_, better then those which went before hir, and may be a precedent to those that shall followe hir; the taking hir from us was a great division, but God hath sowed it up againe; it was a grevious sore, but God hath healed it; he hath given us a worthy successor, a sonne of the nobles; one that is fleshe of our fleshe. God seemes to say unto us, "Open thy mouth wide and I will fill it with aboundant blessing;" he may say as he did to his vine, "what should I have done that I have not done unto thee, O England?" Noe vacancy, noe interregnum, noe interruption of goverment, as in Rome an[d] other places, where in such tymes the prisons fly open, &c. but a quiet, a peaceable, and present succession of such a King, _quem populus et proceres voce petebant_; the best wished and the onely agreed upon. The Lord from his holy sanctuary blesse him in his throne! It was noe shame for Solomon to walke in the wayes of his father David; neither can it be a dishonour for our King to walke in the steps of his mother and predecessor. Lett the foster-sonne and sonnes sonne continue their glory, grace, and dignity, and never lett him want one of his seede to sit upon his seate.

Then to the nobles for their wise menaging those greate affayres, "_Utinam retribuat Dominus_," said he, "and, as Nehemias prayed for himselfe, 'Remember them, O God! in goodnes.' Your peace," said he, "continued ours, and long may you continue in firme alledgeance to doe your prince and country service in wisdome, honour, and piety." And this is noe _detractio, sed attractio; impius in tenebris latet_, he holds his peace, but Lord open thou our lips, and our mouth shall shewe forth thy prayse; _Paratum est cor meum_, My heart is ready, my heart is ready, &c.

[Sidenote: fo. 117.

27 Marche.]

[Sidenote: 28.]