MANNINGHAM'S DIARY. (continued 2)

2. The Lord's vineyard is not to be knowne by the fruit (for we reade here that it bringeth forth wyld grapes), but where the roote is fo. 41.planted, where Christ is professed, there the Church is; it is nowe universall, not yed to anie place; we reade of 7 Churches in the Reuelacions, though all not alike pure, yet all churches: Israell is his eldest sonne, though a prodigall: as betwixt man and woman after a publique contract celebrated, though the woman play the harlot and bring forth children of fornicacion unto hir husband, yet continues shee his wife whose name shee beares vntill a publique divorce be sued. Some churches are soare, some sicke, some soe leprous that noe communion ought to [be] continued with them, yet churches still. Yf anie aske, as manie papists use to doe, where our church was before Martin Luther was borne, we aunswer that it is the same churche that was from the beginninge, and noe newe on as they terme it, for the weeding of a vyneyard is noe destroyinge, nor the pruning any planting; for we have remoued but idolatrie and a privat masse of ceremonies, which with the burying the author[?] of life in a hidden and unknowne language had almost put the heavenly light out of our candlesticke; and when the trashe of humaine inventions had raysed themselues to soe high esteeme, it was tyme to say, "Yf Ephraim play the harlot, yet lett not Israell synn."

fo. 41^b.

Jerusalem litterally is the mother Churche of all.

The Churche, like the vine that hath many branches but one roote, may haue severall members, but all knit together with the vnity of three bonds—one Lord, one fayth, one baptisme. But nowe Rome, usurping over his fellowes, speakes like Babilon in the 18 Reuel. "I cannot erre," and have encroched an article vpon the Creede, that must be beeleeved upon payne of damnation, that there is one visible heade of the Churche (which must be the Pope). And yet in an œcumenical Counsell of 330 Catholike Bishops it was decreed that Constantinople should have equall authority with Rome; which plainely confuted their usurped universall supremacy. Yet the Popes, by the assistaunce of the Emperours, haue, like ivy, risen higher then the oke by which it climed: soe much that our countriman Stapleton doubts not to call his Holines Supremum in terris numen.

3. The benefites and manner of dressing the vine: Genesis is but the nurse of it; Exodus, the removing; Leviticus, the ordering and manner of keeping it; Josua, the weeding, &c. God soe loued it that he gave his onely Sonne to redeeme it, and when he gave him, what gave he not with him?

Might not the Church use the wordes of the leeper in the Ghospell: "Lord, if thou wilt, thou canst make me cleane;" and why then complaynest thou?

fo. 42.

True it is, yf we consider his power: for he that is able to rayse vp children to Abraham of stones, to make the iron sweate, &c. can purifie our corruptions yf wee regard his power, and that without our meanes; but God hath tyed himself to ordinary meanes, by his eternall decree: and he that will not heare Moses and the prophets neither will he beleeve though one should rise from the dead. Many were foule with the leprosie in Nathans [Elishas?] tyme, yet none cured but Naman.

4. The fruit. All things, euen the meanest, imitate the Creator in doing something in their kind for the common good, not themselves alone; the olive doth not anoint itself with its owne oyle; the trees and plants which spend themselues in bringing forth some fruit or berry holds it noe longer then till it be ripe, and then letts it fall at his masters feete; the grape is not made drunke with its owne iuyce.

"He that receiveth a benefit hath lost his liberty," saith Seneca; and, since we have received such benefits of God as we can not, we would not renounce, lett us glorifie him in our bodies whose we are, not our owne.

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

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

Good workes to be performed for mutuall helpe, and though we holde ourselves sufficient, yet they are to be done, even as every thing fo. 42^b.bringeth forth something yf for noe other purpose yet to continue in its owne state; like the spring, which, because it yeildeth water, is therefore continually fed with water.

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

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

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

If it be true which is published in the names of the popish faction, the Pope hath sent a dispensation that the popish patrons may sell their presentations, soe be it the money come to the maintenance of the Jesuites. And will Peters successor thinke it lawefull to sell the guifts of the Holie Ghost? Will Simon Peter become Simon Magus? But he will nowe become a fisher for men; because he findes in their mouthes greater peices then fo. 43.twenty pence. The ministers are like the hart and liver, from whence are derived lyfe and nourishment by sound doctrine and good example into the members of the Church, and yf these be corrupt it is much to be feared the whole body is like to languishe in a dangerous consumption.

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

fo. 43^b. 11 October, 1602.The Lord Zouche, Lord President of the Marches of Wales, begins to knowe and use his authoritie soe muche that his iurisdiction is allready brought in question in the Common place, and the Cheif Justice of that bench96 thinkes that Glostershire, Herefordshire, &c., are not within his circuit.

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

Sir Walter Rhaleighs sollicitor, on Sheborough, was verry malapert and saucy in speache to Justice Walmesley97 at the bench in the Common place; soe far that, after words past hotly betwixt them, he said he thought it fitt to commit him for his contemptuous behauiour, but the other iudges were mum. Quantus ille! His wordes, "Before God, you do not well to lay their practises vpon us. You knowe me well enough. If you list, &c."

* * * *

fo. 44. 10 October, 1602.

I heard that Sir Robert Cecile is fallen in dislike with one of his Secretaries of greatest confidence (Mr.98

The Irish Earle of Clanrichard99 is well esteemed of by hir Maiestie, and in speciall grace at this tyme; hath spent lavishly since he came ouer, yet payes honestly. (Mr. Hadsor.)

The Earl of Ormond100 is purposed, and hath licence, to marry his daughter to one of his cosens, not to the Lord Mountioy as was thought. (Idem.)

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

The libertines from the rose of Sola fides, sucke the poyson of security. (Idem.)

A souldier being challenged for flying from the camp said, Homo fugiens denuo pugnabit.

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

* * * * *

25.

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

fo. 44^b. 12 October, 1602.The Earle of Sussex keepes Mrs. Syluester Morgan (sometyme his ladies gentlewoman) at Dr. Daylies house as his mistress, calls hir his Countesse, hyres Captain Whitlocke,102 with monie and cast suites, to braue his Countes, with telling of hir howe he buyes his wench a wascote of 10l., and puts hir in hir veluet gowne, &c.: thus, not content to abuse hir by keeping a common wench, he striues to invent meanes of more greife to his lady, whoe is of a verry goodly and comely personage, of an excellent presence, and a rare witt. Shee hath brought the Earle to allowe hir 1700l. a yeare for the maintenaunce of hir selfe and hir children while she lives apart. It is coniectured that Captain Whitlocke, like a base pander, hath incited the Earl to followe this sensuall humour, * * * as he did the Earl of Rutland. (J. Bramstone nar.) The Countesse is daughter to the Lady Morrison in Hartfordshire,103 with whom it is like she purposeth to liue. * * * A practise to bring the nobilitie into contempt and beggery, by nourishing such as may prouoke them to spend all vpon lechery and such base pleasures.

When there came one which presented a supplicacion for his master to the Counsell, that vpon sufficient bond he might be released out of Wisbishe Castle, where he lay for recusancy, that he might looke to his busines in haruest, the Lord Admirall104 thought the petition reasonable, but the old Lord Treasurour, Sir W. Cecil, said he would not assent, "for," said he, "I knowe howe such men would vse vs yf they had vs at the like aduantage, and therefore while we haue the staffe in our handes lett us hold it, and when they gett it lett them vse it." (Mr. Hadsor nar.)

fo. 45. October, 1602.Out of a Poeme called "It is merry when Gossips meete" S. R.105

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

fo. 45^b. October 12, 1602.Mr. Steuen Beckingham of Hartfordshire was brought into the Kings benche at the suit of two poore ioyners whom he hath undone; they seeled his house, which came to a matter of some 80l. and they could hardly obtain anie thing by suit. A man of a hott collerick disposicion, a creaking loud voyce, a greasy whitish head, a reddish beard, of long staring mouchetons; wore an outworne muff with two old gold laces, a playne falling band, his cuffs wrought with coloured silk and gold, a sattin doublet, a wrought wastcote, &c. vt facile quis cognoscat haud facile si cum alijs convenire posset, qui voce, facie, vestitu ita secum dissidet. One of his witnesses would not aunswere any thing for him vntill he were payd his charges in the face of the court. Soe little confidence had he in his credit, whoe had dealt soe hardly with his ioyners.

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

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

When Mr. Dodridge,106 in his argument of Mr. Darsies patentes, and soe of the prerogatiue in generall, he began his speache from fo. 46. 16 October, 1602.Gods gouernment. "It is done like a good archer," quoth Fr. Bacon, "he shootes a fayre compasse."

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

An Epitaphe upon a bellowes maker.

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

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

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

fo. 47. Oct. 1602.

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

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

fo. 48. October, 1602.

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

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

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

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

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

fo. 50. October, 1602.

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

fo. 50^b. October, 1602.

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

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

"A preacher of righteousnes" or a righteous preacher, such a one as Jo. Baptist was; he preached, as all ought to doe, by his lyfe, by his hands. By his lyfe; vel non omnino vel moribus doceto. He preached amendement from synn, he preached the lawes of nature and the judgments imminent, and as some thinke he preached Christ alsoe. And wee preache the lawe of nature: doth not nature teache you, &c. Wee preache faythe: then being justified by faythe. Wee preache the lawe of fo. 51^b. October, 1602.Moses: Christ came not to breake but to fulfill the lawe. We preach righteousnes, semen et germen, embued, endued, active, and contemplative, justificacion and sanctificacion, primitiue and imputed, the one in Christ absolute, the other in us. Righteousnes acted by Christ and accepted by us, which is the true justifying righteousnes, and aboue all the others.

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

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

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

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

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

Consciencia est coluber in domo, immo in sinu.

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

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

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

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

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

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

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

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

fo. 54^b.October 31. At Paules

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

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

At the Temple Church

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

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

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

fo. 55. Octob. 1602.I love not to heare the sound of the sermon, except the preacher will tell me what he says. I thinke many of those which are fayne to stand without dores at the sermon of a preacher whom the multitude throng after may come with as greate a deuotion as some that are nearer, yet I beleeve the most come away as I did from this, scarse one word the wiser.

fol. 55^b. 1 Nov. 1602.A preacher in Cambridge said that manie in their universitie had long beards and short wittes, were of greate standing and small vnderstandinge; the world sayth Bonum est nobis esse hic, and Soluite asinum, for the Lorde hath neede of him; the good schollers are kept downe in the vniuersitie, while the dunces are preferred. (Cosen Willis narr.)

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

2.Suspicion is noe proofe, nor jealousy an equall judge.

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

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

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

fo. 56. 1 Nov. 1602.

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

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

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

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

fo. 56^b. Nov. 1602.

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

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

fo. 57. 4 Nov.Barker told certaine gent. in the buttry that one of the benchers had sometime come downe for a lesse noyse: "Soe he may nowe too, I think," said Whitlocke, "for I thinke he may finde a lesse noyse anie where in the house then here is."

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

* * * * *

5.

Mr. Curle told me he heard of certaine that Mr. Cartwright113 comming to a certaine goodfellowe that was chosen to be Maior of [a] towne, told him soe plainely, and with such a spirit, of his dissolute and drunken life, howe vnfit for the office to governe others when he could not rule himselfe, &c. that the man fell presently into a swound, and within thre dayes dyed. Whether Cartwrightes vehemency, the manes conceit, or both wrought in him, it was verry straunge. Happened in Warwickshire.

fo. 57^b. 4 Nov. 1602.Mr. Hadsor114 told Mr. Curle and me that he heard lately forth of Irland, that whereas on Burke, whoe followes the Lord Deputy, had obteyned the graunt of a country in Irland in consideracion of his good seruice, and this by meanes of Sir Robert Cecile, vpon Sir Robert Gardneres certificat vnder his hand, and all this after passed and perfected according to the course in the courts in Irland. Nowe of late an other Burke, one of greate commaund and a dangerous person yf he should breake out, hearing of this graunt, envyed, grudged, and vpbrayded his owne deserts, intimating as much as yf others of meaner worth were soe well regarded and himselfe neglected, he ment perhaps to give the slip and try his fortune on the other party. The Lord Deputy having intelligence hereof, and foreseeing the perilous consequence yf he should breake out, sent for the otheres patent, as desyrous to peruse the forme of the graunt, but when he had it he kept it; and, upon aduise with the Counsaile, cancelled both the patent and the whole record, to preuent the rebellion like to ensue upon the graunt. A strange president.

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

He told further that Mr. Plowden115 had such a checke as he neuer chancd [?] of, for saying to a circumuenting justice of peace, upon demand made what were to be done in such a case, that by the lawe neither a justice nor the counsell could committ anie to prison without a cause, vpon their pleasure.

fo. 58. 3 Nov. 1602.Mr. Gardner of Furnivales Inne told howe that Mr. King, preacher at St. Androes in Holborne, beinge earnestly intreated to make a sermon at the funerals of [a] gent, of their house, because the gent. desyred he should be requested, made noe better nor other aunswer, but told them plainely he was not beholding to that house nor anie of the Innes of Chauncery, and therefore would not. He is greived it seemes because the gents. of the Innes come and take up roomes in his churche, and pay not as other his parishioners doe. He is soe highly esteemed of his auditors, that when he went to Oxeford116 they made a purse for his charges, and at his return rode forth to meete him, and brought him into towne with ringing, etc.

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

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

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

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

fo. 58^b. November 6.Mr. Overbury, telling howe a knave had stolne his cloke out of his chamber, said the villeine had gotten a cloke for his knavery.

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

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

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.

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 8,000l. present and 3,000l. 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.

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.

* * * * *

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 tyme121 (Bacon.)

* * * * *

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.)

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 pœna 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?]

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.

* * * * *

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.

November, 1602. fo. 64^b.

* * * * * 122

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.)

16.

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.

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

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.

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.

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.)

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.)

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.)

"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

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.

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.

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. fo. 68. 21 Nov. 1602.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.

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. fo. 68^b. 21. Nov. 1602.2. 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.

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 fo. 69. 21 Nov. 1602.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 pœitentia 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.

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.

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.

25.Lord Cheife Baron Manwood126 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.)

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.

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

27.Dum spero pereo. (J. Couper's motto.)

* * * * *

John Sweete: wee shine to:—a companie of stars about the moone. (His devise.)

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.

* * * * *

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.

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.

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 cœlo, 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 απο του εκκαλειν, ab evocando, because it is a people called from the rest to be sanctified by Christ.

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.

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.

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.

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.

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.

fo. 74^b. 7 Dec. 1602. In Justice Catlines128 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.)

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.

fo. 75. Dec. 7, 1602.

Out of a little book intituled Buccina Capelli in laudem Juris:129

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.

fo. 75^b. Dec. 1602.Dunne130 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.

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.

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.

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.

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 like132 one that in a fo. 77. 12 Dec. 1602.hott sunshine sees a fayre leauy tree, which promiseth a shaddowe yf he be sunburnt; such is the prince to the good subject.

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.