MANNINGHAM'S DIARY. (continued 3)

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

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

fo. 77^b. 12 Dec. 1602.

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

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

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

Mr. Hadsor told me that the Earl of Ormonds daughter is come 16.to our Court, and that shee shall be married to yong Ormond, cosen german to the old Earle, which yong man was in prison here in Engl[and,] but is nowe to be released.

Mr. Girlington told me there was on Blackewell brought ouer as 17.apprehended and sent over by Sir Thomas Parry, Embassador in Fraunce, because he had confessed under his hand that he came from the Spanyard to murder hir Majestie or burne the Navy.

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

fo. 78. 16 Dec. 1602.I brought in a moote with Jo. Bramstone.

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

fo. 78^b. 18 Dec. 1602.I heard that Dr. Smith, Master of Clare Hall,134 is Vice Chauncellor of Cambridge this yeare. It was told me by one of St. Johns Colledge that Dr. Playfare135 hath bin halfe frantike againe, and strangely doted for one Mrs. Hammond, a gentlewoman in Kent, is nowe well reclaimed, and hath reade some lectures since. A mad reader for divinity! proh pudor, et dolor!

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

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

Mr. Bramstone told howe he sold his bed in Cambridge. Mr. Pym137 sayd he did wisely, for he knewe those that kept their beds longe seldome prove riche.

One Merredeth, a notable coward, when he was in field, and 21.demaunded why he did not fight and strive to kill his enemies? He, good man, told them, he could not finde in his heart to kill them whom he never sawe before, nor had ever any quarrell with them.

fo. 79. 19 Dec. 1602.At Paules.

One with a long browne beard, a hanging looke, a gloting eye, and a tossing learing jeasture; his text "Take heede of false prophets which come to you in sheepes clothinge, but within are rauening wolves; you shall know them by their fruits."

False prophets qui veritatem laudant sed amant mendacia preache truely but liue wickedly. He ran over manie heresies, and concluded still to take heede of them; false prophets which soothe up in synn by pardons for past, and dispensacions for synn to come.

The sheepes clothing, pretended innocency, simplicity, and profitt; they come onely to teache us the auncient universall, and that relligion which our fathers lived and dyed in; that ours is scarse an hundred yeares old, received but in a corner or twoe as it were of the world.

But ours is auncient, theirs newe, all since 600 yeares after Christ, as their universall vicarage. 2. Their singing by note in the churche. 3. Their lifting up of the breade. 4. Auricular confession and universall pardon, &c.

fo. 79^b. 19.

The multitude noe signe of the churche, for Noah and his family in the old world, Lott in Sodome, &c.

And a true note of the true church, that it hath bin allways persecuted, and the false the persecutor. Abel slayne, &c. This cruelty the property of wolves.

His whole sermon was a stronge continued invectiue against the papists and jesuites. Not a notable villanous practise committed but a pope, a cardinall, a bishop, or a priest had a hand in it; they were still at the worst ende.

They come, they are neuer sent, they come without sending for.

In the afternoone, at a church in Foster Lane end, one Clappam, a fo. 80. 19 Dec. 1602.blacke fellowe, with a sower looke, but a good spirit, bold, and sometymes bluntly witty; his text Salomon's Song, iv. ca. 3 v.: "Thy lips are like a thred of skarlett." For the exposicion of this text he said he would not doe as many would after the fancy of their owne braine, but according to the Scripture, expound it by some other place, and that was ii. of Josua, where he findeth the same words, a skarlet thred, v. 21, "Shee bound the skarlet threed in the windowe." He told a long story of Rahab before he came to the threed; and after almost all his sermon was some allusion to that story. Rabby Shulamo makes this comparison, that the lips are said to be like a threed of skarlett, to signifie such person in the churche whose promises are performaunces, whose wordes are workes, as the red threed was a simbole and a signe unto Rahab. Rahab was a tauernes, and it signifies alsoe an harlot, because such kinde of fo. 80^b. 19 Dec. 1602.people in that country used to sell their honesty with their meate. Like scarlett; the colour sheweth life within, as palenes death.

Joshua a type of Jesus, and the wordes the same in seuerall languages. Moses could not bring the children of Israel into the land of promise, but that was the office of Joshua; the lawe could not be our saviour, but Christ is he that must bring us to heaven. Joshua sent two spies; Christ obserued the same number, and alwayes sent two disciples togither. 3. What the spies undertooke and promised according to their commission was firme and ratified by Joshua; whose synnes the disciples, and nowe the ministers, according to their power, remitt or binde on earth, shalbe remitted or bound in heaven.

There are enough of Rahab's profession in euery place; a man may finde a greate many more then a good sorte. "I would not give a penny for an 100 of them," said he.

Rahab beleeved and shewed it by hir workes. Every one will say he beleeues, but except he can showe it to me by his workes, I will not give two strawes for it; lett him carry it to the exchange and see what he can gett for it.

fo. 81. 19 Dec. 1602.

An harlot is like a pantofle or slipper at an inne, which is ready to serve for every foote that comes.

Paule, like the spies, was lett downe out at a windowe, and ouer a city wall too. Wee promise in babtisme to fight against Sathan; but, alas, will some say, I finde that I haue often stroue with him, and still I finde I goe away with some wound or other. "Be therefore comforted" sayd he, "for these woundes are signes of your fighting."

When God deliuered his people from the Aegiptians he led them with a pillar of light, but caste a darke cloud betwixt, "and soe the blinde buzards," said he, "ran up and downe, they knewe not about what."

When he shewed that Salmon was the husband of Rahab, he said "Yf anie nowe, after 44 yeares preaching, and the bible being in English were ignorant of that, it were a horrible shame." And here he sett downe a posicion that none could soundly interpret or vnderstand the Scripture without genealogy, which he commended verry highly.

Of love; they wilbe at your commaundement. But you may doe it yourselfe. You shall commaund and goe without.

fo. 81^b. 22 Dec. 1602.When Dr. Colpeper, warden of New Colledge in Oxford,138 expelled one Payne of that house for some slight offence, this Payne recited that verse alluding to their name. Pæna potest demi, Culpa perennis erit. (Rous.)

24.I tooke my journey and came to Bradborne.

John Kent told me of a pretty cosenning connycatching trick of late used in London. On that was in execution for debt at the suit of a gent. that dwelt in a far country, procured one of his acquaintaunce to surmise that his creditor was deade, dyed intestate, and he the next of kin, and thereupon to procure letters of administracion, by coulour whereof he might have good opportunity to discharge the party, which was effected accordingly.

My cosen told me that the county of Kent hath compounded, by the mediacion of the justices of peace, with the Greene clothe to be discharged of the purueyors for the Queenes house for all victualls, &c. except timber and carriage, with the price of wheate raised to 20d. the bushell, which before was but 10d., and for this to pay 2100l. per annum, for which the parishes rated, and East Malling at 5l.

27.We have good cardes to shew for it, said a lawyer to the old Recorder Fleetewood: "Well," said he, "I am sure wee have kings and queenes for us, and then you can have but a company of knaues on your syde."

fo. 82. 29 Dec. 1602.I tooke my journey about my cosens busines, to have a sight of certaine bondes in Mrs. Aldriche handes, as executrix to hir husband, wherein my cosen G. Mannyngham, deceased, and his executors, &c. with William Sumner, stoode bound; which bonds, by the meanes of my cosen Mr. Watts, I had a sight of, and finde that eache of them is in 500l. The condicion of one of them is to pay to Mr. Aldriche during his lyfe 100l. yearely at severall feasts. And yf William Sumner fayle in payment, or not put in nue suretyes upon the death of anie, then to stand in force. Nowe Sumner sayth he did not pay allwayes at the day, and it is apparent that noe sureties are put in since the death of my cosen, nor since the death of one Savil an other obligor. The condicion of the other was, whereas Mr. Aldriche had deputed William Sumner to exercise his office, that he should not comitt any thing which might amount to a forfayture of the letters patents whereby Mr. Aldriche held his office, and alsoe that William Sumner should performe all covenants conteyned in a payre of Indentures bearing the same date with the obligacion, all dated the 20 of June A^o Reginæ 37, A^o Dni. 1595. These I was to have a sight of, that yf the legataries sue my cosen, as executor in the right of his wife, he might pleade these obligacions in barr.

fo. 82^b. 29 Dec. 1602.I lay at my cosen Chapmans at Godmerrsham.

I dined at my cosen Cranmers at Canterbury, and by him understoode howe Mr. Sumner had submitted himselfe to the arbitrement of Mr. Rauens and another, but the arbitrators, not regarding their authority, shuffled it vp vpon a sudden betweene Mrs. Aldriche and Sumner, whereas the submission and obligacion was betweene one of Mr. Aldriches sonnes and Sumner; and soe, by their negligent mistaking, all l., which Sumner refuseth to pay, and therefore the widdowe threatenes either to sue the bondes or bring an accion of accompt against Sumner for all the monies he receiued as deputy; but Sumner told me he hath generall acquittances for all accompts, except the last quarter.

This night I lay at my Cosen Watts, by Sandwich, and he rode with me the next morning to Canterbury.

fo. 83. 30 Dec. 1602.Sir Wa. Rawley made this rime upon the name of a gallant, one Mr. Noel,

and Noels answere,

My cosen Watts told me that the Bishop of Yorke, Dr. Hutton,139 was esteemed by Campion the onely man of all our divines for the fathers.

That opinion which some hold that Paule did not publishe his writings till he and they were confirmed by Peter, as the head of the Apostles, is plainely everted by the 1 and 2 chapters to the Ga[lla]thians, where it is apparant that Paule withstoode and contradicted Peter, &c.

31.Dyned with my cosen Watts, at my cosen Cranmers in Canterbury. In discourse howe obstinate some are, that they will not confesse a fact, wherefore they were justly condemned, my cosen Cranmer remembred this story. Not long since one Keyt a Kentishe man had made [his] will, whereby he bequeathed a great legacy to one Harris, but after, being displeased, he gave out that he would revoke his will, and Harris should have nothing, whereupon Harris, fo. 83^b. Dec. 1602.thinking to prevent his purpose, hired a thrasher to murther him. This poore knave having effected this villany began to grow resty, could not endure to worke any more, but would be maynteyned by Harris for this feate, otherwise most desperatly he threatened to reveall the matter. Thus the fellowe fedd soe long, and spent soe lavishly upon himselfe and his queanes, out of Harris's purse, that Harris, growing weary of the charge, began to thinke howe he might conceale the first by practising a second murther; which he plotted in this manner, he would invite the knave to a dynner at Maidstone, and procure some to murther him as he should come through the woodes. But the fellowe, fearing the worst (because they had bin at some hott words before) imparted his feare to his whore whome he kept, told hir that yf he were murthered shee should accuse the Harrisses, and wisht hir to looke in the bottome of his deske, and there shee should finde that would be sufficient to hang them. As he feared it happened, for he was murthered; the queane brought all to light, and those papers in his deske shewed the whole manner of the former murther of Keyt, whereupon the Harrises were indited, found gilty, and adjudged to be hanged. The former tooke it upon his death that he was guiltles of the latter fo. 84. Dec. 1602.murder, but the other confest it as he was tumbling from the ladder.

When certaine schollers returning from Italy were at the Bishops of Canterbury, amongst other they came about my cosen Cranmer with their new fashioned salutacions belowe the knee. He, like a good plaine honest man, stoode still, and told them he had not learned to dissemble soe deepely.

Hee told mee what dissembling hyppocrites these Puritanes be, and howe slightly they regard an oath: Rauens having a booke brought unto him by a puritane to have his opinion of it, the booke being written by B. Bilson, Rauens as he had reade it would needes be shewing his foolishe witt in the margent, in scoffing at the booke. When the fellowe that had but borrowed it was to carry it home again, he swore it neuer went out of his hands. After, when it was shewed him what had bin written in it when himselfe could not write, he confessed that Ravens had it; then Rauens forswore his owne hand.

fo. 84^b. 7 Jan, 1602.I came from Canterbury to Godmersham.

Cosen Jo. Chapman takes the upper hand and place of his elder brother Drue.

Mr. Jo. Cutts, Sir John Cutts sonne and heire, was married some two yeares since to Mr. Kemp of Wye his daughter; keepes foure horses, foure men, his wife a gentleman and a mayde, and hath but 200l. per annum in present; mary his meate and drinke and horse meate is frank with Mr. Kemps. He shall be heir to Sir Henry Cutts of Kent; is like to be worthe some 1,500l. per annum, after his father and mother and Sir Henry Cutts and his ladyes death.

Stafford, that married Sir John Cutts daughter hath brought his yonger brother to this composicion, that there is 300l. per annum for his children, 200l. of it for his wife during hir life, and 100l. for hir husband, shee to keepe hir selfe and children, he to be soe limited because too prodigall.

At Paules Crosse.

fo. 85.} nil.

fo. 85^b.

fo. 86.

30 Jan. 1602.

One Barlowe, a beardless man of Pembroke Hall in Cambridge.

After his prayer and before he came to his text, he made a large exordium after this fashion; that yf Paule sayth of himselfe that he was amongst the Corinthians in weaknes, in feare and trembling, much more might he say the like of himselfe: whoe was weake in deliveraunce and methode, &c. Yet he entreated they would not heare, as some say they will heare, the man, but that they would regard the matter. Of all parts of Scripture the book of the Preacher may seeme most befitting a preacher, wherein is lively depainted the vanity of the world and all things therein: wherof at this time he intended to speake, but not out of the Preacher, but out of the words of St. Paule, and those were written in the viiith chapter to the Romans, the 19, 20, 21, and 22 verses. His distribution of this text, or rather context as he called it, because he said it was like Christs garment soe wouen togither that it might not be parted, was into five points: 1. That the creature is subject to vanity, v. 20. 2d. The reason of this subjection, by reason of him which hath subdued it vnder hope. 3. That the creatures shall be delivered, and hope for deliveraunce. 4. The effects of the subjection to vanity: every creature groneth with us, v. 22. 5. The effect of hope, the feruent desyre of the creature wayteth, &c. v. 19. He said this place of Scripture is accounted the hardest in all Paules Epistles. For the first, that the creature is subject to vanity, he interpreted the word by "creature" is ment, in this place, the heavens, the fo. 86^b.elements, all things made of them, or conteyned in them, except men and angells. The vanity of the creature is in two points, 1. In the frustracion of their end, which is twoefold, the service of God, that made them; 2d. and the service of good men, for whom he made them. The 2d vanity, that they are subject to corruption, not of annihilacion of matter, but decaying in force and virtue.

The creatures, yf they had their owne will, would destroy the wicked and save the godly alone. As the earth would open hir mouth and swallowe them quicke, as it did Datham and Abiram. The lyons would devoure them, as it did the accusers of Daniel, but shutt their mouths against the innocent. The fier would burne them, as it did those which cast the three children into the furnace. It hath bin obserued that as well the influence of the heauens as the fertilnes of the earth is decayed, and that the whole world is the worse for wearing, the heavens themselves growing old as doth a garment.

2. God hath subdued the creature, for it is he alone that maketh the sunne shine, and powreth downe rayne as well upon the good as the bad, &c. and the reason of this subjection is the synn of man; for all these being created for mans vse, when he synned they were punished with him.

3. They shall be delivered from this bondage when there shalbe a newe heaven and a newe earth; not that the substance of these shalbe abolished, but a newe forme and perfection added, when they shall enjoy their ends and be of religion. fol. 87. Jan. 1602.The elements shall melt with fyre, a comparison from mettall which is melted not to be consumed, but to be purified and put in forme.

The morall uses; 1. patiently to endure the afflictions of this life, for as thoughe the Apostle should laye them in a balance to weighe them, he sayth that the momentary afflictions of this lyfe are not worthy the waighte of glory that is layed vp for us in the life to come.

We may truely say that the afflictions of these tymes wherein we liue are not worthy the glory, for these are non, wee living in abundant prosperity and peace, but tymes of persecution may come, wherein these may be comfortable arguments; and, he said, that for ought he could see the crosse was the proper badge and cognisaunce of a Christian. There are soe many kindes of takinge; of takinge bribes, monie, gifts, &c. that there be fewe will take paynes with the creatures.

The creatures travayle togither with us, a metaphore taken from travayle with child: which is caused from syn, and is a desyre to be delivered.

When the sonnes of God shall be reuealed, i. e. when the number of the elect be called, for whose sake the dissolucion of the world is deferred. The Jewes must be conuerted before the world can be dissolued. He that before the dissolucion of abbies had foretold what was fo. 87^b.to happen unto them for their fault and wickednes which liued in them, yf they had thereupon repented and entred into a new course of lyfe, though this could not perhaps haue stayed their dissolucion, yet it might haue saued themselves in some better state; soe when men are foretold of the dissolucion of the world, which is hastned and caused for our synnes, though our repentaunce and amendment of lyfe cannot hinder the dissolucion, yet may it be good for ourselves.

fo. 88. 30 Jan. 1602. In the afternoone, at St. Peters by Paules Wharfe, Mr. Clapham. Gen. iv. 8.

"Yf a man doth not well, synn lieth at the dore," like a dog, sayd he, that will snap him by the shins.

By primority of birth Kaine had the inheritaunce of land, and the rule of his brother Habel. He was Lord over him, and did domineer, a title that was used, and is allowed by all to temporall persons, but by some fantasticall curious heads of late denied to the ecclesiasticall governors. A sort of busie superstitious and factious braines there be, and some in this city, that are afrayed of they know not what, would haue something if they could tell what it ment: they are like a goose that stoopes when it comes in at a barne dore, though it knowe not wherefore. These forsoothe crye into the eares of those auditors that like and followe them, that there must be noe such title as Lord given to anie ecclesiastike person, because Christ sayd to his disciples; "Be ye not called Lord," and "The rulers of the Gentiles beare dominacion, but you not soe," Math. xx. Indeede the Scripture talkes after that manner, but not that meaning, and at last they come out with a place, and tell the people they read, Luke xxii. 25. "The kings of the Gentiles be called Gracious Lords, but ye shall not be fo. 88^b. Jan. 1602. soe:" and this they say cuts home indeede, just as a leaden sawe; for they may well say they reade so: but I dare say they cannot reade soe in the Scripture, they bely Christ when they say he said soe; he never spake those words; it is a punishment for our synnes that wee cannot reade right in this age. They are unlearned malitious that reade soe. The word in the text originall is ευεργεται, derived of the particle ευ, good, and the other verbe εργαζομαι to worke; in Latin they are called Benefactores, we may call them Good Workers, a title which the kings of the Southerne Nations, those which Daniel describeth to be the kingdome that stands upon black legges, when they had done some little good to their state, they would arrogate; soe Ptolome Euergetes, and soe it is forbidden by way of arrogancy for good deedes: because the glory must be ascribed to God.

And by their reason they might as well deny the name of Maister, and Father, for both are forbidden, as well as the other, and soe they might quickly be amongst the Anabaptists, and overturne all difference and jurisdicion. Lord is a name sometyme of place, and sometyme of grace; and soe the ecclesiastike may haue it as well as the temporall, for to the temporall it is a name of place onely, but the ecclesiasticall by their merit may haue it of grace. Neither is it soe strange a title; Jacob useth it to his brother Esau, and the prophet Isay takes it, my Lord, Adoni; Christ acknowledged the name, and some of the Apostles did not refuse it.

fo. 89. Jan. 1602.

"Then Kain spake to Habell;" it is not sett downe what he said: yet some have adventured to say that he said Transeamus in campos, but whatsoever it was it is not here mentioned, but left to be conceived, as in iii. Gen. v. 22, least he put forth his hand [and] take alsoe of the tree of lyfe: it is left what he resolved. Not that yf Adam had tasted of the tree of lyfe that he should have liued for ever, noe more then he that receives the Sacrament vnworthily shall be a member of Christs body, but that was spoken ironice.

It is like he spake fayre words, being in the house in presence of his father and mother, and that he used dissembling flattering speaches to draw him to such a place where he might with aduantage execute his purpose. A common practise in this world, and an old one, you see, a Machiuilian tricke. They will match the diuel in this age, to carry fayre countenaunce to him whome they meane to overthrowe; to glose and insinuate, to offer hart roote and all, till he may take him at such a vantage that he may cutt his throate or breake his necke, a familiar fashion amongst the nobility in Court, not altogither unusuall amongst the Clergy.

And when they were in the feild Kain rose up against his brother and killed him, a pittifull and a wonderfull matter, will some say, that God will suffer the wicked thus to murther the good; pittifull indeed, but not wonderfull, for the synnes of the best have deserved greater punishment.

A strang thing those which were soe great frends, went arme in arme, nowe mortall enimies upon the suddein. A maruelous strang fo. 89^b. Jan. 1602.thinge that he should knowe he could kill his brother, that he could dy, for he never sawe any man dye before; but manie things are done, both good and evil, by a secret instinct whereof a man sawe no reason til after the thing performed, as Moses when he slewe the Agyptian.

Murder an auncient synn, the first open offence after the fall that was committed in the world. Here a notable pollicy of the diuel to have dammed up Gods glory and mans relligion, both at once.

Noe murderer at this day but is guilty of this murder of Kain, and all since, since iniquity is sayd to be a measure which every synner in his kinde by adding his synne striues to make full, and soe assents to all before acted, like a conjuror that subscribes with his bloud.

"Where is Habel thy brother?" The Lord careth for the righteous.

"Whoe answered, I cannot tell." He flaps God in the mouth with a ly at the first word, a generall rule that after murder lying followeth, they are links togither, and commonly noe syn committed but a lye runnes after: for none is soe impudent to confesse it, euery one would have the face of virtue.

"Am I my brothers keeper?" See a Kings sonne, the heir of the world, what a lob140 it is! Howe like a clowne, a clunche,141 an asse, he aunswers. A synner is the verryest noddy of all. This Kain was the verriest duns in the world. He thought to have outfact God with [a] ly, and then would excuse it; "Am I my brothers keeper?" I marry art thou, as thou wast fo. 90.his brother in love, his elder in government, as the prince is the keeper of his people, the minister of the congregacion, every one of an other! The greate ones would keep the minister poore and beggerly that they might not tell them of their faults, but stopp the preists mouth with a coate or a dynner; "but," sayd he, "the diuel take dynners giuen to such a purpose!"

fo. 90^b. 30 Jan. 1602.The Papists make a forril142 [?] of the Scripture; they soue up the mouth of it. (Clapham the other Sunday, as Mr. Peter [?] told me.)

Scottish taunts.

5 February.Mr. Asheford told me these verses under written are upon a picture of the nowe Lord Keeper, Sir Thomas Egerton, in the Lord Chief Justice Pophams lodging:—

A gentleman without monie is like a leane pudding without fatt. (J. Bramstone.)

Justice Glandville144 upon a tyme, when fidlers pressed to play before him, made them sing alsoe, and then askt them yf they could not cry too; they said his worship was a merry man; but he made them sad fellowes, for he caused them to be vsed like rogues as they were. (Ch. Dauers.)

There is best sport always when you put a woman in the case. (Greene.)

The Attorney Generall [Coke] put a case thus in the Kings benche;—"Yf I covenant to stand seised to the use of my bastard daughter—as I thanke God I have none"—and blusht.

fo. 91. 1 Feb. 1602. [?]There were 11 Sergeants-at-lawe called this day; two of the Middle Temple, Mr. Phillips and Mr. Nicholes; five of the Inner Temple, Crooke the Recorder of London, Tanfeild, Coventry, Foster, and Barker; three of Lyncoln's Inn, Harris and Houghton; one of Grayes Inn, Mr. Altam.

When the Queene was moved to have called another to have made up twelve, she refused, saying she feared yf there were twelve there would be one false brother amongst them.

Sergeant Harris when he heard that Barker was called, "It is well," said he, "there should be one Barker amongst soe manie byters."

This day at dynner Mr. Sing tooke Mr. Nicholes by the hand and led him up from the lower end of the table, where his place was, and seated him on the benche highest at the upper end.

3.I heard by Mr. Hadsore the lawyers recusants are admitted to plead at the barr in Irland; that one Everard is preferred of late to be a Justice in the Kings Bench there, where there are but two, and yet he a recusant, but an honest man.

4.It is said Mr. Snig offers 800l. to be Sergeant, whereupon Mr. Sergeant Harris said that he doubted not but he should shortly salut his deare brother Mr. Snig.

Argent makes Sargent.

fo. 91^b. 4 Feb. 1602.Out of a poeme intituled The Tragicall History of Mary Queen of Scotts and Dowager of Fraunce.145 Hir Ghost to Baldwyne.

The choise of the Regent was the beginning of their broyles. Duke Hamilton a worthie, wise prince, chosen Regent, purposed a marriag twixt Q. Mary and Ed. 6., interrupted by the Clergy, and matched with the Dauphine of Fraunce.146

Our Queene offered hir 30,000 crownes per annum soe she would not marry a forreyner.147

Dauis hir secretary gave counsell, that shee should not crowne hir husband. Lord Darly.148

Of the murther of Davies.

That not the Queen but others procured Bothwell to murther Lord Darly.149

That she mourned not.

Of hir favors.

The cause that moued hir to stir sedition.

Tyborne tippets, i. e. halters.151

Appeald to forrein princes.

* * * * *155

fo. 96. 6 Feb. 1602.At the Temple Churche, Dr. Abbottes,156 Deane of [Winchester.157]

His text, 59 of Isay, v. 12: "For our tresspasses are many before thee, and our synnes testify against us, for our trespasses are with us, and we knowe our iniquities."

He began with a commendacion of this prophet for the most eloquent and evangelique, in soe much that St. Jerome said he might rather be placed amongst the Evangelists then the Prophets.

All men are synners. "Our trespasses." When Christ taught his disciples to pray, it was one peticion, "Forgive us our trespasses:" to lett them knowe that they were his chosen disciples, yet they were not without synn.

Some may say they have liued sine crimine, sine querela, sed nemo absque peccato.

Hence we must learne not to be presumptuous, but to worke out our salvacion with feare and trembling, since all are synners. 2. Not to despayre, since the best haue synned.

Our synnes are before God, his eyes are 10,000 tymes brighter then the sunne, nothing hid from his knowledge. Synne is like a smoke, like fyre, it mounteth upward, and comes even before God to accuse us; it is like a serpent in our bosome, still ready to sting us; it is the diuels daughter. A woman hath hir paynes in travaile and delivery, but rejoyceth when she seeth a child is borne; but the birth of synn is of a contrary fashion; for all the pleasure [is] in the bringing forth, but when it is finished and brought forth, it tormenteth us continually; they haunt us like the tragicall furies.

fo. 96^b. 6 Feb. 1602.In the afternoone, Mr. Clapham; his text, Math. xxiv. 15.

"Lett him that readeth consider it." He said this chapter is not to be understoode of doomesday, but of the destruction of Jerusalem; and that the 28 v. "Wheresoever the dead carcase is, thither doe the eagles resort," cannot be applied to the resurrection and congregacion of the saints into state of glory with Christ, as some notes interpret, but of the gathering togither of Christes people in the kingdome of grace: for Christ in his kingdome of glory cannot be sayd a carcase, but nowe he may, because he is crucified. And the 29 v. "The sunne shall be darkened, and the moone shall not give hir light, and the stars shall fall from heaven," he expounded thus, That the temporall and ecclesiasticall state of the Jewes in Jerusalem, and the starres, i. e. their magistrates, shall loose their authority.

He expounded the opening the seven seales in the Revelacion to have reference to sundry tymes, and the 6. to the destruction of Jerusalem. 7 tymes 7 makes a weeke of yeares, the Jewes true Jubilee, wherein 7 trumpets should be blowne.

The best expositor of the Revelacion a nobleman in Scotland,158 whoe hath taken Christian and learned paynes therein, yet fayled in the computacion of the beginning of the yeares.

The Revelacion might be better understood if men would better studye it; and that it may be understood, and hath good use, he alledged the word, 1. 3. "Blessed is he that readeth, and they that hear the wordes of this prophesy, and keepe those thinges which are written therein;" which were vayne unles it might be understoode.

fo. 97. Feb. 1602.

Towards the end of his sermon he told his auditory howe it had bin bruited abroade, as he thought by some Atheists or Papists whose profest enemy he is, that this last weeke he had hanged himselfe, but some of his friends, he said, would not believe it, but said some other had done it; yet others that like him not for some opinion, said it was noe marvaile yf he hanged himselfe, for he had bin possest of the diuel a good while, "but I thinke rather," said he, "they were possessed that said soe, and yet not soe possessed as some hold possession now a dayes, that is essentially," and here he shewed his opinion that there can be noe essentiall possession: 1. Because the diuel can effect as much without entering into the person as yf he were essentially in him, and then it is more then needes. 2. Because there cannot be assigned anie proper token or signe to knowe that anie is essentially possessed. Which signe must be apparent in all such as are soe possessed, and not in anie others. This opinion of his, he said, he would hold till he sawe better reason to the contrary.

In his sermon he told a tale of the Jewes Thalmud, which, he said, was as true perhaps as anie in the Papists legend of lyes, and it was howe Rabbi Haley had conference with Elias in a caue, and would knowe of Elias when Messias should come. Elias told him, Goe aske of the Messias himselfe. Rabbi Haley required where the Messias might be found. Elias told him he should find him at Rome gates amongst the poore; a verry scoffe and a flout, he thought, to the Papists, to shewe that fo. ^b. 6 Feb. 1602.Christ neuer came within their city, but they kept him out of dores, and that he was not amongst their Cardinals, but the beggars, &c.

I will not believe it, because I will not, is Tom Sculs argument, as they say in Cambrige, and a womans reason, as they say here. (Clapham.)

Mr. Bodley which hath made the famous library at Oxeford was the sonne of a merchant of London: was sometymes a factor for the state: after maried a riche widdowe in Devonshire or Cornewall, whose husband grewe to a greate quantity of wealth in a short space, specially by trading for pilchers; nowe himself having noe children lives a pleasing privat life, somewhile at the City, somewhile at the University; he followed the Earl of Essex till his fall. (Mr. Curle.)

7.One came to the fyre and Mr. South gave him place; "You are as kinde," quoth he, "as the South-west winde." (Da.)

8.Tom Lancaster met Robbin Snig one day in the Court of Requests. "Howe nowe, old Robbin," quoth he, "what dost thou here?" "Fayth," said he, "I came to be heard, if I can." "I thinke soe," said he; "nowe thou canst be heard in noe other Court thou appealest to Cesar." (Dr. Cesar, Master of Requests.)

* * * * *

fo. 98. 8 Feb. 1602.

Two poore men being at a verry doubtfull demurrer in the Kings benche, the Justices moved that they would referr the matter to some indifferent men that might determine soe chargeable and difficult a controversy, and one demaunded of one of them yf he could be content to haue the land parted betweene them; when he shewed himselfe willing, "Doubtles," said Mr. Cooke, the attorney, "the child is none of his, that would have it divided," alluding to the judgment of Solomon.

* * * * *

7.

Turner and Dun, two famous fencers, playd their prizes this day at the Banke side, but Turner at last run Dun soe far in the brayne at the eye, that he fell downe presently stone deade; a goodly sport in a Christian state, to see on man kill an other!

* * * * *

21.

He that offers to violate the memory of the deade is like a swyne that rootes up a grave.

The towne of Manitre in Essex holdes by stage playes.159 And Rocheford, that they must come at a day unknowne into a field, where the Steward keepes Court at midnight, and writes with a cole, but the night he goes he must make knowne where he stays; those that are absent, and haue none to answer, loose theyr land; grewe upon tenants burn[ing] Lords evidences.

fo. 98^b. 12 Feb. 1602.Ben Johnson the poet nowe lives upon one Townesend160 and scornes the world. (Tho: Overbury.)

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?)

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.

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

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.)

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.

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.

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.

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.

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 fo. 100^b. 1 Feb. 1602.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.

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.

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.

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.)

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.])

fo. 102^b. Feb. 1602.Sir Henry Unton164 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.)

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.

fo. 103. 20 March.Laudo navigantem, cum pervenerit ad portum. (Ch. Da.)

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

E bestijs, exiatiatis maxime ferarum est invidia mansuetarum assentatio. (Idem.)166

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. Hooker167 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.

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.

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.

"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.

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, ὁ ὡν, ὁ εἱ, ὁ ἑρχδμενοϟ, α and ω. 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, fo. 104^b.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 δὁξαν, the glory of the world; the diuel could make shewes, he was a cunning juggler.

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, φιλαργυρἱα; not a good name amongst them all.

3. The daughters of covetousnes: 1. Rapina, robbery. 2. φιλαργυρἱα. 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.

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 fo. 105^b.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.

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, ευτραπελἱα.

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.

fo. 106^b. March 1602.

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 50,000l., 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.)

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.

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 cupshott170 childe.

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.

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."

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 fo. 109.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.

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.

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 fo. 110^b. 23 Mar. 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.

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.

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.

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.

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 fo. 112^b. Marche, 1602.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

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

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].

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.)

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

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.

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.)

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 cœlum 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.

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.

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 fo. 114^b. 27 Mar. 1603.11 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.

Wee may not be unmindefull of our late Soverayne whom God hath called to his mercy, nor ought wee be unthankefull for our newe fo. 115. 27 Mar. 1603. 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.

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 fo. 115^b. 27 Mar. 1603.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."