sorrowe that Christ must part from them, and therefore had need of
comfort, for they had cause of sorrowe, for yf a man would not willingly
be forsaken of any, as Paule complayneth 2 Tim. iv. 10, that Demas had
forsaken him, would it not greiue the disciples to [be] forsaken by such
a frend as Christ had bin vnto them, whoe in one place speaking vnto
them asketh this question, Which of you hath wanted any thing since you
followed me? And in an other place he compareth them while he continues
with them to the children of the bridechamber.
[Sidenote: 23 May, 1602.
fo. 22.]
Besides the tyme of his departure might aggravate their sorrowes, for
it was then when he foretold soe many persecutions should come upon
them. And therefore here he ministers words of comfort, telling them
that is expedient, and expedient for them, that he should leaue them,
for thereby they should receive a benefit, and that of soe high a nature
as they were better to want him then it. And further for their comfort
he added, that, though he would forsake them, yet he would not leaue
them like orphanes destitute of all frends, but would send them a
Comforter.
And here he made his prayer, which being ended with the Lordes prayer,
he proceeded with his text: and first noted that Christ rendred a reason
of his departure, though it be not requisite alwayes that gouernors
should render a reason to their subiects of all their commaundments, for
in the 1 Sam. the Kinge gives noe other reason but it was his pleasure.
2. It is a mylde reason, not harshe like that in Marke ix. cap. 19 v.
"O, ye faythles generacion, howe long shall I bee with you, how long
nowe shall I suffer you?" but here he deliueres it meekely, and moues
them with expediency, and that not for himselfe, _non nobis, sed vobis
expedit_. And therefore because it is expedient it ought not to greive
them, in soe much as the profit they shall gayne will countervayle the
pleasure which they must forgoe by his departure.
[Sidenote: 23 May, 1602.
fo. 22^b.]
And yet it might seeme strange that they should gayne by loosing him; it
is reade, _Dissolve coelum et veni ad nos, Domine_, and againe, _Veni
ad nos, et mane nobiscum_. But to goe from them what desyre could they
haue? Here may arise three difficulties. 1. The disciples might have
rejoyned, and sayde, What neede, what care wee for any other Comforter?
soe long as you are with us, wee desyre noe other. 2. Why might not the
Holy Ghost have come, and yet Christ tarried with them; could they not
be togither? 3. Howe can it be expedient for anie to loose Christ? what
comfort can there be in those wordes which tell them Christ will forsake
them?
1. Our happiness is to be reunited to God, from whom we were fallen by
our first fathers synn; for as it is the perfection of a branche that is
broken of to be ingrafted againe that it may growe with the body, soe is
it the felicitie of man to be vnited to his Creator. And in this vnion,
as well as God must be partaker of man, soe must man be made partaker of
God, otherwise there can arise noe vnion: the former was effected by
Christ's incarnacion, and the second is perfected by the inspiration of
the Holy Ghost, whoe is as it were the connexion and loue knot of the
deitie. Christ hath as it were made his testament, and the Holie Ghost
is the executor, 1 Cor. xii. Christ is the word: and the Holy Ghost is
the seale of it, 2 Corin. i. 22. "Christ hath purchased redemption for
us:" and the Holy Ghost must give us seisin, Eph. i. 14. And in
conclusion Paule sayth, viii. Rom. 9, "He that hath not the Spirit of
Christ is not his:" and therefore was it expedient and necessary that
the Holy Ghost should come; for, as Christ was _complementum legis_, soe
is the Holy Ghost _complementum Evangelii_.
[Sidenote: 23 May, 1602.
fo. 23.]
2. They may stand togither, they may beare one an others presence, for
the manhood of Christ was conceiued by the Holy Ghost, and the
Euangelist sayth, _Vidi Spiritum descendentem et manentem super eum_.
But yet it was expedient they should not be togither vpon the earth;
expedient, as Augustine noteth, _non necessitatis pondere, sed divini
consilii ordine_, and two reasons are given for [it] in the part of the
Holy Ghost. 1. Yf the Holy Ghost should have come downe while Christ was
upon the earth, whatsoever the Holy Ghost should have done in his person
would have bin ascribed to Christ. 2. He would have appeared to have
bin sent from the Father alone. And soe it would not have bin so
apparant that he proceeded from the Father and the Sonne bothe.
[Sidenote: 23 May, 1602.
fo. 23^b.]
3. Expedient it was that Christ should depart from them, howe good
soeuer his presence was vnto them. Wee knowe that bread is the strength
of mans hart, yet sometymes it may be expedient to fast: our bloud is
the treasury of our lyfe, yet sometymes it is expedient to loose it; our
eyesight is deare and precious vnto us, yet sometymes it is expedient to
sitt in a darke roome. And here it is expedient that Christ should
withdrawe his presence, not corporal onely, but his invisible presence
of grace alsoe. 1. It is expedient that children which growe fond of
their parentes should be weaned. The Apostles were to full of carnall
and terrene cogitacions even after his resurrection; they asked him,
Wilt thou restore the Kingdome to Israell? therefore nowe it was highe
tyme they should put of childishnes and be taught, as Paule sayth that
henceforth they knowe him no more in the fleshe; and this must be
effect[ed] by withdrawing his corporall presence, which they began to
dote upon; and for the taking away the presence of his grace, that was
expedient alsoe. 1. Least being to full they should begin to loath it,
as the Children of Israel did manna in the wildernes. And upon this
reason did the prophet threaten a famine of the word when the people,
being full, contemned it. 2. That they should not growe proud with
abundaunce; the Psalmist sayth, "Yf I say I cannot be removed," and "It
is good that I was in trouble, for before I went wronge." Peter was soe
sure and confident upon himselfe, that yf all the world should haue
forsaken Christ, he would not, and therefore because he stoode soe much
vpon himselfe it was expedient that suche a swollen bladder should be
prickt, as he was till he denied and forswore his master; And even this
withdrawing of grace was a kind of grace, that seing his owne weaknes he
might possesse his soule in humility, with[out] which there is noe grace
to be expected. And therefore, _expedit superbo vt in peccatum incidat_.
And to this purpose are these wordes of Paule that the messengers of
Sathan, _i. e._ temptacions, were sent to punish him, least he should
growe proud.
Christ is our advocate in defending vs when the Divel accuseth vs
falsely; he is our intercessor and mediator by pleading a pardon for vs
when Sathen layes his greatest and truest accusations against us; he is
our high priest to offer sacrifice for vs.
Christ left them not as orphanes, but sent another unto them whoe was
equall with himselfe, otherwise they should have loss by the change.
[Sidenote: 23 May, 1602.
fo. 24.]
The Holy Ghost hath diuers offices and soe diuers effects: he enlightens
the understandinge, and soe is called the Spirit of truth: he certifies
the will, and soe is named the Spirit of Holines: he delivers from the
bondage of Sathan, and soe is the Spirit of comfort, which is the cheife
and very consummacion of all. The Holy Ghost is not given to all in the
same measure, nor the same manner. When Christ breathed vpon his
disciples they received the Holy Ghost; and, when the Holy Ghost came
like fyrey tongues, they were filled with him: breath was warme, but
fyre is hotter: there was heate in both, but not equally. Elias prayed
that the Spirit of [Elijah] might be doubled upon him.
The gifts of the Holy Ghost are obteyned and perfected divers wayes;
vnderstanding and fayth by the word which is the truthe; holynes of
lyfe, by prayer, meditation, and good workes; consolation by receiving
the sacraments.
[Sidenote: 7 Junij, 1602.
fo. 24^b.]
A lewde fellowe coming before Sir W. Rawley to be examined concerninge
some wrecke which he had gotten into his handes, and being demaunded
whether he would sweare to such articles as they would propound, answerd
that he would sweare to anie thinge they would aske him, and then being
admonished he should not be soe rashe in soe serious a matter as
concerned his soule soe nearely, "Fayth," said he, "I had rather trust
God with my soule, then you with my goods." (_Ch. Da._)
* * * * *
[Sidenote: Junii 16^o, 1602.
fo. 25.]
AT PAULE'S CROSSE.
Mr. Barker; his text Luke ix. and the last verse, "Noe man that putteth
his hand to the plough and looketh back is apt to the Kingdome of God."
The fyre from Heaven which consumed the sacrifices in the old lawe was
preserved by continuall addicion of fuell, soe the heauenly virtue of
Chrystian charitie being kindled in the hart of man, must be preserved
by continuall meditacions on the word of God. Yf any should aske why it
was commaunded in Leviticus that the people should offer _primitias_ and
in Exodus that they should alsoe give _decimas_, I should make no other
answer, but that wee should not onely remember our Creator in the days
of our youth, but alsoe serue him in holines and righteousnes all the
dayes of our lyfe.
_Aliud est incepisse, aliud perfecisse._
Some in their liues, like the image in Nebuchadnethers dreame, Dan. ii.,
goodly beginninges, but earthie endings.
The Diuel laboureth most against our perseveraunce because that virtue
onely hath a promise of coronacion.
There be but seven steps in the ladder that leades downe to hell, and
the lowest, saving desperacion, is a custom of synning.
[Sidenote: 6 Junii, 1602.
fo. 25^b.]
These combined discommodities ensue the custome of synning; _fit
diabolus ad oppugnandum audacior, anima ad peccandum promptior, Deus ad
condonandum difficilior._ This virtue of Christian magnanimity or
perseveraunce consisteth in _patiendo et faciendo_: in _patiendo_, 2^o,
in _ferendo et perferendo_; _faciendo_, by continuance in preaching
fayth, and in good lyfe.
Christ compared Christian profession to a plough. And why, 1. to soe
base a thing, 2. to soe laborious a thing, 3. to that onely? 1. That
none howe base soever by condicion or profession should despayre of
attayning Heaven; and meane thinges may be compared with the greatest.
Christ sayth the Kingdom of Heaven is like a litle leaven, and to a
smaller thing then that, it is like a grayne of mustard seede; and here
to a plough, that none might despayre. Simon a tanner, Peter a fisher,
Paul a tent-maker, Joseph a carpenter.
Some great ones, Theophilus. Some ladyes, in the Acts. Some customers,
and some from the beggars, as Lazarus. And yet, that rich men might not
contemne it for the baseness, he compares it to a riche jewell, a
precious stone, &c.
2. The place of the preacher is a calling of great paynes and trauaile.
He selected and spake of the Archbishop of Canterbury as the sunne
amongst the ministers, and the old Deane of Paules[64] compared to the
moone. And Dr. Overall, the newe deane, to the newe moone, gravity and
learning and life; the ministers to starrs.
[Footnote 64: Dr. Alexander Nowell, died 13th Feb. 1601-2; Dr. John
Overall was elected 29th May 1602. (Hardy's Le Neve, ii. 315.)]
[Sidenote: Junij 9, 1602.
fo. 26.]
MARTI, lib. 10, Epig. 47.[65]
I take noe care to gett, my wealth was left me,
I reape the harvest of what'ere I sowe,
I stur not muche abroade, home best befits me,
I ne're received wronge, nor none I owe.
I travaile not in publique busines,
Nor ought's within my charge but myne owne soule,
My body's healthfull, fitt for exercise,
Myselfe enioys myselfe without controule.
I have a harmeles thought, an æqual friend,
My clothes are easy, and my face wants art,
I greive not when I rest, nor doe I spend
More tyme in sleepe then nature can impart.
I cast the worlde behinde, Heauen is my guide,
I would be what I am, and nought beside;
But above all, [and] which is all and summe,
I neither wishe nor feare the day to come.
TH. SM.
[Footnote 65: This epigram was a great favourite with our
forefathers, and consequently there are many translations of it.
Mr. Collier, in his Bibliographical Account of Early English
Literature (i. 223), gives two examples, one by D. T. an author
whose name is not yet discovered, and the other by Ben Jonson,
printed from his own MS. at Dulwich. We have not been able to
identify TH. SM. with any certainty.]
[Sidenote: June, 1602.
fo. 26^b.]
_Arbella Stuarta: tu rara es et bella.
Henricus Burbonius: rex bonus orbi._
[Sidenote: 12.]
Common preachers worse then common swearers, for these doe abuse but
Gods name, but they abuse Gods worde. (_Curle._)
[Sidenote: 15.]
Upon a tyme when the late Lord Treasurer, Sir William Cecile, came
before Justice Dyer[66] in the Common Place with his rapier by his side,
the Justice told him that he must lay aside his long penknife yf he
would come into that Court; this speache was free, and the sharper,
because Sir William was then Secretary. (_Bradman._)
[Footnote 66: Sir James Dyer, Chief Justice of the Common Pleas from
1559 to 1582. He was of the Middle Temple, the Inn of Court to which
our Diarist belonged. (Foss's Judges, v. 480.)]
There is nowe a table placed for the barresters crosse over the hall by
the cuppord, which one called St. Albanes, because he said it was in the
waye to Duns-table.
* * * * *
[Sidenote: 16.]
"Roome! Roome!" said one, "Here comes a woman with a cupbord on hir
head;" of one that had sold hir cupboard to buy a taffaty hat.
(_Franklin._)
[Sidenote: 16 June, 1602.
fo. 27.]
Kentish tayles are nowe turned to such spectacles, soe that yf a man put
them on his nose he shall haue all the land he can see. (_Idem._)
[Sidenote: 22.]
Sergeant Heale, since he became the Queens Sergeant, came to the Lord
Keeper,[67] desyring that he would heareafter give him more gratious
hearinge; otherwise, his clients already beginning to fall from him, he
would nowe betake himself to his ease in the country, and leave this
troublesome kinde of lyfe. The Lord Keeper made him noe other answere
but said, yf that were his resolucion he doubted[68] not but the
blessing of Issakar would light upon him. (_Mr. Bennet narr._) _Vide_
Gen. xlix. 14: "Issachar shall be a stronge asse couching downe betweene
two burdens; and he shall see that rest is good; and that the land is
pleasaunt, and he shall bowe his shoulders to beare, and he shalbe
subiect unto tribute."
[Footnote 67: Egerton, Lord Keeper from 1594 to 1603. Sergeant Hele
was one of the legal butts of the time. (See Foss's Judges, vi. 141;
Egerton Papers, pp. 315, 391, 399.)]
[Footnote 68: doubt it, MS.]
[Sidenote: June 20, 1602.
fo. 27^b.]
AT PAULES, ONE OF BALIOL COLLEDGE IN OXFORD.
His text iii. Jonah, 4 et 5. "Yet forty dayes and Niniuy shall be
destroyed. 5. So the people of Nineueh beleeued God," &c. He diuided his
text into Jonahs sermon to the people of Nineueh, and the peoples
repentaunce at the sermon; the former consists of mercy, "yett fourty
dayes," and justice, "and Nineueh shall be destroyed;" Gods patience and
his iudgment. He might have sayd, as the prophet David sayd, "My song
shall be of mercy and iudgment."
Four things in the effect of the Sermon; fayth in beleuing God, and that
was not fruitles. 2. fasting, and that was not frivolous. 3. their
attyre, that was not costly, but sack cloth. 4. their number, that was
not small, from the greatest to the lowest. As Noah's doue came from the
floud with an oliue braunch in the mouth, soe this heauenly dove (for
soe Jonah signifieth) came from the waters of the sea with a sermon of
mercy in his cry, "Yett fourty dayes."
God is pitifull; it was Christ's commaundement to his Apostles that they
should say "Peace be vnto you" when they entred into anie house.
[Sidenote: 20 June, 1602.
fo. 28.]
Noted by Jonahs crying in the middest of such a city, that the preachers
must not be timerous to tell anie of their faults, nor feare the person
of anie man. Yet he reprehended those which are to sharpe reprehenders
without circumstaunce. Such as Bernard calleth _non correptores, sed
corrosores_, such may be termed _bilis et salsugo_, like the people of
India which are said to barke instead of speakinge; _canis et tuba
vitiorum._ But, as he misliked those sharpe biters, soe must he needes
speake against such preachers as flatter greate men, and sowe cushions
under their elbowes. They are like Heliotropium, which turnes the flower
with the sunne, though a cloud be interposed, soe they follow greatnes
though clouded with synn; like the riuer Jordan, turnes and windes euery
way; speake nothing but silken wordes; at last the[y] become _serui
multitudinis_; say anie thing to please the people.
Nineveh, as St. Augustine in his booke _De Civitate Dei_, signifieth not
the citie but the synns of the people; and soe the prophecy verryfied,
for that synn was destroyed by their repentaunce within 40 dayes. But he
rather inclined to expound it by way of an implyed condicion, that they
should be overthrowen vnles they repented; soe was that prophecy of Isah
understoode to Hezekiah, Isaiah xxxviii. "Thou shalt dy and not live."
God is slowe in punishing, yet _tarditas poenæ gravitate pensatur_.
Gratious and righteous is the Lord in sparing and punishing.
The synne of Nineveh was Idolatry.
[Sidenote: 20 June, 1601.[69]
fo. 28^b.]
[Footnote 69: There is a chronological confusion, either of the
writer or the bookbinder, in this and subsequent entries. Having in
vain endeavoured to unravel it, we have thought it better to follow
the manuscript as it stands.]
DR. BUCKRIDGE,[70] AT THE TEMPLE CHURCHE.
[Footnote 70: Subsequently President of St. John's, Oxford, and
occupant in succession of several episcopal sees. He died Bishop of
Ely in 1631.]
Compared the lawe of nature to the night, reason to the starres, the
written lawe to the morning or dawning of the day, and the lawe of grace
to the sunnshine of the day; the first to the blade, the second to the
eare, the third to the seede of corne.
Synn must be like an hedge of thornes sett about, not within, our garden
to keepe us in goodnes. In tymes past men were afeard[71] to committ
synn, but ready to make confession; nowe the world is changed, for nowe
every one dares comitt anie synne, but is ashamed to make confession.
[Footnote 71: "ashamed" is interlined in the MS. above "afeard."]
[Sidenote: 25 June, 1602.
fo. 29.]
Mr. Foster of Lyncolnes Inn told these jeastes of Sir Thomas Moore as
we went to Westminster. One which had bin a familiar acquaintaunce of
Sir Th. Moores in his meaner fortunes, came to visit him when he was in
the height of his prosperitie. Sir Th. amongst other parts of
entertaynement shewed him a gallery which he had furnished with good
variety of excellent pictures, and desyred his frendes iudgment which he
liked best; but he making difficulty to prefer anie Sir Tho. shewed him
the picture of a deathes head with the word _Memento morieris_, which he
commended as most excellent for the deuise and conceit. The gent. being
desyrous to knowe what he conceiued extraordinary in soe common a
sentence, he told him, "Sir, you remember sometymes you borrowed some
monie of me, but I cannot remember that you have remembred to repaye it:
it is not much, and though I be chauncellor I have vse for as little,
and nowe me thinkes this picture speakes vnto you _Memento Mori æris_,
remember to pay Moore his money."
After he was deprived of his place and dignity, whereas his gentlemen
were wont after he was gone forth of church to signifie to their lady
that his lordship was gone before, himselfe upon a Sunday came from his
seate when prayer was ended, opened his ladyes pue dore, saying,
"Madame, his lordship is gone before" (alluding to the losse of his
place); and then, "Come wife, nowe wee may goe togither and talke."
* * * * *
[Sidenote: 13 March, 1601.
fo. 29^b.]
Mr. Watts and Mr. Danvers had fiery wordes.
Commonly those which speake most against Tullie are like a dog which
comming into a roome where he espies a shoulder of mutton lying upon
some high place, fells to barking at it, because he cannot reache it.
(_Watts._)
Vpon a tyme when Burbidge played Richard III. there was a citizen grone
soe farr in liking with him, that before shee went from the play shee
appointed him to come that night vnto hir by the name of Richard the
Third. Shakespeare ouerhearing their conclusion went before, was
intertained and at his game ere Burbidge came. Then message being
brought that Richard the Third was at the dore, Shakespeare caused
returne to be made that William the Conqueror was before Richard the
Third. Shakespeare's name William. (_Mr. Touse?_)
[Sidenote: 14.]
Mr. Fleetewood the Recorder[72] sitting in judgment when a prisoner was
to have his clergy and could not read, he saued him with this ieast,
"What, will not that obstinat knave reade indeede? Goe take him away and
whip him." (_Mr. Bramstone.[73]_)
[Footnote 72: Fleetwood, like the Diarist, was of the Middle Temple.
Many of his curious letters were published by Sir Henry Ellis (Orig.
Letters, 1st Ser. vol. ii.)]
[Footnote 73: The Lord Chief Justice from 1685 to 1642, whose
Autobiography was published by the Camden Society.]
He imprisoned one for saying he had supt as well as the Lord Maior, when
he had nothing but bread and cheese.
[Sidenote: fo. 30.
2 Marche, 1601.]
This day there was a great Court of Merchant Adventurers; two were sent
from the Counsell to sitt and see their proceedings at their Courtes,
and to make relacion. At this Court two questions were moved. 1. Whether
their Companie were able to vent all the clothes made in England yf they
might choose their place in the Lowe Countries, and be ayded by hir
Majestie for the execution of their orders? Resolved that they are able.
2. Whether they can continue a Companie to trade yf the Earle of
Cumberlandes licence take effect, whereby he hath liberty to ship over
what cloth he pleaseth, contrary to hir Majesties patents and graunts to
the merchaunts? Resolved by handes that they cannot. (_Mr. Hull nar._)
Their Courts consist of one Gouernor, one Deputy, a Secretary, and these
sitt at a table raysed a little, and 24 Assistants sitt about; the
autority of these continues but six moneths; these speake, heare, and
iudge of other mens speaches in Court. The greater part of the present
at any Court carries the iudgment. (_Idem._)
[Sidenote: fo. 30^b.
3 May, 1602.]
Mr. Touse told that in the last cirquit into Yorkeshire the Vice
President of Yorke would have had the upper hand of Justice Yeluerton,
but he would not yeld. (_Mr. Touse._)
Long since, when Justice Manwood[74] roode Somersetshire circuit with
Lorde Anderson, there happened a great quarrell between the Lord Sturton
and Sir Jo. Clifton, in which affray the Lord Anderson himselfe, onely
with his cap in his hand, tooke a sword from a very lustie tall fellowe.
Of such a courage is Anderson. (_Idem._)
[Footnote 74: Sir Roger Manwood was a Justice of the Common Pleas
1572 to 1578, and Lord Chief Baron from 1578 to 1593. Sir Edmund
Anderson was Lord Chief Justice of the Common Pleas from 1582 to
1603. (Foss's Judges, v. 516; vi. 51.)]
My chamberfellow[75] told me of Mr. Long's opposition against him, and
howe he had ouermatcht him; told me of his owne preferment to Sir Robert
Cecile by the Lord Cheif Baron Periams and Lord Cheif Justice Pophams
meanes, almost without his owne suite. By Sir Roberts fauour he obtayned
the cancelling of an obligacion wherein his father[76] stoode bound to
Auditor Tucke not to vse that office or receive the profits for a
certaine tyme.
[Footnote 75: Edward Curle, who is so frequently mentioned in other
parts of the Diary. At this time he was keeping his terms in the
Middle Temple preparatory to being called to the bar. He had been
admitted of the Inn, _specialiter_, on the 29th Nov. 1594. The
Diarist subsequently married Curle's sister Anne.]
[Footnote 76: William Curle of Hatfield, one of the Auditors of the
Court of Wards.]
[Sidenote: 4.]
Those which presume upon repentaunce at the last gaspe by [the] theeves
example on the crosse, doe as yf a man should spurr his horse till he
speake because wee reade that Balams asse did soe when his maister beate
him.
This day Serjeant Harris was retayned for the plaintife, and he argued
for the defendant; soe negligent that he knowes not for whom he
speakes.