cursed, but the riche in this world onely; for here is Zache blessed.
Howsoever Christs words import a greate difficulty for rich men to enter
into heauen, when, after he had compared heauen gate to a needles eye,
and the rich man to a cammel, hee aunswered his disciples words, that
all things are possible with God, and as though it were a miracle with
men. Hardly can he runne after Christ when his hart is lockt vp in his
coffer. But the scripture tells us there is a rich Abraham in heaven, as
well as a Dives in hell. Yf anie have inriched themselves by forged
cauillacion lett them not despayre, for soe did Zache. Yf anie have a
place that he must have vnder him as many officers as Briareus had
hands, through whose hands many things may be ill carried, lett him not
be discouraged, for soe had Zache. Yf anie be branded with infamie lett
him yet be comforted by the example of Zache, for soe was hee, and yet
became a true Christian.
Saluacion came unto Zache by a threefold conveyaunce: 1. By his riches,
which to the good are sacramentes of His favor. 2. That himself being
conuert, his whole family was soe; the servants and attendants are the
shaddowes of their master; they moue at his motion. 3. That all his
househould was blessed for his sake; such are the braunches as the
roote; the whole lumpe was made holie by the first fruits.
Thrice happie land, whose prince is the daughter of Abraham, crowning
it with the sacraments of temporall blessings. Add, O Lord! this
blessing, that hir dayes may be multiplied as the starres of heaven.
[Sidenote: fo. 68^b.
21. Nov. 1602.]
To become the sonne of Abraham is to receive the image of Abraham. He
hath two images, his fayth, and his workes. Imitate him: 1. In rejoycing
in God, as Simeon did when he had Christ in his armes, and this joy made
the burden seeme light to the lame man when he carried his bed, after
Christ had cured him. 2. In hospitallitie he received angels, and
amongst them God, for one was called Jehoua. 3. In despising to growe
rich by ill meanes. Sodome could not make him rich, because he would not
have it said that the diuel had made him riche.
There is none but would spend the best bloud in his body, and stretch
his verry hart strings, to be made sure of his salvacion; but the matter
is easier, you must stretch your purse-strings, and restore what you
have gotten wrongefully, otherwise noe security of saluacion.
A peremptory to conclude before his premisses.
[Sidenote: fo. 69.
21 Nov. 1602.]
What motives to restitution. Should I propound the rigor of the lawe,
you will say that is taken away by the gospell. Should I sett before you
the commendable examples of such as professed restitution, you will
alledge your owne imperfection--they were perfect and rare men, wee must
not look for such perfection. Shall I tell you there are but four crying
synnes, and this is one of them--"The syn of them that have taken from
others by fraud or violence cryeth before the Lord of Hosts," as though
nothing could appease but vengeance. Yet, you will say, though the syn
be heynous, yet the mercy of God is over all his workes, and there is
more virtue in the seede of the woman to heale then there can be poison
in the serpent to hurt us. And God forgiueth all upon repentaunce. 'Tis
true God absolueth the penitent, but upon condicion that he restore the
pledge that he withheld, and that which he hath robbed. But may not this
be dispensed withall by the gospell? The shaddowe points at the truthe.
In the v. of Numbers, 7 [v.] besides the ransom for the attonement, the
goods that were deteyned must be restored. Christ resembleth the ram,
&c. _Ob._ Hath not Christ paid all our debts for us? Yes, but such as
thou couldst not pay thyselfe; he hath satisfied God for thy syn, and
thou must satisfie thy brother for the wrong thou hast done him yf thou
beest able, otherwise thou must look for noe absolucion, for without
repentaunce and amendment noe absolucion, and without restitution no
true repentaunce. It may be you will say you are sorry for that you have
gayned wrongfully, and meane to doe soe noe more. This is noe true
sorrowe nor sufficient repentaunce, for soe long as you reteine the
thing, there is a continuaunce of the syn, for thou holdest that
willingly which was gotten wrongfully. Surely yf a theife had taken your
purse, and should tell you he were sorry, but could not finde in his
heart to give you it againe, you would thinke he did but mocke you. But
be not deceived, God will not be mocked. Glaunces make noe impression.
There is a worldly sorrowe, and there is a godly sorrowe. Soe long as
the goods are retained _poeitentia non agitur sed fingitur_. But
_pænitentia vera non est pænitenda_. But you will say, yf I should make
restitution I should empty manie of my bags, and make a greate hole in
my lands, and this would make me sorry againe; but this is worldly. Soe
there would followe a certaine kinde of shame upon restitucion; but the
point is to resolve first to restore, and then doubt not but the wisdome
of God will cause you to restore without shame, as the cunning of the
diuel made you gett without shame.
[Sidenote: fo. 69.
21 Nov. 1602.]
This day. When God came to reprehend and denounce judgment against Adam
in Paradise, it is sayd he walked; but when he comes with saluacion he
comes with hindes feet swiftly. This day. Against procrastinacion and
deferring repentaunce. It is a fearefull saying, they shall striue to
enter in and cannot, because they came not soone enough; too many think
they have the Spirit of God in a string, and are able to dispatch all
while the bell is tolling. But God sayth, they shall cry, but I will not
hear them; then they shall seeke me earely, but they shall not finde me,
because they cry and seeke too late. The example of the theife on the
crosse is noe example. It was a miracle, that Christ might shewe the
power of his diuinity in his greatest humiliacion: besides, the theife
had moe and greater graces then manie of the disciples at that time, for
some had forsaken and none durst confesse him. And besydes, he were but
a desperat theife that would presume because the prince had graunted one
pardon.
Outward actions of Christ point at inward and spirituall matters; the
raysing of Lazarus that had bin dead three dayes was with great
difficulty. Christ was fayne to cry out and grone ere he could get him
up. And the disciples could not cast out the diuel that had possessed
the man from his infancy. And when Christ cast him out it was with
wonderfull tormentinges to the possessed; soe dangerous delay, for the
difficulty to repent, syn growing as deare as old, &c.
[Sidenote: fo. 70.
22 Nov. 1602.]
I heard that one Daniel, an Italian, having appeached one Mowbray, a
Scott, of treason against his King, Mowbray challenged the combat, and
it was appointed to be foughten.
[Sidenote: 25.]
Lord Cheife Baron Manwood[126] understanding that his sonne had sold his
chayne to a goldsmith, sent for the goldsmith, willed him to bring the
chayne, enquired where he bought it. He told, in his house. The Baron
desyred to see it, and put it in his pocket, telling him it was not
lawefully bought. The goldsmith sued the Lord, and, fearing the issue
would proue against him, obtained the counsels letters to the Lord, whoe
answered, "_Malas causas habentes semper fugiunt ad potentes. Ubi non
valet veritas, prevalet authoritas. Currat lex, Vivat Rex_, and soe fare
you well, my Lords;" but he was committ. (_Curle._)
[Footnote 126: 1578-1603. (Foss's Judges, v. 516.)]
Take heed of your frend;
You are in the right----
Your foe strikes by day,
Your freind in the night.
Mr. Nichols, of Eastwell in Kent, wrote a booke which he called the Plea
of Innocents;[127] wherin it seemes he hath taken vpon him the defense
of Puritans more then he ought, for I heard that he is deprived, and
must be degraded for it, besides imprisonment and perpetuall silence,
before the High Commissioners at Lambeth.
[Footnote 127: The title of the book is "The Plea of the Innocent:
wherein is averred That the Ministers and People falslie termed
Puritanes are iniuriouslie slaundered for enemies or troublers of
the State." 12mo. 1602. The author, Josias Nichols, was instituted
to the rectory of Eastwell in 1580, deprived 1603, but buried there
May 16, 1639. Hasted's Kent, fol. edit. iii. 203.]
Women, because they cannot have their wills when they dye, they will
have their wills while they live.
[Sidenote: 27.]
Dum spero pereo. (_J. Couper's motto._)
* * * * *
John Sweete: wee shine to:--a companie of stars about the moone. (_His
devise._)
[Sidenote: fo. 70^b.
27 Nov. 1602.]
There were called to the bar by parliament, Shurland, Branstone,
Bradnum, Bennet, Gibbes, Jeanor, Rivers, Paget, Horton, and Crue.
The diuine, the lawyer, and the physicion must all have these three
things, reason, experience, and autority, but eache in a severall
degree; the diuine must begin with the autoritie of scripture, the
lawyer rely upon reason, and the physicion trust to experience.
The happiest lyfe that I can fynd,
Is sweete content in a setled mynd.
* * * * *
Serjeant Harris, standing on day at the common place barr with the other
sergeants, and hauing scarce clients enough to hold motion,--"They talke
of a call of sergeants," said he, "but for ought I can see wee had more
neede of a call of clients."
When one said that Vennar the graund connicatcher had golden spurres and
a brasen face, "It seemes," said R. R., "he hath some mettall in him."
A proud man is like a rotten egge, which swymmes above his betters.
[Sidenote: fo. 71.
28 Nov. 1602.]
AT PAULES,
MR. TOLSON of Queenes Colledge in Cambridge; his text in Ephes. v. 25:
"As Christ alsoe hath loved the Church, and hath given himself for hir,
that he might sanctifie it."
The blessinges of God to man are infinit and exceeding gracious; many
being giuen which we knowe not of, many before wee aske them, manie
which wee are unthankefull for; but of all this gift is most admirable,
most inestimable, Christ gave himselfe.
He considered the person giving, the party receiving.
There is noe creature soe base and little but if it be considered with
reason it may shewe, as were written in greate caractars, that there is
a God.
God is infinit and eternall, therefore can be but one in essence. One
person doth not differ from another really in the essence of deity. Yet
each person differeth really from other, and haue their proper personall
operacions not common to all. Soe here Christ is said to have giuen
himselfe, that is, the person of the sonne of God, perfect God and
perfect man; he gave not his body, nor his soule, nor his whole
humanitie onely,--for if all the creatures in the world were heaped up
togither to be giuen, they were noe sufficient sacrifice to satisffie
the justice of God,--but he gave himselfe, his whole person.
But two deaths of the soule, synn and eternall damnacion; to affirme
that the soule of Christ suffered either were horrible blasphemie.
[Sidenote: fo. 71^b.
28 Nov. 1602.]
Wee must soe worship God as a trinity in vnity, and an vnity in trynity,
otherwise we worship but our owne fastasie.
Christ was _et sacerdos et sacrificium_, he gave himselfe.
_Christus totus mortuus est, non totum Christi_, the whole person of
Christ and both his natures suffered; his deity and soule being mortall
could not, but his whole person, wherein both natures are indissolubly
united. _Christus homo in terra, deus in coelo, Christus in utroque._
Christ not made in nor by the Virgin, but of the Virgin; therefore
perfect man, not an essence of a nature above the angels but inferior to
the Godhead: but the splendor or brightnes of Gods glory, the engraven
forme of his person, (Hebr. i. cap.) therefore perfect God.
He gave himselfe not for all men, but for his Church; he died for all
_sufficienter non efficienter_; he would have all men saued, _revelata
non occulta voluntate_, or rather, as a Father sayth, _Deus vult omnes
salvos fieri, non quod nullus hominum sit quem non velit salvum fieri,
sed quia nemo salvus fit nisi quem velit_; he saveth whom he pleaseth,
and they are saved because he will.
Christ gave himselfe for the Church, and hence growes the greate
quarrell betwixt Papists and us Protestants, for, this gift being soe
precious that none can be saved without it, every one is ready to
intitle himselfe thereunto, and challeng his part therin; noe heretike
so damnable, but would hold he was of the Churche, but the point is
whether they bee what they pretend, or haue what they arrogate. And
here, because, as he said, the text gaue him occasion, and he had
direction from the superuisor of this sea, he spake some thinge against
the common enimye.
_Ecclesia dicitur [Greek: apo tou ekkalein], ab evocando_, because it is
a people called from the rest to be sanctified by Christ.
[Sidenote: fo. 72.
28 Nov. 1602.]
The Church is compared unto the moone for fayrenes and to the sonne for
brightnes, therefore the church is not a companie of reprobates, and
idolatrous hereticks, as Rome is. Christ is not the head of such a body.
Those which give him such a body doe, as the poet sayth, _humano capiti
cervicem adjungere equinam_, but if they define the Church such a
congregacion, the[y] may easily mainteane theirs to be one.
The Papists have a trick of appropriatinge the name of the Church to
themselves onely; as they reade the Church, it is theirs dead sure; but
this is but the fashion of Cresilaus of Athens, a franticke fellowe,
that would board all ships that arrived, searche and take account of all
things as they were his owne, when poore fellowe he was scarse worth the
clothes on his backe.
The Papists call their masse a bloudles sacrifice, but yf wee look backe
but [to] the late tymes before hir Majesties happie entraunce, wee may
see tokens and wittnes enough, that it is the most bloudy kind that ever
was invented.
Christ gave himselfe: noe virtue that is not voluntary: he gave himselfe
willingly, soe saith he, "I lay downe my life, and noe man taketh it
from me," though the Jewes layd violent hands upon him, which made them
inexcusable; yet because yf he would have resisted, they could not have
effected their malice, therefore his subjection to their violence was
voluntary.
[Sidenote: fo. 72^b.
28 Nov. 1602.]
Nowe from informing your understandings, give me leave, said he, to
proceede to the reforming your wills and affections.
Vses. Since Christ hath giuen himselfe for vs, such worthles creatures,
such nothings indeed, let us dedicate our soules, ourselves, our
thoughts, and actions to his service for a reasonable sacrifice. Christ
gaue his whole person for vs, wee must give our whole selues to him; not
as some which are content to be present at his seruice, but haue their
myndes about other matters; or as others which will say they haue given
their mynds to God, and serue him in their soule, though their bodies be
present where he is most dishonored, as the yong degenerat trauayler
that can be content, be present, and perhaps partaker at a masse, and
yet thinke he can be sound at the hart for all that. But wee must apply
both body and soule to Christs seruice. Most trauaylers returne, either
worse men or worse subjects; caveat in permitting to many trauailers.
Some can be content to be feruent and zealous in the halcion dayes of
the gospell, as Peter, but lett the sword, persecution, be once drawne
out the[y] strait withdrawe them selves and leaue their maister. Yf
the[y] think they spie a tempest but comming a farr of, strait they runn
under hatches. Yf Judas come with a kisse, and a companie with swordes
and staues, they are gone. All were hott and zealous against the Papist
in the beginning of hir Majesties raigne; all cold, as it were asleepe,
nay dead, in these tymes.
Some slaunder the Court as though they were neuters, some the
universities as yf inclining to Popery, many looking for a tolleracion;
but whither shall wee goe? here is the word of lyfe.
[Sidenote: fo. 73.
5 Dec. 1602.]
MR. LAYFEILD AT ST. CLEMENTS.
His text, 2 Cor. iii. 7: "Whoe hath alsoe made us fitt ministers of the
Newe Testament, not of the letter, but of the spirit: for the letter
killeth, but the spirit quickeneth."
He had preached heretofore of this text, and had in that sermon obserued
out of this place that the duty of a Christian and a fitt minister are
severall and distinct. Nowe he considered the object whereabout the
office of a minister is imployed, which is the Newe Testament, and to
this purpose he shewed the difference betwixt the Old and Newe
Testament, the old lawe and the newe, which consisted not onely in this
(which the Papists make to all), that the newe is more plaine then the
old, and that Moses was the writer of the first and Christ of the
latter; but this the true essentiall difference, the old was a covenant;
a mutuall sponsion and stipulacion; a promise upon condicion; something
to be performed on either part. _Fac hoc_, sayth God to man, this is the
lawe to be observed by man, _et vives_, and I will give thee lyfe; trust
me with that. But the gospell, the Newe Testament, is a covenant
absolute, like that "I have made a covenant with myne eyes," and that "I
have made a covenant with David that I will not fayle:" a promise on
Gods part onely, like a testament in this, that it is a free donacion
without condicion precedent, all meerely of grace and favour from God.
Noe merit from us. When he assended he gave gifts unto men.
When man had entered into covenant with God, and by breaking of it
became soe farre his debtor that he had forfayted body and soule for his
synn, God dealt mercifully with him, and tooke a sacrifice of some
living beast as a bond which deferred, not satisfied, the debt, and this
to continue till Christs comming, whose death should be a discharge of
that obligacion, and the whole debt alsoe for soe manie as could obtaine
Christs favour.
[Sidenote: fo. 73^b.
5 Dec. 1602.]
In the afternoone, the same man at the same place. After a briefe
recapitulacion of what he had deliuered in the forenoone, he proceeded
to shewe the office of a minister of the Newe Testament, with the
difference betweene the preists of the Old and the ministers of the Newe
Testament. The office of those was to teache the covenant, to denounce
the curse, and to take sacrifices of synners as obligacions and
testimonies against the synner that he had soe often forfayted his soule
and body; the office of the minister of the New Testament is to preache
both the lawe to deject and humble the synner by the operacion of the
spirit; and the gospell to rayse and comfort him, that he may not
despayre and dye, but beeleeve and be saved; their office is alsoe as
executors of Christs testament to dispose of his legacyes, his promises;
that is, to remitt synnes to every penitent beleeving synner; and
lastly, to impart and confirme the graces by ministring his blessed
sacraments.
The letter killeth, for that sayth in the lawe, Thou must doe this, thou
must not doe that, otherwise God must be satisfied; thou must be
punished, or els thou must have pardon. Man could not obserue them; man
was not able to abide the punishment--was like a man in prison, could
not gett forth to sue for pardon; was like a poor man deepely indebted,
had noe meanes to make satisfaction. The gospell likewise in the letter
sayth, Thou must repent, thou must beleeue, or els thou canst not be
saued; and yet none of them is in our power. But the spirit quickeneth;
that shewes vs Christ hath satisfied, and giues vs grace to beleeve it,
&c.
[Sidenote: fo. 74.
5 Dec. 1602.]
The lawe of the Old Testament is not abolished by the Newe, but the old
covenant, the condicion of the lawe, is taken awaye; for the lawe
continues and hath a singular vse in the ministry of the Newe Testament,
to make a synner knowe and confesse himselfe such a one, for before he
finde his synnes greuous he hath noe neede of a sauiour; as Christ sayd,
"I came not to call the righteous but synners to repentaunce," and "Come
vnto me, all ye that are weary, and I will easye you," and "The whole
neede not the physitian."
Yf the minister dispense Christs legacyes to a counterfayt and
dissemblinge penitent, yet they haue done their duty. And as Christ sayd
to his disciples, "When you enter into anie place, say peace be with
you, and yf the Sonne of peace be not there, your peace shall returne
againe vnto you."
Christ made his testament, bequeathed legacyes, made his executors the
disposers of them: therefore there must be certaine markes and notes, as
certaine as the names of persons to knowe the persons to whom the
legacyes are bequeathed, otherwise the executors cannot knowe howe [to]
dispose of them. And these markes are fayth and repentaunce, for to
euery one that repenteth and beleeueth remission of syn is giuen: and
therefore it followeth, against the doctrine of the Church of Rome, that
a man must beleeue, and knowe that he beleeueth, hath fayth and
repentaunce, for that generall fayth of that church in generall is noe
more but to beleeue noe [more?] but this, that all that is in the
Scripture is true, that all that beleeue shall be saued, and that noe
man knoweth whether he beleeue or repent. But, on the contrarie, we hold
that beleeue and fayth must be in particuler, and then such a person is
become a legatary certaine in Christs testament, and capable of the
disposicion of the promise.
[Sidenote: fo. 74^b.
7 Dec. 1602.]
In Justice Catlines[128] tyme one Burchely brought a Replegiar _"quare
averia cepit et injuste detinuit", et declare "quod cepit et detinuit
unam vaccam"_, and soe it was recorded. After, when Meade came to argue,
he pleaded this in abatement; and Burchely, perceuing the recorde was
faulty, entred the words _et vitulum_, and then said there was a calfe
in the case in the roll (an Essex case). Justice Catline demaunded to
see the record, and, the wordes being written soe newely that they were
not dry, "It is true," sayd he, "your cowe hath newly calved, for shee
hath not lickt the calfe dry yet." (_Colebrand._)
[Footnote 128: There were two contemporary Judges of this name, but
this was probably the one who was Lord Chief Justice of the King's
Bench from 1559 to 1574. (Foss, v. 471.)]
The abuse of the Statute for reforming errors in the Kings Bench, &c.
hath frayed the clients from their suites, when they see they can haue
noe judgment certaine or speedy.
* * * * *
Three men's opinions preferred before five, yf not all togither; as in a
writt of error in the Kings Benche to reverse a judgment in the Common
place. Yf there be three of one opinion to reverse, and the fourth would
haue it affirmed; nowe regarding the judgment in the Common place, with
this mans opinion there are five on the on syde, and but three on the
other, yet those three shall prevaile.
[Sidenote: fo. 75.
Dec. 7, 1602.]
Out of a little book intituled _Buccina Capelli in laudem Juris_:[129]
[Footnote 129: We have not found any other trace of this "little
book." It was probably a work of one of the celebrated French
Protestants of the name of Cappel. (_La France Protestante_, iii.
198.)]
Lawe hath God for the author, and was from the beginning.
Jurisprudentia est naturæ effigies, ut Demosthenes; humanitatis
initium, ut Isocrates; libertatis fundamentum, ut Anaxagoras; recte
viuendi norma, ut Diodorus; æqui bonique ars, ut Ulpianus. Confert
divitias, quibus egenos fulciant, amicos sublevent, patriam vel labentem
sustineant, vel precipitantem erigant, vel florentem augeant; honores,
quibus illustrati familiam suam obscuram illustrent, novam exornent,
insignem decorent, facultatem qua inquinatam improborum vitam retundant
et comprimant, et optimorum optimè traductam muncribus et mercede digna
et laudabili ornent et illustrent, ut majores dicantur.
Quid aliud vult sibi legis nomen quam hoc, ut velit quicquid sit
insolutum ligare, quicquid dissolutum legis severitate devincire,
quicquid corruptum, quicquid inquinatum, illud resecare vel resarcire.
Cuidam percontanti quomodo respublica florere, et statu fælicissimo quam
diutissimè permanere possit, respondet Solon, "Si illi quos fortuna ad
infimam plebis sortem depresserat penderent a præscripto magistratuum,
et quos fortuna ad altiorem dignitatis gradum erexerat penderent a
præscripto legum."
Literis incumbunt juuenes ut fiant judices.
Scio qualis fuerim, immo qualis fuisse non deberem; cognosco qualis sum,
timeo qualis futurus sim, et magis timeo quo minus doleo; utinam magis
dolerem, ut minus timerem.
Doleo quia semper dolens dolere nescio.
Quo modo nisi per dolores sanabitur, qui per delectationes infirmatur?
Doce me salutarem dolorem.
[Sidenote: fo. 75^b.
Dec. 1602.]