before the Lord Chamberlaine, and accused that he had heard one
Harlestone curse the Earl of Leister in his house. But Hill denying it,
the Lord Chamberlain threatning him, called him rogue and raskall, that
would hear noblemen abused, and yet justifie to. Hill replyed that he
was neither rogue nor raskall, but a poore artificer, that lived by his
labour. The Lord demaund[ed], "What trade?" "A taylor," said Hill. "O
then a theife by profession," said the Lord, "and yet yf thou beest a
theife thou art but a prettie little one. But, sirra, you rogue, what
say you to the matter of my Lord of Leister?" "O, my Lord," said he, "I
heard noe such matter." "I will hang you, you raskall," said the Lord.
"You shall hang a true man, my Lord," sayd Hill. "What, and a taylor!"
said the Lord. Soe leaving Hill when he could not force him to confesse,
he went to the accuser, and told him he must not come and trouble him
with such trifles, which were fauls to, and yf it had bin true, yet yf
he should committ every one to prison that spake evil of Leister or
himselfe, he should make as many prisons in London as there be dwelling
houses.
[Sidenote: fo. 103.
20 March.]
Laudo navigantem, cum pervenerit ad portum. (_Ch. Da._)
Si præbendari, si vis in alta locari,
Consilium præsto, de sanguine præsulis esto. (_Burdett._)
Fayth is the evidence of things not seene; as wee hold our temporall
inheritance by our writinges, which we call our evidence, soe wee clayme
our eternall inheritaunce in the heavens by fayth, which is our
evidence. (_On King at Paules._)
_Risus potest esse causa aliqua, irrisus nulla._
_Irridere bona nefas, mala crudelitas, media stultitia, probos impium,
improbos sæuum, notos immanitas, ignotos dementia, denique hominem
inhumanum._ (_Lodou. Vives, ad Sap: intr._ 439.)[165]
[Footnote 165: The words here quoted will be found in vol. i. p. 35,
of the beautiful edition of the Works of Ludovicus Vives published
at Valentia, in 8 vols. 4to. 1782-90. This particular treatise of
Vives was a great favourite with our ancestors. Several editions of
a translation into English, by Richard Moryson, were published by
Berthelet and John Daye.]
_E bestijs, exiatiatis maxime ferarum est invidia mansuetarum
assentatio._ (_Idem._)[166]
[Footnote 166: This passage seems to have puzzled our Diarist, who
was probably copying from a manuscript. It stands thus in the
Spanish edition above mentioned. "_Ex bestiis, exitiabiles maxime,
inter feras invidia, inter mansuetas adulatio._" (i. 42.)]
[Sidenote: fo. 103^b.
28 Feb.]
One said of Rochester that it had been an auncient towne, as though it
were not more auncient by continuance. (_H. Gellibrand narr._)
* * * * *
Dr. Couels booke which he wrote as an appology of Mr. Hooker[167] may be
sayd to be all heaven, butt yett Mr. Hookers sentences and discourses
intermixed are the stars and constellations, the speciall ornaments of
it.
[Footnote 167: "A just and temperate Defence of the Five Books of
Ecclesiastical Polity written by Mr. Richard Hooker, against an
uncharitable Letter of certain English Protestants ... By Willam
Covel, D.D." Lond. 4to. 1603, reprinted in the Works of Hooker,
edited by Hanbury. Lond. 1830, ii. 449.]
One discoursing of a gentleman, Dr. Cæsars wiues first husband, that had
bin imployed as a Ligier in France; "I well belleeve it," sayd another,
"that he hath bin a lecher in Fraunce."
Dr. Cæsars wife was at first but a mayd servant in London; till advanct
by hir first marriage. When hir Majesty dyned at Dr. Cæsars, shee gave
his wife a checke, because in hir widdowhood she refused to speake with
a courtier whom hir Majesty had commended to hir.
When a minister was reading the words in marriage, "Wilt thou have this
man as thy wedded husband," the bryde presently cryed, "O God, I, Sir,"
as though shee had tarried for him.
[Sidenote: fo. 104.
Nov. 1602.]
Upon one Sunday this moneth DR. HOLLAND, Professor at Oxeford,[168] made
a sermon at Paules Crosse, his text, Luke xii. v. 13, 14, &c.
[Footnote 168: Dr. Thomas Holland, Fellow of Balliol College, and
Regius Professor of Divinity from 1589 to 1611. (Hardy's Le Neve,
iii. 509.)]
"Take heede of covetousnes, for though a man have abundaunce, his life
standeth not in riches." 2 parts; a caveat. 2. the reason. The reason by
a negative, 1. Mans lyfe not in abundance. 2. by a similitude. He noted
a difference between the Syriack and the Greeke. The Syriac sayth Christ
spake to his disciples; the Greeke to the brethren that strove for the
inheritaunce.
In the caveat, considered 1. the giver, Christ; 2. the brevity; 3. the
occasion, the falling out of brethren.
All that followe Christ are his disciples.
The giver is Christ, which is Amen, _verax_, omniscient, he that knowes
the waye of the serpent upon the stone, of an arrowe in the ayre, and a
ship in the sea. _Multa habent auctoritatem propter dicentem._ He can
tell us _latet anguis in herba_. The two eyes of the lambe a great
watchman to tell us the danger of synn, that it hath the face of a
woman, but the sting of a scorpion.
[Sidenote: fo. 104^b.]
Brevitye. One word of Christ a whole sermon--the ten commaundments are
called but ten words, Deut. iv. 13. The whole have but one word, Love,
of God and our neighbour, [Greek: o ôn, o ei, o erchomenos, a] and
[Greek: ô]. One word of God overthrewe the whole kingdome of Assyria.
Adams synn was the breach but of one commaundement, yet condemned the
whole world. Relligion is one, though questions be infinit, yet all must
be determined _per unum verbum domini scriptum_. _Verbum indicabit_, all
must be resolved _per primam veritatem_. Our soule can never be quiet
till it be resolved by the word of God. Neither can wee have any
perfection till wee have a seed of God.
Some have gone about to shewe the truth of relligion by casting out
divels. David must come out with his two stones, the Old and the Newe
Testament, before Goliah can be slayne.
He would not speake against the good use of riches. _Divitiæ nec
putentur mala, quia dantur bonis; neque bona, quia conferuntur malis._
Though the soule neede none of these goods of riches, yet the body doth,
_propter victum et vestitum_, and therefore we pray, _Da nobis hodie
panem nostrum quotidianum_. God is the author of them, and soe, being
the gifts of God, they cannot be evil in their nature. Diverse virtues
followe and depend upon riches; as magnificence, munificence, &c.; hence
have these goodly churches beene builded, famous colledges found[ed],
warrs maynteyned, &c. The use of riches is to serve our owne necessity,
Gods glory; to doe good to the poore, to lend to the needy, to reward
the virtuous, to make frend of, &c. Yet the gift cannot merrit, for yf I
give all that I have, yet yf I want charitie, &c. Yet _facta in fide
Mediatoris_, they shall not want a reward. "Come ye blessed of my
Father, when I was naked you clothed me," &c. The abuse of riches is
covetousnes. Covetousnes is an Hydra with seven heades, the diuel is the
author of it. He tempted Christ with riches, when he shewed him [Greek:
doxan], the glory of the world; the diuel could make shewes, he was a
cunning juggler.
[Sidenote: fo. 105.]
The second head, the name, which is an ill name, to covet house, land,
&c. allways taken in the ill part; _avaritia_, in Latin, _aviditas
æris_, [Greek: philargyria]; not a good name amongst them all.
3. The daughters of covetousnes: 1. _Rapina_, robbery. 2. [Greek:
philargyria]. 3. _Oppressio._ 4. _Furtum._ 5. _Homicidium._ 6.
_Proditio._ 7. _Fallacia._ 8. _Mendacia._ 9. _Obduratio._ Whereof more
at this day then the Bishop of Constance burnt poore people in a barne
which came for a dole. 10. _Usuria._ This rangeth abroad over the whole
land. 11. Bribery. 12. _Symonia_, Lady Symonie, a shameles on. 13.
_Sacrilegium._ The end _Superbia_, which conteines all, and holds all
things to base for himselfe.
Fourth head, the effects of covetousnes: 1. Hatred. 2. Misery. 3.
Contempt. 4. Forgetfulnes of God. 5. _Suffocatio_, sorrowe. 6. Danger,
death of body and soule; howe many have bin slayne for riches, or dyed
in them.
Fifth head, it is the roote of all evill. 1 Tim. vi. 10; it is an euill
of generality. Some nations are sicke but of one vice; but he that hath
this, hath all; it is hardly cured, it growes by continuance, _peccatum
clamans_, it is _maxime inimicum Deo_, for hee gave all by creacion to
all equally, but this strives to drawe all to it selfe most unequally.
Of such a man it is sayd _abstulit a pauperibus, congregavit, et manet
in æternum ejus infamia_.
Sixth head, similitudes, all evill; it is compared to the dropsy, a
disquieting kinde of thirst; to leaches, which sucke till they burst.
[Sidenote: fo. 105^b.]
7. The end, he gathers he knowes not for whom; the reason, mans life
consists not in the abundance of riches, 1. Because both when wee came
into the world, though wee were naked, yet wee then lived, and before
that too. 2. Wee shall carry nothing away with us when we dye, yet our
soules shall live. 3. They cannot deliver us from death.
Riches are incertayne, and therefore Eschines compares them to Euripus,
which ebbes and flowes oftentymes in a day. An other says they are
winged, because the[y] passe away soe swiftly; and Fortune hir selfe is
allways painted upon a wheeling stone, to note the inconstancy of
riches; and certaine it is that, at last, yf they part not from us, wee
must part from them.
The parable. A riche man, though he be riche, yet he must dye; for he is
but a man. God would have some riche, some poore, for distinction sake,
and the mutuall exercise of liberality and patience, whereby the opinion
of the Anabaptists is easily confuted, whoe would have all things alike
common; _admirabilis concatenatio_ in the order of things and states.
God made noe miraculous provision for his disciples, therefore there
ought to be an ordinary provision for the ministery. As the people love
the ministers for their spirituall blessings, soe the ministers love the
people for their temporall commodities. The order of professions. 1.
Relligion. 2. Husbandry. 3. Merchandise. 4. Souldiery.
Abuse _in acquirendo, concupiscendo, consumendo_.
The covetous man reasons with himselfe in his bed: where wee should
_bonum omissum, malum commissum, tempus amissum, deflere_. David sayth,
"Lord, I remember the in my bed."
"I will pull doune;" surely he was a man of this age, pul downe
colledges, churches, cyties, kingdomes; every one cryes "Downe with
Jerusalem!" An easy matter to pull downe that which was in building
forty yeares; he will build it agen, soe will not many an other doe.
[Sidenote: fo. 106.]
The foole when his owne belly is full thinkes all the worlde hath
enoughe. "Eate soule! drinke soule!" a hog may say as much. I will pull
downe, I will build; here is all "I," nothing but himselfe. Presumption
that he shall enjoy all; whence he noted his infidelity, security,
carnality, [Greek: eutrapelia].
Of the soule. The soule is the image of God, _Christi redempta sanguine,
hæres cum angelis, capax cælestis beatitudinis, simplex, immortalis,
incorporea_. It useth _organa_, instruments. God giveth, not man
begge[tte]th it. 21 Exod. 22. _Creando infunditur, infundendo creatur._
God is the father of soules, and the soule returneth to God that gave
it; Ecclesiastes. _Anima imago Dei, in justitia et dominio._
Relligion of the Turk more towards their Alcoran then our[s] to the
Scripture; speake but against that there it is death. He that
dishonoureth his father, or disobeyeth the magistrat, every where
punished, but for Gods dishonour fewe take care or vengeance.
This thought he spake to himselfe, but God puls him by the sleeve, and
calls him by his name, "Thou foole!"
The godly give up their soules, but the soules of the wicked are taken
from them.
[Sidenote: fo. 106^b.
March 1602.]
Femme que dona s'abandona,
Femme que prende se vende,
Femme que regarde son honneur
Non veult prendre ne donner. (_My cosen._)
My cosen told me that about some 24 yeares since the Prince of Aurange,
being driven to some necessity, sent for reliefe to hir Majesty, with
protestation that yf shee fayled to supply their wants he must turne
pirate; and soe receyving but a cold aunswere, all they of Flushing and
other parts adjoining instantly of merchants became good men of warr,
and tooke our merchants fleete and forced them to lend 50,000_l._, which
was never repayd. Yet when they had served their turnes for that
extremity, and after divers complaints made by our merchants to our
Queen against their piracys, had receyved message from hir Majesty to
desist from those courses, they presently retyred themselves on a
sudden, every one to his former trade. Of soe apt a nature is that
nation for any purpose.
There was a company of yong gallants sometyme in Amsterdame which called
themselves the Damned Crue.[169] They would meete togither on nights,
and vowe amongst themselves to kill the next man they mett whosoever;
soe divers murthers committed, but not one punished. Such impunity of
murder is frequent in that country. (_My cosen narr._)
[Footnote 169: This association was not confined to Amsterdam. A
club of profligates under the same name existed in London much about
this time, under the captainship of Sir Edmund Baynham, a well-known
young roysterer. On the death of Queen Elizabeth, Sir Edmund was
committed to prison by the Council for declaring openly that the
King of Scotland was a schismatic, and that he would not acknowledge
him as King. In 1605 the same gentleman was sent to Rome by the
Gunpowder Conspirators that he might be there, as their agent, to
communicate with the Pope, after the plot should have taken effect.
Garnet helped him on his way to Rome by a letter to the Pope's
Nuncio in Flanders. (Jardine's Gunpowder Treason, 58, 318.)]
[Sidenote: fo. 107.
1 March, 1602.]
My cosen repeated _memoriter_ almost the first Booke of Virgils Æneids.
And this day he rehersed without booke verry neere the whole second
Booke of the Æneids, viz. 630 verses, without missing one word. A
singular memory in a man of his age, 62.
You shall never see a deares scutt cover his haunche, nor a fooles
tongue his frendes secrett.
[Sidenote: fo. 107^b.]
Notes of a sermon upon the xv. ch. to the Corinth, verse 22.
"As in Adam all dye, soe in Christ shall all men be made alive." The
judgement of the first disobedience was death. And in truth, God could
doe noe lesse, unlesse he would be unjust, for as in wisdome he had
ordayned that man should dye when he tasted the fruit of the forbidden
tree, soe in justice he was to execute what in wisdom he had decreed.
Christ was like Adam in his preheminence, in being the cheife and having
goverment over all creature[s]. But yet unlike in this that Adam was the
cause of death, but Christ is the cause of lyfe unto all that beleeve in
him. There is a tyme for all to dye: and this act of dying is done by
us, and upon us. It is a sentence which comprehendeth all, though all
apprehend not it. Adam was one before all, one ouer all, and all in one,
by whose synn all taynted; soe Christ, by whom all saved. 1 Tim. ii. 4.
Man is the principall cause in the course of generacion, but woman was
in the fall of Adam. 1 Tim. ii. 14. Those which are sicke of the
wantonnes make many answereles, endles, needeles questions, about the
fall of Adam.
There be synnes personall, and synnes naturall; these wee derive
ofttymes from our parents, as a synne in us, and punishment of them. Soe
adultery and drunkennes of father, is ofttymes punished in an adulterous
and cupshott[170] childe.
[Footnote 170: Drunken. "They take it generallie as no small
disgrace if they happen to be cupshotten." Harrison's Desc. of
England, p. 283, ed. 1807.]
[Sidenote: fo. 108.]
Death. 3. Externall, internall, eternall. 1. Separacion of body and
soule. 2. Of sowle from Christ, which is our lyfe, soe was that
spatterlashe [_sic_] widdowe, 1 Tim. v. 6; dead while she lived. 3. Of
body and soule in hell fyre. It was an errour of Pelagius that man
should have dyed though he had never synned.
[Sidenote: fo. 108^b.]
Notes of a Sermon upon Matthew v. 17.
"Thinke not that I am come to destroy the lawe, or the prophets: I am
not come to destroy them, but to fullfill them." The best could not live
free from slaunders, as Nehemias was charged to have rebelled, &c. and
Christ himselfe could not escape the malitious censures of the wicked.
When he cured the sicke of the palsy saying, Thy synnes bee forgiven
thee, these whispered in their hartes, and called that speache
blasphemy. When he disposs[ess]ed the man that was vexed with a deuil,
they said he cast out deuils by Beelzebub the prince of the deuils. When
he suffered for us they sayd he was plagued for his owne offences. But
Augustine sayth well of these men; "_Hoc facilius homo suspicatur in
altero, quod sentit in seipso._"
[Sidenote: fo. 109.]
The lawe stretcht noe further then the outward action, but Christ layes
it to the secret thought. Synnes in our thoughtes are like a snake in
our bosome, which may kill us yf wee nurse it; it is like fyre to
gunpowder. Wee must shake synn from our thoughts, as wee would a spark
from our garments, lest yf wee be once sett on fyre with them all our
teares shall not quenche them. The divel puts synn in our thoughtes, as
a thiefe thrusts a boy in at a windowe, to open the dore for the great
ones. Yf syn enter into the heart it becomes like a denn of thieves, and
like a cage of uncleane birds.
Synn a sly thing; it will enter at the windowe, at the casement, at a
chinke of our cogitations.
The more free wee are to syn, the more slaves are wee to Sathan.
Will a thiefe steale in the sight of the Judge, and shall a man presume
to synn in the sight of God?
AT A SPITTLE SERMON.
Yf our synnes come out with a newe addicion, Gods punishments will come
out with a newe edition.
Ambrose sayd of Theodosius: "_Fides Theodosij vestra fuit victoria_:"
soe he of Queene Elizabeth.
[Sidenote: fo. 110.
23 Mar. 1602.]
* * * * *
I was at the Court at Richemond, to heare Dr. Parry one of hir Majesties
chaplens preache, and to be assured whether the Queene were living or
dead. I heard him, and was assured shee was then living. His text was
out of the Psalme [cxvi. 18, 19] "Nowe will I pay my vowes unto the Lord
in the middest of the congregacion," &c. It was a verry learned,
eloquent, relligious, and moving sermon: his prayer, both in the
beginning and conclusion, was soe fervent and effectuall for hir
Majestie that he left few eyes drye.
[Sidenote: fo. 110^b.
23 Mar. 1602.]
The doctrine was concerning vowes, which were growne in contempt and
hatred, because the Jews of old and the Papists of later tymes have used
them, whereas the thing itselfe, in its owne nature, is reasonable and
commendable. Wee owe all that wee have, that wee are, vnto God; and all
that wee can doe is but our bounden duty, yet those offices may seeme to
please him best, and be most gratefull, [in] which even besydes those
dutyes which he requires; wee doe enter of our owne will as it were into
a newe, a neere[r] bond. And he defined it to be a promise made unto
God, to performe some service in such manner as we are not otherwise
bound by duty to performe. It must be made to God, soe differs from
other promises; it must be voluntary, and soe it differs from required
dutyes; it must be deliberate, which takes away rashnes; it must be of
thinges possible within our power, of things that are good, and tending
to Gods glory and our bettering. And they are generally either
_penitentiæ_, of a strict course of life, in punishing our synfull
bodies by sparer dyet, &c.; _gratitudinis_, for benefits received;
_amicitiæ_, testimonyes of our love, _dona_.
Vowes of perpetuall chastity and solitude exculed[exculcated?] because
of a generall impossibility. Noe merit to be hoped by them, soe the
papisticall abolished. Certaine impediments which being removed any man
may walke the way without stumbling.
1. Wee cannot performe what wee are commaunded; howe can wee then add
anie thing of our owne?
2. The danger of breaking them should stay us from making them.
3. They were ceremonious with the Jewes, and supersticious amongst the
Papists, therefore not to be reteyned.
These were present at his sermon, the Archbishop of Canterbury
[Bancroft]; the Lord Keeper [Egerton]; the Lord Treasurer [Buckhurst];
Lord Admirall [Howard]; Earl of Shrewsbury; Earl of Worster; Lord Gray;
Sir William Knollys; Sir Edward Wootten, &c.
[Sidenote: fo. 111.
23 Marche.]
I dyned with Dr. Parry in the Priuy Chamber, and understood by him, the
Bishop of Chichester, the Deane of Canterbury, the Deane of Windsore,
&c. that hir Majestie hath bin by fitts troubled with melancholy some
three or four monethes, but for this fortnight extreame oppressed with
it, in soe much that shee refused to eate anie thing, to receive any
phisike, or admit any rest in bedd, till within these two or three
dayes. Shee hath bin in a manner speacheles for two dayes, verry pensive
and silent; since Shrovetide sitting sometymes with hir eye fixed upon
one obiect many howres togither, yet shee alwayes had hir perfect senses
and memory, and yesterday signified by the lifting up of hir hand and
eyes to heaven, a signe which Dr. Parry entreated of hir, that shee
beleeved that fayth which shee hath caused to be professed, and looked
faythfully to be saved by Christes merits and mercy only, and noe other
meanes. She tooke great delight in hearing prayers, would often at the
name of Jesus lift up hir handes and eyes to Heaven. Shee would not
heare the Arch[bishop] speake of hope of hir longer lyfe, but when he
prayed or spake of Heaven, and those ioyes, shee would hug his hand, &c.
It seemes shee might have lived yf she would have used meanes; but shee
would not be persuaded, and princes must not be forced. Hir physicians
said shee had a body of a firme and perfect constitucion, likely to have
liued many yeares. A royall Maiesty is noe priviledge against death.
[Sidenote: fo. 111^b.
24 Mar. 1602.]
This morning about three at clocke hir Majestic departed this lyfe,
mildly like a lambe, easily like a ripe apple from the tree, _cum leue
quadam febre, absque gemitu_. Dr. Parry told me that he was present, and
sent his prayers before hir soule; and I doubt not but shee is amongst
the royall saints in Heaven in eternall joyes.
About ten at clocke the Counsel and diverse noblemen having bin a while
in consultacion, proclaymed James the 6, King of Scots, the King of
England, Fraunce, and Irland, beginning at Whitehall gates; where Sir
Robert Cecile reade the proclamacion which he carries in his hand, and
after reade againe in Cheapside. Many noblemen, lords spirituell and
temporell, knights, five trumpets, many heraulds. The gates at Ludgate
and portcullis were shutt and downe, by the Lord Maiors commaund, who
was there present, with the Aldermen, &c. and untill he had a token
besyde promise, the Lord Treasurers George, that they would proclayme
the King of Scots King of England, he would not open.
Upon the death of a King or Queene in England the Lord Maior of London
is the greatest magistrate in England. All corporacions and their
governors continue, most of the other officers authority is expired with
the princes breath. There was a diligent watch and ward kept at every
gate and street, day and night, by housholders, to prevent garboiles:
which God be thanked were more feared then perceived.
[Sidenote: fo. 112.
24 Mar. 1602.]
The proclamacion was heard with greate expectacion and silent joye, noe
great shouting. I thinke the sorrowe for hir Majesties departure was soe
deep in many hearts they could not soe suddenly showe anie great joy,
though it could not be lesse then exceeding greate for the succession
of soe worthy a king. And at night they shewed it by bonefires, and
ringing. Noe tumult, noe contradicion, noe disorder in the city; every
man went about his busines, as readylie, as peaceably, as securely, as
though there had bin noe change, nor any newes ever heard of
competitors. God be thanked, our king hath his right! _Magna veritas et
prevalet._
[Sidenote: fo. 112^b.
Marche, 1602.]