restraining that "earnest and longing desire in all his majesties
subiects to enioy the sight of his royall person and presence" which
had induced "very many of good degree and quality to hasten and take
their iourneys unto his highnesse," was that the country whither
such "over-much resort and concourse" was made, being "over-charged
with multitude, scarcity and dearth was like ynough to proceed."
(Book of Procs. fol. 1609, p. 5.) His Majesty left Edinburgh on the
5th April, the day on which this proclamation was published at
Whitehall, and entered Berwick the day following.]
[Sidenote: 4 Aprill.]
A letter gratulatory to the Lord Maior, Aldermen, and Citizens, was read
in their court, which letter came from his Majestie, dated at Halliroode
House, 28 Martij, 1603; it conteined a promise of his favour, with an
admonission to continue their course of government for matters of
justice.[180]
[Footnote 180: See it printed in Stowe's Annales, ed. Howes, p.
818.]
[Sidenote: fo. 120^b.
6 Aprill.]
DR. OVERALL, Deane of Paules, made a sermon at Whitehall this day, his
text, "Watch and pray that ye enter not into temptation." He discoursed
very scholastically upon the nature of temptations, their division, &c.,
fit for these tymes in this change, least wee be tempted to desyre
innovacion, &c. He held that God permits many thinges to worke according
to their nature, not forcing their actions by his decre, soe wee enter
into temptacions unforced, of our owne accord, by his permission.
[Sidenote: fo. 121.
7 Aprill 1603.]
Mr. Timothy Wagstaffe and my self brought in a moote whereat Mr.
Stevens, the next reader, and Mr. Curle sate.
I heard there had bin a foule jarr betwixt Sir Robert Cecile and the
Lord Cobham, upon this occasion, because the Lords and late Counsell,
upon the Queenes death, had thought good to appoint an other Captaine of
the gard, because Sir Walter Rhaley was then absent, which the Lord
Cobham tooke in foule dudgeon, as yf it had bin the devise of Sir
Robert, and would have bin himselfe deputy to Sir Walter rather [than]
any other. The Lord Cobham likewise at subscribing to the proclamacion
tooke exception against the Earl of Clanricard, _inepte, intempestive_,
but he is nowe gone to the King, they say.
The occasion of the bruite that was raysed of the Lord Beauchamps rising
was but this; he had assembled divers of his followers and other gent.
to goe with him to proclayme the King, which a good lady not
understanding gave intelligence that he assembled his followers, but
upon the effect hirself contradicted hir owne letter.
[Sidenote: fo. 121^b.
8 Aprill 1603.]
AT WHITE HALL.
DR. MONTAGUE, Master of Sydney Colledge in Cambridge, made a sermon; his
text Matt xviii. 11. "The Sonne of Man came to save that which was
lost."
In his prayer: "Wee give ourselves to synn, without restraint in our
conscience before, or remorse after." He considered 3 points: 1. The
stile of Christ; the Sonne of Man. 2. To whom he came; to the lost. 3.
The end of his coming; to save. Where men come of an honourable
parentage, or beare an office of dignity, it is their use to stile
themselves in the name of their auncesters, as Solomon the sonne of
David, &c. But where they have none, the Jewes call them Ben Adam, the
sonne of man. Howe happens it then that Christ which is _Salvator
mundi_, [Greek: Sôtêr], the best word that the Greekes have, that he
takes upon him this stile of basenes? For two reasons: 1. Because the
nearer he came to our nature, the neerer he came to our name; first
before the lawe he was called _Semen mulieris_, then _Shilo_, after
_Messias_, and nowe himselfe gives himselfe this name, the Sonne of Man,
by speciall effect changing his name; when he was Silo wee were but
servants, &c.
He layd downe his name to take up ours, that wee might for his sake lay
downe our lives to take up his glory.
[Sidenote: fo. 122.
8 Aprill 1603.]
He would not have his glory upon earth: he would never suffer himselfe
to be called God upon earth, nor suffer his miracles to be blazoned, he
would have his fame spread by the inward persuasion of the spirit not
the outward applause of the mouth. And hence he noted the difference
betwixt the fame of a magistrat and of a minister; for from the outward
action of the magistrat we come to an inward approbacion of his virtue;
but contrary in a minister, from our inward perswasion of his virtue to
the outward approbacion of his actions.
Exinanition [Exaninition] of Christs glory on earth typified in the
auncient Jewish manner of coronacion, and enthronizing their kings, when
they powred a horne of oyle upon his head, to shewe that as the horne
was emptied to annoint him, soe out of his fullnes he should enrich
others. Oyle is taken for grace.
[Sidenote: fo. 122^b.
8 Aprill 1603.]
Second point; to those that were lost. The Rabbins devide all the people
into three sorts, _Sapientes_, such were the Scribes and Pharises; 2.
_Sapientum filij_, such as held nothing for opinion, nor did any thing
for action, but that which was approved by the Pharisees; 3. _Terræ
filij_, the children of the world, publicans and synners, reputed as
lost sheepe: to these Christ came, and for conversing with these he was
obrayded; to teache men what a different course there is in the managing
of heavenly and earthly things. The greate affayres of the world begin
at the Prince, and soe are derived by a long course to the people, but
the matters of heaven begin in the people, and soe rise up to the
Prince. The first newes of Christs birth was brought but to a company of
silly shepheards, from them to a poore city, Bethleem, from thence to
Jerusalem, and soe by calculacion it was neere two yeares before it came
to the Kings eare.
There are two Kingdomes in this world, a temporall and a spirituall or
mysticall, eache needing other. Where the rich feeling their poverty in
spirituell, come to the minister to be furnished in that commodity, and
the minister feeling his wants in the riches of this lyfe, followeth
great men, to be relieved in that necessity. _Communis indigentia est
societatis vinculum_, mutuall necesity is the surcingle of the world.
[Sidenote: fo. 123.
8 Aprill 1603.]
Second reason; Christ came to these, as the fittest to receive his
doctrine, and yet it is clapt in amongst his miracles that the poor
beleeved. The promises of a kingdome in heaven is a greate matter which
greate men according to their course in earth will hardly beleeve can be
effected without greate meanes, and therefore a miracle yf princes
receive Christ. Our Prince did, and our King doth continue this miracle;
for shee did, and he doth, hold and will maintaine the truth of the
Gospell, "and this hath king'd him," said he.
Two conclusions; better to be a lost sheepe in the wild field, then put
up safe in the fold of the Pharisees.
There have bin three great monarchies in the world, the first of Synn,
the second of the Lawe, the third of Grace, and these had severall ends;
the first was death, the next Christ, and the last is lyfe; and these
were attained by severall meanes, for synn brought us to death by
concealment of our faults, the lawe brought us to Christ by knowing our
syn, by revealing our syn, and Christ by his grace leads us to
everlasting lyfe. In each soule those three kingdomes have their
succession yf it be saved. Though the lawe was delivered with thunder,
yet there insued comfort in the first word, "I am thy God." The lawe
like a bason of water with a glas by it, serves to discover, and scower
away the filthines.
[Sidenote: fol. 123^b.
Aprill 1603.]
Second conclusion. Noe syn soe greate that should discourage us from
comminge to Christ. Aesculapius, as the poets faine, dewised more
remedys against poison out of a serpent than any other creature, yet the
serpent more poisonous in it selfe then anie man. Soe from syn. Our
confidence, _i. e._ from the nature of God, whoe regards not soe muche
what a man hath bin, but what he is, and will bee. Whereas the judgment
of man, on the contrary, is ground[ed] upon _vita anteacta_, and
forepassed actions; soe Ananias made conjecture of Paule. God more
delights to pardon the synner, then to punish the synne.
2. From the nature of Christ; more mild and mercyfull than Moses: for
Christ never executed any point of judgment. He is an intercessor, and
shall be our judge: but that tyme is not come, soe our creede notes,
"From thence He shall come to judge." And this seemes to be the reason,
that under the lawe, yf anie strang syn had escaped the hand of the
magistrat, yet it was usually punished by the hand of God: whereas nowe,
yf offences slip the magistrat, they are seldome or neuer revenged from
heaven.
Christ is not soe muche a remedy for easy synns, but even for such
synners as even beginn to stink and rott in them, as Lazarus did in the
grave. Shee that had hir issue 12 yeares was healed with the touch of
his garment, &c. He is more ready to pardon a synner upon repentance
then to punishe him upon perseverance.
3. The end: To save. Chrîstus salvat; solutione debiti et applicatione
remedij. Debitum nostrum 2^x; Obedientiæ; Poenæ.
Wee must obey the lawe or indure the punishment. Christ by his lyfe hath
payd the dett of our obedience, and by his death had cleered the debt of
our punishment. Both were necessary to our plenary redemption: his life
to ripe age to accomplishe our righteousnes; his passion by death to
meritt of [_sic_] our salvacion. Righteousnes of his lyfe. Merit of his
passion.
[Sidenote: fo. 124.
Aprill 1603.]
[Sidenote: fo. 124^b.
Aprill 1603.]
The applicacion; by taking upon him our syns, and imputing unto us his
righteousnes. In all synn, three things, _culpas_, _reatus_, _poena_,
and the remedy must have something contrary to the malignant quality of
the disease: soe Christ cureth the fault by his obedience, the guilt by
his innocency, and the punishment by his passion; soe by applicacion all
our synns are his. All his righteousnes is become ours. But heere surges
a doubt, howe it comes to passe that synce the imputacion of his merits
makes us righteous, the imputacion of our synn cannot make him synfull.
_Ferrum candens absorbet aquam_, and the drop of our synn cannot infect
the ocean of his innocency; _finiti ad infinitum nulla proportio._ The
applicacion of our syn to him is but a mere imputacion, but his merits,
beside an imputacion, worke in us alsoe an inherent righteousnes. For
applicacion; the commaundments are given in the second person; and the
bible written in fashion of a story, not precepts and rules, because it
is more for practise then speculacion, and God would have us rather good
Christians then good schollers. Without particular applicacion all is
nothinge but like the rude chaos, for before the incubacion of the
Spirit of God, there was noe separacion, noe vilificacion, noe
animacion. In the sacrifice in the old lawe it was noe idle thing that
they were to sprinkle the right eare, the right thombe, and the right
foote too, to shewe the inward affection must be moved by the eare, and
the action by the thomb and the toe.
[Sidenote: fo. 125.]
The Virgin liked the newes well which was brought hir, "but howe shall
this come to passe," quoth shee; soe it is welcome to every one to heere
that he shall be the Sonne of God, but howe shall he knowe that? There
is but thre wa[y]s of knowing himselfe to be the Sonne of God: 1.
_Scientia unionis_, and soe Christ onely knowes himselfe to be the Sonne
of God. 2. _Scientia visionis_, and soe the Saints. 3. _Scientia
revelationis_, and soe every Christian. And this last is twofold, either
by a descendant course, whereby Gods spirit comes downe to us, and this
those knowe which have it. Philosophie sayth every lambe knowes his owne
dame, _non per eundem sonum sed per eundem Spiritum_: as the uniting of
the Father and the Sonne in the Trinity is _per communionem Spiritus_.
"My sheepe heare my voyce," by inward perception. "Did not our harts
glowe within us?" The difference is knowne to them that have it. Samuel,
before he was acquainted with it, thought it had bin the voyce of a man,
but Ely could discerne it. 2. Wee knowe by our Spirit ascending to God:
the Spirit like fyre, still ascendeth, like a steele toucht with the
magnet turnes northward, soe this heavenward. Wee are placed twixt
heaven and earth; like an iron betwixt two loadstones wee incline still
to one of them.
[Sidenote: 8 Aprill 1603.]
I heard the Queene left behinde hir in money, plate, and jewels, the
value of 12,000,000_l._ whereof in gold is said, 400,000_l._
It was said for a truth that the Countes of Essex is married to the Earl
of Clanricard, a goodly personable gentleman something resembling the
late Earl of Essex.
The Lord Keeper Sir Thomas Egerton hath married his sonne, before the
Queene dyed, to the Countes of Darbys daughter, his Ladys daughter;
bloud-royall. _Superbe satis._
This afternoone a servingman, one of the Earl of Northumberland, fought
with swaggering Eps, and ran him through the eare.
I heard that the King hath or will restore the Lord Latimer to the
Earldome of Westmerland; some 3 or 4000_l._ per annum.
[Sidenote: fo. 125^b.
9 Aprill 1603.]
There came forth a proclamacion for making certaine Scottish coyne
currant in England; as a peice of gold for 10_s._, and the sylver at
12_d. ob._ and this for the menaging of commerce betwixt these
nations.[181]
[Footnote 181: See Book of Proclamations, fol. Lond. 1609, p. 6.]
Mr. Barrowes called Seminaryes, Semmimaries.
[Sidenote: 10.]
I heard that my Cosen Wingat is married to a riche widdowe in Kent.
AT THE COURT AT WHITEHALL.
DR. THOMSON, Deane of Windsor,[182] made a sermon; he hath a sounding
laboured artificiall pronounciacion; he regards that soe muche, that his
speech hath no more matter then needes in it. His text 2 Psal. 10, 11.
"Be wise nowe, O ye Kings; be learned, O ye Judges; serve the Lord with
feare, and rejoyce unto him with reverence."
[Footnote 182: Dr. Giles Thompson appointed 25th February 1602-3,
elected Bishop of Gloucester in 1611, and held the Deanery _in
commendam_ until his death on 14 June 1612. (Hardy's Le Neve, iii.
374.)]
Be learned; _scientia conscientiæ_ rather then _scientia experienciæ_.
Serve the Lord: a straung doctrine that those whom all desyre to be
servants unto, should be taught, that themselves must serve an other:
yet this the highest point of their honour to serve God: for the
excellency of man is in his soule, the glory of his soule in virtue, the
height of virtue in relligion, and the ende of relligion to serve God.
As strang to teach that they whom others feare, should feare an other.
[Sidenote: fo. 126.
10 Aprill 1603.]
MR. LAYFEILD; his text. "Not preaching ourselves." Noo heretike ever
preached himselfe directly, for they never can be heretikes except they
professt Christ, and such as preach themselves for saviours deny Christ;
but preaching them selves undirectly is when by preaching men stake
their owne glory or advauncement, as the cheifest end of their
preaching. "Labour not for meat;" that is, make not meate the chiefest
end of labour, but the service of God in that vocation, and the benefit
of the State; soe labour in all your trades as yf you laboured for God,
making not the hyer the maine end, though it be an end alsoe.
Every man spends more then he can gett; untill thirty yeare commonly men
doe nothing but spend, and then when they begynn to gaine, yet expenses
runne on with their tyme.
Every manuary trade is called a mystery, because it hath some slight or
subtlety of gayning that others cannot looke into. Every man cannot be a
carpentour of his owne fortune. The faults of preachers in preaching
themselves and false doctrine, like a physicion that poisoneth his
medicines, or a mintmaister that adulterates the coine; he kils under
pretence of safety, and this robbes all under pretext of honest gaine.
Mr. Hill told me that Mr. Layfeild married a rich wife, worth above
1,000_l._ He speakes against covetousnes, but will exact the most of his
dutyes in his parishe.
[Sidenote: fo. 126^b.
10 Aprill 1603.]
AT WHITEHALL IN THE AFTERNOONE IN THE CHAPPELL.
DR. EATON,[183] BISHOP OF ELY. His text, "Come unto mee all yee that
labour, and are heavy laden, and I will refreshe you;" _Ego reficiam._
"Come unto me;" God thy father hath given all power in heaven and earth
unto Christ; therefore in our prayers to obtaine any thing wee must goe
unto him, and in him wee may be sure to obteine: for this is hee in whom
the father is well pleased. He consider[ed] the subject, "All yee," &c.
the invitacion "Come unto me," and the promise, "I will ease you." "All
yee" is heere specially limited to those that labour and are laden,
which are [have?] greate synnes and feele the waight of them. Noe synn
soe dangerous to men, soe odious in the sight of God, as contempt of
synn. Amongst manie synns which he mentioned as greivous and haynous
offences not one word of sacriledge.
[Footnote 183: Dr. Martin Heton, Bishop from 1598 to 1609. (Hardy's
Le Neve, i. 343.)]
Synne makes a man turne from God like a runagate that having committed
some offence for which he feares punishment runnes away from his
maister, but there is noe place, noe tyme, can hide him from the
presence of God, but onely the wing of Jesus Christ his mercy. Adam was
soe foolishe to thinke he might have hidden himselfe, but David sayth
"Yf I goe into the wildernes, etc." _Qui recedit a facie irati_ for
synn, _accedat ad faciem placati_ in the merit of Christ, in whom onely
he is well pleased.
[Sidenote: fo. 127.]
"Which labour, and are laden." All labour under synne, and all are laden
with it, but such as have greivous synnes, and are greived for them, and
almost pressed downe to despayre, lett them come. _Reficiam_; he will
ease them; not take away the roote but _reatum_, for the old man will be
in us as long as we live, and as fast as we rise by grace the fleshe is
ready still to pull us downe againe to synn.
* * * * *
[Sidenote: fo. 127^b.
10 Aprill 1603.]
Jo. Davis[184] reports that he is sworne the Kings Man, that the King
shewed him greate favors. _Inepte._ (He slaunders while he prayses.)
[Footnote 184: Sir John Davies; he was of the Middle Temple, but was
expelled for some quarrelsome misconduct. As Attorney-General of
Ireland he obtained great favour at Court, and would have been
appointed an English Judge, but for his sudden death. He is now
principally known by his poem on the Immortality of the Soul. In a
passage in this Diary which we have omitted on account of its
grossness, he is described as extremely awkward in his gait;
waddling in most ungainly fashion and walking as if he carried a
cloak-bag behind him.]
There is a foolishe rime runnes up and downe in the Court of Sir Henry
Bromley, Lord Thomas Haward, Lord Cobham, and the Deane of Canterbury,
Dr. Nevil, that eache should goe to move the King for what they like.
Nevil for the Protestant, Lord Thomas for the Papist,
Bromley for the Puritan, and Lord Cobham for the Atheist.
(_Mr. Ysam nar._)
* * * * *
I heard that the Earl of Southampton and Sir Henry Nevill were sett at
large yesterday from the Tower; that Sir Henry Cock the cofferer was
sent for by the King, and is gone unto him.
Was with the Lady Barbara.[185] Shee saith the King will not swear, but
he will curse and ban at hunting, and wish the diuel goe with them all.
[Footnote 185: Lady Barbara Ruthven, the sister of the Earl of
Gowrie, mentioned at p. 156.]
In the Frenche Court, the guard is all of Scottishmen, and to
distinguishe betwixt a Frenche and a Scot in admitting anie to a place
of present spectacle, the[y] give the word "bread and chese," which the
Frenche cannot pronounce; "bret and sheese."
[Sidenote: fo. 128.
11.]
Mr. Thomas Overbury spake much against the Lord Buckhurst as a verry
corrupt and unhonest person of body.
[Sidenote: 12.]
He spake bitterly against the Bishop of London.[186] That Darling whoe
was censured for a slaunderous libellor in the Starre Chamber, and had
bin convict for a counterfaitour of passes [?] was a better scholler
then the Bishop: that the Bishop was a verry knave. I contradicted.
[Footnote 186: Bishop Bancroft from 1597 to 1604, when he was
translated to the see of Canterbury. (Hardy's Le Neve, ii. 302.)]
[Sidenote: 11.]
He would not have the bishops to have anie temporalities, or temporall
jurisdicion, but live upon tithes, and nothing but preach, &c.
When I was mentioning howe dangerous and difficult a thing it would be
to restore appropriacions, he said _Fiat justicia et coelum ruat_,
which applicacion I termed a doctrine of Jesuits.
[Sidenote: 12.]
He said Sir Robert Cecile followed the Earl of Essexes death, not with a
good mynde.
This day the two Cheife Judges Sir John Popham and Sir Edmund Anderson,
with the rest of the judges, were sworne. I sawe divers writs or
commissions sealed by the Lord Keeper, with the old seale of Queene
Elizabeth. It is verry like wee shall have a terme.
* * * * *[187]
[Footnote 187: We have here omitted several pages of extracts from
Sir John Hayward'a Treatise on the Succession in reply to Father
Parsons, a book of great interest in its day. It is now easily
accessible to those who desire to refer to it. It was published
Lond. 1603, 4to.]
[Sidenote: fo. 133.
13 Aprill 1603.]
Dr. Parry was sollicited by the Archebishop to make a kinde of funerall
oracion for the Queene, to be published not pronounced, and hath given
him instruccion. Mr. Savil[188] or he must doe it. Savil fitter, for
better acquaintance with the Queenes private accions and reddier stile
in that language; both scarse have leisure. Dr. Parry warned to be
provided of a sermon against the Kinges coming. He told that the Bishop
of Durrham[189] hath tendered his duty in all humility, craving pardon
for his opposicion heretofore, with promise of faythfull service; hath
preacht at Berwike before the King, and said grace at his table twise or
thrise.
[Footnote 188: The future Sir Henry, Editor of Chrysostom, and
Provost of Eton.]
[Footnote 189: Dr. Matthew Hutton, Bishop from 1595 to 1606, when he
was translated to York. (Hardy's Le Neve, iii. 295.) The opposition
alluded to was probably connected with Border quarrels.]
The Queene nominated our King for hir successor: for being demaunded
whom shee would haue succede, hir answere was there should noe rascals
sitt in hir seate. "Who then?" "A King," said shee. "What King?" "Of
Scotts," said shee, "for he hath best right, and in the name of God lett
him haue it."
The Papists verry lately put up a supplicacion to the King for a
tolleracion; his aunswre was, Yf there were 40,000 of them in armes
should present such a petition, himselfe would rather dye in the feild
than condiscend to be false to God. Yet seemed he would not use
extremity, yf they continued in duty like subjects.
The Queene would sometymes speake freely of our King, but could not
endure to heare anie other use such language. The Lord of Kenlosse,[190]
a Scott, told our nobles, that they shall receive a verry good, wise,
and relligious King, yf wee can keepe him soe; yf wee mar him not.
[Footnote 190: Sir Edward Bruce, Lord Bruce of Kinloss, who came to
England with the Earl of Mar in 1601, ostensibly on a visit of
congratulation to Queen Elizabeth, but really to effect an
understanding with Sir Robert Cecil, and pave the way, which he did
most successfully, for his master's succession. He was appointed
Master of the Rolls in 1604, and lies buried in the Rolls Chapel.]
Lord Henry Howard[191] would come and continue at prayers when the
Queene came, but otherwise would not endure them, seeming to performe
the duty of a subject in attending on his prince at the one tyme, and at
the other using his conscience. He would runne out of the Queenes
chamber in hir sicknes when the chaplein went to prayer. Their prayer,
for him, like a conjuracion for a spirit.
[Footnote 191: The future Earl of Northampton.]
[Sidenote: fo. 133^b.
13 Aprill 1603.]
The Earl of Southampton must present himself with the nobles, and Sir
Henry Nevill with the counsellors; like either shall be one of their
rankes.
It is a common bruit, yet false, that Sir Walter Rhaly is out of his
Captainship of the Guard; _facile quod velint credunt, quod credunt
loquuntur._
Sir Amias Preston, an auncient knight, sent a challendge a while since
to Sir Wa. Ra. which was not aunswered. Sir Ferdinand Gorge is out with
him, as some say.[192]