Fayth is the evidence of things not seene; as wee hold our temporall inheritance by our writinges, which we call our evidence, soe wee clayme our eternall inheritaunce in the heavens by fayth, which is our evidence. (On King at Paules.)

Risus potest esse causa aliqua, irrisus nulla.

Irridere bona nefas, mala crudelitas, media stultitia, probos impium, improbos sæuum, notos immanitas, ignotos dementia, denique hominem inhumanum. (Lodou. Vives, ad Sap: intr. 439.)165

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

fo. 103^b.
28 Feb. One said of Rochester that it had been an auncient towne, as though it were not more auncient by continuance. (H. Gellibrand narr.)

*   *   *   *   *

Dr. Couels booke which he wrote as an appology of Mr. Hooker167 may be sayd to be all heaven, butt yett Mr. Hookers sentences and discourses intermixed are the stars and constellations, the speciall ornaments of it.

One discoursing of a gentleman, Dr. Cæsars wiues first husband, that had bin imployed as a Ligier in France; "I well belleeve it," sayd another, "that he hath bin a lecher in Fraunce."

Dr. Cæsars wife was at first but a mayd servant in London; till advanct by hir first marriage. When hir Majesty dyned at Dr. Cæsars, shee gave his wife a checke, because in hir widdowhood she refused to speake with a courtier whom hir Majesty had commended to hir.

When a minister was reading the words in marriage, "Wilt thou have this man as thy wedded husband," the bryde presently cryed, "O God, I, Sir," as though shee had tarried for him.

fo. 104.
Nov. 1602.Upon one Sunday this moneth Dr. Holland, Professor at Oxeford,168 made a sermon at Paules Crosse, his text, Luke xii. v. 13, 14, &c.

"Take heede of covetousnes, for though a man have abundaunce, his life standeth not in riches." 2 parts; a caveat. 2. the reason. The reason by a negative, 1. Mans lyfe not in abundance. 2. by a similitude. He noted a difference between the Syriack and the Greeke. The Syriac sayth Christ spake to his disciples; the Greeke to the brethren that strove for the inheritaunce.

In the caveat, considered 1. the giver, Christ; 2. the brevity; 3. the occasion, the falling out of brethren.

All that followe Christ are his disciples.

The giver is Christ, which is Amen, verax, omniscient, he that knowes the waye of the serpent upon the stone, of an arrowe in the ayre, and a ship in the sea. Multa habent auctoritatem propter dicentem. He can tell us latet anguis in herba. The two eyes of the lambe a great watchman to tell us the danger of synn, that it hath the face of a woman, but the sting of a scorpion.

Brevitye. One word of Christ a whole sermon—the ten commaundments are called but ten words, Deut. iv. 13. The whole have but one word, Love, of God and our neighbour, ὁ ὡν, ὁ εἱ, ὁ ἑρχδμενοϟ, α and ω. One word of God overthrewe the whole kingdome of Assyria. Adams synn was the breach but of one commaundement, yet condemned the whole world. Relligion is one, though questions be infinit, fo. 104^b.yet all must be determined per unum verbum domini scriptum. Verbum indicabit, all must be resolved per primam veritatem. Our soule can never be quiet till it be resolved by the word of God. Neither can wee have any perfection till wee have a seed of God.

Some have gone about to shewe the truth of relligion by casting out divels. David must come out with his two stones, the Old and the Newe Testament, before Goliah can be slayne.

He would not speake against the good use of riches. Divitiæ nec putentur mala, quia dantur bonis; neque bona, quia conferuntur malis. Though the soule neede none of these goods of riches, yet the body doth, propter victum et vestitum, and therefore we pray, Da nobis hodie panem nostrum quotidianum. God is the author of them, and soe, being the gifts of God, they cannot be evil in their nature. Diverse virtues followe and depend upon riches; as magnificence, munificence, &c.; hence have these goodly churches beene builded, famous colledges found[ed], warrs maynteyned, &c. The use of riches is to serve our owne necessity, Gods glory; to doe good to the poore, to lend to the needy, to reward the virtuous, to make frend of, &c. Yet the gift cannot merrit, for yf I give all that I have, yet yf I want charitie, &c. Yet facta in fide Mediatoris, they shall not want a reward. "Come ye blessed of my Father, when I was naked you clothed me," &c. The abuse of riches is covetousnes. Covetousnes is an Hydra with seven heades, the diuel is the author of it. He tempted Christ with riches, when he shewed him δὁξαν, the glory of the world; the diuel could make shewes, he was a cunning juggler.

The second head, the name, which is an ill name, to covet house, land, &c. allways taken in the ill part; avaritia, in Latin, aviditas æris, φιλαργυρἱα; not a good name amongst them all.

3. The daughters of covetousnes: 1. Rapina, robbery. 2. φιλαργυρἱα. 3. Oppressio. 4. Furtum. 5. Homicidium. 6. Proditio. 7. Fallacia. 8. Mendacia. 9. Obduratio. Whereof more at this day then the Bishop of Constance burnt poore people in a barne which came for a dole. 10. Usuria. This rangeth abroad over the whole land. 11. Bribery. 12. Symonia, Lady Symonie, a shameles on. 13. Sacrilegium. The end Superbia, which conteines all, and holds all things to base for himselfe.

Fourth head, the effects of covetousnes: 1. Hatred. 2. Misery. 3. Contempt. 4. Forgetfulnes of God. 5. Suffocatio, sorrowe. 6. Danger, death of body and soule; howe many have bin slayne for riches, or dyed in them.

Fifth head, it is the roote of all evill. 1 Tim. vi. 10; it is an euill of generality. Some nations are sicke but of one vice; but he that hath this, hath all; it is hardly cured, it growes by continuance, peccatum clamans, it is maxime inimicum Deo, for hee gave all by creacion to all equally, but this strives to drawe all to it selfe most unequally. Of such a man it is sayd abstulit a pauperibus, congregavit, et manet in æternum ejus infamia.

Sixth head, similitudes, all evill; it is compared to the dropsy, a disquieting kinde of thirst; to leaches, which sucke till they burst.

7. The end, he gathers he knowes not for whom; the reason, mans life consists not in the abundance of riches, 1. Because both when wee came into the world, though wee were naked, yet wee then lived, and fo. 105^b.before that too. 2. Wee shall carry nothing away with us when we dye, yet our soules shall live. 3. They cannot deliver us from death.

Riches are incertayne, and therefore Eschines compares them to Euripus, which ebbes and flowes oftentymes in a day. An other says they are winged, because the[y] passe away soe swiftly; and Fortune hir selfe is allways painted upon a wheeling stone, to note the inconstancy of riches; and certaine it is that, at last, yf they part not from us, wee must part from them.

The parable. A riche man, though he be riche, yet he must dye; for he is but a man. God would have some riche, some poore, for distinction sake, and the mutuall exercise of liberality and patience, whereby the opinion of the Anabaptists is easily confuted, whoe would have all things alike common; admirabilis concatenatio in the order of things and states. God made noe miraculous provision for his disciples, therefore there ought to be an ordinary provision for the ministery. As the people love the ministers for their spirituall blessings, soe the ministers love the people for their temporall commodities. The order of professions. 1. Relligion. 2. Husbandry. 3. Merchandise. 4. Souldiery.

Abuse in acquirendo, concupiscendo, consumendo.

The covetous man reasons with himselfe in his bed: where wee should bonum omissum, malum commissum, tempus amissum, deflere. David sayth, "Lord, I remember the in my bed."

"I will pull doune;" surely he was a man of this age, pul downe colledges, churches, cyties, kingdomes; every one cryes "Downe with Jerusalem!" An easy matter to pull downe that which was in building forty yeares; he will build it agen, soe will not many an other doe.

The foole when his owne belly is full thinkes all the worlde hath enoughe. "Eate soule! drinke soule!" a hog may say as much. I will pull downe, I will build; here is all "I," nothing but himselfe. Presumption that he shall enjoy all; whence he noted his infidelity, security, carnality, ευτραπελἱα.

Of the soule. The soule is the image of God, Christi redempta sanguine, hæres cum angelis, capax cælestis beatitudinis, simplex, immortalis, incorporea. It useth organa, instruments. God giveth, not man begge[tte]th it. 21 Exod. 22. Creando infunditur, infundendo creatur. God is the father of soules, and the soule returneth to God that gave it; Ecclesiastes. Anima imago Dei, in justitia et dominio.

Relligion of the Turk more towards their Alcoran then our[s] to the Scripture; speake but against that there it is death. He that dishonoureth his father, or disobeyeth the magistrat, every where punished, but for Gods dishonour fewe take care or vengeance.

This thought he spake to himselfe, but God puls him by the sleeve, and calls him by his name, "Thou foole!"

The godly give up their soules, but the soules of the wicked are taken from them.

My cosen told me that about some 24 yeares since the Prince of Aurange, being driven to some necessity, sent for reliefe to hir Majesty, with protestation that yf shee fayled to supply their wants he must turne pirate; and soe receyving but a cold aunswere, all they of Flushing and other parts adjoining instantly of merchants became good men of warr, and tooke our merchants fleete and forced them to lend 50,000l., which was never repayd. Yet when they had served their turnes for that extremity, and after divers complaints made by our merchants to our Queen against their piracys, had receyved message from hir Majesty to desist from those courses, they presently retyred themselves on a sudden, every one to his former trade. Of soe apt a nature is that nation for any purpose.

There was a company of yong gallants sometyme in Amsterdame which called themselves the Damned Crue.169 They would meete togither on nights, and vowe amongst themselves to kill the next man they mett whosoever; soe divers murthers committed, but not one punished. Such impunity of murder is frequent in that country. (My cosen narr.)

fo. 107.
1 March, 1602.My cosen repeated memoriter almost the first Booke of Virgils Æneids.

And this day he rehersed without booke verry neere the whole second Booke of the Æneids, viz. 630 verses, without missing one word. A singular memory in a man of his age, 62.

You shall never see a deares scutt cover his haunche, nor a fooles tongue his frendes secrett.

fo. 107^b.Notes of a sermon upon the xv. ch. to the Corinth, verse 22.

"As in Adam all dye, soe in Christ shall all men be made alive." The judgement of the first disobedience was death. And in truth, God could doe noe lesse, unlesse he would be unjust, for as in wisdome he had ordayned that man should dye when he tasted the fruit of the forbidden tree, soe in justice he was to execute what in wisdom he had decreed.

Christ was like Adam in his preheminence, in being the cheife and having goverment over all creature[s]. But yet unlike in this that Adam was the cause of death, but Christ is the cause of lyfe unto all that beleeve in him. There is a tyme for all to dye: and this act of dying is done by us, and upon us. It is a sentence which comprehendeth all, though all apprehend not it. Adam was one before all, one ouer all, and all in one, by whose synn all taynted; soe Christ, by whom all saved. 1 Tim. ii. 4. Man is the principall cause in the course of generacion, but woman was in the fall of Adam. 1 Tim. ii. 14. Those which are sicke of the wantonnes make many answereles, endles, needeles questions, about the fall of Adam.

There be synnes personall, and synnes naturall; these wee derive ofttymes from our parents, as a synne in us, and punishment of them. Soe adultery and drunkennes of father, is ofttymes punished in an adulterous and cupshott170 childe.

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.

Notes of a Sermon upon Matthew v. 17.

"Thinke not that I am come to destroy the lawe, or the prophets: I am not come to destroy them, but to fullfill them." The best could not live free from slaunders, as Nehemias was charged to have rebelled, &c. and Christ himselfe could not escape the malitious censures of the wicked. When he cured the sicke of the palsy saying, Thy synnes bee forgiven thee, these whispered in their hartes, and called that speache blasphemy. When he disposs[ess]ed the man that was vexed with a deuil, they said he cast out deuils by Beelzebub the prince of the deuils. When he suffered for us they sayd he was plagued for his owne offences. But Augustine sayth well of these men; "Hoc facilius homo suspicatur in altero, quod sentit in seipso."

The lawe stretcht noe further then the outward action, but Christ layes it to the secret thought. Synnes in our thoughtes are like a snake in our bosome, which may kill us yf wee nurse it; it is like fyre to gunpowder. Wee must shake synn from our thoughts, as wee would a spark from our garments, lest yf wee be once sett on fyre with them all our teares shall not quenche them. The divel puts synn in our thoughtes, as a thiefe fo. 109.thrusts a boy in at a windowe, to open the dore for the great ones. Yf syn enter into the heart it becomes like a denn of thieves, and like a cage of uncleane birds.

Synn a sly thing; it will enter at the windowe, at the casement, at a chinke of our cogitations.

The more free wee are to syn, the more slaves are wee to Sathan.

Will a thiefe steale in the sight of the Judge, and shall a man presume to synn in the sight of God?

At a Spittle Sermon.

Yf our synnes come out with a newe addicion, Gods punishments will come out with a newe edition.

Ambrose sayd of Theodosius: "Fides Theodosij vestra fuit victoria:" soe he of Queene Elizabeth.

*   *   *   *   *

I was at the Court at Richemond, to heare Dr. Parry one of hir Majesties chaplens preache, and to be assured whether the Queene were living or dead. I heard him, and was assured shee was then living. His text was out of the Psalme [cxvi. 18, 19] "Nowe will I pay my vowes unto the Lord in the middest of the congregacion," &c. It was a verry learned, eloquent, relligious, and moving sermon: his prayer, both in the beginning and conclusion, was soe fervent and effectuall for hir Majestie that he left few eyes drye.

The doctrine was concerning vowes, which were growne in contempt and hatred, because the Jews of old and the Papists of later tymes have used them, whereas the thing itselfe, in its owne nature, is reasonable and commendable. Wee owe all that wee have, that wee are, vnto God; and all that wee can doe is but our bounden duty, yet those offices may seeme to please him best, and be most gratefull, [in] which even besydes those dutyes which he requires; wee doe enter of our owne will as it were into a newe, a neere[r] bond. And he defined it to be a promise made unto God, to performe some service in such manner as we are not otherwise bound by duty to performe. It must be made to God, soe differs from other promises; it must be voluntary, and soe it differs from required dutyes; it must be deliberate, which takes away rashnes; it must be of thinges possible within our power, of things that are good, and tending to Gods glory and our bettering. And they are generally either penitentiæ, of a fo. 110^b.
23 Mar. 1602.strict course of life, in punishing our synfull bodies by sparer dyet, &c.; gratitudinis, for benefits received; amicitiæ, testimonyes of our love, dona.

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.

I dyned with Dr. Parry in the Priuy Chamber, and understood by him, the Bishop of Chichester, the Deane of Canterbury, the Deane of Windsore, &c. that hir Majestie hath bin by fitts troubled with melancholy some three or four monethes, but for this fortnight extreame oppressed with it, in soe much that shee refused to eate anie thing, to receive any phisike, or admit any rest in bedd, till within these two or three dayes. Shee hath bin in a manner speacheles for two dayes, verry pensive and silent; since Shrovetide sitting sometymes with hir eye fixed upon one obiect many howres togither, yet shee alwayes had hir perfect senses and memory, and yesterday signified by the lifting up of hir hand and eyes to heaven, a signe which Dr. Parry entreated of hir, that shee beleeved that fayth which shee hath caused to be professed, and looked faythfully to be saved by Christes merits and mercy only, and noe other meanes. She tooke great delight in hearing prayers, would often at the name of Jesus lift up hir handes and eyes to Heaven. Shee would not heare the Arch[bishop] speake of hope of hir longer lyfe, but when he prayed or spake of Heaven, and those ioyes, shee would hug his hand, &c. It seemes shee might have lived yf she would have used meanes; but shee would not be persuaded, and princes must not be forced. Hir physicians said shee had a body of a firme and perfect constitucion, likely to have liued many yeares. A royall Maiesty is noe priviledge against death.

fo. 111^b.
24 Mar. 1602.This morning about three at clocke hir Majestic departed this lyfe, mildly like a lambe, easily like a ripe apple from the tree, cum leue quadam febre, absque gemitu. Dr. Parry told me that he was present, and sent his prayers before hir soule; and I doubt not but shee is amongst the royall saints in Heaven in eternall joyes.

About ten at clocke the Counsel and diverse noblemen having bin a while in consultacion, proclaymed James the 6, King of Scots, the King of England, Fraunce, and Irland, beginning at Whitehall gates; where Sir Robert Cecile reade the proclamacion which he carries in his hand, and after reade againe in Cheapside. Many noblemen, lords spirituell and temporell, knights, five trumpets, many heraulds. The gates at Ludgate and portcullis were shutt and downe, by the Lord Maiors commaund, who was there present, with the Aldermen, &c. and untill he had a token besyde promise, the Lord Treasurers George, that they would proclayme the King of Scots King of England, he would not open.

Upon the death of a King or Queene in England the Lord Maior of London is the greatest magistrate in England. All corporacions and their governors continue, most of the other officers authority is expired with the princes breath. There was a diligent watch and ward kept at every gate and street, day and night, by housholders, to prevent garboiles: which God be thanked were more feared then perceived.

The proclamacion was heard with greate expectacion and silent joye, noe great shouting. I thinke the sorrowe for hir Majesties departure was soe deep in many hearts they could not soe suddenly showe anie great joy, though it could not be lesse then exceeding greate for the succession of soe worthy a king. And at night they shewed it by bonefires, and ringing. Noe tumult, noe contradicion, noe disorder in the city; every man went about his busines, as readylie, as peaceably, as securely, as though there had bin noe change, nor any newes ever heard of competitors. God be thanked, our king hath his right! Magna veritas et prevalet.

Doubtles there was grave wise counsell and deliberacion in fact; sed factum est hoc a Domino, we must needes confessse, and I hope wee may truly say, nobis parta quies. The people is full of expectacion, and great with hope of his worthines, of our nations future greatnes; every one promises himselfe a share in some famous action to be hereafter performed for his prince and country. They assure themselves of the continuance of our Church goverment and doctrine. Their talke is of advauncement of the nobility, of the subsidies and fifteenes taxed in the Queenes tyme; howe much fo. 112^b.
Marche, 1602.indebted shee died to the Commons, notwithstanding all those charges layed upon them. They halfe despayre of payment of their privey seales, sent in Sir William Ceciles tyme; they will not assure themselves of the lone. One wishes the Earl of Southampton and others were pardoned and at liberty; others could be content some men of great place might pay the Queenes debts, because they beleeve they gathered enough under hir. But all long to see our newe king.

This evening prayer at Paules the King was publikely prayed for in forme as our Queene used to be.

The Lord Hunsdon was in his coache at Paules Hill beyond Ludgate, to attend the proclamacion.

It is observed that one Lee was Maior of London at hir Majesties comming to the crowne, an[d] nowe another Lee at hir decease.171

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

26.The feares of wise men are the hopes of the malitious.

Mr. Francis Curle told me howe one Dr. Bullein, the Queenes kinsman, had a dog which he doted one, soe much that the Queene understanding of it requested he would graunt hir one desyre, and he should have what soever he would aske. Shee demaunded his dogge; he gave it, and "Nowe, Madame," quoth he, "you promised to give me my desyre." "I will," quothe she. "Then I pray you give me my dog againe."

A foole will not loose his bable for a [imperfect].

fo. 113.
26 Mar. 1603.Quod taceri vis, prior ipse taceas. Arcanum quid aut celandum maxime amico quum committis, cave ne jocum admisceas, ne ille jocum ut referat occultum retegat. (Ludovic. Vives; Ad Sapient. Introd. 487.)

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

He that corrupts a Prince and perverts his government is like one that poisons the head of a conduit; all inquire after him to have him punished.

30.Three things which make others poore make Alderman Lee, nowe Maior,—riche, wine, women, and dice; he was fortunat in marrying riche wives, lucky in great gaming at dice, and prosperous in sale of his wines. (Pemberton.)

fo. 113^b.
27.At White Hall;

Dr. Thompson, Deane of Windsore, whoe at thys tyme attendes still with Dr. Parry as Chaplein, was by course to have preached this day, but Dr. King was appointed and performed that duty.

His text was the Gospell for this day, the xi. of Luke and the 14. verse, and soe forward. He prayed for the King, that as God had given him an head of gold, soe hee would give him a golden brest, golden legs and feet alsoe; that as he had a peaceable and quiet entrance, soe he would graunt him a wise and happie goverment, and a blessed ending, whensoever he should take him from us. That it would please God to laye his roote soe deepe that he may flourishe a long tyme, and his braunches never fayle. The summe of his text in these parts; 1. A diuel cast out. 2. The dumb speake. 3. The multitude wonder. 4. The Scribes and Pharisees slander. 5. Christ confuteth. 6. A woman confesseth. The ende of Christs comming was to dissolve the workes of the diuel, whereof possession was not the meanest. Can there be a greater then to take the temple of the Holy Ghost, and make it the sell and shrine of the diuels image?

Non requiritur intelligendi vivacitas, sed credendi simplicitas.

Indocti cœlum rapiunt, dum nos cum doctrina nostra trudimur in infernum.

The workes of Christ, his miracles, were manifest, posuit in sole tabernaculum: he cast out a diuel, they sawe it, they could not deny it, but then, what malice could, they deprave the fact or diminishe and eclipse his glory.

Judei signum quærunt. Julian cals it the rusticity of fayth, as though none but the simple rude multitude beleeve.

Invidia non quærit quid dicat, sed tantum ut dicat.

The envious and malitious live onely in contradiction, like the bettle in dung and filthines. They said not that Christ could not cast out a diuel, and soe denyed his power, which is a synn against the Holy Ghost, but they said himselfe was possessed, nay more that he was Belzeebub.

Beelzebub signifies an idoll of flyes: because there was soe much bloud spilt in sacrifice before it that many flyes bred and lived upon it.

Christ confuted them by four reasons: 1. From autority; a maxime and rule in all policy, that a kingdome divided against itselfe cannot stand. 2. From example. By whom doe your children, his apostles and disciples he meanes, cast them out? Yf they doe it by the finger of God, then must I, except the same thing be not the same, yf other persons doe it. Atticus and Ru ... (idem non idem si non per eundem) unles they will allowe the thing and condemne the person. But he said, testes mei judices vestri. 3. From a similitude of a stronge and a stronger man, two warlike men, yf one keepe possession, he must be stronger that puts him out: soe he must be greater than the diuel that can cast him out. 4. From the contrary; the repugnancy betwixt Christ and the diuel.

He insisted most upon his first reason, of intestine discord: which he said is like a consumption; as yf the head should pull out the eye, or the mouth refuse to eate because the belly receives it, &c. This is that plague that Aegypt shall fight against Aegypt, brother against brother. In the fo. 114^b.
27 Mar. 1603.11 of Zacharia there are two staves mentioned, the one of beauty, the other of bonds; it is a grevous plague which is there threatened, dissolvam germanitatem eorum, their brotherhood of Judah and Israel. Ephraim against Manasse and Manasse against Ephraim, two tribes of the same family: the incomparable miseryes of Jerusalem by intestine sedicion. Auxilia humana firma consensus facit. Agesilaus shewed his armed men, a mind in consent for defence of the city, and said, Hij sunt muri Spartæ, scutum hærens scuto, galeæ galea, atque viro vir. Friends at discord are most deadly enimyes, and those thinges which before were ligamenta amoris became then incitamenta furoris. The greatest wrongs are most eagerly pursued; such are commonly the causes for which frends fall out. Quasi musto inebrientur sanguine.

Even the diuel must have his due; it was commendable that a legion of them could dwell togither in one man without discord amongst themselves; scarse a few in one house but some jar betwixt them. Yet their concord was not ex amicitia, sed ex communi malitia, like Herod and Pilat. Aliquod bonum absque malo, sed nullum malum absque aliquo bono, even in the diuels their essence and their order is good.

There is a tyme to gather, said he, and a tyme to scatter, but he had scattered what he had scarce any tyme to gather; his comming up to this place being tanquam fungus e terra, an evening and a morning being the whole tyme allotted for meditacion, and disposicion.

Wee may not be unmindefull of our late Soverayne whom God hath called to his mercy, nor ought wee be unthankefull for our newe fo. 115.
27 Mar. 1603. suffected joy, by the suddein peaceable succession of our worthy king.

The finger of the Spirit directed the Churche, and the order of [the] Church leads me (said he) to the choise of this text, being the Gospell for this day. There are that have slandered, but they are Scribes and Pharisees; and that being the worst part of this text, he would passe over it. There were feares and foretellinges of miseries like to fall upon us at these times, but blessed be the God of peace, that hath settled peace amongst us. Blessed be the God of truth that his kingdome came unto us long since, and I hope shall continue even till the comming of Christ; and blessed be the father of lights, that wee see the truth, and be not scattered.

The miracle of dispossession. Wee have seene the exile of the diuel out of our country, his legends, his false miracles, exorcismes, superstitions, &c. and lett him goe walking through dry places, wee are watered with heavenly deawe, and wee hope he shall never returne againe; but the favour of God towards us shall be like the kindenes of Ruth, more at the latter end than it was at the beginning.

Our State hath sustayned some division of late. "I meane not," sayd he, "of the myndes of great nobles and counsellors, wherein to our good and comfort wee have found idem velle et idem nolle, but such a division as of the body and soule, of the vine and the branches, of the husband fo. 115^b.
27 Mar. 1603.and the wife, of the head and the body. The prince and the land hath bin divided by hir death, a division without violence. This applying the axe to the roote made the tree bleed at the verry heart."

This Gospell makes mention of an excellent woman that sang not to hir selfe and hir muses, but went amongst the multitude, and blessed an other woman more excellent then hirselfe; yet soe blessed hir as a mother for hir babes sake. Soe there are two excellent women, one that bare Christ and an other that blessed Christ; to these may wee joyne a thrid that bare and blessed him both. Shee bare him in hir heart as a wombe, shee conceived him in fayth, shee brought him forth in aboundaunce of good workes, and nurst him with favors and protection: shee blessed him in the middest of a froward and wicked generacion, when the bulls of Bazan roared, and the unholie league, and bound themselves with oathes and cursings against the Lord and his annoynted. "And am I entred into hir prayses," said he; "and nowe is the tyme of prayse, for prayse none before their death; and then gratissima laudis actio cum nullus fingendi aut assentandi locus relinguitur. Yet such prayses are but like a messe of meate sett upon a dead mans grave which he cannot tast, or like a light behind a mans back which cannot him direct." He would say little, non quod ingratus, sed quod oppressus multitudine et magnitudine rerum dicendarum. Onely he would say that fo. 116.
27 Mar. 1603. hir government had bin soe clement, temperat and godly, that he may say sic imbuti sumus, non possumus nisi optimum ferre. Those which in Theodosius the Emperours tyme went to Rome called their travel felix peregrinatio, because they had seen Rome, they had seen Theodosius, they had seene Rome and Theodosius togither; soe have and may strangers that have bin to visit our kingdome thinke them selves happie that [they] had seene England and Queen Elizabeth, and England and Queene Elizabeth togither. But there are panegyricks provided for hir, faythfully registred, and as she merited. Shee was preteritis melior, better then those which went before hir, and may be a precedent to those that shall followe hir; the taking hir from us was a great division, but God hath sowed it up againe; it was a grevious sore, but God hath healed it; he hath given us a worthy successor, a sonne of the nobles; one that is fleshe of our fleshe. God seemes to say unto us, "Open thy mouth wide and I will fill it with aboundant blessing;" he may say as he did to his vine, "what should I have done that I have not done unto thee, O England?" Noe vacancy, noe interregnum, noe interruption of goverment, as in Rome an[d] other places, where in such tymes the prisons fly open, &c. but a quiet, a peaceable, and present succession of such a King, quem populus et proceres voce petebant; the best wished and the onely agreed upon. The Lord from his holy sanctuary blesse him in his throne! fo. 116^b.
27 Mar. 1603.It was noe shame for Solomon to walke in the wayes of his father David; neither can it be a dishonour for our King to walke in the steps of his mother and predecessor. Lett the foster-sonne and sonnes sonne continue their glory, grace, and dignity, and never lett him want one of his seede to sit upon his seate.

Then to the nobles for their wise menaging those greate affayres, "Utinam retribuat Dominus," said he, "and, as Nehemias prayed for himselfe, 'Remember them, O God! in goodnes.' Your peace," said he, "continued ours, and long may you continue in firme alledgeance to doe your prince and country service in wisdome, honour, and piety." And this is noe detractio, sed attractio; impius in tenebris latet, he holds his peace, but Lord open thou our lips, and our mouth shall shewe forth thy prayse; Paratum est cor meum, My heart is ready, my heart is ready, &c.

fo. 117.
27 Marche.It was bruited that the Lord Beauchamp, the Earl of Hartfords sonne, is up in armes,174 and some say 10,000 strong. Mr. Hadsor 28.told me the Lords sate about it upon Satterday night, and have dispatcht a messenger to entreat him to come unto them, or els to be in danger of proclamacion of treason. An other bruit, that Portsmout is holden for him, that the Frenche purpose against us, that the Papists are like to rise with Beauchamp; they may trouble us, but I hope shall not prevaile.

"He is up," said one. "He is risen," said an other. "True, I thinke," said I, "he rose in the morning, and meanes to goe to bed at night."

Ch. Davers said he could tell the King what he were best to doe; not to chaunge his officers. "Nay then, it were best to choose you first for a counsellor," said I.

I sawe this afternoone a Scottishe Lady at Mr. Fleetes in Loathebury; shee was sister to Earl Gowre, a gallant tale gent, somewhat long visage, a lisping fumbling language. Peter Saltingstone came to visit hir.

Mr. Rudyerd tels that to muster men in these tymes is as good a colour for sedicion, as a maske to robbe a house, which is excellent for that purpose.

fo. 117^b.
29 Mar. 1603.Mr. Rous said that the Queene began hir raigne in the fall, and ended in the spring of the leafe. "Soe shee did but turne over a leafe," said B. Rudyerd.

30. Was reported that the King had sent for some 5,000l. to bring him into England; it is said the Queenes jewes [jewels] shee left were worth 4 millions [?], i. e. 400,000l.; in treasury present 50,000l., noe soe much this long tyme.

The Kings booke Basi[li]con Doron came forth with an Epistle to the reader apologeticell.

A man may do another a good turne though he cannot performe it for himselfe, as the barber cannot trimme himselfe though he can others. (Pim.)

It was sayd our King is proclaymed nowe Duke of Gelderland.

29.Jo. Grant told me that the King useth in walking amongst his nobles often tymes to leane upon their shoulders in a speciall favour, and in disgrace to neglect some in that kindenes.

30. It is sayd Sir Robert Cary, that went against the Counsells directions in post toward the King to bring the first newes of the Queenes death, made more haste then speede, he was soe hurt with a fall from his horse that an other prevented his purpose, and was with the King before him; this Cary had an office in the Jewell house.175

31.This night there came a messenger from the Kinges Majestie with letters directed to the Nobles and Counsellors of his late sister the deceased Queen, all to continue their places and keepe house and order matters according to their discretion till he came. (Isam.)

A puritane is such a one as loves God with all his soule, but hates his neighbour with all his heart. (Mr. Wa. Curle.)

fo. 118.
31 Mar. 1603.Of a beggar that lay on the ground drunk.

I was in Mr. Nich. Hares companie at the Kings Head. A gallant young gentleman, like to be heir to much land: he is of a sweet behaviour, a good spirit, and a pleasing witty discourse.

It was soe darke a storme, that a man could never looke for day, unles God would have said againe Fiat lux.

*   *   *   *   *

A gentlemans nose fell a bleeding verry late in a night, and soe causing his boy to light him downe to a pumpe to washe the bloud away, he spied written upon the pump, that it was built at the proper cost and charges of a physician which lay nere the place, whom he presently sent for, to come to a lady that was dangerously sicke; but when he came he shewed that his nose was bloudy, that he went downe to have washt at the pompe, but espying it to be built at his proper costs and charges, he thought good manners to aske leave of him, before he would washe it. (Mr. N. Hare.)

fo. 118^b.
1 Aprill, 1603.Dr. Some,176 upon a tyme speaking of the Popes in a sermon, said that Pius V. sent out his bulles against the Queene like a calfe as he was. (Mr. Isam.)

I heard that one Griffin, Queene Marys Attorney, purchased some 24 mannors togither; his sonne hath sold 10 of them, and yet is in debt; male parta male dilabuntur.

One Mr. Marrow, late Sherife of [Warwickshire], useth his wife verry hardly, would not allow hir mony nor clothes fit for hir, nor trust hir with any thing, but made hir daughter sole factres. (Mr. Wagstaffe.)

A covetous fellowe had hangd himselfe, and was angry with him that cutt the rope to save his life. A covetous man rather will loose his lyfe then his goods.

One when the house was on fyre, and himselfe ready to be burnt, fell a seeking for his girdle, amidst the fyre.

Homo impius quid aliud quam immortale pecus. (Ludovicus Vives.)

Felices essent artes, si nulli de eis judicarent nisi artifices. (Mr. Maynard.)

He thinks the statut of wills will be as greate a nurse of controversies as the statut of tayles and uses in common. The eggs are layd, and are nowe in hatching. (Idem.)

fo. 119.
1 Aprill.Wee are purged from our corruption, non per gratiam naturæ, sed per naturam gratiæ. (Dr. Dod.)

Wee worshipt noe Saints, but wee prayd to Ladyes, in the Queenes tyme. (Mr. Curle.) This superstition shall be abolished we hope in our Kings raigne.

One reading Horace happened upon that verse: