At Paules Crosse.

fo. 85.} nil.
fo. 85b.

One Barlowe, a beardless man of Pembroke Hall in Cambridge.

After his prayer and before he came to his text, he made a large exordium after this fashion; that yf Paule sayth of himselfe that he was amongst the Corinthians in weaknes, in feare and trembling, much more might he say the like of himselfe: whoe was weake in deliveraunce and methode, &c. Yet he entreated they would not heare, as some say they will heare, the man, but that they would regard the matter. Of all parts of Scripture the book of the Preacher may seeme most befitting a preacher, wherein is lively depainted the vanity of the world and all things therein: wherof at this time he intended to speake, but not out of the Preacher, but out of the words of St. Paule, and those were written in the viiith chapter to the Romans, the 19, 20, 21, and 22 verses. His distribution of this text, or rather context as he called it, because he said it was like Christs garment soe wouen togither that it might not be parted, was into five points: 1. That the creature is subject to vanity, v. 20. 2d. The reason of this subjection, by reason of him which hath subdued it vnder hope. 3. That the creatures shall be delivered, and hope for deliveraunce. 4. The effects of the subjection to vanity: every creature groneth with us, v. 22. 5. The effect of hope, the feruent desyre of the creature wayteth, &c. v. 19. He said this place of Scripture is accounted the hardest in all Paules Epistles. For the first, that the creature is subject to vanity, he interpreted the word by "creature" is ment, in this place, the heavens, the fo. 86b.elements, all things made of them, or conteyned in them, except men and angells. The vanity of the creature is in two points, 1. In the frustracion of their end, which is twoefold, the service of God, that made them; 2d. and the service of good men, for whom he made them. The 2d vanity, that they are subject to corruption, not of annihilacion of matter, but decaying in force and virtue.

The creatures, yf they had their owne will, would destroy the wicked and save the godly alone. As the earth would open hir mouth and swallowe them quicke, as it did Datham and Abiram. The lyons would devoure them, as it did the accusers of Daniel, but shutt their mouths against the innocent. The fier would burne them, as it did those which cast the three children into the furnace. It hath bin obserued that as well the influence of the heauens as the fertilnes of the earth is decayed, and that the whole world is the worse for wearing, the heavens themselves growing old as doth a garment.

2. God hath subdued the creature, for it is he alone that maketh the sunne shine, and powreth downe rayne as well upon the good as the bad, &c. and the reason of this subjection is the synn of man; for all these being created for mans vse, when he synned they were punished with him.

3. They shall be delivered from this bondage when there shalbe a newe heaven and a newe earth; not that the substance of these shalbe abolished, but a newe forme and perfection added, when they shall enjoy their ends and be of religion. fol. 87.
Jan. 1602.The elements shall melt with fyre, a comparison from mettall which is melted not to be consumed, but to be purified and put in forme.

The morall uses; 1. patiently to endure the afflictions of this life, for as thoughe the Apostle should laye them in a balance to weighe them, he sayth that the momentary afflictions of this lyfe are not worthy the waighte of glory that is layed vp for us in the life to come.

We may truely say that the afflictions of these tymes wherein we liue are not worthy the glory, for these are non, wee living in abundant prosperity and peace, but tymes of persecution may come, wherein these may be comfortable arguments; and, he said, that for ought he could see the crosse was the proper badge and cognisaunce of a Christian. There are soe many kindes of takinge; of takinge bribes, monie, gifts, &c. that there be fewe will take paynes with the creatures.

The creatures travayle togither with us, a metaphore taken from travayle with child: which is caused from syn, and is a desyre to be delivered.

When the sonnes of God shall be reuealed, i. e. when the number of the elect be called, for whose sake the dissolucion of the world is deferred. The Jewes must be conuerted before the world can be dissolued. He that before the dissolucion of abbies had foretold what was fo. 87b.to happen unto them for their fault and wickednes which liued in them, yf they had thereupon repented and entred into a new course of lyfe, though this could not perhaps haue stayed their dissolucion, yet it might haue saued themselves in some better state; soe when men are foretold of the dissolucion of the world, which is hastned and caused for our synnes, though our repentaunce and amendment of lyfe cannot hinder the dissolucion, yet may it be good for ourselves.

fo. 88.
30 Jan. 1602. In the afternoone, at St. Peters by Paules Wharfe, Mr. Clapham. Gen. iv. 8.

"Yf a man doth not well, synn lieth at the dore," like a dog, sayd he, that will snap him by the shins.

By primority of birth Kaine had the inheritaunce of land, and the rule of his brother Habel. He was Lord over him, and did domineer, a title that was used, and is allowed by all to temporall persons, but by some fantasticall curious heads of late denied to the ecclesiasticall governors. A sort of busie superstitious and factious braines there be, and some in this city, that are afrayed of they know not what, would haue something if they could tell what it ment: they are like a goose that stoopes when it comes in at a barne dore, though it knowe not wherefore. These forsoothe crye into the eares of those auditors that like and followe them, that there must be noe such title as Lord given to anie ecclesiastike person, because Christ sayd to his disciples; "Be ye not called Lord," and "The rulers of the Gentiles beare dominacion, but you not soe," Math. xx. Indeede the Scripture talkes after that manner, but not that meaning, and at last they come out with a place, and tell the people they read, Luke xxii. 25. "The kings of the Gentiles be called Gracious Lords, but ye shall not be fo. 88b.
Jan. 1602. soe:" and this they say cuts home indeede, just as a leaden sawe; for they may well say they reade so: but I dare say they cannot reade soe in the Scripture, they bely Christ when they say he said soe; he never spake those words; it is a punishment for our synnes that wee cannot reade right in this age. They are unlearned malitious that reade soe. The word in the text originall is ευεργεται, derived of the particle ευ, good, and the other verbe εργαζομαι to worke; in Latin they are called Benefactores, we may call them Good Workers, a title which the kings of the Southerne Nations, those which Daniel describeth to be the kingdome that stands upon black legges, when they had done some little good to their state, they would arrogate; soe Ptolome Euergetes, and soe it is forbidden by way of arrogancy for good deedes: because the glory must be ascribed to God.

And by their reason they might as well deny the name of Maister, and Father, for both are forbidden, as well as the other, and soe they might quickly be amongst the Anabaptists, and overturne all difference and jurisdicion. Lord is a name sometyme of place, and sometyme of grace; and soe the ecclesiastike may haue it as well as the temporall, for to the temporall it is a name of place onely, but the ecclesiasticall by their merit may haue it of grace. Neither is it soe strange a title; Jacob useth it to his brother Esau, and the prophet Isay takes it, my Lord, Adoni; Christ acknowledged the name, and some of the Apostles did not refuse it.

fo. 89.
Jan. 1602.

"Then Kain spake to Habell;" it is not sett downe what he said: yet some have adventured to say that he said Transeamus in campos, but whatsoever it was it is not here mentioned, but left to be conceived, as in iii. Gen. v. 22, least he put forth his hand [and] take alsoe of the tree of lyfe: it is left what he resolved. Not that yf Adam had tasted of the tree of lyfe that he should have liued for ever, noe more then he that receives the Sacrament vnworthily shall be a member of Christs body, but that was spoken ironice.

It is like he spake fayre words, being in the house in presence of his father and mother, and that he used dissembling flattering speaches to draw him to such a place where he might with aduantage execute his purpose. A common practise in this world, and an old one, you see, a Machiuilian tricke. They will match the diuel in this age, to carry fayre countenaunce to him whome they meane to overthrowe; to glose and insinuate, to offer hart roote and all, till he may take him at such a vantage that he may cutt his throate or breake his necke, a familiar fashion amongst the nobility in Court, not altogither unusuall amongst the Clergy.

And when they were in the feild Kain rose up against his brother and killed him, a pittifull and a wonderfull matter, will some say, that God will suffer the wicked thus to murther the good; pittifull indeed, but not wonderfull, for the synnes of the best have deserved greater punishment.

A strang thing those which were soe great frends, went arme in arme, nowe mortall enimies upon the suddein. A maruelous strang fo. 89b.
Jan. 1602.thinge that he should knowe he could kill his brother, that he could dy, for he never sawe any man dye before; but manie things are done, both good and evil, by a secret instinct whereof a man sawe no reason til after the thing performed, as Moses when he slewe the Agyptian.

Murder an auncient synn, the first open offence after the fall that was committed in the world. Here a notable pollicy of the diuel to have dammed up Gods glory and mans relligion, both at once.

Noe murderer at this day but is guilty of this murder of Kain, and all since, since iniquity is sayd to be a measure which every synner in his kinde by adding his synne striues to make full, and soe assents to all before acted, like a conjuror that subscribes with his bloud.

"Where is Habel thy brother?" The Lord careth for the righteous.

"Whoe answered, I cannot tell." He flaps God in the mouth with a ly at the first word, a generall rule that after murder lying followeth, they are links togither, and commonly noe syn committed but a lye runnes after: for none is soe impudent to confesse it, euery one would have the face of virtue.

"Am I my brothers keeper?" See a Kings sonne, the heir of the world, what a lob[140] it is! Howe like a clowne, a clunche,[141] an asse, he aunswers. A synner is the verryest noddy of all. This Kain was the verriest duns in the world. He thought to have outfact God with [a] ly, and then would excuse it; "Am I my brothers keeper?" I marry art thou, as thou wast fo. 90.his brother in love, his elder in government, as the prince is the keeper of his people, the minister of the congregacion, every one of an other! The greate ones would keep the minister poore and beggerly that they might not tell them of their faults, but stopp the preists mouth with a coate or a dynner; "but," sayd he, "the diuel take dynners giuen to such a purpose!"

fo. 90b.
30 Jan. 1602.The Papists make a forril[142] [?] of the Scripture; they soue up the mouth of it. (Clapham the other Sunday, as Mr. Peter [?] told me.)

Scottish taunts.

Long beardes hartles,
Painted hoodes wittles,
Gay coates graceles,
Makes England thriftles.[143]

5 February.Mr. Asheford told me these verses under written are upon a picture of the nowe Lord Keeper, Sir Thomas Egerton, in the Lord Chief Justice Pophams lodging:—

In vita gravitas, vultu constantia, fronte
Consilium, os purum, mens pia, munda manus.

A gentleman without monie is like a leane pudding without fatt. (J. Bramstone.)

Justice Glandville[144] upon a tyme, when fidlers pressed to play before him, made them sing alsoe, and then askt them yf they could not cry too; they said his worship was a merry man; but he made them sad fellowes, for he caused them to be vsed like rogues as they were. (Ch. Dauers.)

There is best sport always when you put a woman in the case. (Greene.)

The Attorney Generall [Coke] put a case thus in the Kings benche;—"Yf I covenant to stand seised to the use of my bastard daughter—as I thanke God I have none"—and blusht.

fo. 91.
1 Feb. 1602.
[?]There were 11 Sergeants-at-lawe called this day; two of the Middle Temple, Mr. Phillips and Mr. Nicholes; five of the Inner Temple, Crooke the Recorder of London, Tanfeild, Coventry, Foster, and Barker; three of Lyncoln's Inn, Harris and Houghton; one of Grayes Inn, Mr. Altam.

When the Queene was moved to have called another to have made up twelve, she refused, saying she feared yf there were twelve there would be one false brother amongst them.

Sergeant Harris when he heard that Barker was called, "It is well," said he, "there should be one Barker amongst soe manie byters."

This day at dynner Mr. Sing tooke Mr. Nicholes by the hand and led him up from the lower end of the table, where his place was, and seated him on the benche highest at the upper end.

3.I heard by Mr. Hadsore the lawyers recusants are admitted to plead at the barr in Irland; that one Everard is preferred of late to be a Justice in the Kings Bench there, where there are but two, and yet he a recusant, but an honest man.

4.It is said Mr. Snig offers 800l. to be Sergeant, whereupon Mr. Sergeant Harris said that he doubted not but he should shortly salut his deare brother Mr. Snig.

Argent makes Sargent.

fo. 91b.
4 Feb. 1602.Out of a poeme intituled The Tragicall History of Mary Queen of Scotts and Dowager of Fraunce.[145] Hir Ghost to Baldwyne.

[4.] In swiftest channell is the shallowest ground,
In common bruite a truth is seldome found.

[5.]A slight defence repells a weake assault.

[6.] But soe unhappy is a princes state
That scarce of thousands which on them depend
One shall be found, untill it be too late,
That solid truth shall in their counsell fend [lend],
But all theyre vainest humours will defend;
Till wee, alas! doe beare the guilt of all,
And they themselves doe save, what ere befall!

[12.] I will not shewe thee howe my body lyes,
A senceles corps by over hastned death.

[13.] I might bemoane the hap that fell to me
That yet in graue must still accused bee.

[14.] Lett the faults upon the guilty light.

[19.] But fatall was my Guyssian kin to mee;
Who built their hopes on hazard of my bloud,
Like iuy they did clyme up by my tree,
And skathed my growth in many a likely bud.
Theyre ouer kindenes did me little good,
Whose clyming steps of theyre unbridled mynde
Makes me, alas! to blame them as unkinde.

[20.] They gave us courage quarrels to pretend
Gainst neighbours, kings and friends, for whom of right
fo. 92.Our interest and bloud would wish us fight.

[21.] Soe did the wise obserue my tyme of birth
To be a day of mourning, not of mirth,

22. For death deprived two brothers that I had,
Both in a day, not long ere I was borne,
So that a mourning weede my cradle clad.

24. A greivous chaunce it is to meanest sort
To leaue a widdowe in a forrein land,
A child whose yeares cannot herselfe support,
A suckling babe which can ne speak nor stand
But must depend upon a tutors hand;
But greatest mischief is it to a king
Then which noe hap can greater hazard bring.

25. Ill to the prince, and to the people worse,
Which giveth meanes to the ambitious mynd
By rapine to enrich their greedy purse
By wreak [wrack] of commonweale, whilst that they blind
The peoples eyes and shewe themselves unkinde
To pupil princes, whom they doe accuse
As cause of such disorders they doe use.

33. Pride, wealth, and lust, and gredines of mynde
The finest witts we see doth often blynde.

The choise of the Regent was the beginning of their broyles. Duke Hamilton a worthie, wise prince, chosen Regent, purposed a marriag twixt Q. Mary and Ed. 6., interrupted by the Clergy, and matched with the Dauphine of Fraunce.[146]

41. fo. 92b.Thus to and fro, I, silly wretch, was tost,
And made the instrument of either side,
Turmoyled with stormes, with wilfull wynde and tyde.

47. The Cardinall of Lorraine bare the purse,
The Duke of Guyse the Civil Wars did nurse.

Our Queene offered hir 30,000 crownes per annum soe she would not marry a forreyner.[147]

67. In heaven they say are weddings first decreed,
All though on earth they are solemnized.

70. Soe most unhappy is a princes state
Who must have least respect them selves to ease,
Barr'd of the right men have of meaner state,
Whose choyse is cheife theyr eyes and mynde to please;
Noe outward pompe can inward grief appease;
A sheepherds lyfe with calme content of mynde
Is greater blisse then many princes finde.

78. God graunt in safety long his life may stay
That riper years may yeild a plenteous crop
Of virtues which doe kingdomes underprop.

81. Not civil but unciuil wars they were,
Twixt man and wife, which jealousy did breede.

82. But if my mynde which was not growne soe base,
Or Dauis yeares unfitt for Ladyes loue,
As fitt excuses might have taken place.

Dauis hir secretary gave counsell, that shee should not crowne hir husband. Lord Darly.[148]

85. Whose rule was like for to eclipse my power.

86. Not any hate unto the Prince he had,
Not unbeseeming loue to me he bare.

88. But as they clyme whom princes doe aduaunce
Eache tongue will trip, and envyes eye will glaunce.

89. fo. 93.To be aduanced from a base estate
By virtue is indeede a happy thing;
But who by fortune clymes will all men hate,
Unles his lyfe unlookt for fruit doe bring
Wherewith to cure the wound of envies sting,
But seldome-tymes is found soe wise a man
That gayneing honour well it governe can.

Of the murther of Davies.

94. I would have wisht some other had him stroke,
And in a place more farther from my sight,
Or for his right arraigned he had spoke,
Or of his death some other sense had light.

95. A Princes presence should a pardon bee,
A ladyes shout should moue a manly mynde,
A childwifes chamber should from bloud be free,
A wife by husband should not slaunder finde.

101. To disvnite their league I went about,
For cables crack like threds when they vntuist.

That not the Queen but others procured Bothwell to murther Lord Darly.[149]

118. It stoode them well upon to finde a way
To rid a foe whose power they well might feare;
They knewe the King did watch reuenging day,
And Bothwell did them litle likeing beare,
They knewe ambition might his malice teare,
They knewe the hope of kingdome and of me
Would win him to the Kings decay agree.

119. To fayne my hand to worke soe greate effect
They would not stick to haue their lives assured.

109. Howe ere it was, by whose soeuer fact,
The breache of peace betwixt us growne of late,
Our parted bed, my loue which somewhat slackt,
Some letters shewed as myne importing hate,
With the slender shewe I make in mourners state[150]
Conferred with my match which did ensue,
Makes most suppose a false report for true.

110. fo. 93b.With equall mynde doe but the matter weigh,
And till thou heare my tale thy judgment stay.

114. I craue noe priuiledge to shield my cause,
Lett only reasons balance triall make,
A guiltles conscience needes not feare the lawes.

My Nay might answer well a bare suspect,
But likelyhoodes of thinges shall me protect.

That she mourned not.

122. I must accuse the custome of the place,
Where most our auncestors themselves doe want
Due monuments theyr memoryes to plant.

130. Soe hard it is to virtue to reclayme
The mynde where pride or malice giueth ayme.

132. Noe cause soe bad you knowe, but colours may
Be layd to beautifie what princes say.

135. A fetch soe foule as to report I shame,
Euen to depriue the life I lately gave,
And shed the bloud I would have dyed to save.

136. A dangerous thing it is once to incur
A common bruit or light suspect of ill,
Fame flyeth fast, the worse she is more farr
She goeth, and soone a jealous head will fill;
What most men say is held for Ghospell still.

Of hir favors.

148. My suit did crave but liberty to liue
Exiled from those at home which sought my bloud;
Hir bounty did extend further to giue,
With lyfe, eache needefull thing with calling stood,
And such repayre of frends as me seemed good;
Which had I used as did a guest beseeme
I had not bin a prisoner, as I deeme.

149. But winged with an over high desyre.

150. fo. 94.Small provocations serue a willing mynd,
Soe prone wee are to clyme against the hill,
If honour or reuenge our sayles [soules?] doe fill,
But woe is me I ever tooke in hand
That to decide I did not understande!

The cause that moued hir to stir sedition.

151. It was the thirst I had both crownes to weare,
And from a captiues state my selfe to reare.

159. Guyse whoe did lay the egges that I should hatch
Sawe subjects hearts in England would not bend
To treason, nor his force noe hold could catch
To bring to passe the thing wee did entend,
He therefore caused the Pope a pardon send
To such as should by violent stroke procure
Hir death whose fall my rising might procure.

Tyborne tippets, i. e. halters.[151]

163. At length, by full consent of Commonweale,
In Englishe Parliament it was decreed,
By cutting of a withered branche to heale
Theyre body burdened with a fruitles weede,
Which was by hir it touched most indeede
Withstoode by pitty, which could not take place
Because it did concerne a common case.

165. In body yet wee Adams badge doe weare,
And to appeare before Gods throne doe feare.

Appeald to forrein princes.

167. For of releif I promises had store,
But when, alas! it stoode my lyfe upon
I found them fayle; my life and all was gone.

168. Proofes were produced; it seemed I should confes
A murder purposed, and some treacherousnes
Against a queene, my cosen and my frend,
Whoe from my subiects sword did me defend.

170. fo. 94b.And soe the cause did seeme to stand with mee,
That ones decay must others safety bee.

172. Thus I convict must satisfy the lawe,
Not of revenge which hatred did deserue,
But of necessity, by which they say [sawe?]
My onely death would hir in lyfe preserve,
Which I reioice soe good a turne did serve,
That haples I might make some recompence
By yielding vp the life bred such offence.

178. I did rather others facts allowe,
Then sett them on to actions soe vnkinde,
Though many tymes myselfe was not behinde
To blowe the fyre which others seemed to make.

174. To doe or to procure, to worke or will,
With God is one, and princes hold the same.

179.[152] What favour should I from my foes expect
If soe vnkindely frends did deale with me?
If that my subiects doe my faults detect,
I cannot looke that straungers should me free;
They should have propt or bent my budding tree
In youth, whilst I as yet was pliant wood
And might have proued a plant of tymber good.

180.[153] Howe seldome natures richest soyle doth yeild
A bower where virtue may hir mansion build.

182.[154] Tell them that bloud did always vengeance crave
Since Abel's tyme untill this present day,
Tell them they lightly loose that all would haue,
That clymers feete are but in ticle stay,
That strength is lost when men doe oversway,
That treason neuer is soe well contrived
That he that useth it is longest lyved.

* * * * *[155]

fo. 96.
6 Feb. 1602.At the Temple Churche, Dr. Abbottes,[156] Deane of [Winchester.[157]]

His text, 59 of Isay, v. 12: "For our tresspasses are many before thee, and our synnes testify against us, for our trespasses are with us, and we knowe our iniquities."

He began with a commendacion of this prophet for the most eloquent and evangelique, in soe much that St. Jerome said he might rather be placed amongst the Evangelists then the Prophets.

All men are synners. "Our trespasses." When Christ taught his disciples to pray, it was one peticion, "Forgive us our trespasses:" to lett them knowe that they were his chosen disciples, yet they were not without synn.

Some may say they have liued sine crimine, sine querela, sed nemo absque peccato.

Hence we must learne not to be presumptuous, but to worke out our salvacion with feare and trembling, since all are synners. 2. Not to despayre, since the best haue synned.

Our synnes are before God, his eyes are 10,000 tymes brighter then the sunne, nothing hid from his knowledge. Synne is like a smoke, like fyre, it mounteth upward, and comes even before God to accuse us; it is like a serpent in our bosome, still ready to sting us; it is the diuels daughter. A woman hath hir paynes in travaile and delivery, but rejoyceth when she seeth a child is borne; but the birth of synn is of a contrary fashion; for all the pleasure [is] in the bringing forth, but when it is finished and brought forth, it tormenteth us continually; they haunt us like the tragicall furies.

fo. 96b.
6 Feb. 1602.In the afternoone, Mr. Clapham; his text, Math. xxiv. 15.

"Lett him that readeth consider it." He said this chapter is not to be understoode of doomesday, but of the destruction of Jerusalem; and that the 28 v. "Wheresoever the dead carcase is, thither doe the eagles resort," cannot be applied to the resurrection and congregacion of the saints into state of glory with Christ, as some notes interpret, but of the gathering togither of Christes people in the kingdome of grace: for Christ in his kingdome of glory cannot be sayd a carcase, but nowe he may, because he is crucified. And the 29 v. "The sunne shall be darkened, and the moone shall not give hir light, and the stars shall fall from heaven," he expounded thus, That the temporall and ecclesiasticall state of the Jewes in Jerusalem, and the starres, i. e. their magistrates, shall loose their authority.

He expounded the opening the seven seales in the Revelacion to have reference to sundry tymes, and the 6. to the destruction of Jerusalem. 7 tymes 7 makes a weeke of yeares, the Jewes true Jubilee, wherein 7 trumpets should be blowne.

The best expositor of the Revelacion a nobleman in Scotland,[158] whoe hath taken Christian and learned paynes therein, yet fayled in the computacion of the beginning of the yeares.

The Revelacion might be better understood if men would better studye it; and that it may be understood, and hath good use, he alledged the word, 1. 3. "Blessed is he that readeth, and they that hear the wordes of this prophesy, and keepe those thinges which are written therein;" which were vayne unles it might be understoode.

fo. 97.
Feb. 1602.

Towards the end of his sermon he told his auditory howe it had bin bruited abroade, as he thought by some Atheists or Papists whose profest enemy he is, that this last weeke he had hanged himselfe, but some of his friends, he said, would not believe it, but said some other had done it; yet others that like him not for some opinion, said it was noe marvaile yf he hanged himselfe, for he had bin possest of the diuel a good while, "but I thinke rather," said he, "they were possessed that said soe, and yet not soe possessed as some hold possession now a dayes, that is essentially," and here he shewed his opinion that there can be noe essentiall possession: 1. Because the diuel can effect as much without entering into the person as yf he were essentially in him, and then it is more then needes. 2. Because there cannot be assigned anie proper token or signe to knowe that anie is essentially possessed. Which signe must be apparent in all such as are soe possessed, and not in anie others. This opinion of his, he said, he would hold till he sawe better reason to the contrary.

In his sermon he told a tale of the Jewes Thalmud, which, he said, was as true perhaps as anie in the Papists legend of lyes, and it was howe Rabbi Haley had conference with Elias in a caue, and would knowe of Elias when Messias should come. Elias told him, Goe aske of the Messias himselfe. Rabbi Haley required where the Messias might be found. Elias told him he should find him at Rome gates amongst the poore; a verry scoffe and a flout, he thought, to the Papists, to shewe that fo.

97b.
6 Feb. 1602.Christ neuer came within their city, but they kept him out of dores, and that he was not amongst their Cardinals, but the beggars, &c.

I will not believe it, because I will not, is Tom Sculs argument, as they say in Cambrige, and a womans reason, as they say here. (Clapham.)

Mr. Bodley which hath made the famous library at Oxeford was the sonne of a merchant of London: was sometymes a factor for the state: after maried a riche widdowe in Devonshire or Cornewall, whose husband grewe to a greate quantity of wealth in a short space, specially by trading for pilchers; nowe himself having noe children lives a pleasing privat life, somewhile at the City, somewhile at the University; he followed the Earl of Essex till his fall. (Mr. Curle.)

7.One came to the fyre and Mr. South gave him place; "You are as kinde," quoth he, "as the South-west winde." (Da.)

8.Tom Lancaster met Robbin Snig one day in the Court of Requests. "Howe nowe, old Robbin," quoth he, "what dost thou here?" "Fayth," said he, "I came to be heard, if I can." "I thinke soe," said he; "nowe thou canst be heard in noe other Court thou appealest to Cesar." (Dr. Cesar, Master of Requests.)

* * * * *

fo. 98.
8 Feb. 1602.

Two poore men being at a verry doubtfull demurrer in the Kings benche, the Justices moved that they would referr the matter to some indifferent men that might determine soe chargeable and difficult a controversy, and one demaunded of one of them yf he could be content to haue the land parted betweene them; when he shewed himselfe willing, "Doubtles," said Mr. Cooke, the attorney, "the child is none of his, that would have it divided," alluding to the judgment of Solomon.

* * * * *

7.

Turner and Dun, two famous fencers, playd their prizes this day at the Banke side, but Turner at last run Dun soe far in the brayne at the eye, that he fell downe presently stone deade; a goodly sport in a Christian state, to see on man kill an other!

* * * * *

21.

He that offers to violate the memory of the deade is like a swyne that rootes up a grave.

The towne of Manitre in Essex holdes by stage playes.[159] And Rocheford, that they must come at a day unknowne into a field, where the Steward keepes Court at midnight, and writes with a cole, but the night he goes he must make knowne where he stays; those that are absent, and haue none to answer, loose theyr land; grewe upon tenants burn[ing] Lords evidences.

fo. 98b.
12 Feb. 1602.Ben Johnson the poet nowe lives upon one Townesend[160] and scornes the world. (Tho: Overbury.)

Sir Christopher Hatton and another knight made challenge whoe should present the truest picture of hir Majestie to the Queene. One caused a flattering picture to be drawne; the other presented a glas, wherein the Queene sawe hir selfe, the truest picture that might be. (Freewer?)

13.I heard by Mr. Hull, that, whereas heretofore the Lord Admiral used to have the tenthe of all reprisal goods, the State hath nowe thought good, for the encouragement of men to furnishe ships of war against the enimy, to forgiue that imposicion of tenth, but it is thought this indulgence comes too late, the Spaniard hauing growne soe strong in shipping that fewe dare hazard to venture in small company for incertaine booty.

12.The Maysters of the Court of Requests take their place aboue a Knight. (Whitlock.)

Mr. Hadsor, an Irishe gentleman of our house, was called to the barre, and tooke his oath to the Supremacy. He is shortly to goe for Ireland, there to be Chiefe Justice in Ulster, yf the troubles be pacified, as there is great hope they will bee, for the Rebbell Tyrone hath sent an absolute submission.

One Weston, a merchant of Dublin, hath bin a great discoverer.[161]

fo. 99.
15.The Papistes relligion is like a beggars cloke, where there are soe many patches of pollicy sowed on, that none of the first clothe can be seene. (B. Rud[yerd].)

"I will doe myne endeavor," quoth he that thrasht in his cloke. (E. Curle.)

"Non sic fuit ab antiquo" say the Papistes of ours; "Non sic fuit ab initio," say wee of their religion. (B. Rudyerd.)

14.Impunity is the mother of contempt and impiety, and both those the subverters of all governement. (Lord Keeper.)

Qui in os laudatur, in corde flagellatur.

I heard that about this last Christmas the Lady Effingham,[162] as shee was playing at shuttlecocke, upon a suddein felt hir selfe somewhatt, and presently retiring hir selfe into a chamber was brought to bed of a child without a midwife, shee never suspecting that shee had bin with child.

The play at shuttlecocke is become soe muche in request at Court, that the making shuttlecockes is almost growne a trade in London.

Præstat otiosum esse quam nihil agere.

fo. 99b.
13 Feb. 1602.At Paules,

A yong man made a finicall boysterous exordium, and rann himselfe out almost dry before he was halfe through; his text; "He humbled himselfe to the death, even to the death of the crosse, wherefore God hath glorified him." He spake much of humility. Melior est peccator humilis, quam superbus justus. Peccare non potest nisi superbus, nec penitere nisi humilis. He first dilated of three meanes to knowe God; by his greatnes, by the prophets in the old, by his sonne in the newe Testament. Against pride in beauty; the diuel playes the sophister whiles he perswades women to paint that they may seeme fayrer than they are; which painting being discovered, makes them to be thought fouler than they are. Pride in apparell is pride of our shame, for it was made to cover it, and as yf one should embroyder a sheete wherein he had done pennaunce, and shewe it in bragging manner. It is said by some that St. John Baptist for his humility is rewarded with the place which the diuel lost for his pride.

He spake against duellisme, or single combat, and said that yf two goe into the field with purpose to fight an the one be slayne, he is a murderour of himselfe. He exhorted the judges to severity, telling them that there is more incouragement taken by one that escapes the punishment due unto him by the lawe, then there is feare wrought by the execution of an hundred.

fo. 100.
13 Feb. 1602.In the afternoone Mr. Clapham, at his Churche by Paules Wharf.

Text, Gen. iv. 13. "Then Kain said to the Lord or Jehovah, My punishment is greater then I can beare, &c." but he reade it "My synne is greater then can be concealed." He noted that translators did very ill to foyst their inventions into the text and sett the originall in the margent, as commonly the common translacions have "synne" in the margent for the word "punishment" in the text, as grosse an absurdity as yf one should shutt the master out of dores, and give entertainement to his attendants.

Nowe Kayne was prest with the horror of his synn he confesseth, but with a kinde of desperacion and repining, as Judas when he confest and hanged himselfe. If a man will not confesse his faultes he shall be prest till he confesse, and when his confession comes to late he may confesse and be hanged to, well enough. For repentant confession must come while grace is offered, while it is called to-day. God deales as the debtor which tenders his money till sunne goe downe. When night is come, up goes his money and a fig for his creditor. Yf men take not tyme while grace is offered, but delay till the sunne of grace be gonne downe, there remaines nothing but horrible desperat reprobacion. A vagabond; an excommunicate person is a vagabond, turned out of the society of Gods Churche both here in earth, and in heaven too, yf it were done by the Spirit of Christ; and therefore lett not men soe lightly esteeme of this greate censure, nor thinke to excuse themselves by fo. 100b.
1 Feb. 1602.saying it was for trifles; but lett them take heede they deserve it not, and yf they which gave the sentence abused their authority, lett them aunswere for it, but always the censure is to [be] reverently regarded.

Ther be pasport-makers that are as verry rogues as any justice rogues, noble rogues; all that live out of the communion of the Churche are noe better than rogues and vagabonds in the eye [?] of God.

fo. 101.
15 Feb. 1602.Paradox. That paynting is lawefull. Fowlenes is loathesome; can it be soe that helpes it? What thou lovest most in hir face is colour, and this painting gives that; but thou hatest it, not because it is, but because thou knowest it is. Foole, whom ignorance only maketh happie. Love hir whoe shewes greate love to the by taking this paynes to seeme lovely to thee.

Hee that weepeth is most wise. Wee come first unwitting, weeping and crying, into a world of woe, and shall wee not weepe and cry when wee knowe it?

The Reason of Reasons was seene divers tymes to weepe, but never to laugh.

Art thou a synner? Wilt thou repent? Weepe. Art thou poore? Wouldst thou be relieved? Weepe. Hast thou broken the lawes of thy prince? Hast thou deserued death? Wouldst thou be pittyed? Wouldst thou liue? Weepe. Hast thou injured thy friend? Wilt thou be reconciled? Weepe.

Laughinge is the greatest signe of wisdome. Ride, si sapis, O puella, ride. Yf thou be wise laugh, for sith the powers of discourse and reason and laughinge be equally proper to only man, why shall not he be most wise that hath most use of laughing, as well as he that hath most use of reasoning and discoursing? I have seene men laugh soe long and soe ernestly that they have wept at last, because they could weepe [laugh?] noe more. Laugh at a foolish gallant; soe shall he be knowne a man, because he laughs; a wise man, for he knowes what he laughs at; and valiant, that he dares laugh.

fo. 101b.
15 Feb. 1602.To keepe sheepe, the best lyfe. The Lyfe of Man was soe affected to this lyfe, that he denyed not to crowne his deity with this title: and by this he directed his especiall charge to his especiall disciple: giving us men this best name of a beast, of the best nature of beastes. They are innocent, they are patient, soe would God have man; they love and live together, soe would God have man. God made thee to behold the Heaven, and to meditate the wonders thereof; make thyselfe a shepheard, and thou art still beholding, still meditating. God commaundes thee to forsake the world: yf thou art a shepheard thou dost soe, thou withdrawest thyselfe from the world. The private lyfe is the sweetest lyfe; yf thou livest the lyfe of a shepheard, thou livest the sweetest private. Wilt thou be a king? Be a shepheard, thou hast subjects, thou hast obedient subjects, thou hast sheepe, thou hast a scepter, thou hast a crooke; thy fold is thy counsell chamber, and the greene field thy flourishing pallace. Thy companions are the sunne, the moone, and the stars, of whom thou makest continuall use, and from the vieue of their lights receyvest thy counsell and advise. Thou art more happie then other kings, thou art freed from hate and soe from feare, thou reignest quietly, and rulest securely; thou hast but one enemie, and thou hast an enemy for that enemie, the dog and wolf. He that was Gods second best beloved was a shepheard and a king; yf thou art a shepheard thou art a king, thou art happie, nay thou art most happie, thou art a happie king, thy subiectes living onely to lengthen thy life, and to shorten their owne, &c.

fo. 102.
Feb. 1602.One fee is too good for a bad lawyer, and two fees too little for a good one.

Hee that will love a man he knowes not why, will hate him though he knowe not wherefore.

When Sir Edward Hobby heard of Sir Henry Nevils disaster with the Earl of Essex, he said that his cosen Nevil was ambling towardes his preferment, and would needes gallop in all the hast, and soe stumbled and fell. (Ch. Davers.)

The Bishop of Bath and Wells,[163] being sent for to the Court and there offered the Bishopricke of Ely upon some condicions which he thought inconvenient, he said that Bishopricke was the onely mayden Bishopricke in England, and he would not be the first should deflour it. (Hooper.)

One being entreated to part a man and his wife that were togither by the eares, "Nay," quoth he, "I will never part man and wife while I live."

Dr. Rud made a sermon before the Queene upon the text, "I sayd yee are Gods, but you shall all dy like men;" wherein he made such a discourse of death that hir Majestie, when his sermon was ended, said unto him, "Mr. Dr. you have made me a good funerall sermon, I may dye when I will."

Giue the way to any that you meete; yf he have a better horse it is duty, yf a worse in pity; yf the way be fayre you are in, commonly it is foule hard by, and soe you shall haue power to durty him that you giue the way, not he you. (Burdett.)

Yf you put a case in the first bookes of the lawe to the auncients, you may presume they may haue forgotten it; yf in the newe bookes, you may doubt whether they haue reade it. (Bur[dett.])

fo. 102b.
Feb. 1602.Sir Henry Unton[164] was soe cunning a bargayner for landes that they which dealt with him were commonly greate loosers, whereupon Mr. Duns of Barkshire said that he bought lands with witt and sold them with rhetorick. (Chute.)

My taylor, Mr. Hill, a little pert fellowe, was upon a tyme brought 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.

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]

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

fo. 103b.
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.

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. 104b.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.

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, 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. 105b.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.

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, 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 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.

fo. 106b.
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 50,000l., 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. 107b.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. 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.

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.

fo. 108b.

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?