Diary of John Manningham Part 25

21 November, 1602.]

Though a fashion of witt in writing may last longer then a fashion in a sute of clothes, yet yf a writer live long, and change not his fashion, he may perhaps outlive his best credit. It were good for such a man to dy quickly. (_Of Dr. Reynolds; Th. Cranmer._)

Reynolds esteemes it his best glorie to quote an author for every sentence, nay almost every syllable; soe he may indeede shewe a great memory but small judgment. Alas, poore man! he does as yf a begger should come and pouer all his sc.r.a.ps out of his wallet at a riche mans table. He had done what he could, might tell where he had begd this peece and that peece, but all were but a beggerly shewe. He takes a speciall grace to use an old worne sentence, as though anie would like to be served with c.o.c.kcrowen pottage,[124] or a man should like delight to have a garment of shreeds. (_Cra. and I._)

[Footnote 124: "c.o.c.k-crown. Poor pottage. _North._" Halliwell, Arch.

Dict. i. 260.]

The old deane of Paules, Nowell, told Dr. Holland that he did _onerare_, not _honorare, eum laudibus_.

That which men doe naturally they doe more justly; subiects naturally desire liberty, for all things tend to their naturall first state, and all were naturally free without subjection; therefore the subiect may more justly seeke liberty then the prince incroach upon his liberty.

(_Th. Cran._)

Lucian, after a great contention amongst the G.o.ds which should have the first place, the Grecian challenging the prioritie for their curious workmanship, though their stuff were not soe rich, the other for the richnes of their substaunce, though they were less curious; at last he determines, the richer must be first placed, and the virtuous next.

(_Th. Cran._)

[Sidenote: fo. 66^b.

21 Nov. 1602.]

Jo. Marstone the last Christmas he daunct with Alderman Mores wiues daughter, a Spaniard borne. Fell into a strang commendacion of hir witt and beauty. When he had done, shee thought to pay him home, and told him she though[t] he was a poet. "'Tis true," said he, "for poets fayne and lye, and soe dyd I when I commended your beauty, for you are exceeding foule."

Mr. Tho. Egerton, the Lord Keeper's sonne,[125] brake a staff gallantly this tilting; there came a page skipping, "Ha, well done yfayth!" said he, "your graundfather never ranne such a course." (_In novitatem._)

[Footnote 125: Perhaps grandson, son to Sir John Egerton, the Lord Keeper's eldest son and successor. Sir Thomas Egerton, the Lord Keeper's eldest son, died in Ireland in 1599. It may be doubtful whether the "Tho." in the MS. was not intended to be erased.]

"His mouth were good to make a mouse trap;" of one that smels of chese-eating.

A good plaine fellowe preacht at night in the Temple Churche; his text, lx.x.xvi Psal. v. 11, "Teache me thy wayes, O Lord, and I will walk in thy truth."

1. Note David's wisdome in desyring knowledge before all things. 2. Our ignoraunce that must be taught. 3. Our imperfection. David was an old scholler in G.o.ds schole, and yet desyred to be taught. 4. Thy wayes; not false decretals, &c. nor lying legends, &c.

Soe soone as the Arke came into the Temple the idol Dagon fell downe and brake its necke; when G.o.d enters into our harts our idol synnes must be cast out.

AT PAULES CROSSE

[Sidenote: fo. 67.

21 Nov. 1602.]

MR. FENTON, reader of Gray's Inn. His text, Luke xix. 9, "This day is salvacion come unto this house: insoemuch as this man also is become the sonne of Abraham." This is an absolution, and a rule of it, 1. He that p.r.o.nounceth the absolution is Christ; 2. The person absolued is Zachee.

An example that may most move this auditorie to followe Christ; since this man was rich and a ruler of the people, whereas the most of them that followed Christ had nothing to loose; 3. The ground of his absolucion, that he was the sonne of Abraham, which he proved to Christ by his fayth, to the world by his works. He observed 5 parts: 1. The nature of the absolution, that it is a declaracion of saluacion. 2. By whom it is declared, viz. by Christ. 3. How far it extended, to Zachee and his family. 4. Upon what ground, that is, his fayth and repentaunce.

5. Howe soone, "This day."

Saluacion is come; wee are not able to seeke it; therefore Christ sayd, "Enter into thy fathers joy;" for wee are not capable that it should enter into us; but enter into that joy as the bucket into the fountayne.

Yf he should endeauour to prefix a preface for attention, he could not finde a better then to tell them he must tell them of saluation. None under the degree of an angell was thought worthie to publishe the first tydinges of it to a fewe shepheards.

[Sidenote: fo. 67^b.

21 Nov. 1602.]

Noe preacher able to giue his auditorie a tast of saluacion. It is one thing to forgive, another thing to declare forgivenes of synnes; the former is personall, and that Christ carried to heaven with him, the other ministeriall, and that he left behinde to his disciples and apostles; "Whose synnes you binde shallbe bound, whose synnes you remitt shalbe loosed."

The raysing of Lazarus, a resemblaunce of absolucion. Lazarus had layen three dayes when Christ came to rayse him; he bad him come out; here is his voyce, which being seconded by divine power restored him to lyfe; soe the word of G.o.d preached to a synner, being seconded with divine grace, rayseth the synner.

Popishe priests and Jesuites play fast and loose with mens consciences.

Jesuites come into riche mens houses, not to bring them salvacion, but because there is something to be fisht for. Jesus and the Church wee knowe; but whoe are these? Soe they are sent away naked and torne, like those presumptuous fellowes that would have cast out diuels in Christs name without his leaue, and the G.o.d of heaven will laugh them to scorne.

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21 Nov. 1602.]

Not all poore blessed, but the poore in spirit onely; nor all rich cursed, but the riche in this world onely; for here is Zache blessed.

Howsoever Christs words import a greate difficulty for rich men to enter into heauen, when, after he had compared heauen gate to a needles eye, and the rich man to a cammel, hee aunswered his disciples words, that all things are possible with G.o.d, and as though it were a miracle with men. Hardly can he runne after Christ when his hart is lockt vp in his coffer. But the scripture tells us there is a rich Abraham in heaven, as well as a Dives in h.e.l.l. Yf anie have inriched themselves by forged cauillacion lett them not despayre, for soe did Zache. Yf anie have a place that he must have vnder him as many officers as Briareus had hands, through whose hands many things may be ill carried, lett him not be discouraged, for soe had Zache. Yf anie be branded with infamie lett him yet be comforted by the example of Zache, for soe was hee, and yet became a true Christian.

Saluacion came unto Zache by a threefold conveyaunce: 1. By his riches, which to the good are sacramentes of His favor. 2. That himself being conuert, his whole family was soe; the servants and attendants are the shaddowes of their master; they moue at his motion. 3. That all his househould was blessed for his sake; such are the braunches as the roote; the whole lumpe was made holie by the first fruits.

Thrice happie land, whose prince is the daughter of Abraham, crowning it with the sacraments of temporall blessings. Add, O Lord! this blessing, that hir dayes may be multiplied as the starres of heaven.

[Sidenote: fo. 68^b.

21. Nov. 1602.]

To become the sonne of Abraham is to receive the image of Abraham. He hath two images, his fayth, and his workes. Imitate him: 1. In rejoycing in G.o.d, as Simeon did when he had Christ in his armes, and this joy made the burden seeme light to the lame man when he carried his bed, after Christ had cured him. 2. In hospitallitie he received angels, and amongst them G.o.d, for one was called Jehoua. 3. In despising to growe rich by ill meanes. Sodome could not make him rich, because he would not have it said that the diuel had made him riche.

There is none but would spend the best bloud in his body, and stretch his verry hart strings, to be made sure of his salvacion; but the matter is easier, you must stretch your purse-strings, and restore what you have gotten wrongefully, otherwise noe security of saluacion.

A peremptory to conclude before his premisses.

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21 Nov. 1602.]

What motives to rest.i.tution. Should I propound the rigor of the lawe, you will say that is taken away by the gospell. Should I sett before you the commendable examples of such as professed rest.i.tution, you will alledge your owne imperfection--they were perfect and rare men, wee must not look for such perfection. Shall I tell you there are but four crying synnes, and this is one of them--"The syn of them that have taken from others by fraud or violence cryeth before the Lord of Hosts," as though nothing could appease but vengeance. Yet, you will say, though the syn be heynous, yet the mercy of G.o.d is over all his workes, and there is more virtue in the seede of the woman to heale then there can be poison in the serpent to hurt us. And G.o.d forgiueth all upon repentaunce. 'Tis true G.o.d absolueth the penitent, but upon condicion that he restore the pledge that he withheld, and that which he hath robbed. But may not this be dispensed withall by the gospell? The shaddowe points at the truthe.

In the v. of Numbers, 7 [v.] besides the ransom for the attonement, the goods that were deteyned must be restored. Christ resembleth the ram, &c. _Ob._ Hath not Christ paid all our debts for us? Yes, but such as thou couldst not pay thyselfe; he hath satisfied G.o.d for thy syn, and thou must satisfie thy brother for the wrong thou hast done him yf thou beest able, otherwise thou must look for noe absolucion, for without repentaunce and amendment noe absolucion, and without rest.i.tution no true repentaunce. It may be you will say you are sorry for that you have gayned wrongfully, and meane to doe soe noe more. This is noe true sorrowe nor sufficient repentaunce, for soe long as you reteine the thing, there is a continuaunce of the syn, for thou holdest that willingly which was gotten wrongfully. Surely yf a theife had taken your purse, and should tell you he were sorry, but could not finde in his heart to give you it againe, you would thinke he did but mocke you. But be not deceived, G.o.d will not be mocked. Glaunces make noe impression.

There is a worldly sorrowe, and there is a G.o.dly sorrowe. Soe long as the goods are retained _poeitentia non agitur sed fingitur_. But _paenitentia vera non est paenitenda_. But you will say, yf I should make rest.i.tution I should empty manie of my bags, and make a greate hole in my lands, and this would make me sorry againe; but this is worldly. Soe there would followe a certaine kinde of shame upon rest.i.tucion; but the point is to resolve first to restore, and then doubt not but the wisdome of G.o.d will cause you to restore without shame, as the cunning of the diuel made you gett without shame.

[Sidenote: fo. 69.