Diary of John Manningham Part 44

The Lord Keeper Sir Thomas Egerton hath married his sonne, before the Queene dyed, to the Countes of Darbys daughter, his Ladys daughter; bloud-royall. _Superbe satis._

This afternoone a servingman, one of the Earl of Northumberland, fought with swaggering Eps, and ran him through the eare.

I heard that the King hath or will restore the Lord Latimer to the Earldome of Westmerland; some 3 or 4000_l._ per annum.

[Sidenote: fo. 125^b.

9 Aprill 1603.]

There came forth a proclamacion for making certaine Scottish coyne currant in England; as a peice of gold for 10_s._, and the sylver at 12_d. ob._ and this for the menaging of commerce betwixt these nations.[181]

[Footnote 181: See Book of Proclamations, fol. Lond. 1609, p. 6.]

Mr. Barrowes called Seminaryes, Semmimaries.

[Sidenote: 10.]

I heard that my Cosen Wingat is married to a riche widdowe in Kent.

AT THE COURT AT WHITEHALL.

DR. THOMSON, Deane of Windsor,[182] made a sermon; he hath a sounding laboured artificiall p.r.o.nounciacion; he regards that soe muche, that his speech hath no more matter then needes in it. His text 2 Psal. 10, 11.

"Be wise nowe, O ye Kings; be learned, O ye Judges; serve the Lord with feare, and rejoyce unto him with reverence."

[Footnote 182: Dr. Giles Thompson appointed 25th February 1602-3, elected Bishop of Gloucester in 1611, and held the Deanery _in commendam_ until his death on 14 June 1612. (Hardy's Le Neve, iii.

374.)]

Be learned; _scientia conscientiae_ rather then _scientia experienciae_.

Serve the Lord: a straung doctrine that those whom all desyre to be servants unto, should be taught, that themselves must serve an other: yet this the highest point of their honour to serve G.o.d: for the excellency of man is in his soule, the glory of his soule in virtue, the height of virtue in relligion, and the ende of relligion to serve G.o.d.

As strang to teach that they whom others feare, should feare an other.

[Sidenote: fo. 126.

10 Aprill 1603.]

MR. LAYFEILD; his text. "Not preaching ourselves." Noo heretike ever preached himselfe directly, for they never can be heretikes except they professt Christ, and such as preach themselves for saviours deny Christ; but preaching them selves undirectly is when by preaching men stake their owne glory or advauncement, as the cheifest end of their preaching. "Labour not for meat;" that is, make not meate the chiefest end of labour, but the service of G.o.d in that vocation, and the benefit of the State; soe labour in all your trades as yf you laboured for G.o.d, making not the hyer the maine end, though it be an end alsoe.

Every man spends more then he can gett; untill thirty yeare commonly men doe nothing but spend, and then when they begynn to gaine, yet expenses runne on with their tyme.

Every manuary trade is called a mystery, because it hath some slight or subtlety of gayning that others cannot looke into. Every man cannot be a carpentour of his owne fortune. The faults of preachers in preaching themselves and false doctrine, like a physicion that poisoneth his medicines, or a mintmaister that adulterates the coine; he kils under pretence of safety, and this robbes all under pretext of honest gaine.

Mr. Hill told me that Mr. Layfeild married a rich wife, worth above 1,000_l._ He speakes against covetousnes, but will exact the most of his dutyes in his parishe.

[Sidenote: fo. 126^b.

10 Aprill 1603.]

AT WHITEHALL IN THE AFTERNOONE IN THE CHAPPELL.

DR. EATON,[183] BISHOP OF ELY. His text, "Come unto mee all yee that labour, and are heavy laden, and I will refreshe you;" _Ego reficiam._ "Come unto me;" G.o.d thy father hath given all power in heaven and earth unto Christ; therefore in our prayers to obtaine any thing wee must goe unto him, and in him wee may be sure to obteine: for this is hee in whom the father is well pleased. He consider[ed] the subject, "All yee," &c.

the invitacion "Come unto me," and the promise, "I will ease you." "All yee" is heere specially limited to those that labour and are laden, which are [have?] greate synnes and feele the waight of them. Noe synn soe dangerous to men, soe odious in the sight of G.o.d, as contempt of synn. Amongst manie synns which he mentioned as greivous and haynous offences not one word of sacriledge.

[Footnote 183: Dr. Martin Heton, Bishop from 1598 to 1609. (Hardy's Le Neve, i. 343.)]

Synne makes a man turne from G.o.d like a runagate that having committed some offence for which he feares punishment runnes away from his maister, but there is noe place, noe tyme, can hide him from the presence of G.o.d, but onely the wing of Jesus Christ his mercy. Adam was soe foolishe to thinke he might have hidden himselfe, but David sayth "Yf I goe into the wildernes, etc." _Qui recedit a facie irati_ for synn, _accedat ad faciem placati_ in the merit of Christ, in whom onely he is well pleased.

[Sidenote: fo. 127.]

"Which labour, and are laden." All labour under synne, and all are laden with it, but such as have greivous synnes, and are greived for them, and almost pressed downe to despayre, lett them come. _Reficiam_; he will ease them; not take away the roote but _reatum_, for the old man will be in us as long as we live, and as fast as we rise by grace the fleshe is ready still to pull us downe againe to synn.

[Sidenote: fo. 127^b.

10 Aprill 1603.]

Jo. Davis[184] reports that he is sworne the Kings Man, that the King shewed him greate favors. _Inepte._ (He slaunders while he prayses.)

[Footnote 184: Sir John Davies; he was of the Middle Temple, but was expelled for some quarrelsome misconduct. As Attorney-General of Ireland he obtained great favour at Court, and would have been appointed an English Judge, but for his sudden death. He is now princ.i.p.ally known by his poem on the Immortality of the Soul. In a pa.s.sage in this Diary which we have omitted on account of its grossness, he is described as extremely awkward in his gait; waddling in most ungainly fashion and walking as if he carried a cloak-bag behind him.]

There is a foolishe rime runnes up and downe in the Court of Sir Henry Bromley, Lord Thomas Haward, Lord Cobham, and the Deane of Canterbury, Dr. Nevil, that eache should goe to move the King for what they like.

Nevil for the Protestant, Lord Thomas for the Papist, Bromley for the Puritan, and Lord Cobham for the Atheist.

(_Mr. Ysam nar._)

I heard that the Earl of Southampton and Sir Henry Nevill were sett at large yesterday from the Tower; that Sir Henry c.o.c.k the cofferer was sent for by the King, and is gone unto him.

Was with the Lady Barbara.[185] Shee saith the King will not swear, but he will curse and ban at hunting, and wish the diuel goe with them all.

[Footnote 185: Lady Barbara Ruthven, the sister of the Earl of Gowrie, mentioned at p. 156.]

In the Frenche Court, the guard is all of Scottishmen, and to distinguishe betwixt a Frenche and a Scot in admitting anie to a place of present spectacle, the[y] give the word "bread and chese," which the Frenche cannot p.r.o.nounce; "bret and sheese."