Diary of John Manningham Part 11

The examples of the incertaintie of riches by often and suddain casualtyes should be like Lott's wife to the beholders, to remember and avoid the like. The mult.i.tude followe the riche men, as a swarme of bees followe a man that carries the hiue of honie combes, rather for the love of the honie then his person, more for the love of his money then his manhood.

[Sidenote: 23 May, 1602.

fo. 21^b.]

AT WESTMINSTER.

Dr. Androes, Deane of that Churche,[63] made a Sermon, his text John xvi. 7: "Yet I tell you the truth, It is expedient for you that I goe away, for if I goe not away the Comforter will not come vnto you, but if I depart I will send him vnto you."

[Footnote 63: Dr. Lancelot Andrewes was Dean from 1601 to 1605, when appointed Bishop of Chichester. He was afterwards translated, first to Ely, and afterwards to Winchester. This sermon was preached on Whitsunday.]

These wordes have reference to the feast which is celebrated this day: whereupon St. Augustine said, _In verbo fuit promissio missionis, et in festo missio promissionis_: for soe it is in the second of the Acts.

"When the day of Pentecost was come they were all filled with the Holy Ghost."

These words were spoken to the disciples when their hearts were full of sorrowe that Christ must part from them, and therefore had need of comfort, for they had cause of sorrowe, for yf a man would not willingly be forsaken of any, as Paule complayneth 2 Tim. iv. 10, that Demas had forsaken him, would it not greiue the disciples to [be] forsaken by such a frend as Christ had bin vnto them, whoe in one place speaking vnto them asketh this question, Which of you hath wanted any thing since you followed me? And in an other place he compareth them while he continues with them to the children of the bridechamber.

[Sidenote: 23 May, 1602.

fo. 22.]

Besides the tyme of his departure might aggravate their sorrowes, for it was then when he foretold soe many persecutions should come upon them. And therefore here he ministers words of comfort, telling them that is expedient, and expedient for them, that he should leaue them, for thereby they should receive a benefit, and that of soe high a nature as they were better to want him then it. And further for their comfort he added, that, though he would forsake them, yet he would not leaue them like orphanes dest.i.tute of all frends, but would send them a Comforter.

And here he made his prayer, which being ended with the Lordes prayer, he proceeded with his text: and first noted that Christ rendred a reason of his departure, though it be not requisite alwayes that gouernors should render a reason to their subiects of all their commaundments, for in the 1 Sam. the Kinge gives noe other reason but it was his pleasure.

2. It is a mylde reason, not harshe like that in Marke ix. cap. 19 v.

"O, ye faythles generacion, howe long shall I bee with you, how long nowe shall I suffer you?" but here he deliueres it meekely, and moues them with expediency, and that not for himselfe, _non n.o.bis, sed vobis expedit_. And therefore because it is expedient it ought not to greive them, in soe much as the profit they shall gayne will countervayle the pleasure which they must forgoe by his departure.

[Sidenote: 23 May, 1602.

fo. 22^b.]

And yet it might seeme strange that they should gayne by loosing him; it is reade, _Dissolve coelum et veni ad nos, Domine_, and againe, _Veni ad nos, et mane n.o.bisc.u.m_. But to goe from them what desyre could they haue? Here may arise three difficulties. 1. The disciples might have rejoyned, and sayde, What neede, what care wee for any other Comforter?

soe long as you are with us, wee desyre noe other. 2. Why might not the Holy Ghost have come, and yet Christ tarried with them; could they not be togither? 3. Howe can it be expedient for anie to loose Christ? what comfort can there be in those wordes which tell them Christ will forsake them?

1. Our happiness is to be reunited to G.o.d, from whom we were fallen by our first fathers synn; for as it is the perfection of a branche that is broken of to be ingrafted againe that it may growe with the body, soe is it the felicitie of man to be vnited to his Creator. And in this vnion, as well as G.o.d must be partaker of man, soe must man be made partaker of G.o.d, otherwise there can arise noe vnion: the former was effected by Christ's incarnacion, and the second is perfected by the inspiration of the Holy Ghost, whoe is as it were the connexion and loue knot of the deitie. Christ hath as it were made his testament, and the Holie Ghost is the executor, 1 Cor. xii. Christ is the word: and the Holy Ghost is the seale of it, 2 Corin. i. 22. "Christ hath purchased redemption for us:" and the Holy Ghost must give us seisin, Eph. i. 14. And in conclusion Paule sayth, viii. Rom. 9, "He that hath not the Spirit of Christ is not his:" and therefore was it expedient and necessary that the Holy Ghost should come; for, as Christ was _complementum legis_, soe is the Holy Ghost _complementum Evangelii_.

[Sidenote: 23 May, 1602.

fo. 23.]

2. They may stand togither, they may beare one an others presence, for the manhood of Christ was conceiued by the Holy Ghost, and the Euangelist sayth, _Vidi Spiritum descendentem et manentem super eum_.

But yet it was expedient they should not be togither vpon the earth; expedient, as Augustine noteth, _non necessitatis pondere, sed divini consilii ordine_, and two reasons are given for [it] in the part of the Holy Ghost. 1. Yf the Holy Ghost should have come downe while Christ was upon the earth, whatsoever the Holy Ghost should have done in his person would have bin ascribed to Christ. 2. He would have appeared to have bin sent from the Father alone. And soe it would not have bin so apparant that he proceeded from the Father and the Sonne bothe.

[Sidenote: 23 May, 1602.

fo. 23^b.]

3. Expedient it was that Christ should depart from them, howe good soeuer his presence was vnto them. Wee knowe that bread is the strength of mans hart, yet sometymes it may be expedient to fast: our bloud is the treasury of our lyfe, yet sometymes it is expedient to loose it; our eyesight is deare and precious vnto us, yet sometymes it is expedient to sitt in a darke roome. And here it is expedient that Christ should withdrawe his presence, not corporal onely, but his invisible presence of grace alsoe. 1. It is expedient that children which growe fond of their parentes should be weaned. The Apostles were to full of carnall and terrene cogitacions even after his resurrection; they asked him, Wilt thou restore the Kingdome to Israell? therefore nowe it was highe tyme they should put of childishnes and be taught, as Paule sayth that henceforth they knowe him no more in the fleshe; and this must be effect[ed] by withdrawing his corporall presence, which they began to dote upon; and for the taking away the presence of his grace, that was expedient alsoe. 1. Least being to full they should begin to loath it, as the Children of Israel did manna in the wildernes. And upon this reason did the prophet threaten a famine of the word when the people, being full, contemned it. 2. That they should not growe proud with abundaunce; the Psalmist sayth, "Yf I say I cannot be removed," and "It is good that I was in trouble, for before I went wronge." Peter was soe sure and confident upon himselfe, that yf all the world should haue forsaken Christ, he would not, and therefore because he stoode soe much vpon himselfe it was expedient that suche a swollen bladder should be p.r.i.c.kt, as he was till he denied and forswore his master; And even this withdrawing of grace was a kind of grace, that seing his owne weaknes he might possesse his soule in humility, with[out] which there is noe grace to be expected. And therefore, _expedit superbo vt in peccatum incidat_.

And to this purpose are these wordes of Paule that the messengers of Sathan, _i. e._ temptacions, were sent to punish him, least he should growe proud.

Christ is our advocate in defending vs when the Divel accuseth vs falsely; he is our intercessor and mediator by pleading a pardon for vs when Sathen layes his greatest and truest accusations against us; he is our high priest to offer sacrifice for vs.

Christ left them not as orphanes, but sent another unto them whoe was equall with himselfe, otherwise they should have loss by the change.

[Sidenote: 23 May, 1602.

fo. 24.]

The Holy Ghost hath diuers offices and soe diuers effects: he enlightens the understandinge, and soe is called the Spirit of truth: he certifies the will, and soe is named the Spirit of Holines: he delivers from the bondage of Sathan, and soe is the Spirit of comfort, which is the cheife and very consummacion of all. The Holy Ghost is not given to all in the same measure, nor the same manner. When Christ breathed vpon his disciples they received the Holy Ghost; and, when the Holy Ghost came like fyrey tongues, they were filled with him: breath was warme, but fyre is hotter: there was heate in both, but not equally. Elias prayed that the Spirit of [Elijah] might be doubled upon him.

The gifts of the Holy Ghost are obteyned and perfected divers wayes; vnderstanding and fayth by the word which is the truthe; holynes of lyfe, by prayer, meditation, and good workes; consolation by receiving the sacraments.

[Sidenote: 7 Junij, 1602.

fo. 24^b.]

A lewde fellowe coming before Sir W. Rawley to be examined concerninge some wrecke which he had gotten into his handes, and being demaunded whether he would sweare to such articles as they would propound, answerd that he would sweare to anie thinge they would aske him, and then being admonished he should not be soe rashe in soe serious a matter as concerned his soule soe nearely, "Fayth," said he, "I had rather trust G.o.d with my soule, then you with my goods." (_Ch. Da._)

[Sidenote: Junii 16^o, 1602.

fo. 25.]

AT PAULE'S CROSSE.

Mr. Barker; his text Luke ix. and the last verse, "Noe man that putteth his hand to the plough and looketh back is apt to the Kingdome of G.o.d."

The fyre from Heaven which consumed the sacrifices in the old lawe was preserved by continuall addicion of fuell, soe the heauenly virtue of Chrystian charitie being kindled in the hart of man, must be preserved by continuall meditacions on the word of G.o.d. Yf any should aske why it was commaunded in Leviticus that the people should offer _primitias_ and in Exodus that they should alsoe give _decimas_, I should make no other answer, but that wee should not onely remember our Creator in the days of our youth, but alsoe serue him in holines and righteousnes all the dayes of our lyfe.

_Aliud est incep.i.s.se, aliud perfecisse._

Some in their liues, like the image in Nebuchadnethers dreame, Dan. ii., goodly beginninges, but earthie endings.

The Diuel laboureth most against our perseveraunce because that virtue onely hath a promise of coronacion.

There be but seven steps in the ladder that leades downe to h.e.l.l, and the lowest, saving desperacion, is a custom of synning.

[Sidenote: 6 Junii, 1602.

fo. 25^b.]

These combined discommodities ensue the custome of synning; _fit diabolus ad oppugnandum audacior, anima ad peccandum promptior, Deus ad condonandum difficilior._ This virtue of Christian magnanimity or perseveraunce consisteth in _patiendo et faciendo_: in _patiendo_, 2^o, in _ferendo et perferendo_; _faciendo_, by continuance in preaching fayth, and in good lyfe.

Christ compared Christian profession to a plough. And why, 1. to soe base a thing, 2. to soe laborious a thing, 3. to that onely? 1. That none howe base soever by condicion or profession should despayre of attayning Heaven; and meane thinges may be compared with the greatest.

Christ sayth the Kingdom of Heaven is like a litle leaven, and to a smaller thing then that, it is like a grayne of mustard seede; and here to a plough, that none might despayre. Simon a tanner, Peter a fisher, Paul a tent-maker, Joseph a carpenter.