The grooms shall not steal his highnesse's straw for beds, sufficient being allowed for them. Coal only to be allowed to the king's, queen's, and lady Mary's chambers. The brewers are not to put any brimstone in the ale." Among the fishes for the table, is mentioned the porpoise; if too big for a horse-load, an extra allowance to purveyor. Twenty-four loaves a-day allowed for his royal highness's greyhounds. "Ordered, That all noblemen and gentlemen at the end of the sessions of the parliament, depart to their several counties, on pain of the royal displeasure!!!"

OWEN FELTHAM ON PULPIT ORATORY.

"THE excess which is in the defect of preaching, has made the pulpit slighted; I mean, the much bad oratory we find it guilty of. Tis a wonder to me how men can preach so little, and so long: so long a time, and so little matter as if they thought to please, by the inculcation of their vain tautologies. I see no reason, that so high a princess as Divinity is, should be presented to the people in the sordid rags of the tongue : nor that he which speaks from the Father of languages, should deliver his embassage in an ill one. A man can never speak too well. Long and distended clauses are both tedious to the ear, and difficult for their retaining. A sentence well couch'd takes both the sense and the understanding. I love not those cart-rope speeches, that are longer than the memory of man can fathom. I see not, but that divinity, put into apt significants, might ravish as well as poetry. The weighty lines men find upon the stage, I am persuaded, have been the lures to draw away the pulpit's followers. We complain of drowsiness at a sermon; when a play of a double length, leads us on still with alacrity. But the fault is not all in ourselves. If we saw divinity acted, the gesture and variety would as much invigilate. But it is too high to be personated by humanity. The stage feeds both the ear and the eye: and through this latter sense, the soul drinks deeper draughts. Things acted possess us more, and are, too, more attainable, than the passable tones of the tongue. Besides, here we meet with most composed language, the dulcia sermonis,-moulded into curious phrases; though 'tis to be lamented, such wits are not set to the right tune, and consorted to divinity; who, without doubt, well deck'd, will cast a far more radiant lustre, than those

obscene scurrilities, that the stage presents us with, though drest and spangled in their gaudiest attire. At a sermon well dress'd, what understander can have a motion to sleep? Divinity well ordered, casts forth a bait, which angles the soul into the ear: and how can that close, when such a guest sits in it? They are sermons, but of baser metal, which lead the eyes to slumber. And should we hear a continued oration, upon such a subject as the stage treats on, in such words as we hear some sermons, I am confident, it would not only be far more tedious, but nauseous and contemptful. The most advantage they have of other places, is, in their good lives and actions; for 'tis certain, Cicero and Roscius are most compleat, when they both make but one man. He answered well, that after often asking, said still, that action was the chiefest part of an orator. Surely, the oration is most powerful, where the tongue is diffusive, and speaks in a native decency, even in every limb. A good orator should pierce the ear, allure the eye, and invade the mind of his hearer. And this is Seneca's opinion: fit words are better than fine ones. I like not those that are injudiciously made; but such as be expressively significant: that lead the mind to something, beside the naked term. And he that speaks thus, must not look to speak thus every day. A kemb'd* oration will cost both sweat, and the rubbing of the brain. A kemb'd I wish it, not frizled nor curl'd: divinity should not lasciviate. Unwormwooded jests I like well; but they are fitter for the tavern, than the majesty of a temple. Christ taught the people with authority. Gravity becomes the pulpit. Demosthenes confest he became an orator, by spending more oyl than wine. This is too fluid an element to beget substantials. Wit procur'd' by wine, is, for the most part, like the sparklings in the cup, when 'tis filling: they brisk it for a moment, but die immediately. I admire the valour of some men, that, before their studies, dare ascend the pulpit; and do there take more pains, than they have done in their library. But, having done this, I wonder not, that they there spend sometimes three hours, but to weary the people into sleep. And this makes some such fugitive divines, that, like cowards, they run away from their text. Words are not all, nor matter is not all; nor gesture: yet, together, they are. 'Tis much moving in an orator, when the soul seems to speak, as well as the tongue. St. Augustin says, Tully was admired more for his tongue, than his mind; Aristotle more for his mind, than his tongue; but Plato for both. And surely, nothing decks an oration more, than a judgment able well to conceive and

* Dressed.

utter. I know God hath chosen by weak things to confound the wise; yet I see not but in all times, a washed language hath much prevailed. And even the Scriptures, (though I know not the Hebrew) yet I believe they are pen'd in a tongue of deep expression; wherein almost every word hath a metaphorical sense, which does illustrate by some allusion. How political is Moses in his Pentateuch! How philosophical Job! How massie and sententious is Solomon in his Proverbs! How quaint, and flamingly amorous, in the Canticles! How grave and solemn in his Ecclesiastes! That in the world there is not such another dissection of the world as it. How were the Jews astonished at Christ's doctrine! How eloquent a pleader is Paul at the bar! In disputation, how subtle! And he that reads the Fathers, shall find them, as if written with a crisped pen. Nor is it such a fault as some would make it, now and then, to let a philosopher or a poet come in and wait, and give a trencher, to this banquet. St. Paul is precedent for it. I wish no man to be too dark, and full of shadow. There is a way to be pleasingly plain, and some have found it. Nor wish I any man to a total neglect of his hearers. Some stomachs rise at sweetmeats. He prodigals a mine of excellency, that lavishes a terse oration to an apron'd auditory. Mercury himself may move his tongue in vain, if he has none to hear him but a non-intelligent. They that speak to children, assume a pretty lisping. Birds are caught by the counterfeit of their own shrill notes. There is a magic in the tongue, can charm the wild man's motions. Eloquence is a bridle, wherewith a wise man rides the monster of the world—the people. He that hears, has only those affections that my tongue will give him.

Thou mayst give smiles or tears, which joys do blot :
Or wrath to judges, which themselves have not.

You may see it in Lucan's words :

Flet si flere jubes, gaudet, gaudere coactus :

Et te dante, capit judex, quam non habet iram.

I grieve, that any thing so excellent as divinity is should fall into a sluttish handling. Sure, though other interposers do eclipse her, yet this is a principal. I never yet knew a good tongue, that wanted ears to hear it. I will honour her in her plain trim: but I will wish to meet her in her graceful jewels: not that they give addition to her goodness; but that she is more persuasive in working on the soul she meets with.

When I meet with worth, which I cannot over-love, I can well endure that art, which is a means to heighten liking. Confections that are cordial, are none the worse, but better, for being gilded.

SURNAMES.

THE first trace of surnames in, history, is to be found in the pact made between the Romans and the Sabines, in which a special clause was inserted, that the Romans should add to their own names a Sabine name; and that the Sabines should, in like manner,' take a Roman name in addition to their own.

These new names became the family or surname, and the old names continued to be proper in personal names: the former were called Cognomina, and Gentilitia nomina, and the latter

Prænomina.

This custom afterwards obtained in France and England, for which see Camden and Ducange.

Amongst the Hebrews, surnames were unknown. To preserve the memory of their tribes, the custom was, to take in addition, the name of the father, as MELCHI ben ADDI, MELCHI, the son of ADDI. The Greeks adopted the same system, for which our readers need only refer to Homer. The Russians also, used this method, as Peter Alexiowitz, Peter, the son of Alexis.

Scaliger tells us, that the Arabs, on the contrary, take their fathers' name, without preserving their own; as Aven PACE, Aven ZOAR; the son of Pace, the son of Zoar. If Pace had a son, who, at his circumcision, was called Haly, he would still go by the name of Aven Pace, but the children of Haly would be called Aven Haly.

The Romans, in process of time, greatly multiplied their surnames, to distinguish the particular branches of a family, to which they sometimes added a third, to perpetuate the memory of some remarkable action or event, such as Africanus assumed by Scipio, and Torquatus by Manlius.

The

These three different kinds of names were severally distinguished by the terms Nomen, Cognomen, and Agnomen. first only was hereditary. Vide Spanheim De Præst. et ysu Numism. Diss. 10.

The Agnomen of the Romans was imitated by other nations, for the race of their princes; as Edmund Ironside, William Rufus, Edward the Black Prince, Harold Harefoot,

Philippe le Hardi, Philippe le Bel, William the Bastard, Louis le Debonnaire, John Lackland, &c. These names, being personal, did not descend but to distinguish the race. Another was adopted, which sometimes had no reference to either the nomen, cognomen, or agnomen, of any branch of the family; as Valois, Bourbon, Hapsburg, Oldenburg, &c. to distinguish the races of the kings of France, emperors of Germany, and kings of Denmark. Sometimes these names had a reference to one of the three, as Plantagenet, Tudor, Stuart.

Surnames began to be adopted in England, under the reign of Edward the Confessor; but did not begin to be general, until the reign of Edward the Second; for, previously, the custom obtained as amongst the Hebrews, Greeks, and Saxons, as John Richardson, John the son of Richard, &c.; but this, in the beginning, was a custom principally confined to the lower classes; the higher ranks added the name of their estates, of which abundant evidence is found in Doomsday Book. Some, also, took the names of their trades, profession, or offices, as Gulielmus Camerarius, William Chamberlain. It is unnecessary to cite examples on this point.

The system of distinguishing a person as the son of such a person, was also held in Wales; but, in course of time, for the sake of euphony and brevity, the a in ap was, omitted, and EVAN ap RICE, EVAN the son of RICE, became Evan Price.

"A LOOKING-GLASS FOR A DRUNKARD; OR,
A DRUNKARD DEFINED;

"IN which description is plainly shewed, the filthy, abominable sin of drunkennesse, proved by many places in Scripture. How, through drunkennesse, many have been punished, others threatened and admonished; very needful to be set up in every house, for the information of the judgement, and the reformation of the lives of those men and women, who take pleasure in the sin of drunkennesse, the common sin of these times. London: imprinted for J. D. and are to be sold by George Wilford, in Little Britain, neer the Hospitall-gate, 1652."

This is a very short but comprehensive tract, which has formed the basis of many similar exhortations of more modern