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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 Pranomina.

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.

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

date. The following extracts contain the whole of it, with the exception of a few impurities.

The Definition of a Drunkard.

A Drunkard is the annoyance of modesty; the trouble of civility; the spoil of wealth; the destruction of reason. He is the brewer's agent; the alehouse benefactor; the beggar's companion; the constable's trouble. He is his wife's woe; his children's sorrow; his neighbour's scoffe; his own shame. In summe, a tubbe of swill; a spirit of sleep; a picture of a beast; a monster of a man.

The Evils attending Drunkennesse, hurtful to the Soul and Body.

Drunkennesse confounds the memory, dulls the understanding, distempers the body, defaceth the beauty, hurts the mind. It inflames the blood; it engenders unnatural thirst, a stinking breath, redness of the eyes. It diminisheth strength; it brings woes, sorrows, wounds without cause; corrupteth the blood, drowneth the spirits. It enricheth the carcasse with surfets; turneth blood into water; turns reason to poyson. It causeth vomiting and filthinesse. By excessive drinking, come dropsies, consumptions, and cold diseases, with untimely deaths. Many, by drinking healths to others, leave none to themselves. Drunkenness is a flattering devil, a sweet poyson, a delightsome sin, which, whoso hath in himself, hath not himself; and he that useth it, is not himself in the concrete, but sinfulness itself in the abstract; being a voluntary devil, the common shame of nature, and the prodigious disgrace of mankind.

Examples laid down in Scripture, shewing how drunkennesse made some fall by the sword, others became murderers, others being drunk, were murdered, betrayed; many destroyed in the middle of their sin, sporting, &c.

The Amalekites lay scattered on the earth, so that David slew them. 1 Sam. xxx. 16.

Ammon's heart was merry, so that Absolom's servants slew him. 2 Sam. xxviii. 29.

Benhadad, with fifty-two other kings, were by Israel overcome. 1 Kings xx. 16, &c.

Belshazzar's countenance fell down, and the Medes took his kingdom. Dan. v. 31.

David useth means to move Uriah to cover his sin committed. 2 Sam. xi. 13.

Elah was, by his servant conspiring against him, murdered. 1 Kings xvi. 9, 10.

Gaal, with his brethren, conspired against Abimelech. Judg. ix. 26, 27.

Herod, in his drunken banquet, caused John to be beheaded. Matt. xiv. 10.

The Israelites drank till they were thirsty. Hell was prepared for them. Isa. v. 12, 14.

Nabal's heart was merry, and suddenly died within him. 1 Sam. xxv. 36, 27.

The Philistines, sporting with Sampson, were, by the fall of an house, slaine, Jud. xvi. 26, 27, 28, 29, 30.

Priests and prophets stumble in judgment, and faile by vision. Isa. xxviii. 7.

The Corinthians profaned the Lord's supper by their immoderate drinking before. 1 Cor. xi. 21.

These fore-mentioned places of Scripture and examples, prove plainly the evil consequence of drunkennesse. Now follow threatnings and exhortations to drunkards.

Threatnings.

Wo to them that rise up early in the morning, to follow strong drink, that continue till night, the wine inflaming them. Isa. v. 11. Wo to them that are mighty to drink wine, and to men of strength, mingling strong drinke, which causeth men to erre, and to go out of the way, being swallowed up with wine and strong drink. Isa. v. 22. chap. xxviii. 7, 8. &c. Awake now, ye drunkards, weep and howle, all ye drinkers of wine, because of the new wine, for it shall be pulled from your mouth. Joel i. 5, &c.

Exhortations.

The drunkard shall come to poverty, rags shall be his clothing. Prov. xxiii. 21. Wine is a mocker, and strong drink is raging, and whosoever is deceived thereby is not wise. Prov. xx. i. Remember Christ's admonition, take heed of drunkennesse. Luke xxi. 34. Forget not Paul's and Solomon's counsel. 1 Cor. v. 11. Prov. xxiii. 20. Company not with drunkards, &c.; and know that no drunkard shall inherit the kingdom of heaven. 1 Cor. xxvi. 10, 11. Therefore he shall not be drunken with wine, wherein is excess, but be filled with the spirit. Eph. v. 18.

A POET'S PETITION.

THE following petition was presented by John Cleveland, an English poet, of the seventeenth century, to Oliver Cromwell, when a prisoner in Yarmouth gaol for his attachment to the royal cause. Burnet calls it a humble petition; but it certainly cannot be considered as such: it was, however, an effectual one, and obtained Cleveland his release, by order of the Protector.

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"Rulers within the circle of their government have a claim to that which is said of the Deity,-they have their centre everywhere, and their circumference nowhere. It is in this confidence that I address to your highness, as knowing no place in a nation is so remote as not to share in the ubiquity of your care; no prison so close, as to shut me up from partaking your influence. My lord, it is my misfortune, that after ten years of retirement from being engaged in the difference of the state, having wound myself up in a private recess, and my comportment to the public being so inoffensive, that in all this time, neither fears nor jealousies have scrupled at my actions; being about three months since at Norwich, I was fetched with a guard before the commissioners, and sent prisoner to Yarmouth; and if it be not a new offence to make enquiry where I offended, (for hitherto my faults are kept as close as my person,) I am induced to believe, that next to the adherence to the royal party, the cause of my confinement is the narrowness of my estate; for none stand committed, whose estate can bail them: I only am the prisoner, who have no acres to be my hostage. Now, if my poverty be criminal (with reverence be it spoken), I must implead your highness, whose victorious arms have reduced me to it, as accessary to my guilt. Let it suffice, my lord, that the calamity of the war hath made us poor; do not punish us for it. Whoever did penance for being ravished? Is it not enough that we are stript so bare, but it must be made an order to a severe lash? Must our scars be engraven with new wounds? Must we first be made cripples, then beaten with our crutches? Poverty, if it be a fault, is its own punishment; who suffers for it more, pays use upon use. I beseech your highness put some bounds to our overthrow, and do not pursue the chase to the other world. Can your thunders be levelled so low as our grovelling conditions? Can that towering spirit, that hath quarried upon kingdoms, make a

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