seller asks: witness the country fellow that went to buy two shovel groat shillings; they asked him three shillings, and he bid them eighteen pence.

3. They counted the price of the books (Acts, xix. 19) and found fifty thousand pieces of silver, that is so many sextertii, or so many three-halfpence of our money, about three hundred pounds sterling.

4. Popish books teach and inform: what we know, we know much out of them. The fathers, church story, schoolmen, all may pass for Popish books; and if you take away them, what learning will you leave? Besides, who must be judge? the customer or the waiter? If he disallows a book, it must not be brought into the kingdom; then Lord have mercy upon all scholars. These puritan preachers, if they have any things good, they have it out of Popish books, though they will not acknowledge it, for fear of displeasing the people: he is a poor divine that cannot sever the good from the bad.

5. It is good to have translations, because they serve as a comment, so far as the judgment of the man goes.

6. In answering a book, it is best to be short, otherwise he that I write against will suspect I intend to weary him, not to satisfy him: besides, in being long, I shall give my adversary a huge advantage; somewhere or other he will pick a hole.

7. In quoting of books, quote such authors as are usually read; others you may read for your own satisfaction, but not name them.

8. Quoting of authors is most for matter of fact; and then I write them as I would produce a witness, sometimes for a free expression; and then I give

the author his due, and gain myself praise by reading him.

9. To quote a modern Dutchman, where I may use a classic author, is as if I were to justify my reputation, and I neglect all persons of note and quality that know me, and bring the testimonial of the scullion in the kitchen.

CANON LAW.

If I would study the canon law, as it is used in England, I must study the heads here in use, theu go to the practisers in those courts where that law is practised, and know their customs: so for all the study in the world.

CEREMONY.

1. Ceremony keeps up all things; it is like a penny-glass to a rich spirit, or some excellent water; without it the water were spilt, the spirit lost.

2. Of all people, ladies have no reason to cry down ceremonies, for they take themselves slighted without it. And were they not used with ceremony, with compliments and addresses, with legs, and kissing of hands, they were the pitifullest creatures in the world; but yet, methinks, to kiss their hands after their lips, as some do, is like little boys, that after they eat the apple, fall to the paring, out of a love they have to the apple.

CHANCELLOR.

1. The bishop is not to sit with the chancellor in his court, as being a thing either beneath him, or beside him, no more than the king is to sit in the king's bench when he has made a lord chief-justice.

2. The chancellor governed in the church, who was a layman; and, therefore, it is false which they charge the bishops with, that they challenge sole jurisdiction; for the bishop can no more put out the chancellor, than the chancellor the bishop. They were many of them made chancellors for their lives; and he is the fittest man to govern, because divinity so overwhelms the rest.

CHANGING SIDES.

1. It is the trial of a man to see if he will change his side; and if he be so weak as to change once, he will change again. Your country fellows have a way to try if a man be weak in the hams, by coming behind him, and giving him a blow unawares; if he bend once, he will bend again.

2. The lords that fall from the king, after they have got estates by base flattery at court, and now pretend conscience, do as a vintner, that when he first sets up, you may bring your wench to his house, and do your things there; but when he grows rich, he turns conscientious, and will sell no wine upon the Sabbath-day.

3. Colonel Goring, serving first the one side and then the other, did like a good miller that knows how to grind, which way soever the wind sits.

4. After Luther had made a combustion in Germany about religion, he was sent to by the pope, to be taken off, and offered any preferment in the church, that he would make choice of. Luther answered-if he had offered half as much at first, he would have accepted it; but now he had gone so far, he could not come back. In truth, he had made himself a greater thing than they could make him; the German princes courted him; he was become the author of a sect ever after to be called Lutherans. So have our preachers done that are against the bishops; they have made themselves greater with the people than they can be made the other way, and, therefore, there is the less charity probably in bringing them off. Charity to strangers is enjoined in the text by strangers, is there understood, those that are not of our own kin, strangers to your blood, not those you cannot tell whence they come; that is, be charitable to your neighbours, whom you know to be honest poor people.

CHRISTMAS.

1. Christmas succeeds the Saturnalia, the same time, the same number of holydays, then the master waited upon the servant, like the lord of misrule.

2. Our meats and our sports (much of them) have relation to church-works. The coffin of our Christmas pies, in shape long, is in imitation of the cratch; our choosing kings and queens, on Twelfthnight, hath reference to the three kings: so, likewise, our eating of fritters, whipping of tops, roasting of herrings, Jack of Lents, &c. they were all in

imitation of church-works, emblems of martyrdom. Our tansies, at Easter, have reference to the bitter herbs; though, at the same time, it was always the fashion for a man to have a gammon of bacon, to show himself to be no Jew.

CHRISTIANS.

1. In the high church of Jerusalem, the Christians were but another sect of Jews, that did believe the Messias was come. To be called, was nothing else but to become a Christian, to have the name of a Christian, it being their own language; for, amongst the Jews, when they made a doctor of law, it was said, he was called.

2. The Turks tell their people of a heaven where there is sensible pleasure-but of a hell where they shall suffer they do not know what: the Christians quite invert this order; they tell us of a hell where we shall feel sensible pain-but of a heaven where we shall enjoy we cannot tell what.

3. Why did the heathens object to the Christians, that they worship an ass's head? You must know, that to a heathen, a Jew and a Christian were all one, that they regarded him not, so he was not one of them. Now, that of the ass's head might proceed from such a mistake as this by the Jews' law all the firstlings of cattle were to be offered to God, except a young ass, which was to be redeemed: a heathen being present, and seeing young calves and young lambs killed at their sacrifices, only young asses redeemed, might very well think they had that silly beast in some high estimation, and thence might imagine they worshipped it as a god.