looketh on the ordure, he wil know his manner of diet, and searcheth also if there be any things more secret, as if by these he weigheth the elementes, and as it were tryeth in a balance the humours of the patient, and lyeth apace;" then follows a long list of prescriptions," with great avaunting thereof," such as, pilles, clisters, plaisters, pitche-clothes, gargarismes and sirupes," &c. &c. "If the patient happens to be rich, or of greate authoritie, then, to the ende that he may have more gayne and reputation, he prolongeth the disease, as much as hee may, and doth not restore him to health, but by little and little. If, however, he doubteth of the ende, he demaundeth a mate, that he may cure the disease with more suretie, or else, as oftentymes comes to passe, that he may kill him more warely, leaste that another coming in place, who alone restoreth the sicke man to healthe, may take from him his reputation, prayse, and gaine also: and in this maner he maketh men believe, that no sicke man dyeth but through his own faulte, and that no man can be restored to healthe, but by the meanes of the phisitian!"-By Cornelius's account, they appear to have been but sorry company at a dinner party; for, infected with the "dayly visitting of the sicke, and with the fresh vapours of pestilence, whilest he is at dinner, he wil talke of nothing but of ordures, urynes, sweatings, corrupted bloude, vomiting, of botches, of scabbes, &c.; with the filthiness of his communi. cation, he wyll cause all men to lothe the banket, well furnished with verie dayntie dishes." It would be marvellous, indeed, if the apothecaries and surgeons were let off scot free; accordingly, he proceeds with great gusto to declare the " damnable discordes of the knowledge of simple medicines," &c. amongst the former, and to accuse the latter for " their filthiness and bluddy crueltie."

After the remedy comes the cause of half the diseases to which flesh is heir to, by Cookery, or, as he spells it," Coquerie, an art verie profitable and honest, if so be that it passe not the bounds of discretion;" of its tendency so to do, he gives one or two staggering instances, one of which will suffice, viz. "The glutton of Aurelian, who devoured in one day a whole boare, a hundred loaves of bread, a sheepe, and a rosting pigge," &c.! As usual, when possible, he concludes with an attack on his friends, the monks, "there being some which, under the name of religion" do profess to "abstaine and faste, when they have filled themselves with all kinde of fishe and with the best wines, for which they carrie about their lippes, their tongues, teeth, and bellies armed, yet not their purses.'

"It remayneth nowe to speake of the knowledge of the Lawe, which avaunteth that she alone knoweth to make difference betwene true and false, just and unjust, honest and dishonest,

of which facultie, at this day, the Pope and the Emperour be chiefe heades and rulers, which boast that they have all the lawes layd up in the chest of their breast, to whom will alone serveth for lawe." From the Civil he proceeds to the Canon, "or the Pope's law, which, to many, may appear most holy, so wittily it doth shadow their precepts of covetousnesse, and manners of robbing under the colour of godlinesse; albeit there be verie fewe things therein ordained appertayning to godlinesse or religion." Launching forth on this text, he reviles the whole conclave for their ambition, "whose arrogance is growne so farre, that they have commaunded the angels of heaven, and have presumed to rob and bring their bootie out of hell, and to put in their hand among the spirits of the dead; and on the law of God, also, they have sometimes exercised their tyrannie, interpreting, declaring, and disputing;" proofs of which assumption of power are annexed, fully bearing him out in his assertions; finally, concluding the whole Canon law to “be of all the most inconstant, and more mutable than the chameleon, and more intricate than Gordian's knotte; and that same Christian religion, at the beginning whereof Christe tooke away ceremonies, have nowe more than ever the Jewes had, the praise of which being put therto, the light and sweete yoke of Christe is become much more grievous than all the reste, and the Christians are enforced to live rather after the order of the Canons, than after the Gospel."

After the Law follow the operatives therein,-" Advocates, Notaries, and Proctours,"an unamiable race in all ages, it seems, with "whom, to crie out with a loude voice, to be shamelesse, presumptuous, and clamorous, and obstinate in pleading, is of great importaunce;" and he "is accompted the best advocate, which allureth most to variaunce, putting them in hope to overcome, perswadeth them to goe to lawe, and incenseth them with wicked counsailes, which is a notable tangler, authour of variaunces, whiche, with the babbling and force of his tongue, can prate of every thing, and also can make one cause better than another with the conveyaunces of judgements; and by this meane to make true and righteous thinges appear doubtfull and naught." The perfection of a notary's art he hints to be the manufacture of instruments (" as they term it") so equivocal as to ensure the necessity of going to law afresh, "if any adversarie shall goe aboute to disanull the same; for he will saie either that there is something lefte out, or that there is falset, or deceite, or els he will take some other exception to impugne the credite of the writing."

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Of the art,—a Inquisitours" art, a "companie who doe most cruelly exercise their power according to the canon lawe and decrees of the popes, as if it were impossible that the pope

shoulde erre; neglecting the holy Scripture, as if it were a dead letter and shadowe of the truth; or caste it farre off, as the sheelde and rampire of heretykes." We doubt whether the evidence of Cornelius Agrippa, who had to the full as good an opportunity of ascertaining the truth as the Rev. Blanco White, can be rebutted by all the sophistry of the Catholic advocates for this infernal tribunal. We give it not, indeed, as new, but as another mite in proof of the atrocities which have been committed under the sanction of an orthodox and infallible faith. If "the person for whom inquisition is made doe goe about to defende his opinion with testimonies of the holy Scripture, or with other reasons, interrupting," then the judges, "interrupting him with great noyse and angrie checkes, say that he hath not to do with batchlours and scholers in the chayne, but with judges in the judgement seate, that there he may not strive and dispute, but muste answer plainely if he will stande to the decree of the church of Rome, and to revoke his opinion if not, they shew him fagottes and fire, saying, that with heretikes they may not contende with arguments and Scripture, but with fagottes and fire."

Fit for the age and period of its birth was the "Scholasticall Divinitie, that undiscrete altercation, going from schoole to schoole, moving questions, forging opinions, and wringing the Scriptures with intricate woordes, giving them a contrarie sense, redier craftly to deceyve, than plainely to trie out the truthe." Hence he derives, and most justly, the "controversies aboute the sacramentes, purgatorie, soveraintie, the Pope's commaundementes, indulgencies, Antichriste to come, and many other like, in the whiche they declare their foolishe wisdome, and with the presumption thereof, swollen and puffed up with pryde, lyke the giauntes whiche are mentioned in fables, heaping up questions upon questions, and arguments upon arguments, pronouncing their sentences against God." Others "which reatch not so high, make thereby histories of saincts, chopping-in some lie under the colour of godlinesse," supported by "false relickes, forged miracles, &c." Instead of the gospel, these school-divines are charged with speaking "mere trifles, and wordes of men preaching a newe gospell, and counterfeyting the worde of God. But it is daungerous to reprehend them with too bolde a manner of talke, because they be wonte, as often as they be angred, to conspyre togeather, to bring them in judgement before their inquisitours, whiche reprove them, and constrayne them to say the contrarie, sometimes to chasten them with fire and fagotte, or privily with poyson to take them out of the worlde.'

The next chapter is upon the "Divinitie Interpretative," in which he gives a fair and candid account of the various modes

of interpreting the scriptures adopted by the different expositors, according to the sense, feelings, or particular object they may have in view, observing that these "interpreting devines, for so much as they are men, they also suffer humaine things; in one place they erre, in another they write contraries and repugnances, oftentimes they disagree from themselves, in many thinges they goe besides the marke, and every man seeth not al things. For the Holy Ghost alone hath the full knowledge of heavenly thinges, which distributeth to every man after a certaine measure, reserving many thinges to himselfe, that alwaies he maie have us his schollars." This "Spirit," he adds, "speaketh misteries," and "the devinitie entreated of by these holy doctours," is "sometimes not without many errours. Neither do you believe them in all thinges, for many of them have persevered in many erroneous opinions touching faithe, and their opinions condemned as hereticall, although they be canonised for sainctes."

When a Catholic could thus speak of the divinity of his church, and requires proof from the genuine source of holy writ, we might venture to prophecy that a reformation was not far distant; and his conclusion upon this important subject may be recommended to every class of Christians, Catholic or Protestant." Understande yee, then, that there is nothing in the holy scriptures so harde, so profounde, so difficulte, so hidden, so holy, which appertayneth not to all them that beleive in Christe, nor that hath in suche sorte bene committed to these our masters, that they ought and may hide it from the Christian people, but rather all divinitie ought to be common to all believers, and to every one according to the capacitie and measure of the gifte of the Holy Ghost. Wherefore it is the dutie of a good doctour to distribute to every man as much as he is able to receive, to one in milke, to another in strong meate, and to beguile no man of the foode of necessarie truthe. Pray, then, to the Lorde God in faithe, that the Lambe of the tribe of Juda may come, and open to you the sealed booke, which Lambe alone is holy and true, which alone hath the keye of knowledge and discretion, which openeth, and no man shutteth, which shutteth, and no man can open :-This is Jesus Christe, the word and Sonne of God the Father, and blessed wisdome."

In concluding our remarks on this curious book, we have again to remind our readers, that its author lived and died in communion with the Church of Rome; that his evidence on the state of that Church is invaluable and incontrovertible; with a mind expanded beyond the times he lived in, he had the good sense to see her errors; and, on that account, became exposed to her vengeance.

We regret that our limits preclude us from affording stronger proofs of his indefatigable reading and extensive learning; for every chapter is, in fact, a storehouse of knowledge, collected, not as in our degenerate days, from sources provided by a profusion of works of reference, but sought out by persevering labour from mines of literary lore, in his time rare, expensive, and difficult of access. In the chapter on Heraldry,. for instance, we find a mass of information derived from classical literature and other sources, however remotely connected with the subject, which must have been the fruit of many an anxious hour, and sufficient to appal the most diligent of our modern students.

In a word, we close the volume with the highest respect for our friend Cornelius, who, notwithstanding many faults of style and paradoxical views, has produced a work replete with deep knowledge of the world and human nature; a work to which readers of every class and profession in life may refer with profit, however severe may be the remarks they must expect to meet with, and unpalatable the truths profusely scattered throughout. Its quaint style and obsolete orthography would not, probably, operate against a more general reception; but we fear a forbidding garb of black-letter type will for ever limit its station to the higher shelves of those antiquated libraries, where dusty volumes

"Fill the world with dread;

Are much admired, and but little read,”

ART. II.-1. The Primitive Liturgy and Eucharist, according to the Institution of Christ and his Apostles, for the use of the Oratory.-Small 8vo. 5th edition, London, 1727.

2. A Guide to the Oratory.

3. Oratory Transactions, by I. Henley, M. A. London, 1728. 4. First Sermon preached at the Opening of the Oratory. 5. The Oratory Magazine, 1748.

6. The Victorious Stroke for Old England.-The Informer's Winding Sheet, or Nine Oaths for a Shilling, 1748.

7. Law and Arguments in vindication of the University of Oxford.

It not unfrequently happens, that the abilities of men of real talent are rendered inefficient to any useful purpose, by their