they are if the Laymen have them. 'Tis as if one of my Lady Kent's Maids fhould be sweeping this Room, and another of them fhould come and take away the Broom, and tell for a Reafon, why fhe fhould part with it; 'Tis my Lady's Broom: As if it were not my Lady's Broom, which of them foever had it.

6. They confulted in Oxford where they might find the best Argument for their Tythes, fetting aside the Jus Divinum; they were advis'd to my Hiftory of Tythes; a Book so much cry'd down by them formerly; (in which, I dare boldly fay, there are more Arguments for them than are extant together any where :) Upon this, one writ me word, That my History of Tythes was now become like Peleus's Hafta, to wound and to heal. I told him in my Anfwer, I thought I could fit him with a better Inftance. 'Twas poffible it might undergo the fame Fate, that Aristotle, Avicen, and Averroes did in France, fome five hundred Years ago; which were Excommunicated by Stephen Bishop of Paris, [by the very Name, Excommunicated, because that kind of Learning puzled and troubled their Divinity. But finding themselves at a Lofs, fome Forty Years after (which is much about the time fince I writ my History) they were call'd in again, and so have con. tinued ever fince.

Trace.

1.THE

HERE is no Prince in Chriftendom but is directly a Tradefman, tho' in another way than an ordinary Tradesman. For the purpose, I have a Man; I bid him lay out twenty Shillings in fuch Commodities, but I tell him for every Shilling he lays out I will have a Penny, I trade as well as he. This every Prince does in his Cuftoms.

2. That which a Man is bred up in, he thinks no cheating; as your Tradefman thinks not fo of his Profeffion, but calls it a Myftery. Whereas, if you would teach a Mercer to make his Silks heavier, than what he has been used to, he would peradventure think that to be cheating.

3. Every Tradefman profeffes to cheat me, that afks for his Commodity twice as much as it is worth.

Tradition.

AY what you will against Tradition; we know

1.Sale Signification of Words by nothing but Tradition. You will fay the Scripture was written by the Holy Spirit, but do you understand that Language 'twas writ in? No. Then for Example, take these words, [In principio erat verbum,] How do you know thofe words fignify, [In the beginning was the word,] but by Tradition, becaufe fome Body has told you fo?

Tranfube

Tranfubftantiation.

1. HE Fathers using to speak Rhetorically, brought

commonly faid, Amicus eft alter idem, one fhould go about to prove a Man and his friend are all one. That Opinion is only Rhetorick turn'd into Logick.

2. There is no greater Argument (tho' not us'd) againft Tranfubftantiation, than the Apofles at their firft Council, forbidding Blood and Suffocation. Would they forbid Blood, and yet enjoin the eating of Blood too?

3. The best way for a pious Man, is, to addrefs himself to the Sacrament with that Reverence and Devotion, as if CHRIST were really there prefent.

T

Traitor.

IS not feafonable to call a Man Traitor that has an Army at his Heels. One with an Army, is a Gallant Man. My Lady Cotten was in the right, when he laugh'd at the Dutchefs of Richmond for taking fuch State upon her, when she could Command no Forces. [She a Dutchefs, there's in Flanders a Dutchefs indeed; meaning the Arch-Dutchefs.]

Trinity.

1. HE fecond Perfon is made of a piece of Bread

Tby the Papifts; the Third Perfon is made of

his own Frenzy, Malice, Ignorance and Folly, by the Roundhead; [to all these the Spirit is intituled,] One the Baker makes, the other the Cobler, and betwixt thofe Two, I think the Firft Perfon is fufficiently abufed.

1.

THE

Truth.

HE Ariftotelians fay, All Truth is contained in Ariftotle in one place or another. Galileo makes Simplicius fay fo, but shows the absurdity of that Speech, by anfwering, All Truth is contained in a leffer Compafs; viz. In the Alphabet. Ariftotle is not blam'd for mistaking sometimes; but Ariftotelians for maintaining those Mistakes. They should acknowledge the good they have from him, and leave him when he is in the wrong. There never breath'd that Person to whom mankind was more beholden.

2. The way to find out the Truth is by other's mis. takings: For if I was to go to fuch a place, and one had gone before me on the Right-Hand, and he was out; another had gone on the Left-Hand, and he was out; this would direct me to keep the middle way, that peradventure would bring me to the place I defir'd to go.

3. In troubled Water you can scarce fee your Face; I fee it very little, till the Water be quiet and ftand

fill. So in troubled times you can fee little Truth; when times are quiet and fettled, then Truth appears.

1.TR

Trial.

RIALS are by one of thefe three ways; by Confeffion, or by Demurrer; that is, confesfing the Fact, but denying it to be that, wherewith a Man is charged. For Example, denying it to be Treafon, if a Man be charged with Treafon; or by a Jury.

2. Ordalium was a Trial; and was either by going over nine red hot Plough-Shares, (as in the Cafe of Queen Emma, accus'd for lying with the Bishop of Winchefter, over which the being led blindfold; and having pafs'd all her Irons, afk'd when the fhould come to her Trial;) or 'twas by taking a red-hot Coulter in a Man's Hand, and carrying it fo many Steps, and then cafting it from him. As foon as this was done, the Hands, or the Feet were to be bound up, and certain Charms to be faid, and a Day or two after to be open'd; if the parts were whole, the Party was judg'd to be Innocent, and fo on the contrary.

3. The Rack is us'd no where as in England: In other Countries 'tis ufed in Judicature, when there is a Semiplena probatio, a half proof against a Man; then to fee if they can make it full, they rack him if he will not confefs. But here in England they take a Man and rack him, I do not know why, nor when; not in time of Judicature, but when fome Body bids.

4. Some Men before they come to their Trial, are cozen'd to confefs upon Examination: Upon this Trick they are made to believe fomebody has con

F 3

felfed