they are if the Laymen has them. 'Tis as if one of my Lady Kent's Maids should be sweeping this Room, and another of them fhould come and take away the Broom, and tell for a Reason, why she should 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 afide the Jus Divinum; they were advis'd to my History of Tythes; a Book so much cry'd down by them formerlý; (in which, I dare boldly say, 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 Hasta, 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 Ariftotle, Avicen and Averroes did in France, fome five hundred Years ago; which were Excommunicated by Stephen Bilhop of Paris, [by the very Name, Excommunicated,] because that kind of Learning puzled and troubled their Divi nity. 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 ha continued ever fince.

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 Customs.

2. That which a Man is bred up in, he thinks no cheating; as your Tradesman thinks not fo of his Profeffion, but calls it a Mystery, 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 Tradesman profeffes to cheat me, that asks for his Commodity twice as much as it is worth.

I.

Cradition.

AY what you will against Tradition; we know

1. the Signification of Words by nothing but Tra

dition. 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 those words fignifie, [In the beginning was the word,] but by Tradition, because some Body has told you fo?

Cransub

THE

Cransubstantiation,

HE Fathers ufing to speak Rhetorically, brought up Tranfubstantiation: As if, because it is commonly faid, Amicus eft alter idem, one should 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) against Tranfubstantiation, than the Apostles 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 De. votion, as if CHRIST were really there prefent.

T

Traitor.

Man Traitor that

One with a an ArCotten was in the

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

Trinity.

HE Second Perfon is made of a piece of Bread

1.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 First Perfon is fufficiently a bufed.

TH

Truth.

HE Aristotelians fay, All Truth is contained in Aristotle in one place or another. Galileo makes Simplicius fay fo, but shows the absurdity of that Speech, by answering, All Truth is contained in a leffer Compass; viz. In the Alphabet. Aristotle is not blam'd for mistaking fometimes; but Aristotelians 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 Perfon to whom Mankind was more beholden..

2. The way to find out the Truth is by others mistakings: 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; fee it very little, till the Water be quiet and stand

ftill. Se in troubled times you can fee little Truths when times are quiet and fettled, then Truth appears.

1.TRIALS

Crial.

RIALS are by one of these 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 Ju

ry.

2. Ordalium was a Trial; and was either by going o ver nine red hot Plough-Shares, (as in the Cafe of Queen Emma, accus'd for lying with the Bishop of Winchester, over which fhe being led blindfold; and having pafs'd all her Irons, ask'd when she should 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 casting 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 used 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 Confess upon Examination: Upon this Trick, they are made to believe fome Body has con

F 3

feffed