understanding what liberty of specification, or contrariety is. A liberty of specification, saith he, is a liberty to do or not to do this or that in particular. Upon better advice he will find, that this which he calls a liberty of specification, is a liberty of contradiction, and not of specification, nor of contrariety. To be free to do or not to do this or that particular good, is a liberty of contradiction; so likewise, to be free to do or not to do this or that particular evil. But to be free to do both good and evil, is a liberty of contrariety, which extends to contrary objects or to diverse kind of things. So his reason to prove that a liberty of exercise cannot be without a liberty of specification, falls flat to the ground: and he may lay aside his lenten licence for another occasion. I am ashamed to insist upon these things, which are so evident that no man can question them who doth understand them. (_g_) “And here he falls into another invective against distinctions and scholastical expressions, and the ‘doctors of the Church, who by this means tyrannized over the understandings of other men.’ What a presumption is this, for one private man, who will not allow human liberty to others, to assume to himself such a licence to control so magistrally, and to censure of gross ignorance and tyrannising over men’s judgments, yea, as causes of the troubles and tumults which are in the world, the doctors of the Church in general, who have flourished in all ages and all places, only for a few necessary and innocent distinctions. Truly, said Plutarch, that a sore eye is offended with the light of the sun. (_h_) What then, must the logicians lay aside their first and second intentions, their abstracts and concretes, their subjects and predicates, their modes and figures, their method synthetic and analytic, their fallacies of composition and division, &c.? Must the moral philosopher quit his means and extremes, his _principia congenita et acquisita_, his liberty of contradiction and contrariety, his necessity absolute and hypothetical, &c.? Must the natural philosopher give over his intentional species, his understanding agent and patient, his receptive and eductive power of the matter, his qualities _infusæ_ or _influxæ_, _symbolæ_ or _dissymbolæ_, his temperament _ad pondus_ and _ad justitiam_, his parts homogeneous and heterogeneous, his sympathies and antipathies, his antiperistasis, &c.? Must the astrologer and the geographer leave their _apogæum_ and _perigæum_, their artic and antartic poles, their equator, zodiac, zenith, meridian, horizon, zones, &c.? Must the mathematician, the metaphysician, and the divine, relinquish all their terms of art and proper idiotisms, because they do not relish with T. H.’s palate? But he will say, they are obscure expressions. What marvel is it, when the things themselves are more obscure? Let him put them into as plain English as he can, and they