This is the language of common sense, rightly so called, that is, truth without regard or reference to error; thus only differing from the language of genuine philosophy, which is truth intentionally guarded against error. But then in order to have supported it against an acute antagonist, Taylor must, I suspect, have renounced his Gassendis and other Christian 'Epicuri.' His antagonist would tell him; when a man strikes me with a stick, I feel the stick, and infer the man; but 'pari ratione,' I feel the blow, and infer the stick; and this is tantamount to,--I feel, and by a mechanism of my thinking organ attribute causation to precedent or co-existent images; and this no less in states in which you call the images unreal, that is, in dreams, than when they are asserted by you to have an outward reality. Ib. p. 4. But when a man, by the ministry of the senses, is led into the apprehension of a wrong object, or the belief of a false proposition, then he is made to believe a lie, &c. There are no means by which a man without chemical knowledge could distinguish two similarly shaped lumps, one of sugar and another of sugar of lead. Well! a lump of sugar of lead lies among other artefacts on the shelf of a collector; and with it a label, "Take care! this is not sugar, though it looks so, but crystallized oxide of lead, and it is a deadly poison." A man reads this label, and yet takes and swallows the lump. Would Taylor assert that the man was made to swallow a poison? Now this (would the Romanist say) is precisely the case of the consecrated elements, only putting food and antidote for poison; that is, as far as this argument of Jeremy Taylor is concerned. Ib. p. 5. Just upon this account it is, that St. John's argument had been just nothing in behalf of the whole religion: for that God was incarnate, that Jesus Christ did such miracles, that he was crucified, that he arose again, and ascended into heaven, that he preached these sermons, that he gave such commandments, he was made to believe by sounds, by shapes, by figures, by motions, by likenesses, and appearances, of all the proper accidents. A Socinian might turn this argument with equal force at least, but I think with far greater, against the Incarnation. But it is a sophism, that actually did lead, to Socinianism: for surely bread and wine are less disparate from flesh and blood, than a human body from the Omnipresent Spirit. The disciples would, according to Taylor, Tillotson, and the other Latitudinarian common sense divines, have been justified in answering: "All our senses tell us you are only a man: how should, we believe you when you say the contrary? If we are not to believe all our senses, much less can we believe that we actually hear you."