And yet to speak properly, and to do our _senses_ right, simply they are not deceived, but only administer an occasion to our forward _understandings_ to deceive themselves: and so though they are some way accessory to our delusion; yet the more principal faculties are the _Capital offenders_. Thus if the _Senses_ represent the _Earth_ as _fixt_ and _immoveable_; they give us the truth of their _Sentiments_: To _sense_ it is _so_, and it would be deceit to present it otherwise. For (as we have shewn) though it do _move_ in itself; it _rests_ to us, who are carry'd with it.... But if hence our Understandings falsely deduct, that there is the same quality in the _external impressor_; 'tis, it is _criminal_, our _sense_ is _innocent_. When the _Ear_ tingles, we really hear a _sound_: If we judge it without us, it's the fallacy of our _Judgments_. The _apparitions_ of our frighted _Phancies_ are real _sensibles_: But if we translate them without the compass of our Brains, and apprehend them as external objects; it's the unwary rashness of our _Understanding_ deludes us. And if our disaffected Palates resent nought but bitterness from our choicest viands, we truly tast the unpleasing quality, though falsely conceive it in that, which is no more then the occasion of its production. If any find fault with the novelty of the notion; the learned St. _Austin_ stands ready to confute the charge: and they who revere _Antiquity_, will derive satisfaction from so venerable a suffrage. He tells us, _Si quis remum frangi in aquâ opinatur, et, cum_ _aufertur, integrari; non malum habet internuncium, sed malus est Judex_. And onward to this purpose, The sense could not otherwise perceive it in the _water_, neither ought it: For since the _Water_ is one thing, and the _Air_ another; 'tis requisite and necessary, that the _sense_ should be as different as the _medium_: Wherefore the Eye sees aright; if there be a mistake, 'tis the Judgement's the Deceiver. Elsewhere he saith, that our Eyes misinform us not, but faithfully transmit their resentment to the mind. And against the _Scepticks_, That it's a piece of injustice to complain of our _senses_, and to exact from them an account, which is beyond the sphear of their notice: and resolutely determines, _Quicquid possunt videre oculi, verum vident_. So that what we have said of the _senses deceptions_, is rigidly to be charg'd only on our careless Understandings, misleading us through the ill management of sensible informations." Glanvill, _Vanity of Dogmatizing_. Chap. x. First Ed. p. 91, seq. The reader may like to consider how far Glanvill's apology for the senses is removed from the following propositions laid down by a recent writer just quoted who thus defends while he limits the veracity of sense-impressions:--