(_c_) “He explaineth the sense of the assertion by the comparison of the last feather: wherewith he seems to be delighted, seeing he useth it now the second time. But let him like it as he will, it is improper, for three reasons.” To me this comparison seemeth very proper; and therefore I made no scruple (though not much delighted with it, as being no new comparison) to use it again, when there was need again. For in the examination of truth, I search rather for perspicuity than elegance. But the Bishop with his School-terms is far from perspicuity. How near he is to elegance, I shall not forget to examine in due time. But why is this comparison improper? “First, because the determination of the judgment is no part of the weight: for the understanding weigheth all things, objects, means, circumstances, convenience, inconvenience; but itself is not weighed.” In this comparison, the objects, means, &c, are the weights, the man is the scale, the understanding of a convenience or inconvenience is the pressure of those weights, which incline him now one way, now another; and that inclination is the will. Again, the objects, means, &c, are the feathers that press the horse, the feeling of that pressure is understanding, and his patience or impatience the will to bear them, if not too many, or if too many, to lie down under them. It is therefore to little purpose that he saith, the understanding is not weighed. “Secondly”, he says the comparison is improper, “because ordinarily, the means, circumstances, and causes concurrent, have their whole weight from the understanding; so as they do not press the horse’s back at all, until reason lay them on.” This, and that which followeth, “that my objects, agents, motives, passions, and all my concurrent causes, ordinarily do only move the will _morally_, not determine it naturally, so as it hath in all ordinary actions a free dominion over itself,” is all nonsense. For no man can understand, that the understanding maketh any alteration in the object in _weight_ or _lightness_; nor that _reason lays on objects upon the understanding_; nor that the will _is moved_, nor that any motion _is moral_; nor that these words, _the will hath a free dominion over itself_, signify anything. With the rest of this reply I shall trust the reader; and only note the last words, where he makes me say, _repentance hath causes_, and therefore _it is not voluntary_. But I said, repentance hath causes, _and that_ it is not voluntary; he chops in, _and therefore_, and makes an absurd consequence, which he would have the reader believe was mine, and then confutes it with these senseless words: “Free effects have free causes, necessary effects necessary causes; voluntary effects have sometimes free, sometimes necessary causes”. Can any man but a Schoolman think the will is voluntary? But yet the will is the cause of voluntary actions. NO. XXIV. [Sidenote: The Bishop’s reply.]