_J. D._ “Though sophistical captions do seldom work on men of wit and learning, because _by constant use they have their senses exercised to discern both good and evil_ (Heb. v. 14), yet (_a_) solid and substantial reasons work sooner upon them than upon weaker judgments. The more exact the balance is, the sooner it discovers the real weight that is put into it; especially if the proofs be proposed without passion or opposition. Let sophisters and seditious orators apply themselves to the many-headed multitude, because they despair of success with men of wit and learning. Those whose gold is true, are not afraid to have it tried by the touch. Since the former way hath not succeeded, T. H. hath another to shew as the causes of our errors, which he hopes will prove more successful. When he sees he can do no good by sight, he seeks to circumvent us under colour of courtesy: _Fistula dulce canit, volucrem dum decipit auceps_. As they who behold themselves in a glass, take the right hand for the left, and the left for the right (T. H. knows the comparison); so we take our own errors to be truths, and other men’s truths to be errors, (_b_) If we be in an error in this, it is such an error as we sucked from nature itself, such an error as is confirmed in us by reason and experience, such an error as God himself in his sacred Word hath revealed, such an error as the Fathers and Doctors of the Church in all ages have delivered, such an error wherein we have the concurrence of all the best philosophers, both natural and moral, such an error as bringeth to God the glory of justice, and wisdom, and goodness, and truth, such an error as renders men more devout, more pious, more industrious, more humble, more penitent for their sins. Would he have us resign up all these advantages, to dance blindfold after his pipe? No, he persuades us too much to our loss. But let us see what is the imaginary cause of our imaginary error. Forsooth, because ‘we attribute to God whatsoever is honourable in the world, as seeing, hearing, willing, knowing, justice, wisdom; but deny him such poor things as eyes, ears, brains’; and so far, he saith ‘we do well.’ He hath reason, for since we are not able to conceive of God as he is, the readiest way we have, is by removing all that imperfection from God, which is in the creatures; so we call him infinite, immortal, independent: or by attributing to him all those perfections which are in the creatures, after a most eminent manner; so we call him best, greatest, most wise, most just, most holy. (_c_) But saith he, ‘When they dispute of God’s actions philosophically, then they consider them again, as if he had such faculties, and in that manner as we have them’.