if its end D. were drawn, the end A. would be moved no otherwise, than
if one of the intermediate parts B. or C. were drawn, and the end D.
rest quiet. So when I feel _pain_ in my _Foot_, the consideration of
Physicks instructs me, that this is performed by the help of _Nerves_
dispersed through the Foot, which from thence being _continued_ like
Ropes to the very Brain, whilst they are _drawn_ in the Foot, they also
_draw_ the inward parts of the Brain to which they reach, and therein
excite a certain _motion_, which is ordain’d by _Nature_ to affect the
_mind_ with a _sense_ of _Pain_, as being in the _Foot_. But because
these Nerves must pass through the _Shin_, the _Thighs_, the _Loins_, the
_Back_, the _Neck_, before they can reach the _Brain_ from the _Foot_, it
may so happen, that tho _that part_ of them, which is in the Foot were
not touch’d, but only some of their _intermediate parts_, yet the same
_motion_, would be caused in the _Brain_, as when the _Foot_ it self is
_ill affected_, from whence ’twill necessarily follow, that the _mind_
should _perceive_ the same _Pain_. And thus may we think of any other
_Sense_.
I understand lastly, that seeing each single motion perform’d in that
part of the _Brain_, which _immediately affects_ the _mind_, excites
therein only one sort of _sense_, nothing could be contrived more
conveniently in this case, than that, of all those _Senses_ which it
can cause, it should cause that which _cheifly_, and most _frequently_
conduces to the _conservation_ of an _healthful Man_; And experience
witnesses, that to this very _end_ all our _senses_ are given us by
_Nature_; and therefore nothing can be found therein, which does not
abundantly testifie the _Power_ and _Goodness_ of _God_. Thus for
Example, when the Nerves of the Feet are violently and more than
ordinarily moved, that motion of them being propagated through the
_Medulla Spinalis_ of the Back to the inward parts of the Brain, there it
signifies to the mind, that something or other is to be felt, and what is
this but Pain, as if it were in the Foot, by which the Mind is excited
to use its indeavours for removing the Cause, as being hurtful to the
Foot. But the _Nature_ of _Man_ might have been so _order’d_ by _God_,
that That same motion in the Brain should represent to the mind any other
thing, _viz._ either it self as ’tis in the Brain, or it self as it is
in the Foot, or in any of the other forementioned intermediate parts, or
lastly any other thing whatsoever; but none of these would have so much
conduced to the _Conservation_ of the _Body_. In the like manner when we
want drink, from thence arises a certain _dryness_ in the _Throat_, which
moves the Nerves thereof, and by their means the inward parts of the
Brain, and this motion _affects_ the _mind_ with the _sense_ of _thirst_;
because that in this case nothing is more requisite for us to know, then
that we _want drink_ for the _Preservation_ of our _Health_. So of the
Rest.
From all which ’tis manifest, that (notwithstanding the _infinite
Goodness_ of God) ’tis impossible but the _Nature_ of _Man_ as he
consists of a _mind_ and _body_ should be _deceivable_. For if any cause
should excite (not in the Foot but) in the Brain it self, or in any
other part through which the Nerves are continued from the Foot to the
Brain, that _self same_ motion, which uses to arise from the Foot being
troubled, the _Pain_ would be felt _as in the Foot_, and the _sense_
would be _naturally_ deceived; for ’tis consonant to Reason (seeing that
That same motion of the Brain alwayes represents to the mind that same
sense, and it oftner proceeds from a cause _hurtful_ to the _Foot_, than
from any other) I say ’tis reasonable, that it should make known to the
_mind_ the Pain of the _Foot_, rather than of any other _part_. And so
if a _dryness_ of _Throat_ arises (not as ’tis used from the _necessity_
of _drink_ for the _conservation_ of the _Body_, but) from an _unusual
Cause_, as it happens in a _Dropsie_, ’tis far better that it should
_then deceive us_; then that it should _alwayes deceive_ us when the
_Body_ is in _Health_, and so of the Rest.
And this consideration helps me very much, not only to _understand_ the
_Errors_ to which my _Nature_ is subject, but also to _correct_ and
_avoid_ them. For seeing I know that all my _Senses_ do oftener inform
me _falsly_ than _truely_ in those things which conduce to the _Bodies
advantage_; and seeing I can use (almost alwayes) more of them than one
to _Examine_ the same thing, as also I can use _memory_, which joyns
present and past things together, and my _understanding_ also, which
hath already discovered to me all the _causes_ of my _Errors_, I ought
no longer to fear, that what my _Senses_ daily represent to me should be
false. But especially those _extravagant Doubts_ of my First Meditation
are to be turn’d off as ridiculous; and perticularly the _chief_ of
them, _viz_. That * of not _distinguishing Sleep_ from _Waking_, for now
I plainly discover a great _difference_, between them, for my _Dreams_
are never _conjoyned_ by my _memory_ with the other _actions_ of _my
life_, as whatever happens to me _awake_ is; and certainly if (while
I were awake) any person should suddenly appear to me, and presently
disappear (as in _Dreams_) so that I could not tell _from whence_ he
came or _where_ he went, I should rather esteem it a _Spectre_ or
_Apparition feign’d_ in my Brain, then a _true Man_; but when such
things occur, as I distinctly know from _whence_, _where_, and _when_
they come, and I _conjoyn_ the _perception_ of them by my _memory_ with
the other _Accidents_ of my _life_, I am _certain_ they are represented
to me _waking_ and not _asleep_, neither ought I in the least to doubt
of their _Truth_, if after I have called up all my _senses_, _memory_,
and _understanding_ to their _Examination_ I find nothing in any of
them, that clashes with other truths; For _God_ not being a _Deceiver_,
it follows, that In such things I am not _deceived_. But because the
_urgency_ of _Action_ in the common _occurrences_ of _Affairs_ will not
alwayes allow time for such an _accurate examination_, I must confess
that _Mans life_ is _subject_ to many _Errors_ about _perticulars_, so
that the _infirmity_ of our _Nature_ must be _acknowledged_ by Us.
_FINIS._