can　at　present　discover　any　flaw　in　any　of　your　former
  concessions；　or　think　of　any　remaining　subterfuge；　any　new
  distinction；　colour；　or　comment　whatsoever；　why　do　you　not
  produce　it？
  。　A　little　patience；　Philonous。　I　am　at　present　so
  amazed　to　see　myself　ensnared；　and　as　it　were　imprisoned　in　the
  labyrinths　you　have　drawn　me　into；　that　on　the　sudden　it　cannot
  be　expected　I　should　find　my　way　out。　You　must　give　me　time　to
  look　about　me　and　recollect　myself。
  。　Hark；　is　not　this　the　college　bell？
  。　It　rings　for　prayers。
  。　We　will　go　in　then；　if　you　please；　and　meet　here
  again　tomorrow　morning。　In　the　meantime；　you　may　employ　your
  thoughts　on　this　morning's　discourse；　and　try　if　you　can　find　any
  fallacy　in　it；　or　invent　any　new　means　to　extricate　yourself。
  。　Agreed。　｛208｝
  THE　SECOND　DIALOGUE
  。　I　beg　your　pardon；　Philonous；　for　not　meeting　you
  sooner。　All　this　morning　my　head　was　so　filled　with　our　late
  conversation　that　I　had　not　leisure　to　think　of　the　time　of　the
  day；　or　indeed　of　anything　else。
  。　I　am　glad　you　were　so　intent　upon　it；　in　hopes
  if　there　were　any　mistakes　in　your　concessions；　or　fallacies　in
  my　reasonings　from　them；　you　will　now　discover　them　to　me。
  。　I　assure　you　I　have　done　nothing　ever　since　I　saw　you
  but　search　after　mistakes　and　fallacies；　and；　with　that　view；
  have　minutely　examined　the　whole　series　of　yesterday's　discourse：
  but　all　in　vain；　for　the　notions　it　led　me　into；　upon　review；
  appear　still　more　clear　and　evident；　and；　the　more　I　consider
  them；　the　more　irresistibly　do　they　force　my　assent。
  。　And　is　not　this；　think　you；　a　sign　that　they　are
  genuine；　that　they　proceed　from　nature；　and　are　conformable　to
  right　reason？　Truth　and　beauty　are　in　this　alike；　that　the
  strictest　survey　sets　them　both　off　to　advantage；　while　the　false
  lustre　of　error　and　disguise　cannot　endure　being　reviewed；　or　too
  nearly　inspected。
  。　I　own　there　is　a　great　deal　in　what　you　say。　Nor　can
  any　one　be　more　entirely　satisfied　of　the　truth　of　those　odd
  consequences；　so　long　as　I　have　in　view　the　reasonings　that　lead
  to　them。　But；　when　these　are　out　of　my　thoughts；　there　seems；　on
  the　other　hand；　something　so　satisfactory；　so　natural　and
  intelligible；　in　the　modern　way　of　explaining　things　that；　I
  profess；　I　know　not　how　to　reject　it。
  。　I　know　not　what　way　you　mean。
  。　I　mean　the　way　of　accounting　for　our　sensations　or
  ideas。
  。　How　is　that？
  。　It　is　supposed　the　soul　makes　her　residence　in　some
  part　of　the　brain；　from　which　the　nerves　take　their　rise；　and　are
  thence　extended　to　all　parts　of　the　body；　and　that　outward
  objects；　by　the　different　impressions　they　make　on　the　organs　of
  sense；　communicate　certain　vibrative　motions　to　the　nerves；　and
  these　being　filled　with　spirits　propagate　them　to　the　brain　｛209｝
  or　seat　of　the　soul；　which；　according　to　the　various　impressions
  or　traces　thereby　made　in　the　brain；　is　variously　affected　with
  ideas。
  。　And　call　you　this　an　explication　of　the　manner
  whereby　we　are　affected　with　ideas？
  。　Why　not；　Philonous？　Have　you　anything　to　object
  against　it？
  。　I　would　first　know　whether　I　rightly　understand　your
  hypothesis。　You　make　certain　traces　in　the　brain　to　be　the　causes
  or　occasions　of　our　ideas。　Pray　tell　me　whether　by　the
  you　mean　any　sensible　thing。
  。　What　else　think　you　I　could　mean？
  。　Sensible　things　are　all　immediately　perceivable；　and
  those　things　which　are　immediately　perceivable　are　ideas；　and
  these　exist　only　in　the　mind。　Thus　much　you　have；　if　I　mistake
  not；　long　since　agreed　to。
  。　I　do　not　deny　it。
  。　The　brain　therefore　you　speak　of；　being　a　sensible
  thing；　exists　only　in　the　mind。　Now；　I　would　fain　know　whether
  you　think　it　reasonable　to　suppose　that　one　idea　or　thing
  existing　in　the　mind　occasions　all　other　ideas。　And；　if　you　think
  so；　pray　how　do　you　account　for　the　origin　of　that　primary　idea
  or　brain　itself？
  。　I　do　not　explain　the　origin　of　our　ideas　by　that
  brain　which　is　perceivable　to　sense　　this　being　itself　only　a
  combination　of　sensible　ideas　　but　by　another　which　I　imagine。
  。　But　are　not　things　imagined　as　truly
  as　things　perceived？
  。　I　must　confess　they　are。
  。　It　comes；　therefore；　to　the　same　thing；　and　you　have
  been　all　this　while　accounting　for　ideas　by　certain　motions　or
  impressions　of　the　brain；　that　is；　by　some　alterations　in　an
  idea；　whether　sensible　or　imaginable　it　matters　not。
  。　I　begin　to　suspect　my　hypothesis。
  。　Besides　spirits；　all　that　we　know　or　conceive　are
  our　own　ideas。　When；　therefore；　you　say　all　ideas　are　occasioned
  by　impressions　in　the　brain；　do　you　conceive　this　brain　or　no？　If
  you　do；　then　you　talk　of　ideas　imprinted　in　an　idea　causing　that
  same　idea；　which　is　absurd。　If　you　do　not　conceive　it；　you　talk
  unintelligibly；　instead　of　forming　a　reasonable　hypothesis。　｛210｝
  。　I　now　clearly　see　it　was　a　mere　dream。　There　is
  nothing　in　it。
  。　You　need　not　be　much　concerned　at　it；　for　after　all；
  this　way　of　explaining　things；　as　you　called　it；　could　never　have
  satisfied　any　reasonable　man。　What　connexion　is　there　between　a
  motion　in　the　nerves；　and　the　sensations　of　sound　or　colour　in
  the　mind？　Or　how　is　it　possible　these　should　be　the　effect　of
  that？
  。　But　I　could　never　think　it　had　so　little　in　it　as　now
  it　seems　to　have。
  。　Well　then；　are　you　at　length　satisfied　that　no
  sensible　things　have　a　real　existence；　and　that　you　are　in　truth
  an　arrant　sceptic？
  。　It　is　too　plain　to　be　denied。
  。　Look！　are　not　the　fields　covered　with　a　delightful
  verdure？　Is　there　not　something　in　the　woods　and　groves；　in　the
  rivers　and　clear　springs；　that　soothes；　that　delights；　that
  transports　the　soul？　At　the　prospect　of　the　wide　and　deep　ocean；
  or　some　huge　mountain　whose　top　is　lost　in　the　clouds；　or　of　an
  old　gloomy　forest；　are　not　our　minds　filled　with　a　pleasing
  horror？　Even　in　rocks　and　deserts　is　there　not　an　agreeable
  wildness？　How　sincere　a　pleasure　is　it　to　behold　the　natural
  beauties　of　the　earth！　To　preserve　and　renew　our；　relish　for
  them；　is　not　the　veil　of　night　alternately　drawn　over　her　face；
  and　doth　she　not　change　her　dress　with　the　seasons？　How　aptly　are
  the　elements　disposed！　What　variety　and　use　＇in　the　meanest
  productions　of　nature＇！＇4＇　What　delicacy；　what　beauty；　what
  contrivance；　in　animal　and　vegetable　bodies　I　How　exquisitely　are
  all　things　suited；　as　well　to　their　particular　ends；　as　to
  constitute　opposite　parts　of　the　whole　I　And；　while　they　mutually
  aid　and　support；　do　they　not　also　set　off　and　illustrate　each
  other？　Raise　now　your　thoughts　from　this　ball　of　earth　to　all
  those　glorious　luminaries　that　adorn　the　high　arch　of　heaven。　The
  motion　and　situation　of　the　planets；　are　they　not　admirable　for
  use　and　order？　Were　those　（miscalled　）　globes　once　known
  to　stray；　in　their　repeated　journeys　through　the　pathless　void？
  Do　they　not　measure　areas　round　the　sun　ever　proportioned　to　the
  times？　So　fixed；　so　immutable　are　the　laws　by　which　the　unseen
  Author　of　nature　actuates　the　universe。　｛211｝　How　vivid　and
  radiant　is　the　lustre　of　the　fixed　stars！　How　magnificent　and
  rich　that　negligent　profusion　with　which　they　appear　to　be
  scattered　throughout　the　whole　azure　vault！　Yet；　if　you　take　the
  telescope；　it　brings　into　your　sight　a　new　host　of　stars　that
  escape　the　naked　eye。　Here　they　seem　contiguous　and　minute；　but
  to　a　nearer　view　immense　orbs　of　fight　at　various　distances；　far
  sunk　in　the　abyss　of　space。　Now　you　must　call　imagination　to　your
  aid。　The　feeble　narrow　sense　cannot　descry　innumerable　worlds
  revolving　round　the　central　fires；　and　in　those　worlds　the　energy
  of　an　all…perfect　Mind　displayed　in　endless　forms。　But；　neither
  sense　nor　imagination　are　big　enough　to　comprehend　the　boundless
  extent；　with　all　its　glittering　furniture。　Though　the　labouring
  mind　exert　and　strain　each　power　to　its　utmost　reach；　there　still
  stands　out　ungrasped　a　surplusage　immeasurable。　Yet　all　the　vast
  bodies　that　compose　this　mighty　frame；　how　distant　and　remote
  soever；　are　by　some　secret　mechanism；　some　Divine　art　and　force；
  linked　in　a　mutual　dependence　and　intercourse　with　each　other；
  even　with　this　earth；　which　was　almost　slipt　from　my　thoughts　and
  lost　in　the　crowd　of　worlds。　Is　not　the　whole　system　immense；
  beautiful；　glorious　beyond　expression　and　beyond　thought！　What
  treatment；　then；　do　those　philosophers　deserve；　who　would　deprive
  these　noble　and　delightful　scenes　of　all　？　How　should
  those　Principles　be　entertained　that　lead　us　to　think　all　the
  visible　beauty　of　the　creation　a　false　imaginary　glare？　To　be
  plain；　can　you　expect　this　Scepticism　of　yours　will　not　be
  thought　extravagantly　absurd　by　all　men　of　sense？
  。　Other　men　may　think　as　they　please；　but　for　your　part
  you　have　nothing　to　reproach　me　with。　My　comfort　is；　you　are　as
  muc