HYL. It rings for prayers.

PHIL. 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.

HYL. Agreed.

THE SECOND DIALOGUE

HYL. 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.

PHILONOUS. 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.

HYL. I a.s.sure 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 a.s.sent.

PHIL. 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 l.u.s.tre of error and disguise cannot endure being reviewed, or too nearly inspected.

HYL. 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.

PHIL. I know not what way you mean.

HYL. I mean the way of accounting for our sensations or ideas.

PHIL. How is that?

HYL. 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 or seat of the soul, which, according to the various impressions or traces thereby made in the brain, is variously affected with ideas.

PHIL. And call you this an explication of the manner whereby we are affected with ideas?

HYL. Why not, Philonous? Have you anything to object against it?

PHIL. 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 BRAIN you mean any sensible thing.

HYL. What else think you I could mean?

PHIL. 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.

HYL. I do not deny it.

PHIL. 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?

HYL. 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.

PHIL. But are not things imagined as truly IN THE MIND as things perceived?

HYL. I must confess they are.

PHIL. 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.

HYL. I begin to suspect my hypothesis.

PHIL. 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.

HYL. I now clearly see it was a mere dream. There is nothing in it.

PHIL. 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?

HYL. But I could never think it had so little in it as now it seems to have.

PHIL. Well then, are you at length satisfied that no sensible things have a real existence; and that you are in truth an arrant sceptic?

HYL. It is too plain to be denied.

PHIL. 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! 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 const.i.tute opposite parts of the whole I And, while they mutually aid and support, do they not also set off and ill.u.s.trate 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 ERRATIC) 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. How vivid and radiant is the l.u.s.tre 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 s.p.a.ce. 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 n.o.ble and delightful scenes of all REALITY? 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?

HYL. Other men may think as they please; but for your part you have nothing to reproach me with. My comfort is, you are as much a sceptic as I am.

PHIL. There, Hylas, I must beg leave to differ from you.

HYL. What! Have you all along agreed to the premises, and do you now deny the conclusion, and leave me to maintain those paradoxes by myself which you led me into? This surely is not fair.

PHIL. _I_ deny that I agreed with you in those notions that led to Scepticism. You indeed said the REALITY of sensible things consisted in AN ABSOLUTE EXISTENCE OUT OF THE MINDS OF SPIRITS, or distinct from their being perceived. And pursuant to this notion of reality, YOU are obliged to deny sensible things any real existence: that is, according to your own definition, you profess yourself a sceptic. But I neither said nor thought the reality of sensible things was to be defined after that manner. To me it is evident for the reasons you allow of, that sensible things cannot exist otherwise than in a mind or spirit. Whence I conclude, not that they have no real existence, but that, seeing they depend not on my thought, and have all existence distinct from being perceived by me, THERE MUST BE SOME OTHER MIND WHEREIN THEY EXIST. As sure, therefore, as the sensible world really exists, so sure is there an infinite omnipresent Spirit who contains and supports it.

HYL. What! This is no more than I and all Christians hold; nay, and all others too who believe there is a G.o.d, and that He knows and comprehends all things.

PHIL. Aye, but here lies the difference. Men commonly believe that all things are known or perceived by G.o.d, because they believe the being of a G.o.d; whereas I, on the other side, immediately and necessarily conclude the being of a G.o.d, because all sensible things must be perceived by Him.

HYL. But, so long as we all believe the same thing, what matter is it how we come by that belief?

PHIL. But neither do we agree in the same opinion. For philosophers, though they acknowledge all corporeal beings to be perceived by G.o.d, yet they attribute to them an absolute subsistence distinct from their being perceived by any mind whatever; which I do not. Besides, is there no difference between saying, THERE IS A G.o.d, THEREFORE HE PERCEIVES ALL THINGS; and saying, SENSIBLE THINGS DO REALLY EXIST; AND, IF THEY REALLY EXIST, THEY ARE NECESSARILY PERCEIVED BY AN INFINITE MIND: THEREFORE THERE IS AN INFINITE MIND OR G.o.d? This furnishes you with a direct and immediate demonstration, from a most evident principle, of the BEING OF A G.o.d. Divines and philosophers had proved beyond all controversy, from the beauty and usefulness of the several parts of the creation, that it was the workmanship of G.o.d. But that--setting aside all help of astronomy and natural philosophy, all contemplation of the contrivance, order, and adjustment of things--an infinite Mind should be necessarily inferred from the bare EXISTENCE OF THE SENSIBLE WORLD, is an advantage to them only who have made this easy reflexion: that the sensible world is that which we perceive by our several senses; and that nothing is perceived by the senses beside ideas; and that no idea or archetype of an idea can exist otherwise than in a mind. You may now, without any laborious search into the sciences, without any subtlety of reason, or tedious length of discourse, oppose and baffle the most strenuous advocate for Atheism. Those miserable refuges, whether in an eternal succession of unthinking causes and effects, or in a fortuitous concourse of atoms; those wild imaginations of Vanini, Hobbes, and Spinoza: in a word, the whole system of Atheism, is it not entirely overthrown, by this single reflexion on the repugnancy included in supposing the whole, or any part, even the most rude and shapeless, of the visible world, to exist without a mind? Let any one of those abettors of impiety but look into his own thoughts, and there try if he can conceive how so much as a rock, a desert, a chaos, or confused jumble of atoms; how anything at all, either sensible or imaginable, can exist independent of a Mind, and he need go no farther to be convinced of his folly. Can anything be fairer than to put a dispute on such an issue, and leave it to a man himself to see if he can conceive, even in thought, what he holds to be true in fact, and from a notional to allow it a real existence?

HYL. It cannot be denied there is something highly serviceable to religion in what you advance. But do you not think it looks very like a notion entertained by some eminent moderns, of SEEING ALL THINGS IN G.o.d?

PHIL. I would gladly know that opinion: pray explain it to me.

HYL. They conceive that the soul, being immaterial, is incapable of being united with material things, so as to perceive them in themselves; but that she perceives them by her union with the substance of G.o.d, which, being spiritual, is therefore purely intelligible, or capable of being the immediate object of a spirit's thought. Besides the Divine essence contains in it perfections correspondent to each created being; and which are, for that reason, proper to exhibit or represent them to the mind.

PHIL. I do not understand how our ideas, which are things altogether pa.s.sive and inert, can be the essence, or any part (or like any part) of the essence or substance of G.o.d, who is an impa.s.sive, indivisible, pure, active being. Many more difficulties and objections there are which occur at first view against this hypothesis; but I shall only add that it is liable to all the absurdities of the common hypothesis, in making a created world exist otherwise than in the mind of a Spirit. Besides all which it hath this peculiar to itself; that it makes that material world serve to no purpose. And, if it pa.s.s for a good argument against other hypotheses in the sciences, that they suppose Nature, or the Divine wisdom, to make something in vain, or do that by tedious roundabout methods which might have been performed in a much more easy and compendious way, what shall we think of that hypothesis which supposes the whole world made in vain?

HYL. But what say you? Are not you too of opinion that we see all things in G.o.d? If I mistake not, what you advance comes near it.

PHIL. Few men think; yet all have opinions. Hence men's opinions are superficial and confused. It is nothing strange that tenets which in themselves are ever so different, should nevertheless be confounded with each other, by those who do not consider them attentively. I shall not therefore be surprised if some men imagine that I run into the enthusiasm of Malebranche; though in truth I am very remote from it. He builds on the most abstract general ideas, which I entirely disclaim. He a.s.serts an absolute external world, which I deny. He maintains that we are deceived by our senses, and, know not the real natures or the true forms and figures of extended beings; of all which I hold the direct contrary. So that upon the whole there are no Principles more fundamentally opposite than his and mine. It must be owned that I entirely agree with what the holy Scripture saith, "That in G.o.d we live and move and have our being." But that we see things in His essence, after the manner above set forth, I am far from believing. Take here in brief my meaning:--It is evident that the things I perceive are my own ideas, and that no idea can exist unless it be in a mind: nor is it less plain that these ideas or things by me perceived, either themselves or their archetypes, exist independently of my mind, since I know myself not to be their author, it being out of my power to determine at pleasure what particular ideas I shall be affected with upon opening my eyes or ears: they must therefore exist in some other Mind, whose Will it is they should be exhibited to me. The things, I say, immediately perceived are ideas or sensations, call them which you will. But how can any idea or sensation exist in, or be produced by, anything but a mind or spirit? This indeed is inconceivable. And to a.s.sert that which is inconceivable is to talk nonsense: is it not?