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_,