producing of things in a constant regular way according to the laws of
nature. There are certain general laws that run through the whole
chain of natural effects; these are learned by the observation and
study of nature, and are by men applied as well to the framing
artificial things for the use and ornament of life as to the
explaining various phenomena- which explication consists only in
shewing the conformity any particular phenomenon hath to the general
laws of nature, or, which is the same thing, in discovering the
uniformity there is in the production of natural effects; as will be
evident to whoever shall attend to the several instances wherein
philosophers pretend to account for appearances. That there is a great
and conspicuous use in these regular constant methods of working
observed by the Supreme Agent hath been shewn in sect. 31. And it is
no less visible that a particular size, figure, motion, and
disposition of parts are necessary, though not absolutely to the
producing any effect, yet to the producing it according to the
standing mechanical laws of nature. Thus, for instance, it cannot be
denied that God, or the Intelligence that sustains and rules the
ordinary course of things, might if He were minded to produce a
miracle, cause all the motions on the dial-plate of a watch, though
nobody had ever made the movements and put them in it: but yet, if
He will act agreeably to the rules of mechanism, by Him for wise
ends established and maintained in the creation, it is necessary
that those actions of the watchmaker, whereby he makes the movements
and rightly adjusts them, precede the production of the aforesaid
motions; as also that any disorder in them be attended with the
perception of some corresponding disorder in the movements, which
being once corrected all is right again.

  63. It may indeed on some occasions be necessary that the Author
of nature display His overruling power in producing some appearance
out of the ordinary series of things. Such exceptions from the general
rules of nature are proper to surprise and awe men into an
acknowledgement of the Divine Being; but then they are to be used
but seldom, otherwise there is a plain reason why they should fail
of that effect. Besides, God seems to choose the convincing our reason
of His attributes by the works of nature, which discover so much
harmony and contrivance in their make, and are such plain
indications of wisdom and beneficence in their Author, rather than
to astonish us into a belief of His Being by anomalous and
surprising events.

  64. To set this matter in a yet clearer light, I shall observe
that what has been objected in sect. 60 amounts in reality to no
more than this:- ideas are not anyhow and at random produced, there
being a certain order and connexion between them, like to that of
cause and effect; there are also several combinations of them made
in a very regular and artificial manner, which seem like so many
instruments in the hand of nature that, being hid as it were behind
the scenes, have a secret operation in producing those appearances
which are seen on the theatre of the world, being themselves
discernible only to the curious eye of the philosopher. But, since one
idea cannot be the cause of another, to what purpose is that
connexion? And, since those instruments, being barely inefficacious
perceptions in the mind, are not subservient to the production of
natural effects, it is demanded why they are made; or, in other words,
what reason can be assigned why God should make us, upon a close
inspection into His works, behold so great variety of ideas so
artfully laid together, and so much according to rule; it not being
credible that He would be at the expense (if one may so speak) of
all that art and regularity to no purpose.

  65. To all which my answer is, first, that the connexion of ideas
does not imply the relation of cause and effect, but only of a mark or
sign with the thing signified. The fire which I see is not the cause
of the pain I suffer upon my approaching it, but the mark that
forewarns me of it. In like manner the noise that I hear is not the
effect of this or that motion or collision of the ambient bodies,
but the sign thereof. Secondly, the reason why ideas are formed into
machines, that is, artificial and regular combinations, is the same
with that for combining letters into words. That a few original
ideas may be made to signify a great number of effects and actions, it
is necessary they be variously combined together. And, to the end
their use be permanent and universal, these combinations must be
made by rule, and with wise contrivance. By this means abundance of
information is conveyed unto us, concerning what we are to expect from
such and such actions and what methods are proper to be taken for
the exciting such and such ideas; which in effect is all that I
conceive to be distinctly meant when it is said that, by discerning
a figure, texture, and mechanism of the inward parts of bodies,
whether natural or artificial, we may attain to know the several
uses and properties depending thereon, or the nature of the thing.

  66. Hence, it is evident that those things which, under the notion
of a cause co-operating or concurring to the production of effects,
are altogether inexplicable, and run us into great absurdities, may be
very naturally explained, and have a proper and obvious use assigned
to them, when they are considered only as marks or signs for our
information. And it is the searching after and endeavouring to
understand those signs instituted by the Author of Nature, that
ought to be the employment of the natural philosopher; and not the
pretending to explain things by corporeal causes, which doctrine seems
to have too much estranged the minds of men from that active
principle, that supreme and wise Spirit "in whom we live, move, and
have our being."

  67. In the twelfth place, it may perhaps be objected that- though it
be clear from what has been said that there can be no such thing as an
inert, senseless, extended, solid, figured, movable substance existing
without the mind, such as philosophers describe Matter- yet, if any