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. PROPER EMPLOYMENT OF THE NATURAL PHILOSOPHER.--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. TWELFTH OBJECTION.--ANSWER.--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 man shall le