ind existent to contemplate them, or reason
concerning them. Thought may well depend on causes for its operation,
but not causes on thought. This is to reverse the order of nature, and
make that secondary, which is really primary, To every operation there
is a power proportioned; and this power must be placed on the body, that
operates. If we remove the power from one cause, we must ascribe it to
another: But to remove it from all causes, and bestow it on a being,
that is no ways related to the cause or effect, but by perceiving them,
is a gross absurdity, and contrary to the most certain principles of
human reason.

I can only reply to all these arguments, that the case is here much the
same, as if a blind man should pretend to find a great many absurdities
in the supposition, that the colour of scarlet is not the same with the
sound of a trumpet, nor light the same with solidity. If we have really
no idea of a power or efficacy in any object, or of any real connexion
betwixt causes and effects, it will be to little purpose to prove, that
an efficacy is necessary in all operations. We do not understand our own
meaning in talking so, but ignorantly confound ideas, which are entirely
distinct from each other. I am, indeed, ready to allow, that there may
be several qualities both in material and immaterial objects, with which
we are utterly unacquainted; and if we please to call these POWER or
EFFICACY, it will be of little consequence to the world. But when,
instead of meaning these unknown qualities, we make the terms of power
and efficacy signify something, of which we have a clear idea, and which
is incompatible with those objects, to which we apply it, obscurity
and error begin then to take place, and we are led astray by a false
philosophy. This is the case, when we transfer the determination of the
thought to external objects, and suppose any real intelligible connexion
betwixt them; that being a quality, which can only belong to the mind
that considers them.

As to what may be said, that the operations of nature are independent
of our thought and reasoning, I allow it; and accordingly have observed,
that objects bear to each other the relations of contiguity and
succession: that like objects may be observed in several instances to
have like relations; and that all this is independent of, and antecedent
to the operations of the understanding. But if we go any farther, and
ascribe a power or necessary connexion to