whether there are not certain ideas of I know not what sort, in the mind
of God which are so many marks or notes that direct Him how to produce
sensations in our minds in a constant and regular method--much after the
same manner as a musician is directed by the notes of music to produce
that harmonious train and composition of sound which is called a tune,
though they who hear the music do not perceive the notes, and may be
entirely ignorant of them. But, this notion of Matter seems too
extravagant to deserve a confutation. Besides, it is in effect no
objection against what we have advanced, viz. that there is no senseless
unperceived substance.

72. THE ORDER OF OUR PERCEPTIONS SHOWS THE GOODNESS OF GOD, BUT
AFFORDS NO PROOF OF THE EXISTENCE OF MATTER.--If we follow the light
of reason, we shall, from the constant uniform method of our
sensations, collect the goodness and wisdom of the Spirit who
excites them in our minds; but this is all that I can see reasonably
concluded from thence. To me, I say, it is evident that the being of a
spirit infinitely wise, good, and powerful is abundantly sufficient to
explain all the appearances of nature. But, as for inert, senseless
Matter, nothing that I perceive has any the least connexion with it, or
leads to the thoughts of it. And I would fain see any one explain any the
meanest phenomenon in nature by it, or show any manner of reason, though
in the lowest rank of probability, that he can have for its existence, or
even make any tolerable sense or meaning of that supposition. For, as to
its being an occasion, we have, I think, evidently shown that with regard
to us it is no occasion. It remains therefore that it must be, if at all,
the occasion to God of exciting ideas in us; and what this amounts to we
have just now seen.

73. It is worth while to reflect a little on the motives which induced