the persons and our observation of their conduct could never teach us
their dispositions, or serve to direct our behaviour with regard
to them.

67. I grant it possible to find some actions, which seem to have no
regular connexion with any known motives, and are exceptions to all the
measures of conduct which have ever been established for the government
of men. But if we would willingly know what judgement should be formed
of such irregular and extraordinary actions, we may consider the
sentiments commonly entertained with regard to those irregular events
which appear in the course of nature, and the operations of external
objects. All causes are not conjoined to their usual effects with like
uniformity. An artificer, who handles only dead matter, may be
disappointed of his aim, as well as the politician, who directs the
conduct of sensible and intelligent agents.

The vulgar, who take things according to their first appearance,
attribute the uncertainty of events to such an uncertainty in the causes
as makes the latter often fail of their usual influence; though they
meet with no impediment in their operation. But philosophers, observing
that, almost in every part of nature, there is contained a vast variety
of springs and principles, which are hid, by reason of their minuteness
or remoteness, find, that it is at least possible the contrariety of
events may not proceed from any contingency in the cause, but from the
secret operation of contrary causes. This possibility is converted into
certainty by farther observation, when they remark that, upon an exact
scrutiny, a contrariety of effects always betrays a contrariety of
causes, and proceeds from their mutual opposition. A peasant can give no
better reason for the stopping of any clock or watch than to say that it
does not commonly go right: But an artist easily perceives that the same