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The phrases in their context!

Extract from A TREATISE OF HUMAN NATURE:

There is no light, in which we can take them, that does nor confirm this principle.
Whether we consider mankind according to the difference of sexes, ages, governments, conditions, or methods of education; the same uniformity and regular operation of natural principles are discernible.
Uke causes still produce like effects; in the same manner as in the mutual action of the elements and powers of nature.
There are different trees, which regularly produce fruit, whose relish is different from each other; and this regularity will be admitted as an instance of necessity and causes in external bodies.
But are the products of Guienne and of Champagne more regularly different than the sentiments, actions, and passions of the two sexes, of which the one are distinguished by their force and maturity, the other by their delicacy and softness?
Are the changes of our body from infancy to old age more regular and certain than those of our mind and conduct? And would a man be more ridiculous, who would expect that an infant of four years old will raise a weight of three hundred pound, than one, who from a person of the same age.
would look for a philosophical reasoning, or a prudent and well-concerted action?
We must certainly allow, that the cohesion of the parts of matter arises from natural and necessary principles, whatever difficulty we may find in explaining them: And for a reason we must allow, that human society is founded on like principles; and our reason in the latter case, is better than even that in the former; because we not only observe, that men always seek society, but can also explain the principles, on which this universal propensity is founded.
For is it more certain, that two flat pieces of marble will unite together, than that two young savages of different sexes will copulate? Do the children arise from this copulation more uniformly, than does the parents care for their safety and preservation? And after they have arrived at years of discretion by the care of their parents, are the inconveniencies attending their separation more certain than their foresight of these inconveniencies and their care of avoiding them by a close union and confederacy?
The skin, pores, muscles, and nerves of a day-labourer are different from those of a man of quality: So are his sentiments, actions and manners.
The different stations of life influence the whole fabric, external and internal; and different stations arise necessarily, because uniformly, from the necessary and uniform principles of human nature.
Men cannot live without society, and cannot be associated without government.
Government makes a distinction of property, and establishes the different ranks of men.
This produces industry, traffic, manufactures, law-suits, war, leagues, alliances, voyages, travels, cities, fleets, ports, and all those other actions and objects, which cause such a diversity, and at the same time maintain such an uniformity in human life.
Should a traveller, returning from a far country, tell us, that he had seen a climate in the fiftieth degree of northern latitude, where all the fruits ripen and come to perfection in the winter, and decay in the summer, after the same manner as in England they are produced and decay in the contrary seasons, he would find few so credulous as to believe him.
I am apt to think a travellar would meet with as little credit, who should inform us of people exactly of the same character with those in Plato's republic on the one hand, or those in Hobbes's Leviathan on the other.
There is a general course of nature in human actions, as well as in the operations of the sun and the climate.
There are also characters peculiar to different nations and particular persons, as well as common to mankind.
The knowledge of these characters is founded on the observation of an uniformity in the actions, that flow from them; and this uniformity forms the very essence of necessity.
I can imagine only one way of eluding this argument, which is by denying that uniformity of human actions, on which it is founded.
As long as actions have a constant union and connexion with the situation and temper of the agent, however we may in words refuse to acknowledge the necessity, we really allow the thing.