conjunction be implyed in what we
call occasion, it is a real cause. If not, it is no relation at all, and
cannot give rise to any argument or reasoning.

Secondly, The same course of reasoning will make us conclude, that there
is but one kind of necessity, as there is but one kind of cause, and
that the common distinction betwixt moral and physical necessity
is without any foundation in nature. This clearly appears from the
precedent explication of necessity. It is the constant conjunction of
objects, along with the determination of the mind, which constitutes
a physical necessity: And the removal of these is the same thing with
chance. As objects must either be conjoined or not, and as the mind must
either be determined or not to pass from one object to another, it
is impossible to admit of any medium betwixt chance and an absolute
necessity. In weakening this conjunction and determination you do not
change the nature of the necessity; since even in the operation of
bodies, these have different degrees of constancy and force, without
producing a different species of that relation.

The distinction, which we often make betwixt POWER and the EXERCISE of
it, is equally without foundation.

Thirdly, We may now be able fully to overcome all that repugnance, which
it is so natural for us to entertain against the foregoing reasoning,
by which we endeavoured to prove, that the necessity of a cause to
every beginning of existence is not founded on any arguments either
demonstrative or intuitive. Such an opinion will not appear strange
after the foregoing definitions. If we define a cause to be an
object precedent and contiguous to another, and where all the objects
resembling the farmer are placed in a like relation of priority and
contiguity to those objects, that resemble the latter; we may easily
conceive, that there is no absolute nor metaphysical necessity, that
every beginning of existence should be attended with such an object. If
we define a cause to be, AN OBJECT PRECEDENT AND CONTIGUOUS TO ANOTHER,
AND SO UNITED WITH IT IN THE IMAGINATION, THAT THE IDEA OF THE ONE
DETERMINES THE MIND TO FORM THE IDEA OF THE OTHER, AND THE IMPRESSION
OF THE ONE TO FORM A MORE LIVELY IDEA OF THE OTHER; we shall make still
less difficulty of assenting to this opinion. Such an influence on the
mind is in itself perfectly extraordinary and incomprehensible; nor can
we be certain of its reality, but from experience and observation.

I