upon the other. There is no object, which implies the existence of any other if we consider these objects in themselves, and never look beyond the ideas which we form of them. Such an inference would amount to knowledge, and would imply the absolute contradiction and impossibility of conceiving any thing different. But as all distinct ideas are separable, it is evident there can be no impossibility of that kind. When we pass from a present impression to the idea of any object, we might possibly have separated the idea from the 38 impression, and have substituted any other idea in its room. It is therefore by EXPERIENCE only, that we can infer the existence of one object from that of another. The nature of experience is this. We remember to have had frequent instances of the existence of one species of objects; and also remember, that the individuals of another species of objects have always attended them, and have existed in a regular order of contiguity and succession with regard to them. Thus we remember, to have seen that species of object we call flame, and to have felt that species of sensation we call heat. We likewise call to mind their constant conjunction in all past instances. Without any farther ceremony, we call the one cause and the other effect, and infer the existence of the one from that of the other. In all those instances, from which we learn the conjunction of particular causes and effects, both the causes and effects have been perceived by the senses, and are remembered But in all cases, wherein we reason concerning them, there is only one perceived or remembered, and the other is supplyed in conformity to our past experience. Thus in advancing we have insensibly discovered a new relation betwixt cause and effect, when we least expected it, and were entirely employed upon another subject. This relation is their CONSTANT CONJUNCTION. Contiguity and succession are not sufficient to make us pronounce any two objects to be cause and effect, unless we perceive, that these two relations are preserved in several instances. We may now see the advantage of quitting the direct survey of this relation, in order to discover the nature of that necessary connexion, which makes so essential a part of it. There are hopes, that by this means we may at last arrive at our proposed end; though to tell the truth, this new-discovered relation of a constant conjunction seems to advance us but very little in our way. For it implies no more than this, that like objects have always been placed in like relations of contiguity and succession; and it seems evident, at least at first sight, that by this means we can never discover any new idea, and can only multiply, but not enlarge the objects of our mind. It may be thought, that what we learn not from one object, we can never learn from a hundred, which are all of the same kind, and are perfectly resembling in every circumstance. As our senses shew us in one instance two bodies, or motions, or qualities in certain relations of success and contiguity; so our memory presents us only with a multitude of instances, wherein we always find like bodies, motions, or qualities in like relations. From the mere repetition of any past impression, even to infinity, there never will arise any new original idea, such as that of a necessary connexion; and the number of impressions has in this case no more effect than if we confined ourselves to one only. But though this reasoning seems just and obvious; yet as it would be folly to despair too soon, we shall continue the thread of our discourse; and having found, that after the discovery of the constant conjunction of any objects, we always draw an inference from one object to another, we shall now examine the nature of that inference, and of the transition from the impression to the idea. Perhaps it will appear in the end, that the necessary connexion depends on the inference, instead of the inference's depending on the necessary connexion. Since it appears, that the transition from an impression present to the memory or senses to the idea of an object, which we call cause or effect, is founded on past experience, and on our remembrance of their constant conjunction, the next question is, Whether experience produces the idea by means of the understanding or imagination; whether we are determined by reason to make the transition, or by a certain association and relation of perceptions. If reason determined us, it would proceed upon that principle, that instances, of which we have had no experience, must resemble those, of which we have had experience, and that the course of nature continues always uniformly the same. In order therefore to clear up this matter, let us consider all the arguments, upon which such a proposition may be supposed to be founded; and as these must be derived either from knowledge or probability, let us cast our eye on each of these degrees of evidence, and see whether they afford any just conclusion of this nature. Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have, had no experience, resemble those, of which we have had experience. We can at least conceive a change in the course of nature; which sufficiently proves, that such a change is not absolutely impossible. To form a clear idea of any thing, is an undeniable argument for its possibility, and is alone a refutation of any pretended demonstration against it. Probability, as it discovers not the relations of ideas, considered as such, but only those of objects, must in some respects be founded on the impressions of our memory and senses, and in some respects on our ideas. Were there no mixture of any impression in our probable reasonings, the conclusion would be entirely chimerical: And were there no mixture of ideas, the action of the mind, in observing the relation, would, properly speaking, be sensation, not reasoning. It is therefore necessary, that in all probable reasonings there be something present to the mind, either seen or remembered; and that from this we infer something connected with it, which is not seen nor remembered. The only connexion or relation of objects, which can lead us beyond the immediate impressions of our memory and senses, is that of cause and effect; and that because it is the only one, on which we can found a just inference from one object to another. The idea of cause and effect is derived from experience, which informs us, that such particular objects, in all past instances, have been constantly conjoined with each other: And as an object similar to one of these is supposed to be immediately present in its impres- sion, we thence presume on the existence of one similar to its usual attendant. According to this account of things, which is, I think, in every point unquestionable, probability is founded on the presumption of a resemblance betwixt those objects, of which we have 39 had experience, and those, of which we have had none; and therefore it is impossible this presumption can arise from probability. The same principle cannot be both the cause and effect of another; and this is, perhaps, the only proposition concerning that relation, which is either intuitively or demonstratively certain. Should any one think to elude this argument; and without determining whether our reasoning on this subject be derived from demonstration or probability, pretend that all conclusions from causes and effects are built on solid reasoning: I can only desire, that this reasoning may be produced, in order to be exposed to our examination. It may, perhaps, be said, that after experience of the constant conjunction of certain objects, we reason in the following manner. Such an object is always found to produce another. It is impossible it coued have this effect, if it was not endowed with a power of production. The power necessarily implies the effect; and therefore there is a just foundation for drawing a conclusion from the existence of one object to that of its usual attendant. The past production implies a power: The power implies a new production: And the new production is what we infer from the power and the past production. It were easy for me to shew the weakness of this reasoning, were I willing to make use of those observations, I have already made, that the idea of production is the same with that of causation, and that no existence certainly and demonstratively implies a power in any other object; or were it proper to anticipate what I shall have occasion to remark afterwards concerning the idea we form of power and efficacy. But as such a method of proceeding may seem either to weaken my system, by resting one part of it on another, or to breed a confusion in my reasoning, I shall endeavour to maintain my present assertion without any such assistance. It shall therefore be allowed for a moment, that the production of one object by another in any one instance implies a power; and that this power is connected with its effect. But it having been already proved, that the power lies not in the sensible qualities of the cause; and there being nothing but the sensible qualities present to us; I ask, why in other instances you presume that the same power still exists, merely upon the appearance of these qualities? Your appeal to past experience decides nothing in the present case; and at the utmost can only prove, that that very object, which produced any other, was at that very instant endowed with such a power; but can never prove, that the same power must continue in the same object or collection of sensible qualities; much less, that a like pow-er is always conjoined with like sensible qualities, should it be said, that we have experience, that the same power continues united with the same object, and that like objects are endowed with like powers, I would renew my question, why from this experience we form
