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opinion； there are even few of the speculative parts of
learning to which it is not essential。 What would become of
； had we not a dependence on the veracity of the
historian according to the experience which we have had of
mankind？ How could be a science； if laws and
forms of government had not a uniform influence upon
society？ Where would be the foundation of ； if
particular characters had no certain or determinate power to
produce particular sentiments； and if these sentiments had
no constant operation on actions？ And with what pretence
could we employ our upon any poet or polite
author； if we could not pronounce the conduct and sentiments
of his actors either natural or unnatural to such
characters； and in such circumstances？ It seems almost
impossible； therefore； to engage either in science or action
of any kind without acknowledging the doctrine of necessity；
and this from motive to voluntary actions； from
characters to conduct。
And indeed； when we consider how aptly and
evidence link together； and form only one chain of
argument； we shall make no scruple to allow that they are of
the same nature； and derived from the same principles。 A
prisoner who has neither money nor interest； discovers the
impossibility of his escape； as well when he considers the
obstinacy of the gaoler； as the walls and bars with which he
is surrounded； and； in all attempts for his freedom； chooses
rather to work upon the stone and iron of the one； than upon
the inflexible nature of the other。 The same prisoner； when
conducted to the scaffold； foresees his death as certainly
from the constancy and fidelity of his guards； as from the
operation of the axe or wheel。 His mind runs along a certain
train of ideas： The refusal of the soldiers to consent to
his escape； the action of the executioner； the separation of
the head and body； bleeding； convulsive motions； and death。
Here is a connected chain of natural causes and voluntary
actions； but the mind feels no difference between them in
passing from one link to another： Nor is it less certain of
the future event than if it were connected with the objects
present to the memory or senses； by a train of causes；
cemented together by what we are pleased to call a
necessity。 The same experienced union has the
same effect on the mind； whether the united objects be
motives； volition； and actions； or figure and motion。 We may
change the name of things； but their nature and their
operation on the understanding never change。
Were a man； whom I know to be honest and opulent； and
with whom I live in intimate friendship； to come into my
house； where I am surrounded with my servants； I rest
assured that he is not to stab me before he leaves it in
order to rob me of my silver standish； and I no more suspect
this event than the falling of the house itself； which is
new； and solidly built and founded。 。 So may a sudden
earthquake arise； and shake and tumble my house about my
ears。 I shall therefore change the suppositions。 I shall say
that I know with certainty that he is not to put his hand
into the fire and hold it there till it be consumed： And
this event； I think I can foretell with the same assurance；
as that； if he throw himself out at the window； and meet
with no obstruction； he will not remain a moment suspended
in the air。 No suspicion of an unknown frenzy can give the
least possibility to the former event； which is so contrary
to all the known principles of human nature。 A man who at
noon leaves his purse full of gold on the pavement at
Charing…Cross； may as well expect that it will fly away like
a feather； as that he will find it untouched an hour after。
Above one half of human reasonings contain inferences of a
similar nature； attended with more or less degrees of
certainty proportioned to our experience of the usual
conduct of mankind in such particular situations。
I have frequently considered； what could possibly be
the reason why all mankind； though they have ever； without
hesitation； acknowledged the doctrine of necessity in their
whole practice and reasoning； have yet discovered such a
reluctance to acknowledge it in words； and have rather shown
a propensity； in all ages； to profess the contrary opinion。
The matter； I think； may be accounted for after the
following manner。 If we examine the operations of body； and
the production of effects from their causes； we shall find
that all our faculties can never carry us farther in our
knowledge of this relation than barely to observe that
particular objects are together； and
that the mind is carried； by a ； from
the appearance of one to the belief of the other。 But though
this conclusion concerning human ignorance be the result of
the strictest scrutiny of this subject； men still entertain
a strong propensity to believe that they penetrate farther
into the powers of nature； and perceive something like a
necessary connexion between the cause and the effect。 When
again they turn their reflections towards the operations of
their own minds； and no such connexion of the motive
and the action； they are thence apt to suppose； that there
is a difference between the effects which result from
material force； and those which arise from thought and
intelligence。 But being once convinced that we know nothing
farther of causation of any kind than merely the of objects； and the consequent of
the mind from one to another； and finding that these two
circumstances are universally allowed to have place in
voluntary actions； we may be more easily led to own the same
necessity common to all causes。 And though this reasoning
may contradict the systems of many philosophers； in
ascribing necessity to the determinations of the will； we
shall find； upon reflection； that they dissent from it in
words only； not in their real sentiment。 Necessity；
according to the sense in which it is here taken； has never
yet been rejected； nor can ever； I think； be rejected by any
philosopher。 It may only； perhaps； be pretended that the
mind can perceive； in the operations of matter； some farther
connexion between the cause and effect； and connexion that
has not place in voluntary actions of intelligent beings。
Now whether it be so or not； can only appear upon
examination； and it is incumbent on these philosophers to
make good their assertion； by defining or describing that
necessity； and pointing it out to us in the operations of
material causes。
It would seem； indeed； that men begin at the wrong end
of this question concerning liberty and necessity； when they
enter upon it by examining the faculties of the soul； the
influence of the understanding； and the operations of the
will。 Let them first discuss a more simple question； namely；
the operations of body and of brute unintelligent matter；
and try whether they can there form any idea of causation
and necessity； except that of a constant conjunction of
objects； and subsequent inf