It has been established as a certain principle, that general or abstract ideas are nothing but individual ones taken in a certain light, and that, in reflecting on any object, it is as impossible to exclude from our thought all particular degrees of quantity and quality as from the real nature of things. If we be possest, therefore, of any idea of power in general, we must also be able to conceive some particular species of it; and as power cannot subsist alone, but is always regarded as an attribute of some being or existence, we must be able to place this power in some particular being, and conceive that being as endowed with a real force and energy, by which such a particular effect necessarily results from its operation. We must distinctly and particularly conceive the connexion betwixt the cause and effect, and be able to pronounce, from a simple view of the one, that it must be followed or preceded by the other. This is the true manner of conceiving a particular power in a particular body: and a general idea being impossible without an individual; where the latter is impossible, it is certain the former can never exist. Now nothing is more evident, than that the human mind cannot form such an idea of two objects, as to conceive any connexion betwixt them, or comprehend distinctly that power or efficacy, by which they are united.

Such a connexion would amount to a demonstration, and would imply the absolute impossibility for the one object not to follow, or to be conceived not to follow upon the other: Which kind of connexion has already been rejected in all cases. If any one is of a contrary opinion, and thinks he has attained a notion of power in any particular object, I desire he may point out to me that object. But till I meet with such-a-one, which I despair of, I cannot forbear concluding, that since we can never distinctly conceive how any particular power can possibly reside in any particular object, we deceive ourselves in imagining we can form any such general idea.

Thus upon the whole we may infer, that when we talk of any being, whether of a superior or inferior nature, as endowed with a power or force, proportioned to any effect; when we speak of a necessary connexion betwixt objects, and suppose, that this connexion depends upon an efficacy or energy, with which any of these objects are endowed; in all these expressions, so applied, we have really no distinct meaning, and make use only of common words, without any clear and determinate ideas. But as it is more probable, that these expressions do here lose their true meaning by being wrong applied, than that they never have any meaning; it will be proper to bestow another consideration on this subject, to see if possibly we can discover the nature and origin of those ideas, we annex to them.

Suppose two objects to be presented to us, of which the one is the cause and the other the effect; it is plain, that from the simple consideration of one, or both these objects we never shall perceive the tie by which they are united, or be able certainly to pronounce, that there is a connexion betwixt them. It is not, therefore, from any one instance, that we arrive at the idea of cause and effect, of a necessary connexion of power, of force, of energy, and of efficacy. Did we never see any but particular conjunctions of objects, entirely different from each other, we should never be able to form any such ideas.

But again; suppose we observe several instances, in which the same objects are always conjoined together, we immediately conceive a connexion betwixt them, and begin to draw an inference from one to another. This multiplicity of resembling instances, therefore, constitutes the very essence of power or connexion, and is the source from which the idea of it arises. In order, then, to understand the idea of power, we must consider that multiplicity; nor do I ask more to give a solution of that difficulty, which has so long perplexed us. For thus I reason. The repetition of perfectly similar instances can never alone give rise to an original idea, different from what is to be found in any particular instance, as has been observed, and as evidently follows from our fundamental principle, that all ideas are copyed from impressions.

Since therefore the idea of power is a new original idea, not to be found in any one instance, and which yet arises from the repetition of several instances, it follows, that the repetition alone has not that effect, but must either discover or produce something new, which is the source of that idea. Did the repetition neither discover nor produce anything new, our ideas might be multiplyed by it, but would not be enlarged above what they are upon the observation of one single instance. Every enlargement, therefore, (such as the idea of power or connexion) which arises from the multiplicity of similar instances, is copyed from some effects of the multiplicity, and will be perfectly understood by understanding these effects. Wherever we find anything new to be discovered or produced by the repetition, there we must place the power, and must never look for it in any other object.

But it is evident, in the first place, that the repetition of like objects in like relations of succession and contiguity discovers nothing new in any one of them: since we can draw no inference from it, nor make it a subject either of our demonstrative or probable reasonings;[16] as has been already proved. Nay suppose we could draw an inference, it would be of no consequence in the present case; since no kind of reasoning can give rise to a new idea, such as this of power is; but wherever we reason, we must antecedently be possest of clear ideas, which may be the objects of our reasoning. The conception always precedes the understanding; and where the one is obscure, the other is uncertain; where the one fails, the other must fail also.

[16] Sect. 6.

Secondly, It is certain that this repetition of similar objects in similar situations produces nothing new either in these objects, or in any external body. For it will readily be allowed, that the several instances we have of the conjunction of resembling causes and effects are in themselves entirely independent, and that the communication of motion, which I see result at present from the shock of two billiard-balls, is totally distinct from that which I saw result from such an impulse a twelve-month ago. These impulses have no influence on each other. They are entirely divided by time and place; and the one might have existed and communicated motion, though the other never had been in being.

There is, then, nothing new either discovered or produced in any objects by their constant conjunction, and by the uninterrupted resemblance of their relations of succession and contiguity. But it is from this resemblance, that the ideas of necessity, of power, and of efficacy, are derived. These ideas, therefore, represent not anything, that does or can belong to the objects, which are constantly conjoined. This is an argument, which, in every view we can examine it, will be found perfectly unanswerable. Similar instances are still the first source of our idea of power or necessity; at the same time that they have no influence by their similarity either on each other, or on any external object.

We must, therefore, turn ourselves to some other quarter to seek the origin of that idea.

Though the several resembling instances, which give rise to the idea of power, have no influence on each other, and can never produce any new quality in the object, which can be the model of that idea, yet the observation of this resemblance produces a new impression in the mind, which is its real model. For after we have observed the resemblance in a sufficient number of instances, we immediately feel a determination of the mind to pass from one object to its usual attendant, and to conceive it in a stronger light upon account of that relation. This determination is the only effect of the resemblance; and therefore must be the same with power or efficacy, whose idea is derived from the resemblance. The several instances of resembling conjunctions lead us into the notion of power and necessity. These instances are in themselves totally distinct from each other, and have no union but in the mind, which observes them, and collects their ideas.

Necessity, then, is the effect of this observation, and is nothing but an internal impression of the mind, or a determination to carry our thoughts from one object to another. Without considering it in this view, we can never arrive at the most distant notion of it, or be able to attribute it either to external or internal objects, to spirit or body, to causes or effects.

The necessary connexion betwixt causes and effects is the foundation of our inference from one to the other. The foundation of our inference is the transition arising from the accustomed union. These are, therefore, the same.

The idea of necessity arises from some impression. There is no impression conveyed by our senses, which can give rise to that idea. It must, therefore, be derived from some internal impression, or impression of reflection. There is no internal impression, which has any relation to the present business, but that propensity, which custom produces, to pass from an object to the idea of its usual attendant. This therefore is the essence of necessity.

Upon the whole, necessity is something, that exists in the mind, not in objects; nor is it possible for us ever to form the most distant idea of it, considered as a quality in bodies. Either we have no idea of necessity, or necessity is nothing but that determination of the thought to pass from causes to effects, and from effects to causes, according to their experienced union.

Thus as the necessity, which makes two times two equal to four, or three angles of a triangle equal to two right ones, lies only in the act of the understanding, by which we consider and compare these ideas; in like manner the necessity or power, which unites causes and effects, lies in the determination of the mind to pass from the one to the other. The efficacy or energy of causes is neither placed in the causes themselves, nor in the deity, nor in the concurrence of these two principles; but belongs entirely to the soul, which considers the union of two or more objects in all past instances. It is here that the real power of causes is placed along with their connexion and necessity.