this object would instantly revive its correlative idea, and recall to our thoughts all past intimacies and familiarities, in more lively colours than they would otherwise have appeared to us. This is another phenomenon, which seems to prove the principle above mentioned.

We may observe, that in these phenomena, the belief of the correlative object is always presupposed; without which the relation could have no effect. The influence of the picture supposes, that we believe our friend to have once existed. Contiguity to home can never excite our ideas of home, unless we believe that it really exists. Now, I assert, that this belief, where it reaches beyond the memory or senses, is of a similar nature, and arises from similar causes, with the transition of thought and vivacity of conception here explained. When I throw a piece of dry wood into a fire, my mind is immediately carried to conceive that it augments, not extinguishes the flame. This transition of thought from the cause to the effect proceeds not from reason. It derives its origin altogether from custom and experience. And as it first begins from an object, present to the senses, it renders the idea or conception of flame more strong or lively than any loose, floating reverie of the imagination. That idea arises immediately. The thought moves instantly towards it, and conveys to it all that force of conception which is derived from the impression present to the senses. When a sword is levelled at my breast, does not the idea of wound and pain strike me more strongly, than when a glass of wine is presented to me, even though by accident this idea should occur after the appearance of the latter object? But what is there in this whole matter to cause such a strong conception, except only a present object and a customary transition to the idea of another object, which we have been accustomed to

conjoin with the former? This is the whole operation of the mind, in all our conclusions concerning matter of fact and existence; and it is a satisfaction to find some analogies by which it may be explained. The transition from a present object does in all cases give strength and solidity to the related idea.

Here, then, is a kind of pre-established harmony between the course of nature and the succession of our ideas; and though the powers and forces, by which the former is governed, be wholly unknown to us; yet our thoughts and conceptions have still, we find, gone on in the same train with the other works of nature. Custom is that principle by which this correspondence has been effected; so necessary to the subsistence of our species, and the regulation of our conduct, in every circumstance and occurrence of human life. Had not the presence of an object instantly excited the idea of those objects commonly conjoined with it, all our knowledge must have been limited to the narrow sphere of our memory and senses; and we should never have been able to adjust means to ends, or employ our natural powers, either to the producing of good, or avoiding of evil. Those who delight in the discovery and contemplation of final causes, have here ample subject to employ their wonder and admiration.

I shall add, for a further confirmation of the foregoing theory, that, as this operation of the mind, by which we infer like effects from like causes, and vice versa, is so essential to the subsistence of all human creatures, it is not probable that it could be trusted to the fallacious deductions of our reason, which is slow in its operations; appears not, in any degree, during the first years of infancy; and at best is, in every age and period of human life, extremely liable to error and mistake. It is more conformable to the ordi

nary wisdom of nature to secure so necessary an act of the mind, by some instinct or mechanical tendency, which may be infallible in its operations, may discover itself at the first appearance of life and thought, and may be independent of all the laboured deductions of the understanding. As nature has taught us the use of our limbs, without giving us the knowledge of the muscles and nerves by which they are actuated; so has she implanted in us an instinct, which carries forward the thought in a correspondent course to that which she has established among external objects; though we are ignorant of those powers and forces on which this regular course and succession of objects totally depends.

SECTION VI.

OF PROBABILITY".

THOUGH there be no such thing as Chance in the world, our ignorance of the real cause of any event has the same influence on the understanding, and begets a like species of belief or opinion.

There is certainly a probability, which arises from a superiority of chances on any side; and according as this superiority increases, and surpasses the opposite chances; the probability receives a proportionable increase, and begets still a higher degree of belief or assent to that side in which we discover the superiority. If a die were marked with one figure or number of spots on four sides, and with another figure or number of spots on the two remaining sides, it would be more probable that the former would turn up than the latter; though, if it had a thousand sides marked in the same manner, and only one side different, the probability would be much higher, and our belief or expectation of the event more steady and secure. This

Mr Locke divides all arguments into demonstrative and probable. In this view, we must say, that it is only probable all men must die, or that the sun will rise to-morrow. But to conform our language more to common use, we ought to divide arguments into demonstrations, proofs, and probabili. ties. By proofs, meaning such arguments from experience as leave no room for doubt or opposition.

process of the thought or reasoning may seem trivial and obvious; but to those who consider it more narrowly, it may, perhaps, afford matter for curious speculation.

It seems evident, that when the mind looks forward to discover the event, which may result from the throw of such a die, it considers the turning up of each particular side as alike probable; and this is the very nature of chance, to render all the particular events, comprehended in it, entirely equal. But finding a greater number of sides concur in the one event than in the other, the mind is carried more frequently to that event, and meets it oftener, in revolving the various possibilities or chances on which the ultimate result depends. This concurrence of several views in one particular event begets immediately, by an explicable contrivance of nature, the sentiment of belief, and gives that event the advantage over its antagonist, which is supported by a smaller number of views, and recurs less frequently to the mind. If we allow that belief is nothing but a firmer and stronger conception of an object than what attends the mere fictions of the imagination, this operation may, perhaps, in some measure, be accounted for. The concurrence of these several views or glimpses imprints the idea more strongly on the imagination; gives it superior force and vigour; renders its influence on the passions and affections more sensible; and in a word, begets that reliance or security which constitutes the nature of belief and opinion.

The case is the same with the probability of causes as with that of chance. There are some causes which are entirely uniform and constant in producing a particular effect; and no instance has ever yet been found of any failure or irregularity in their operation. Fire has always burned, and water suffocated, every human creature: The