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 eve 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