In weakening this conjunction and determination you do not change the nature of the necessity; since even in the operation of bodies, these have different degrees of constancy and force, without producing a different species of that relation.
The distinction, which we often make betwixt POWER and the EXERCISE of it, is equally without foundation.
Thirdly, We may now be able fully to overcome all that repugnance, which it is so natural for us to entertain against the foregoing reasoning, by which we endeavoured to prove, that the necessity of a cause to every beginning of existence is not founded on any arguments either demonstrative or intuitive.

Such an opinion will not appear strange after the foregoing definitions.

If we define a cause to be an object precedent and contiguous to another, and where all the objects resembling the farmer are placed in a like relation of priority and contiguity to those objects, that resemble the latter; we may easily conceive, that there is no absolute nor metaphysical necessity, that every beginning of existence should be attended with such an object.

If we define a cause to be, AN OBJECT PRECEDENT AND CONTIGUOUS TO ANOTHER, AND SO UNITED WITH IT IN THE IMAGINATION, THAT THE IDEA OF THE ONE DETERMINES THE MIND TO FORM THE IDEA OF THE OTHER, AND THE IMPRESSION OF THE ONE TO FORM A MORE LIVELY IDEA OF THE OTHER; we shall make still less difficulty of assenting to this opinion.

Such an influence on the mind is in itself perfectly extraordinary and incomprehensible; nor can we be certain of its reality, but from experience and observation.
I shall add as a fourth corrollary that we can never have reason to believe that any object exists, of which we cannot form an idea.