professes to be a complete one, none of them can with reason be excluded, except such as have already been implied in the words used for describing the effect; nor by including even these would there be incurred any but a merely verbal inconsistency. § 5. It now remains to advert to a distinction which is of first-rate importance both for clearing up the notion of cause, and for obviating a very specious objection often made against the view which we have taken of the subject. When we define the cause of anything (in the only sense in which the present inquiry has any concern with causes) to be “the antecedent which it invariably follows,” we do not use this phrase as exactly synonymous with “the antecedent which it invariably _has_ followed in our past experience.” Such a mode of conceiving causation would be liable to the objection very plausibly urged by Dr. Reid, namely, that according to this doctrine night must be the cause of day, and day the cause of night; since these phenomena have invariably succeeded one another from the beginning of the world. But it is necessary to our using the word cause, that we should believe not only that the antecedent always _has_ been followed by the consequent, but that, as long as the present constitution of things endures, it always _will_ be so. And this would not be true of day and night. We do not believe that night will be followed by day under all imaginable circumstances, but only that it will be so _provided_ the sun rises above the horizon. If the sun ceased to rise, which, for aught we know, may be perfectly compatible with the general laws of matter, night would be, or might be, eternal. On the other hand, if the sun is above the horizon, his light not extinct, and no opaque body between us and him, we believe firmly that unless a change takes place in the properties of matter, this combination of antecedents will be followed by the consequent, day; that if the combination of antecedents could be indefinitely prolonged, it would be always day; and that if the same combination had always existed, it would always have been day, quite independently of night as a previous condition. Therefore is it that we do not call night the cause, nor even a condition, of day. The existence of the sun (or some such luminous body), and there being no opaque medium in a straight line(67) between that body and the part of the earth where we are situated, are the sole conditions; and the union of these, without the addition of any superfluous circumstance, constitutes the cause. This is what writers mean when they say that the notion of cause involves the idea of necessity. If there be any meaning which confessedly belongs to the term necessity, it is _unconditionalness_. That which is necessary, that which _must_ be, means that which will be, whatever supposition we may make in regard to all other things. The succession of day and night evidently is not necessary in this sense. It is conditional on the