A careful and strict enquiry into the modern prevailing notions of that freedom of…

Having thus explained what I mean by Cause, I assert, that Nothing ever comes to pass without a Cause. What is Self-existent must be from Eternity, and must be unchangeable: But as to all Things that begin to be, they are not Self-existent, and therefore must have some Foundation of their Existence without themselves. — That whatsoever begins to be, which before was not, must have a Cause why it then begins to exist, seems to be the first Dictate of the common and natural Sense which God hath implanted in the Minds of all Mankind, and the main Foundation of all our Reasonings about the Existence of Things, past, present, or to come.

Having thus explain'd what I mean by Cause, I assert, that Nothing ever comes to pass without a Cause. What is Self-existent must be from Eternity, and must be unchangeable: But as to all Things that begin to be, they are not Self-existent, and therefore must have some Foundation of their Existence without themselves. — That whatsoever begins to be, which before was not, must have a Cause why it then begins to exist, seems to be the first Dictate of the common and natural Sense which God hath implanted in the Minds of all Mankind, and the main Foundation of all our Reasonings about the Existence of Things, past, present, or to come.

And this Dictate of common Sense equally respects Substances and Modes, or Things and the Manner and Circumstances of Things. Thus, if we see a Body which has hitherto been at Rest, start out of a State or Rest, and begin to move, we do as naturally and necessarily suppose there is some Cause or Reason of this new Mode of Existence, as of the Existence of a Body it self which had hitherto not existed. And so if a Body, which had hitherto moved in a certain Direction, should suddenly change the Direction of its Motion; or if it should put off it's old Figure, and take a new one; or change it's Colour: the Beginning of these new M•des is a new Event, and the Mind of Mankind necessarily supposes that there is some Cause or Reason of them.

And this Dictate of common Sense equally respects Substances and Modes, or Things and the Manner and Circumstances of Things. Thus, if we see a Body which has hitherto been at Rest, start out of a State or Rest, and begin to move, we do as naturally and necessarily suppose there is some Cause or Reason of this new Mode of Existence, as of the Existence of a Body it self which had hitherto not existed. And so if a Body, which had hitherto moved in a certain Direction, should suddenly change the Direction of its Motion; or if it should put off it's old Figure, and take a new one; or change it's Colour: the Beginning of these new Mdes is a new Event, and the Mind of Mankind nessarily supposes that there is some Cause or Reason of them.