 Hume defends compatibilism in section eight of Enquiry concerning Human Understanding and Book Two of the Treatise (2.3.1–2). In the Treatise, Hume distinguishes between two conceptions of freedom or liberty: “liberty of indifference” and “liberty of spontaneity”. According to the idea of indifference, liberty implies “a negation of necessity and causes” (T 2.3.2.1). For illustration, consider the Anglican bishop John Bramhall’s claim that genuine liberty is “a liberty from necessity, or rather from necessitation, that is, a universal immunity from all inevitability and determination” (1645 [1999: 1]). On this view, a person is free when, and only when, her action is not necessitated by any antecedent causes. Hume rejects this idea as unintelligible (T 2.3.1.18) and destructive to morality and religion (T 2.3.2.5). By contrast, he characterizes spontaneity as that idea of liberty “which is oppos’d to violence” (T 2.3.2.1). Therefore, the liberty of spontaneity is freedom from violence, but not freedom from necessity per se. “Violence” here refers to various forms of unwanted interference with the execution of one’s will, as when a person is forced to sign a document or locked in a cell from which she wants to escape. These are cases where we lack the liberty of spontaneity. But a person has such liberty whenever she is able to do what she wants to do. In such cases, her actions are causally necessitated, just like any other event in nature; but they are caused by motives that spring from her own character. According to Hume, this is the form of liberty at issue in religion, morality, law, and common life. Hence, spontaneity is the only form of liberty “which it concerns us to preserve” (T 2.3.2.1).