any thing possest of any measures of truth and
falshood; I should reply, that this question is entirely superfluous,
and that neither I, nor any other person was ever sincerely and
constantly of that opinion. Nature, by an absolute and uncontroulable
necessity has determined us to judge as well as to breathe and feel; nor
can we any more forbear viewing certain objects in a stronger and
fuller light, upon account of their customary connexion with a present
impression, than we can hinder ourselves from thinking as long, as
we are awake, or seeing the surrounding bodies, when we turn our eyes
towards them in broad sunshine. Whoever has taken the pains to refute
the cavils of this total scepticism, has really disputed without an
antagonist, and endeavoured by arguments to establish a faculty, which
nature has antecedently implanted in the mind, and rendered unavoidable.

My intention then in displaying so carefully the arguments of that
fantastic sect, is only to make the reader sensible of the truth of my
hypothesis, that all our reasonings concerning causes and effects are
derived from nothing but custom; and that belief is more properly an act
of the sensitive, than of the cogitative part of our natures. I
have here proved, that the very same principles, which make us form
a decision upon any subject, and correct that decision by the
consideration of our genius and capacity, and of the situation of our
mind, when we examined that subject; I say, I have proved, that these
same principles, when carryed farther, and applied to every new reflex
judgment, must, by continually diminishing the original evidence, at
last reduce it to nothing, and utterly subvert all belief and opinion.
If belief, therefore, were a simple act of the thought, without any
peculiar manner of conception, or the addition of a force and vivacity,
it must infallibly destroy itself, and in every case terminate in a
total suspense of judgment. But as experience will sufficiently convince
any one, who thinks it worth while to try, that though he can find no
error in the foregoing arguments, yet he still continues to believe, and
think, and reason as usual, he may safely conclude, that his reasoning
and belief is some sensation or peculiar manner of conception, which it
is impossible for mere ideas and reflections to destroy.

But here, perhaps, it may be demanded, how it happens, even upon my
hypothesis, that these arguments above-explained produce not a