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 carried 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 or 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 'tis 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 total suspense of judgment, and after what manner the mind ever retains a degree of assurance in any subject? For as these new probabilities, which, by their repetition, perpetually diminish the original evidence, are founded on the very same principles, whether of thought or sensation, as the primary judgment, it may seem unavoidable, that in either case they must equally subvert it, and by the opposition, either of contrary thoughts or sensations, reduce the mind to a total uncertainty. I suppose there is some question proposed to me, and that, after revolving over the impressions of my memory and senses, and carrying my thoughts from them to such objects as are commonly conjoined with them, I feel a stronger and more forcible conception on the one side than on the other. This strong conception forms my first decision. I suppose, that afterwards I examine my judgment itself, and observing, from experience, that 'tis sometimes just and sometimes erroneous, I consider it as regulated by contrary principles or causes, of which some lead to truth, and some to error; and in balancing these contrary causes, I diminish, by a new probability, the assurance of my first decision. This new probability is liable to the same diminution as the foregoing, and so on, _in infinitum_. 'Tis therefore demanded, _how it happens, that, even after all, we retain