There seems only this dilemma left us in the present case; either to assert, that nothing can be the cause of another, but where the mind can perceive the connexion in its idea of the objects: or to maintain, that all objects which we find constantly conjoined, are upon that account to be regarded as causes and effects. If we choose the first part of the dilemma, these are the consequences. _First_, we in reality affirm, that there is no such thing in the universe as a cause or productive principle, not even the Deity himself; since our idea of that Supreme Being is derived from particular impressions, none of which contain any efficacy, nor seem to have _any_ connexion with _any_ other existence. As to what may be said, that the connexion betwixt the idea of an infinitely powerful Being and that of any effect, which he wills, is necessary and unavoidable; I answer, that we have no idea of a Being endowed with any power, much less of one endowed with infinite power. But if we will change expressions, we can only define power by connexion; and then in saying, that the idea of an infinitely powerful Being is connected with that of every effect which he wills, we really do no more than assert, that a Being, whose volition is connected with every effect, is connected with every effect; which is an identical proposition, and gives us no insight into the nature of this power or connexion. But, _secondly_, supposing that the Deity were the great and efficacious principle which supplies the deficiency of all causes, this leads us into the grossest impieties and absurdities. For upon the same account that we have recourse to him in natural operations, and assert that matter cannot of itself communicate motion, or produce thought, viz. because there is no apparent connexion betwixt these objects; I say, upon the very same account, we must acknowledge that the Deity is the author of all our volitions and perceptions; since they have no more apparent connexion either with one another, or with the supposed but unknown substance of the soul. This agency of the Supreme Being we know to have been asserted by several philosophers[15] with relation to all the actions of the mind, except volition, or rather an inconsiderable part of volition; though 'tis easy to perceive, that this exception is a mere pretext, to avoid the dangerous consequences of that doctrine. If nothing be active but what has an apparent power, thought is in no case any more active than matter; and if this inactivity must make us have recourse to a Deity, the Supreme Being is the real cause of all our actions, bad as well as good, vicious as well as virtuous.