least, must be own'd to be thenceforward merely verbal. But as long as we will rashly suppose, that we have some farther Idea of Necessity and Causation in the Operations of external Objects; at the same time, that we can find nothing farther, in the voluntary Actions of the Mind; there is no Possibility of bringing the Dispute to any determinate Issue, while we proceed upon so erroneous a Supposition. The only Method of undeceiving us, is, to mount up higher; to examine the narrow Extent of our Knowledge, when apply'd to material Causes; and to convince ourselves, that all we know of them, is, the constant Conjunction and Inference above-mention'd. We may, perhaps, find, that 'tis with Difficulty we are induc'd to fix such narrow Limits to human Understanding: But we can afterwards find no Difficulty, when we come to apply this Doctrine to the Actions of the Will. For as 'tis evident, that these have a regular and constant Conjunction with Motives and Circumstances and Characters, and as we always draw Inferences from the one to the other, we must be oblig'd to acknowledge, in Words, that Necessity, which we have already avow'd, in every Deliberation and Reflection of our Lives, and in every Step of our Conduct and Behaviour[1].But
- ↑ The Prevalence of the Doctrine of Liberty may be accounted for, from another Cause, viz. a false Sensation or seeming Ex-
