mals, therefore, are not guided in these Inferences by Reasoning: Neither are Children: Neither are the Generality of Mankind, in their ordinary Actions and Conclusions: Neither are Philosophers themselves, who, in all the active Parts of Life, are, in the main, the same with the Vulgar, and are govern'd by the same Maxims. Nature must have provided some other Principle, of more ready, and more general Use and Application; nor can an Operation of such immense Consequence in Life, as that of inferring Effects from Causes, be trusted to the uncertain Process of Reasoning and Argumentation. Were this doubtful with regard to Men, it seems to admit of no Question with regard to the Brute-Creation; and the Conclusion being once firmly establish'd in one, we have a strong Presumption, from all the Rules of Analogy, that it ought to be universally admitted, without any Exception or Reserve. 'Tis Custom alone, which engages Animals, from every Object, that strikes their Senses, to infer its usual Attendant, and carries their Imagination, from the Appearance of the one, to conceive the other, in that strong and lively Manner, which we denominate Belief. No other Explication can begiven
