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 suppos'd but unknown substance of the soul. This agency of the supreme Being we know to have been asserted by [1]several philosophers with relation to all the actions of the mind, except volition, or rather an inconsiderable part of volition; tho' '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.
Thus we are necessarily reduc'd to the other side of the dilemma, viz. that all objects, which are found to be constantly conjoin'd, are upon that account only to be regarded as causes and effects. Now as all objects, which are not contrary, are susceptible of a constant conjunction, and as no real objects are contrary; it follows, that for ought we can determine by the mere ideas, any thing may be
- ↑ As father Malebranche and other Cartesians.
