articular there
can be any difference; nor is there any thing but a superior vivacity
in the probability, arising from the concurrence of a superior number of
views, which can distinguish these effects.

Here is almost the same argument in a different light. All our
reasonings concerning the probability of causes are founded on the
transferring of past to future. The transferring of any past experiment
to the future is sufficient to give us a view of the object; whether
that experiment be single or combined with others of the same kind;
whether it be entire, or opposed by others of a contrary kind. Suppose,
then, it acquires both these qualities of combination and opposition, it
loses not upon that account its former power of presenting a view of the
object, but only concurs with and opposes other experiments, that have
a like influence. A question, therefore, may arise concerning the manner
both of the concurrence and opposition. As to the concurrence, there is
only the choice left betwixt these two hypotheses. First, That the view
of the object, occasioned by the transference of each past experiment,
preserves itself entire, and only multiplies the number of views. Or,
SECONDLY, That it runs into the other similar and correspondent views,
and gives them a superior degree of force and vivacity. But that the
first hypothesis is erroneous, is evident from experience, which
informs us, that the belief, attending any reasoning, consists in
one conclusion, not in a multitude of similar ones, which would only
distract the mind, and in many cases would be too numerous to be
comprehended distinctly by any finite capacity. It remains, therefore,
as the only reasonable opinion, that these similar views run into each
other, and unite their forces; so as to produce a stronger and clearer
view, than what arises from any one alone. This is the manner, in which
past experiments concur, when they are transfered to any future event.
As to the manner of their opposition, it is evident, that as the
contrary views are incompatible with each other, and it is impossible
the object can at once exist conformable to both of them, their
influence becomes mutually destructive, and the mind is determined to
the superior only with that force, which remains, after subtracting the
inferior.

I am sensible how abstruse all this reasoning must appear to the
generality of readers, who not being accustomed to such profound
reflections on the intellect