But as experience will sufficiently convince any one, who thinks it worth while to try, that though he can find no error in the foregoing arguments, yet he still continues to believe, and think, and reason as usual, he may safely conclude, that his reasoning and belief is some sensation or peculiar manner of conception, which it is impossible for mere ideas and reflections to destroy.
But here, perhaps, it may be demanded, how it happens, even upon my hypothesis, that these arguments above-explained produce not a total suspense of judgment, and after what manner the mind ever retains a degree of assurance in any subject?
For as these new probabilities, which by their repetition perpetually diminish the original evidence, are founded on the very same principles, whether of thought or sensation, as the primary judgment, it may seem unavoidable, that in either case they must equally subvert it, and by the opposition, either of contrary thoughts or sensations, reduce the mind to a total uncertainty.

I suppose, there is some question proposed to me, and that after revolving over the impressions of my memory and senses, and carrying my thoughts from them to such objects, as are commonly conjoined with them, I feel a stronger and more forcible conception on the one side, than on the other.

This strong conception forms my first decision.

I suppose, that afterwards I examine my judgment itself, and observing from experience, that it is sometimes just and sometimes erroneous, I consider it as regulated by contrary principles or causes, of which some lead to truth, and some to error; and in ballancing these contrary causes, I diminish by a new probability the assurance of my first decision.

This new probability is liable to the same diminution as the foregoing, and so on, IN INFINITUM.