We can conceive a thinking being to have either many or few perceptions. Suppose the mind to be reduced even below the life of anoyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.

And what is the greatest number? Number one.

Nothing exists without a cause, the original cause of this universe we call God.

How can we satisfy ourselves without going on in infinitum? And, after all, what satisfaction is there in that infinite progression? Let us remember the story of the Indian philosopher and his elephant. It was never more applicable than to the present subject. If the material world rests upon a similar ideal world, this ideal world must rest upon some other; and so on, without end. It were better, therefore, never to look beyond the present material world.

There is a very remarkable inclination in human nature to bestow on external objects the same emotions which it observes in itself, and to find every where those ideas which are most present to it.

We need only reflect on what has been prov'd at large, that we are never sensible of any connexion betwixt causes and effects, and that 'tis only by our experience of their constant conjunction, we can arrive at any knowledge of this relation.

There is nothing, in itself, valuable or despicable, desirable or hateful, beautiful or deformed; but that these attributes arise from the particular constitution and fabric of human sentiment and affection.