All those opinions and notions of things, to which we have been accustomed from our infancy, take such deep root, that it is impossible for us, by all the powers of reason and experience, to eradicate them; and this habit not only approaches in its influence, but even on many occasions prevails over that which a-rises from the constant and inseparable union of causes and effects.  Here we most not be contented with saying, that the vividness of the idea produces the belief:  We must maintain that they are individually the same.  The frequent repetition of any idea infixes it in the imagination; but coued never possibly of itself produce belief, if that act of the mind was, by the original constitution of our natures, annexed only to a reasoning and comparison of ideas.  Custom may lead us into some false comparison of ideas.  This is the utmost effect we can conceive of it.  But it is certain it coued never supply the place of that comparison, nor produce any act of the mind, which naturally belonged to that principle.

A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them.  After the death of any one, it is a common remark of the whole family, but especially of the servants, that they can scarce believe him to be dead, but still imagine him to be in his chamber or in any other place, where they were accustomed to find him.  I have often heard in conversation, after talking of a person, that is any way celebrated, that one, who has no acquaintance with him, will say, I have never seen such-a-one, but almost fancy I have; so often have I heard talk of him.  All these are parallel instances.

If we consider this argument from education in a proper light, it will appear very convincing; and the more so, that it is founded on one of the most common phaenomena, that is any where to be met with.  I am persuaded, that upon examination we shall find more than one half of those opinions, that prevail among mankind, to be owing to education, and that the principles, which are thus implicitely embraced, overballance those, which are owing either to abstract reasoning or experience.  As liars, by the frequent repetition of their lies, come at last to remember them; so the judgment, or rather the imagination, by the like means, may have ideas so strongly imprinted on it, and conceive them in so full a light, that they may operate upon the mind in the same manner with those, which the senses, memory or reason present to us.  But as education is an artificial and not a natural cause, and as its maxims are frequently contrary to reason, and even to themselves in different times and places, it is never upon that account recognized by philosophers; though in reality it be built almost on the same foundation of custom and repetition as our reasonings from causes and effects.