 We should note, however, that the overall focus of Autrecourt’s project was to persuade us that our various judgments about the natural world, including those concerning genuine causal connections, lack certainty, and that we thus ought to suspend judgment in such matters. And it is with this goal in mind that he presented a variety of epistemological, metaphysical, and theological arguments to support this skeptical stance toward affirming genuine causality among creatures. Therefore, while Autrecourt’s arguments much resemble the arguments deployed by occasionalists, it is far from clear that Autrecourt himself was an occasionalist. For his overall attitude seems to have been closer to that of a skeptic, in contrast to the “dogmatic” position of the occasionalists, who unequivocally denied creaturely causation and affirmed divine causation. In this respect, the often quoted epithet that Autrecourt was “the fourteenth-century Hume” seems rather appropriate (Nadler 1996, 458). If Autrecourt was indeed more skeptical than dogmatic about God’s role in nature, we might think that, in the Western philosophical tradition, occasionalists in the proper sense of the term emerge in earnest in the wake of René Descartes (1596–1650) in the form of “Cartesian occasionalists”.  [3]