lar configurations and motions of the parts of body,
wherein possibly can their difference consist? Upon the whole, then, we
may conclude, that as far as the senses are judges, all perceptions are
the same in the manner of their existence.

We may also observe in this instance of sounds and colours, that we
can attribute a distinct continued existence to objects without ever
consulting REASON, or weighing our opinions by any philosophical
principles. And indeed, whatever convincing arguments philosophers may
fancy they can produce to establish the belief of objects independent of
the mind, it is obvious these arguments are known but to very few, and
that it is not by them, that children, peasants, and the greatest part
of mankind are induced to attribute objects to some impressions, and
deny them to others. Accordingly we find, that all the conclusions,
which the vulgar form on this head, are directly contrary to those,
which are confirmed by philosophy. For philosophy informs us, that every
thing, which appears to the mind, is nothing but a perception, and is
interrupted, and dependent on the mind: whereas the vulgar confound
perceptions and objects, and attribute a distinct continued existence
to the very things they feel or see. This sentiment, then, as it is
entirely unreasonable, must proceed from some other faculty than
the understanding. To which we may add, that as long as we take our
perceptions and objects to be the same, we can never infer the existence
of the one from that of the other, nor form any argument from the
relation of cause and effect; which is the only one that earl assure us
of matter of fact. Even after we distinguish our perceptions from
our objects, it will appear presently, that we are still incapable of
reasoning from the existence of one to that of the other: So that upon
the whole our reason neither does, nor is it possible it ever should,
upon any supposition, give us an assurance of the continued and
distinct existence of body. That opinion must be entirely owing to the
IMAGINATION: which must now be the subject of our enquiry.

Since all impressions are internal and perishing existences, and appear
as such, the notion of their distinct and continued existence must arise
from a concurrence of some of their qualities with the qualities of the
imagination, and since this notion does not extend to all of them, it
must arise from certain qualities peculiar to some impressions. It will
ther