, and gives us a notion of a much greater regularity among
objects, than what they have when we look no farther than our senses.

But whatever force we may ascribe to this principle, I am afraid it
is too weak to support alone so vast an edifice, as is that of the
continued existence of all external bodies; and that we must join the
constancy of their appearance to the coherence, in order to give a
satisfactory account of that opinion. As the explication of this will
lead me into a considerable compass of very profound reasoning; I
think it proper, in order to avoid confusion, to give a short sketch or
abridgment of my system, and afterwards draw out all its parts in their
full compass. This inference from the constancy of our perceptions, like
the precedent from their coherence, gives rise to the opinion of the
continued existence of body, which is prior to that of its distinct
existence, and produces that latter principle.

When we have been accustomed to observe a constancy in certain
impressions, and have found, that the perception of the sun or ocean,
for instance, returns upon us after an absence or annihilation with like
parts and in a like order, as at its first appearance, we are not apt
to regard these interrupted perceptions as different, (which they really
are) but on the contrary consider them as individually the same,
upon account of their resemblance. But as this interruption of their
existence is contrary to their perfect identity, and makes us regard
the first impression as annihilated, and the second as newly created,
we find ourselves somewhat at a loss, and are involved in a kind of
contradiction. In order to free ourselves from this difficulty, we
disguise, as much as possible, the interruption, or rather remove it
entirely, by supposing that these interrupted perceptions are connected
by a real existence, of which we are insensible. This supposition, or
idea of continued existence, acquires a force and vivacity from the
memory of these broken impressions, and from that propensity, which
they give us, to suppose them the same; and according to the precedent
reasoning, the very essence of belief consists in the force and vivacity
of the conception.

In order to justify this system, there are four things requisite. First,
To explain the PRINCIPIUM INDIVIDUATIONIS, or principle of identity.
Secondly, Give a reason, why the resemblance of our broken and
interrupted perceptions induces us to attribute