to
this system, than to comprehend it fully and distinctly, and will allow,
after a little reflection, that every part carries its own proof
along with it. It is indeed evident, that as the vulgar suppose their
perceptions to be their only objects, and at the same time believe the
continued existence of matter, we must account for the origin of the
belief upon that supposition. Now upon that supposition, it is a false
opinion that any of our objects, or perceptions, are identically the
same after an interruption; and consequently the opinion of their
identity can never arise from reason, but must arise from the
imagination. The imagination is seduced into such an opinion only by
means of the resemblance of certain perceptions; since we find they are
only our resembling perceptions, which we have a propension to suppose
the same. This propension to bestow an identity on our resembling
perceptions, produces the fiction of a continued existence; since that
fiction, as well as the identity, is really false, as is acknowledged
by all philosophers, and has no other effect than to remedy the
interruption of our perceptions, which is the only circumstance that
is contrary to their identity. In the last place this propension causes
belief by means of the present impressions of the memory; since without
the remembrance of former sensations, it is plain we never should have
any belief of the continued existence of body. Thus in examining all
these parts, we find that each of them is supported by the strongest
proofs: and that all of them together form a consistent system, which is
perfectly convincing. A strong propensity or inclination alone, without
any present impression, will sometimes cause a belief or opinion. How
much more when aided by that circumstance?

But though we are led after this manner, by the natural propensity of
the imagination, to ascribe a continued existence to those sensible
objects or perceptions, which we find to resemble each other in their
interrupted appearance; yet a very little reflection and philosophy
is sufficient to make us perceive the fallacy of that opinion. I have
already observed, that there is an intimate connexion betwixt those two
principles, of a continued and of a distinct or independent existence,
and that we no sooner establish the one than the other follows, as a
necessary consequence. It is the opinion of a continued existence, which
first takes place, and without much study or ref