t one, it would
naturally be expected, that we must altogether reject the opinion,
that there is such a thing in nature as a continued existence, which
is preserved even when it no longer appears to the senses. The case,
however, is otherwise. Philosophers are so far from rejecting the
opinion of a continued existence upon rejecting that of the independence
and continuance of our sensible perceptions, that though all sects
agree in the latter sentiment, the former, which is, in a manner, its
necessary consequence, has been peculiar to a few extravagant sceptics;
who after all maintained that opinion in words only, and were never able
to bring themselves sincerely to believe it.

There is a great difference betwixt such opinions as we form after
a calm and profound reflection, and such as we embrace by a kind of
instinct or natural impulse, on account of their suitableness and
conformity to the mind. If these opinions become contrary, it is not
difficult to foresee which of them will have the advantage. As long as
our attention is bent upon the subject, the philosophical and studyed
principle may prevail; but the moment we relax our thoughts, nature will
display herself, and draw us back to our former opinion. Nay she has
sometimes such an influence, that she can stop our progress, even in the
midst of our most profound reflections, and keep us from running on
with all the consequences of any philosophical opinion. Thus though we
clearly perceive the dependence and interruption of our perceptions, we
stop short in our career, and never upon that account reject the notion
of an independent and continued existence. That opinion has taken such
deep root in the imagination, that it is impossible ever to eradicate
it, nor will any strained metaphysical conviction of the dependence of
our perceptions be sufficient for that purpose.

But though our natural and obvious principles here prevail above our
studied reflections, it is certain there must be sonic struggle and
opposition in the case: at least so long as these rejections retain any
force or vivacity. In order to set ourselves at ease in this particular,
we contrive a new hypothesis, which seems to comprehend both
these principles of reason and imagination. This hypothesis is the
philosophical, one of the double existence of perceptions and objects;
which pleases our reason, in allowing, that our dependent perceptions
are interrupted and different; and at the same time i