Secondly, As we suppose our objects in general to resemble our perceptions, so we take it for granted, that every particular object resembles that perception, which it causes. The relation of cause and effect determines us to join the other of resemblance; and the ideas of these existences being already united together in the fancy by the former relation, we naturally add the latter to compleat the union. We have a strong propensity to compleat every union by joining new relations to those which we have before observ'd betwixt any ideas, as we shall have occasion to observe presently[1].
Having thus given an account of all the systems both popular and philosophical, with regard to external existences, I cannot forbear giving vent to a certain sentiment, which arises upon reviewing those systems. I begun this subject with premising, that we ought to have an implicit faith in our senses, and that this wou'd be the conclusion, I shou'd draw from the whole of my reasoning. But to be ingenuous, I feel myself at present of a quite contrary sentiment, and am more inclin'd to repose no faith at all in my senses; or rather imagination, than to place in it such an implicit confidence. I cannot conceive how such trivial qualities of the fancy, conducted by such false suppositions, can ever lead to any solid and rational system. They are the coherence and constancy of our perceptions, which produce the opinion of their continu'd existence; tho' these qualities of perceptions have no perceivable connexion with such an existence. The constancy of our perceptions has the most considerable effect, and yet is attended with the greatest difficulties. 'Tis a gross illusion to suppose, that our resembling perceptions are numerically the same; and 'tis this illusion, which leads us into the opinion, that these perceptions are uninterrupted, and are still existent, even when they are not present to the senses. This is the case with our popular system. And as to our philosophical one,
- ↑ Sect. 5.
