ordingly we find, that philosophers neglect not this
advantage; but immediately upon leaving their closets, mingle with the
rest of mankind in those exploded opinions, that our perceptions are our
only objects, and continue identically and uninterruptedly the same in
all their interrupted appearances.

There are other particulars of this system, wherein we may remark its
dependence on the fancy, in a very conspicuous manner. Of these, I
shall observe the two following. First, We suppose external objects to
resemble internal perceptions. I have already shewn, that the relation
of cause and effect can never afford us any just conclusion from the
existence or qualities of our perceptions to the existence of external
continued objects: And I shall farther add, that even though they coued
afford such a conclusion, we should never have any reason to infer,
that our objects resemble our perceptions. That opinion, therefore, is
derived from nothing but the quality of the fancy above-explained, <that
it borrows all its ideas from some precedent perception>. We never can
conceive any thing but perceptions, and therefore must make every thing
resemble them.

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 observed betwixt any ideas, as
we shall have occasion to observe presently. [Sect. 5.]

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 would be the conclusion, I
should draw from the whole of my reasoning. But to be ingenuous, I feel
myself at present of a quite contrary sentiment, and am more inclined
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 suppositi