two cases, viz.
that of a man, who presses a stone, or any solid body, with his hand,
and that of two stones, which press each other; it will readily be
allowed, that these two cases are not in every respect alike, but
that in the former there is conjoined with the solidity, a feeling or
sensation, of which there is no appearance in the latter. In order,
therefore, to make these two cases alike, it is necessary to remove some
part of the impression, which the man feels by his hand, or organ of
sensation; and that being impossible in a simple impression, obliges
us to remove the whole, and proves that this whole impression has
no archetype or model in external objects. To which we may add, that
solidity necessarily supposes two bodies, along with contiguity and
impulse; which being a compound object, can never be represented by a
simple impression. Not to mention, that though solidity continues always
invariably the same, the impressions of touch change every moment upon
us; which is a clear proof that the latter are not representations of
the former.

Thus there is a direct and total opposition betwixt our reason and our
senses; or more properly speaking, betwixt those conclusions we form
from cause and effect, and those that persuade us of the continued and
independent existence of body. When we reason from cause and effect, we
conclude, that neither colour, sound, taste, nor smell have a continued
and independent existence. When we exclude these sensible qualities
there remains nothing in the universe, which has such an existence.

SECT. V. OF THE IMMATERIALITY OF THE SOUL.

Having found such contradictions and difficulties in every system
concerning external objects, and in the idea of matter, which we fancy
so clear and determinate, We shall naturally expect still greater
difficulties and contradictions in every hypothesis concerning our
internal perceptions, and the nature of the mind, which we are apt
to imagine so much more obscure, and uncertain. But in this we should
deceive ourselves. The intellectual world, though involved in infinite
obscurities, is not perplexed with any such contradictions, as those we
have discovered in the natural. What is known concerning it, agrees with
itself; and what is unknown, we must be contented to leave so.

It is true, would we hearken to certain philosophers, they promise to
diminish our ignorance; but I am afraid it is at the hazard of running
us into contradicti