It is no less certain, that this philosophical system has no primary recommendation to the imagination, and that that faculty would never, of itself, and by its original tendency, have fallen upon such a principle.  I confess it will be somewhat difficult to prove this to the fall satisfaction of the reader; because it implies a negative, which in many cases will not admit of any positive proof.  If any one would take the pains to examine this question, and would invent a system, to account for the direct origin of this opinion from the imagination, we should be able, by the examination of that system, to pronounce a certain judgment in the present subject.  Let it be taken for granted, that our perceptions are broken, and interrupted, and however like, are still different from each other; and let any one upon this supposition shew why the fancy, directly and immediately, proceeds to the belief of another existence, resembling these perceptions in their nature, but yet continued, and uninterrupted, and identical; and after he has done this to my satisfaction, I promise to renounce my present opinion.  Mean while I cannot forbear concluding, from the very abstractedness and difficulty of the first supposition, that it is an improper subject for the fancy to work upon.  Whoever would explain the origin of the common opinion concerning the continued and distinct existence of body, must take the mind in its common situation, and must proceed upon the supposition, that our perceptions are our only objects, and continue to exist even when they are not perceived.  Though this opinion be false, it is the most natural of any, and has alone any primary recommendation to the fancy.

As to the second part of the proposition, that the philosophical system acquires all its influence on the imagination from the vulgar one; we may observe, that this is a natural and unavoidable consequence of the foregoing conclusion, that it has no primary recommendation to reason or the imagination.  For as the philosophical system is found by experience to take hold of many minds, and in particular of all those, who reflect ever so little on this subject, it must derive all its authority from the vulgar system; since it has no original authority of its own.  The manner, in which these two systems, though directly contrary, are connected together, may be explains, as follows.

The imagination naturally runs on in this train of thinking.  Our perceptions are our only objects:  Resembling perceptions are the same, however broken or uninterrupted in their appearance:  This appealing interruption is contrary to the identity:  The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us:  Our sensible perception s have, therefore, a continued and uninterrupted existence.  But as a little reflection destroys this conclusion, that our perceptions have a continued existence, by