of the mind, is a distinct existence, and is different, and distinguishable, and separable from every other perception, either contemporary or successive.  But, as, notwithstanding this distinction and separability, we suppose the whole train of perceptions to be united by identity, a question naturally arises concerning this relation of identity; whether it be something that really binds our several perceptions together, or only associates their ideas in the imagination.  That is, in other words, whether in pronouncing concerning the identity of a person, we observe some real bond among his perceptions, or only feel one among the ideas we form of them.  This question we might easily decide, if we would recollect what has been already proud at large, that the understanding never observes any real connexion among objects, and that even the union of cause and effect, when strictly examined, resolves itself into a customary association of ideas.  For from thence it evidently follows, that identity is nothing really belonging to these different perceptions, and uniting them together; but is merely a quality, which we attribute to them, because of the union of their ideas in the imagination, when we reflect upon them.  Now the only qualities, which can give ideas an union in the imagination, are these three relations above-mentioned.  There are the uniting principles in the ideal world, and without them every distinct object is separable by the mind, and may be separately considered, and appears not to have any more connexion with any other object, than if disjoined by the greatest difference and remoteness.  It is, therefore, on some of these three relations of resemblance, contiguity and causation, that identity depends; and as the very essence of these relations consists in their producing an easy transition of ideas; it follows, that our notions of personal identity, proceed entirely from the smooth and uninterrupted progress of the thought along a train of connected ideas, according to the principles above-explained.

The only question, therefore, which remains, is, by what relations this uninterrupted progress of our thought is produced, when we consider the successive existence of a mind or thinking person.  And here it is evident we must confine ourselves to resemblance and causation, and must drop contiguity, which has little or no influence in the present case.

To begin with resemblance; suppose we coued see clearly into the breast of another, and observe that succession of perceptions, which constitutes his mind or thinking principle, and suppose that he always preserves the memory of a considerable part of past perceptions; it is evident that nothing coued more contribute to the bestowing a relation on this succession amidst all its variations.  For what is the memory but a faculty, by which we raise up the images of past perceptions?  And as an image necessarily resembles its object, must not. the frequent placing of these resembling perceptions in the chain of thought, convey the imagination more easily from one link to another, and make the whole seem like the continuance of one object?  In this particular, then, the memory not only discovers the identity, but also contributes to its production, by producing the relation of resemblance among the perceptions.  The case is the same whether we consider ourselves or others.