If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects.
I believe an intelligent reader will find less difficulty to assent to this system, than to comprehend it fully and distinctly, and will allow, after a little reflection, that every part carries its own proof along with it.

It is indeed evident, that as the vulgar suppose their perceptions to be their only objects, and at the same time believe the continued existence of matter, we must account for the origin of the belief upon that supposition.

Now upon that supposition, it is a false opinion that any of our objects, or perceptions, are identically the same after an interruption; and consequently the opinion of their identity can never arise from reason, but must arise from the imagination.

The imagination is seduced into such an opinion only by means of the resemblance of certain perceptions; since we find they are only our resembling perceptions, which we have a propension to suppose the same.

This propension to bestow an identity on our resembling perceptions, produces the fiction of a continued existence; since that fiction, as well as the identity, is really false, as is acknowledged by all philosophers, and has no other effect than to remedy the interruption of our perceptions, which is the only circumstance that is contrary to their identity.