When we consider their sensible differences, we attribute to each of them a substantial and essential difference.

And in order to indulge ourselves in both these ways of considering our objects, we suppose all bodies to have at once a substance and a substantial form.
The notion of accidents is an unavoidable consequence of this method of thinking with regard to substances and substantial forms; nor can we forbear looking upon colours, sounds, tastes, figures, and other properties of bodies, as existences, which cannot subsist apart, but require a subject of inhesion to sustain and support them.

For having never discovered any of these sensible qualities, where, for the reasons above-mentioned, we did not likewise fancy a substance to exist; the same habit, which makes us infer a connexion betwixt cause and effect, makes us here infer a dependence of every quality on the unknown substance.

The custom of imagining a dependence has the same effect as the custom of observing it would have.

This conceit, however, is no more reasonable than any of the foregoing.