For let us put 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.