I need not observe, that 'tis no just objection to the present doctrine, that we can reason upon our past conclusions or principles, without having recourse to those impressions, from which they first arose. For even supposing these impressions should be entirely effaced from the memory, the conviction they produced may still remain; and 'tis equally true, that all reasonings concerning causes and effects are originally derived from some impression; in the same manner, as the assurance of a demonstration proceeds always from a comparison of ideas, though it may continue after the comparison is forgot. SECTION V. OF THE IMPRESSIONS OF THE SENSES AND MEMORY. In this kind of reasoning, then, from causation, we employ materials, which are of a mixed and heterogeneous nature, and which, however connected, are yet essentially different from each other. All our arguments concerning causes and effects consist both of an impression of the memory or senses, and of the idea of that existence, which produces the object of the impression, or is produced by it. Here, therefore, we have three things to explain, viz. _first_, the original impression. _Secondly_, the transition to the idea of the connected cause or effect. _Thirdly_, the nature and qualities of that idea. As to those _impressions_, which arise from the _senses_, their ultimate cause is, in my opinion, perfectly inexplicable by human reason, and 'twill always be impossible to decide with certainty, whether they arise immediately from the object, or are produced by the creative power of the mind, or are derived from the Author of our being. Nor is such a question any way material to our present purpose. We may draw inferences from the coherence of our perceptions, whether they be true or false; whether they represent nature justly, or be mere illusions of the senses.