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of its will. It necessarily assigns the one a different source from the other. (3) As sensations in different organs are found to be connected with the same object, this fact, in an additional and confirmatory way, establishes for the mind its external and independent existence. Touch and sight aid each other in fixing and locating the source of the impressions in each sense. The sensations and perceptions are found to come and go together, and are therefore inferred to spring from a common cause, external alike to each organ. The location of the senses themselves, the gradual apprehension of the objects, distances, and relations of the external world, are processes of which we shall have occasion to speak more fully. It is sufficient for our present purpose to observe, that under the notion of cause and effect sensations and perceptions are distinguished from other facts of mind as having an independent origin; that these external causes are slowly confirmed by repeated experiences, entering through a variety of organs, and that as a result of this normal movement of mind, men do everywhere arrive at, and believe in an external world, the same to them all. The cause is as real as the effect, and to accept a sensation as actual, is virtually to accept for it an independent cause, and, under the instruction of protracted experience, an external cause, external not merely to the mind, but usually to the body also. This movement as spontaneous and universal cannot be invalidated without an overthrow of the credibility of a portion of our faculties.

(4) Observe also that the result is the same for all; men move in one external world. One set of objects, one relation of objects belong to them all, and they harmonize their actions by the validity of this their common experience. Make the world subjective to each individual, and you virtually deny for each the existence of all others. The preposterous conclusions of pure idealism could only