covered. Duration, time, and eternity, are not without reason thought to have something very abstruse in their nature. But however remote these may seem from our comprehension, yet if we trace them right to their originals, I doubt not but one of those sources of all our knowledge, viz. sensation and reflection, will be able to furnish us with these ideas as clear and distinct as many other which are thought much less obscure; and we shall find that the idea of eternity itself is derived from the same common original with the rest of our ideas.
§ 3. To understand time and eternity aright, we ought with attention to consider what idea it is we have of duration, and how we came by it. It is evident to any one, who will but observe what passes in his own mind, that there is a train of ideas which constantly succeed one another in his understanding as long as he is awake. Reflection on these appearances of several ideas, one after another, in our minds, is that which furnishes us with the idea of succession; and the distance between any parts of that succession, or between the appearance of any two ideas in our minds, is that we call duration: for whilst we are thinking, or whilst we receive successively several ideas in our minds, we know that we do exist; and so we call the existence, or the continuation of the existence of ourselves, or any thing else, commensurate to the succession of any ideas in our minds, the duration of ourselves, or any such other thing co-existent with our thinking.
§ 4. That we have our notion of succession and duration from this original, viz. from reflection on the train of ideas which we find to appear one after another in our own minds, seems plain to me, in that we have no perception of duration, but by considering the train of ideas that take their turns in our understandings. When that succession of ideas ceases, our perception of duration ceases with it; which every one clearly experiments in himself, whilst he sleeps soundly,
