Secondly, by observing a distance in the parts of this succession, we get the idea of duration.
Thirdly, by sensation observing certain appearances, at certain regular and seeming equidistant periods, we get the ideas of certain lengths or measures of duration, as minutes, hours, days, years, &c.
Fourthly, by being able to repeat those measures of time, or ideas of stated length of duration, in our minds, as often as we will, we can come to imagine duration, where nothing does really endure or exist; and thus we imagine to-morrow, next year, or seven years hence.
Fifthly, by being able to repeat ideas of any length of time, as of a minute, a year, or an age, as often as we will in our own thoughts, and adding them one to another, without ever coming to the end of such addition, any nearer than we can to the end of number, to which we can always add; we come by the idea of eternity, as the future eternal duration of our souls, as well as the eternity of that infinite Being which must necessarily have always existed.
Sixthly, by considering any part of infinite duration, as set out by periodical measures, we come by the idea of what we call time in general.
Chapter XV
Ideas of Duration and Expansion, considered together 1. Both capable of greater and less. Though we have in the precedent chapters dwelt pretty long on the considerations of space and duration, yet, they being ideas of general concernment, that have something very abstruse and peculiar in their nature, the comparing them one with another may perhaps be of use for their illustration;and we may have the more clear and distinct conception of them by taking a view of them together. Distance or space, in its ****** abstract conception, to avoid confusion, I call expansion, to distinguish it from extension, which by some is used to express this distance only as it is in the solid parts of matter, and so includes, or at least intimates, the idea of body: whereas the idea of pure distance includes no such thing. I prefer also the word expansion to space, because space is often applied to distance of fleeting successive parts, which never exist together, as well as to those which are permanent. In both these (viz. expansion and duration) the mind has this common idea of continued lengths, capable of greater or less quantities. For a man has as clear an idea of the difference of the length of an hour and a day, as of an inch and a foot.
2. Expansion not bounded by matter. The mind, having got the idea of the length of any part of expansion, let it be a span, or a pace, or what length you will, can, as has been said, repeat that idea, and so, adding it to the former, enlarge its idea of length, and make it equal to two spans, or two paces; and so, as often as it will, till it equals the distance of any parts of the earth one from another, and increase thus till it amounts to the distance of the sun or remotest star. By such a progression as this, setting out from the place where it is, or any other place, it can proceed and pass beyond all those lengths, and find nothing to stop its going on, either in or without body. It is true, we can easily in our thoughts come to the end of solid extension; the extremity and bounds of all body we have no difficulty to arrive at: but when the mind is there, it finds nothing to hinder its progress into this endless expansion; of that it can neither find nor conceive any end. Nor let any one say, that beyond the bounds of body, there is nothing at all; unless he will confine God within the limits of matter. Solomon, whose understanding was filled and enlarged with wisdom, seems to have other thoughts when he says, "Heaven, and the heaven of heavens, cannot contain thee." And he, I think, very much magnifies to himself the capacity of his own understanding, who persuades himself that he can extend his thoughts further than God exists, or imagine any expansion where He is not.
3. Nor duration by motion. Just so is it in duration. The mind having got the idea of any length of duration, can double, multiply, and enlarge it, not only beyond its own, but beyond the existence of all corporeal beings, and all the measures of time, taken from the great bodies of all the world and their motions. But yet every one easily admits, that, though we make duration boundless, as certainly it is, we cannot yet extend it beyond all being. God, every one easily allows, fills eternity; and it is hard to find a reason why any one should doubt that He likewise fills immensity. His infinite being is certainly as boundless one way as another; and methinks it ascribes a little too much to matter to say, where there is no body, there is nothing.