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We find by experience, that when any impression has been present with the mind, it again makes its appearance there as an idea; and this it may do after two different ways: either when in its new appearance it retains a considerable degree of its first vivacity, and is somewhat intermediate betwixt an impression and an idea: or when it entirely loses that vivacity, and is a perfect idea. The faculty, by which we repeat our impressions in the first manner, is called the MEMORY, and the other the IMAGINATION.

It is evident, that all the sciences have a relation, greater or less, to human nature: and that however wide any of them may seem to run from it, they still return back by one passage or another. Even. Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of MAN; since the lie under the cognizance of men, and are judged of by their powers and faculties. It is impossible to tell what changes and improvements we might make in these sciences were we thoroughly acquainted with the extent and force of human understanding, and could explain the nature of the ideas we employ, and of the operations we perform in our reasonings. And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason.

To confirm this we may observe, that the assistance is mutual betwixt the judgment and fancy, as well as betwixt the judgment and passion; and that belief not only gives vigour to the imagination, but that a vigorous and strong imagination is of all talents the most proper to procure belief and authority. It is difficult for us to withhold our assent from what is painted out to us in all the colours of eloquence; and the vivacity produced by the fancy is in many cases greater than that which arises from custom and experience. We are hurried away by the lively imagination of our author or companion; and even he himself is often a victim to his own fire and genius.

It is a property inseparable from time, and which in a manner constitutes its essence, that each of its parts succeeds another, and that none of them, however contiguous, can ever be co-existent. For the same reason, that the year 1737 cannot concur with the present year 1738 every moment must be distinct from, and posterior or antecedent to another. It is certain then, that time, as it exists, must be composed of indivisible moments. For if in time we could never arrive at an end of division, and if each moment, as it succeeds another, were not perfectly single and indivisible, there would be an infinite number of co-existent moments, or parts of time; which I believe will be allowed to be an arrant contradiction.
The infinite divisibility of space implies that of time, as is evident from the nature of motion. If the latter, therefore, be impossible, the former must be equally so.