But as we find by experience, that belief arises only from causation, and that we can draw no inference from one object to another, except they be connected by this relation, we may conclude, that there is some error in that reasoning, which leads us into such difficulties.
This is the objection; let us now consider its solution.

It is evident, that whatever is present to the memory, striking upon the mind with a vivacity, which resembles an immediate impression, must become of considerable moment in all the operations of the mind, and must easily distinguish itself above the mere fictions of the imagination.

Of these impressions or ideas of the memory we form a kind of system, comprehending whatever we remember to have been present, either to our internal perception or senses; and every particular of that system, joined to the present impressions, we are pleased to call a reality.
But the mind stops not here.

For finding, that with this system of perceptions, there is another connected by custom, or if you will, by the relation of cause or effect, it proceeds to the consideration of their ideas; and as it feels that it is in a manner necessarily determined to view these particular ideas, and that the custom or relation, by which it is determined, admits not of the least change, it forms them into a new system, which it likewise dignifies with the title of realities.

The first of these systems is the object of the memory and senses; the second of the judgment.
It is this latter principle, which peoples the world, and brings us acquainted with such existences, as by their removal in time and place, lie beyond the reach of the senses and memory.