e of the judgment is here much more lively than what
is usual in our common reasonings, and that a man has a more vivid
conception of the vast extent of the ocean from the image he receives by
the eye, when he stands on the top of the high promontory, than merely
from hearing the roaring of the waters. He feels a more sensible
pleasure from its magnificence; which is a proof of a more lively idea:
And he confounds his judgment with sensation, which is another proof of
it. But as the inference is equally certain and immediate in both cases,
this superior vivacity of our conception in one case can proceed from
nothing but this, that in drawing an inference from the sight, beside
the customary conjunction, there is also a resemblance betwixt the image
and the object we infer; which strengthens the relation, and conveys the
vivacity of the impression to the related idea with an easier and more
natural movement.

No weakness of human nature is more universal and conspicuous than what
we commonly call CREDULITY, or a too easy faith in the testimony of
others; and this weakness is also very naturally accounted for from the
influence of resemblance. When we receive any matter of fact upon human
testimony, our faith arises from the very same origin as our inferences
from causes to effects, and from effects to causes; nor is there
anything but our experience of the governing principles of human nature,
which can give us any assurance of the veracity of men. But though
experience be the true standard of this, as well as of all other
judgments, we seldom regulate ourselves entirely by it; but have a
remarkable propensity to believe whatever is reported, even concerning
apparitions, enchantments, and prodigies, however contrary to daily
experience and observation. The words or discourses of others have an
intimate connexion with certain ideas in their mind; and these ideas
have also a connexion with the facts or objects, which they represent.
This latter connexion is generally much over-rated, and commands our
assent beyond what experience will justify; which can proceed from
nothing beside the resemblance betwixt the ideas and the facts. Other
effects only point out their causes in an oblique manner; but the
testimony of men does it directly, and is to be considered as an image
as well as an effect. No wonder, therefore, we are so rash in drawing
our inferences from it, and are less guided by experience in our
judgments concerning