ence, that the ideas of those objects,
which we believe either are or will be existent, produce in a lesser
degree the same effect with those impressions, which are immediately
present to the senses and perception. The effect, then, of belief is to
raise up a simple idea to an equality with our impressions, and bestow
on it a like influence on the passions. This effect it can only have by
making an idea approach an impression in force and vivacity. For as the
different degrees of force make all the original difference betwixt an
impression and an idea, they must of consequence be the source of all
the differences in the effects of these perceptions, and their removal,
in whole or in part, the cause of every new resemblance they acquire.
Wherever we can make an idea approach the impressions in force and
vivacity, it will likewise imitate them in its influence on the mind;
and vice versa, where it imitates them in that influence, as in the
present case, this must proceed from its approaching them in force and
vivacity. Belief, therefore, since it causes an idea to imitate
the effects of the impressions, must make it resemble them in these
qualities, and is nothing but A MORE VIVID AND INTENSE CONCEPTION OF
ANY IDEA. This, then, may both serve as an additional argument for
the present system, and may give us a notion after what manner our
reasonings from causation are able to operate on the will and passions.

As belief is almost absolutely requisite to the exciting our passions,
so the passions in their turn are very favourable to belief; and not
only such facts as convey agreeable emotions, but very often such as
give pain, do upon that account become more readily the objects of faith
and opinion. A coward, whose fears are easily awakened, readily assents
to every account of danger he meets with; as a person of a sorrowful and
melancholy disposition is very credulous of every thing, that nourishes
his prevailing passion. When any affecting object is presented, it
gives the alarm, and excites immediately a degree of its proper passion;
especially in persons who are naturally inclined to that passion. This
emotion passes by an easy transition to the imagination; and diffusing
itself over our idea of the affecting object, makes us form that
idea with greater force and vivacity, and consequently assent to it,
according to the precedent system. Admiration and surprize have the same
effect as the other passions; and accordingly