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630 when I wou'd explain this manner, I scarce find any word that fully answers the case, but am oblig'd to have recourse to every one's feeling, in order to give him a perfect notion of this operation of the mind. An idea assented to feels different from a fictitious idea, that the fancy alone presents to us: And this different feeling I endeavour to explain by calling it a superior force, or vivacity, or solidity, or firmness, or steadiness. This variety of terms, which may seem so unphilosophieal, is intended only to express that act of the mind, which renders realities more present to us than fictions, causes them to weigh more in the thought, and gives them a superior influence on the passions and imagination. Provided we agree about the thing, 'tis needless to dispute about the terms. The imagination has the command over all its ideas, and can join, and mix, and vary them in all the ways possible. It may conceive objects with all the circumstances of place and time. It may set them, in a manner, before our eyes in their true colours, just as they might have existed. But as it is impossible, that that faculty can ever, of itself, reach belief, tis evident, that belief consists not in the nature and order of our ideas, but in the manner of their conception, and in their feeling to the mind. I confess, that 'tis impossible to explain perfectly this feeling or manner of conception. We may make use of words, that express something near it. But its true and proper name is belief which is a term that every one sufficiently understands in common life. And in philosophy we can go no farther, than assert, that it is something felt by the mind, which distinguishes the ideas of the judgment from the iictions of the imagination. It gives them more force and induenoeg makes them appear of greater importance; iniixes them in the mind; and renders them the governing principles of all our actions.