When a proposition is offered to the mind, it perceives the agreement or disagreement of the ideas of which it is composed.  A perception of their agreement is termed BELIEF.  Many obstacles frequently prevent this perception from being immediate; these the mind attempts to remove in order that the perception may be distinct.  The mind is active in the investigation in order to perfect the state of perception of the relation which the component ideas of the proposition bear to each, which is passive:  the investigation being confused with the perception has induced many falsely to imagine that the mind is active in belief,—­that belief is an act of volition,—­in consequence of which it may be regulated by the mind.  Pursuing, continuing this mistake, they have attached a degree of criminality to disbelief; of which, in its nature, it is incapable:  it is equally incapable of merit.

Belief, then, is a passion, the strength of which, like every other passion, is in precise proportion to the degrees of excitement.

The degrees of excitement are three.

The senses are the sources of all knowledge to the mind; consequently their evidence claims the strongest assent.

The decision of the mind, founded upon our own experience, derived from these sources, claims the next degree.

The experience of others, which addresses itself to the former one, occupies the lowest degree.

(A graduated scale, on which should be marked the capabilities of propositions to approach to the test of the senses, would be a just barometer of the belief which ought to be attached to them.)

Consequently no testimony can be admitted which is contrary to reason; reason is founded on the evidence of our senses.

Every proof may be referred to one of these three divisions:  it is to be considered what arguments we receive from each of them, which should convince us of the existence of a Deity.

1st, The evidence of the senses.  If the Deity should appear to us, if He should convince our senses of His existence, this revelation would necessarily command belief.  Those to whom the Deity has thus appeared have the strongest possible conviction of His existence.  But the God of Theologians is incapable of local visibility.

2d, Reason.  It is urged that man knows that whatever is must either have had a beginning, or have existed from all eternity:  he also knows that whatever is not eternal must have had a cause.  When this reasoning is applied to the universe, it is necessary to prove that it was created:  until that is clearly demonstrated we may reasonably suppose that it has endured from all eternity.  We must prove design before we can infer a designer.  The only idea which we can form of causation is derivable from the constant conjunction of objects, and the consequent inference of one from the other.  In a case where two propositions are diametrically opposite, the mind believes that which is least incomprehensible;—­it is easier to suppose that the universe has existed from all eternity than to conceive a being beyond its limits capable of creating it:  if the mind sinks beneath the weight of one, is it an alleviation to increase the intolerability of the burthen?