him to change his mind, and in all that class of cases where strict demonstration is possible actually do so. To a man who believes the earth to be a flat extended surface we point out the fact that the top of a ship's mast is the first part of it to appear, and that this and other kindred phenomena imply sphericity. Our appeal is from the senses to the senses better informed; not from another man's senses to our own. And we justly assume that were all the world in possession of the facts we have before us, all the world would be of our opinion.
What, then, is the conclusion from these analogies? It surely is, that those who would deny the reality of the object of religious emotion must show from what appearances, misunderstood, the belief in that object has arisen, and must point out other appearances leading to other emotions which are in conflict with it. As the astronomer appeals from sensible perception to sensible perception, so they must appeal from emotion to emotion. But it must not be their own emotions to which they go as forming a standard for ours. They can demand no hearing at all until they attempt to influence the emotions of those whom they address.
Generality of belief need not, for the purposes of this argument, be taken as even a presumption of truth. We can grant our adversaries this advantage which, in the parallel cases of the illusions of the senses, was neither asked nor given. But we must ask them in return to concede to us that, if the generality of a belief entitles it to no weight in philosophic estimation, the singularity of a belief entitles it to none either. All mankind may be deluded: well and good: a fortiori a few individuals among mankind may be deluded too. Grant that the human faculties at large are subject to error and deception, it follows from this that the faculties of individuals lie under the same disability. No word can be said as to the general liability to false beliefs, which does not carry with it the liability to false beliefs of the very persons who are seeking to convince us.
By whom, in fact, are we asked to admit, in the interests of their peculiar theory, the prevalence of a universal deception, and a deception embracing in its grasp not only the ignorant multitude, but men of science, thinkers and philosophers of the very highest altitude of culture? By whom is it that the great
