fails to do justice to the real strength of the case. There are not here two contending beliefs, of which the one is as probable as the other. In conceding so much to the skeptical party we have given them a far greater advantage than they are entitled to demand. Generality of belief is, in the absence of evidence or argument to the contrary, a presumption of truth; for, unless its origin from some kind of fallacy can be shown, its generality is in itself a proof that it persists in virtue of the general laws of mind which forbid the separation of its subject from its predicate. And it is not only that we have here a general belief, or, more correctly speaking, a general emotion, but we have categories in the human mind which are not filled up or capable of being filled up by the objective element in the religious idea. There is, for example, the category of Cause; Nature presents us not with Cause, but with causes; and these causes are mere antecedents, physical causation in general being nothing whatever but invariable antecedents and invariable sequence. But this analysis of the facts of nature by no means satisfies the conception of causation which is rooted in the human mind. That conception imperiously demands a cause which is not a mere antecedent, but a Power. Without that, the idea would remain as a blank form, having no reality to fill it. And how do we come to be in the firm possession of this idea if there be nothing in nature corresponding to it? From what phenomena could it be derived? Akin to our notion of Cause is our notion of Force. When the scientific man speaks of a Force, he merely means an unknown something which effects certain movements. And Science cannot possibly dispense with the metaphysical idea of Force. Yet Force is not only unknowable; but it is the Unknowable manifested in certain modes. Again, therefore, I ask, whence do we derive ineradicable feeling of the manifestation of Force, if that feeling be a mere illusion? Similar remarks apply to other categories which, like these, have no objects in actual existence in the conformity of the religious sentiment to truth be denied. Such is the category of Reality. Imagination cannot picture the world save as containing, though in its essence unknown to us, some real and permanent being. We know it only as a compound of phenomena, all of them fleeting, variable, and unsubstantial.
