red. But there are questions, he contends, which public
opinion rightly decides, even though opposed to the conclusions of
subtle thinkers. "Perhaps," he says, "we shall hit the mark here if
we say broadly that, as nature is always right, the general and normal
sentiment of the majority must always be right, in so far as it is
rooted in the universal and abiding instincts of humanity; and public
opinion, as the opinion of the majority, will be right also in all
matters which belong to the general conduct of life among all classes,
and with respect to which the mind of the majority has been allowed a
perfectly free, natural, and healthy exercise." Now, in the first place,
we must reiterate our opinion that the general consent of mankind on a
subject like Theism proves absolutely nothing. It is perfectly valid on
questions of ordinary taste and feeling, but loses all logical efficacy
in relation to questions which cannot be determined by a direct appeal
to experience. And undeniably Theism is one of those questions, unless
we admit with the transcendentalist what is contrary to evident fact,
that men have an intuitive perception of God. In the next place, the
minor premise of this argument is assumed. There is no general consent
of mankind in favor of Theism, but only a very extensive consent. Mr.
Gladstone, not long since, in the _Nineteenth Century_, went so far as
to claim the general consent of mankind in favor of Christianity, by
simply excluding all heathen nations from a right to be heard. Professor
Blackie does not go to this length, but his logical process is no
different. Lastly, our author's concluding proviso vitiates his whole
case; for if there be one question on which "the mind of the majority"
has _not_ been allowed a "perfectly free, natural, and healthy
exercise," it is that of the existence of God. We are all prepossessed
hi its favor by early training, custom, and authority. Our minds have
never been permitted to play freely upon it. A century ago Atheists
stood in danger of death; only recently have penal and invidious
statutes against them been cancelled or mitigated; and even now bigotry
against honest disbelief in Theism is so strong that a man often incurs
greater odium in publicly avowing it than in constantly violating
all the decalogue save the commandment against murder. Murderers and
thieves, though punished here, are either forgotten or compassionated
after death; but not even the grave effect