Mozley clearly recognizes that they cannot do so. 'The proof of a revelation,' he says, and we may add, the proof of a miracle--itself a species of revelation--'which is contained in the substance of a revelation has this inherent check or limit in it; namely: that it cannot reach to what is undiscoverable by reason.' 'Internal evidence is itself an appeal to reason, because at every step the test is our own appreciation of such and such an idea or doctrine, our own perception of its fitness; but human reason cannot in the nature of the case prove that which, by the very hypotheses, lies beyond reason.' It naturally follows that no doctrine which lies beyond reason, and therefore requires the attestation of miracles, can possibly afford that indication of the source and reality of miracles which is necessary to endow them with evidential value, and the supernatural doctrine must, therefore, be rejected in the absence of miraculous evidence of a decisive character. "Canon Mozley labors earnestly, but unsuccessfully, to restore to miracles as evidence some part of that potentiality of which these unfortunate limitations have deprived them. 'Whilst on the one hand,' he says, 'we must admit indeed an inherent modification in the function of a miracle as an instrument of proof,' he argues that this is only a limitation, and no disproof of it, and he contends that: 'The evidence of miracles is not negatived because it has conditions.' His reasoning, however, is purely apologetic, and attempts by the unreal analogy of supposed limitations of natural principles and evidence to excuse the disqualifying limitations of the supernatural. He is quite conscious of the serious difficulty of the position: 'The question' he says, 'may at first sight create a dilemma.--If a miracle is nugatory on the side of one doctrine, what cogency has it on the side of another? Is it legitimate to accept its evidence when we please and reject it when we please?' The only reply he seems able to give to these very pertinent questions is the remark which immediately follows them: 'But in truth a miracle is never without an argumentative force, although that force may be counterbalanced.' In other words, a miracle is always an argument, although it is often a bad one. It is scarcely necessary to go to the supernatural for bad arguments.