More than this, however, must inevitably be deduced from Dr. Mozley's reasoning. In denying, as he does, the doctrine of a permanent cause, Dr. Mozley must equally renounce, as without foundation in reason, the assumption of a permanent agent working miracles. Not only do the supposed miracles, in the complete isolation of all effects, cease to be supernatural or even exceptional, but as it cannot be affirmed that there is any cause of a nature more permanent than its existing or known effects, it is obvious that miracles cannot be traced to an eternal Being of permanent omnipotence. If Dr. Mozley, therefore, be understood to adopt this reasoning as his own, he has involved himself, in the {62} necessary abandonment both of miracles as supernatural occurrences, and of a permanent and unlimited cause of miracles. If, on the other hand, he has merely snatched the sword of an adversary to turn it against him, he has unfortunately impaled himself upon the borrowed weapon. 2. Throughout the whole of his argument against the rationality of belief in the order of nature, the rigorous precision which Dr. Mozley unrelentingly demands from his antagonists is remarkable. They are not permitted to deviate by a hair's breadth from the line of strict logic, and the most absolute exactness of demonstration is required. Anything like an assumption or argument from analogy is excluded; induction is allowed to add no reason to bare and isolated facts; and the belief that the sun will rise to-morrow morning is, with pitiless severity, written down as mere unintelligent impulse. Belief in the return of day, based upon the unvarying experience of all past time, is declared to be without any ground of reason. We find anything but fault with strictness of argument; but it is fair that equal precision should be observed by those who assert miracles, and that assumption and inaccuracy should be excluded. Hitherto, as we have frequently pointed out, we have met with very little or nothing but assumption in support of miracles; but, encouraged by the inflexible spirit of Dr. Mozley's attack upon the argument from experience, we may look for similar precision from himself. {63}