effected by other beings without His sanction."(1) The first assumption, in fact, leads to nothing but assumptions connected with the unseen, unknown and supernatural, which are beyond the limits of reason. Dr. Mozley is well aware that his assumption of a "Personal" Deity is not susceptible of proof;(2) indeed, this is admitted in the statement that the definition is an "assumption." He quotes the obvious reply which may be made regarding this assumption:--"Everybody must collect from the harmony of the physical universe the existence of a God, but in acknowledging a God, we do not thereby acknowledge this peculiar doctrinal conception of a God. We see in the structure of nature a mind--a universal mind--but still a mind which only operates and expresses itself by law. Nature only does and only can inform us of mind _in_ nature, the partner and correlative of organized matter. Nature, therefore, can speak to the existence of a God in this sense, and can speak to the omnipotence of God in a sense coinciding with the actual facts of nature; but in no other sense does nature witness to the existence of an Omnipotent Supreme Being. Of a universal Mind out of nature, nature says nothing, and of an Omnipotence which does not possess an inherent limit in nature, she says nothing either. And, therefore, that conception of a Supreme Being which represents him as a Spirit {66} independent of the physical universe, and able from a standing-place external to nature to interrupt its order, is a conception of God for which we must go elsewhere. That conception is obtained from revelation which is asserted to be proved by miracles. But that being the case, this doctrine of Theism rests itself upon miracles, and, therefore, miracles cannot rest upon this doctrine of Theism."(1) With his usual fairness, Dr. Mozley, while questioning the correctness of the premiss of this argument, admits that, if established, the consequence stated would follow, "and more, for miracles being thrown back upon the same ground on which Theism is, the whole evidence of revelation becomes a vicious circle, and the fabric is left suspended in space, revelation resting on miracles and miracles resting on revelation."(2) He not only recognizes, however, that the conception of a Person al" Deity cannot be proved, but he distinctly confesses that it was obtained from revelation,(3) and from nowhere else, and these necessary admissions obviously establish the correctness of the premiss, and involve the consequence pointed out, that the evidence of revelation is a mere vicious circle. Dr. Mozley attempts to argue that, although the idea was first obtained through this channel, "the truth once possessed is seen to rest upon grounds of natural reason."(4) Why, then, does he call it an assumption? The argument by which he seeks to show that the conception is seen to rest upon grounds of natural reason is: "We naturally attribute to the design of a Personal Being a contrivance