which is directed to the existence of a Personal Being.... From personality {67} at one end I infer personality at the other." Dr. Mozley's own sense of the weakness of his argument, however, and his natural honesty of mind oblige him continually to confess the absence of evidence. A few paragraphs further on he admits:--"Not, however, that the existence of a God is so clearly seen by reason as to dispense with faith;"(1) but he endeavours to convince us that faith is reason, only reason acting under peculiar circumstances: when reason draws conclusions which are not backed by experience, reason is then called faith.(2) The issue of the argument, he contends, is so amazing, that if we do not tremble for its safety it must be on account of a practical principle, which makes us confide and trust in reasons, and that principle is faith. We are not aware that conviction can be arrived at regarding any matter otherwise than by confidence in the correctness of the reasons, and what Dr. Mozley really means by faith, here, is confidence and trust in a conclusion for which there are no reasons. It is almost incredible that the same person who had just been denying grounds of reason to conclusions from unvarying experience, and excluding from them the results of inductive reasoning--who had denounced as unintelligent impulse and irrational instinct the faith that the sun, which has risen without fail every morning since time began, will rise again to-morrow, could thus argue. In fact, from the very commencement of the direct plea for miracles, calm logical reasoning is abandoned, and the argument becomes entirely _ad hominem_. Mere feeling is substituted for thought, and in the inability to be precise and logical, the lecturer appeals {68} to the generally prevailing inaccuracy of thought.(1) "Faith, then," he concludes, "is _unverified_ reason; reason which has not yet received the verification of the final test, but is still expectant." In science this, at the best, would be called mere "hypothesis," but accuracy can scarcely be expected where the argument continues: "Indeed, does not our heart bear witness to the fact that to believe in a God"--i. e., a Personal God --"is an exercise of faith?" &c.(2)