in the uniformity of nature? None. It is without a reason. It rests upon no rational ground, and can be traced to no rational principle.(1) The belief in the order of nature being thus an "unintelligent impulse" of which we cannot give any rational account, Dr. Mozley concludes, the ground is gone upon which it could be maintained that miracles, as opposed to the order of nature, were opposed to reason. A miracle in being opposed to our experience is not only not opposed to necessary reasoning, but to any reasoning.(2) We need not further follow the Bampton Lecturer, as with clearness and ability he applies this reasoning to the argument of "Experience," until he pauses triumphantly to exclaim: "Thus step by step has philosophy loosened the connection of the order of nature with the ground of reason, befriending, in exact proportion as it has done this, the principle of miracles."(3) We need not here enter upon any abstract argument regarding the permanence or otherwise of cause: it will be sufficient to deal with these objections in a simpler and more direct way. Dr. Mozley, of course, acknowledges that the principle of the argument from experience is that "which makes human life practicable; which utilizes all our knowledge; which makes the past anything more than an irrelevant picture to us; for of what use is the experience of the past to us unless we believe the future will be like it?'(4) Our knowledge in all things is relative, and there are sharp and narrow limits to human thought. It is therefore evident that, in the absence of absolute knowledge, our belief must be accorded to that of which we have {58}