The following passage, cited by Professor Mozley from Baden Powell, is referred to by this author as a proof that all our reasonings on this subject are a simple argument from reason to revelation, and from revelation to reason. The passage itself is a clear statement of the grounds of the charge, and requires our careful consideration. “Everybody may collect from the order and harmony of the physical universe the existence of a God; but in acknowledging a God, we do not thereby acknowledge this peculiar or 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 can inform us of mind in 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 independent of the physical universe, and able from a standing‐point external to nature, to interrupt its order, is a conception of God for which we must go elsewhere. That conception is attained 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 on this doctrine of theism.” It will be necessary carefully to point out the inaccurate reasoning of this passage. First: The author speaks of nature as another expression for the forces, laws, and phenomena of the physical universe, and for these alone. To this I have no objection, for it would greatly conduce to clearness if it was always confined to this meaning. But while he uses it thus, he nowhere tells us in what relation man, including his faculties, intellectual and moral, and above all, his will, stands to nature. Are they included in, or excluded from it? Do they, or do they not, form a part of it? If they are included in nature, then there are other facts in nature bearing on the being of a God, beyond those on which the author reasons. If they are excluded, then the reasoning is inadequate to sustain his conclusion. Our reasonings respecting God are founded not only on the forces and laws of physical nature, but on man, his reason, his conscience, and his will. What makes this fallacy the more plausible is that the term nature is very frequently used to include man, as well as the forces and laws of the material universe.