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words, if a special providence could be probed to be a spe-
cial providence, it would cease to be a special providence
and become a miracle. There is not the least cloudiness
about Mr. Mozley’s meaning here. A special providence is
a doubtful miracle. Why, then, not use the correct phra-
seology ? The term employed conveys no negative sug-
gestion, whereas the negation of certainty is the peculiar
characteristic of the thing intended-to be' expressed. There
is an apparent unwillingness on the part of Mr. Mozley to
call a special providence what his own definition makes it
to be. Instead of speaking of it as a doubtful miracle, he
calls it “ an invisible miracle.” He speaks of the point of
contact of supernatural power With the chain of causation
being so high up as to be wholly, or in part, cut of ‘ sight,
Whereas the essence of a special providence is the uncer-
tainty whether there is- any contact at all, either high or
low.. By the use of an incOrrect term, however, a grave
danger is avoided. For the idea of doubt, if kept system-
atically before the mind, would soon be fatal to the special
providenceas ameans of edification. The term employed,
on the contrary, invites and encourages the trust which is
necessary to supplement the evidence.

This inner trust, though at first rejected by Mr. Mozley
in favor of external proof, is subsequently called upon to
do momentous duty with regard to miracles. Whenever
the evidence of the miraculous 'seems incommensurate with
the fact which it has to establish, or rather when the fact
is so amazing that hardly any evidence is sufficient to estab-
lish it, Mr. Mozley invokes “ the affections.” They must
urge the reason to accept the conclusion from which'unaided
it recoilsJ?) The affections and emotions ‘are eminently the
court of appeal in matters of real religio gfiwhich is an afl'air
of the hearthbut they are not, I submit, the court in which
to weigh allegations regarding the credibility of physical
facts. These must be judged by the dry light of the intel-

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