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portant for the purposes. of life, but solely practical, and
possesses no intellectual character. . . . The proper func-
tion,” continues Mr. Mozley, “ of the inductive principle,
the argument from experience, the belief in the order of
Nature—by Whatever phrase we designate the same instinct
—-—is to operate as a practical basis for the affairs of life and
the carrying onof human society.” To sum up, the belief
in the order of Nature is general, but it is “ an unintelligent
impulse, of which we can give no rational account.” It is
inserted in our constitution solely to induce us to till our
fields, to raise our winter fuel, and thus to meet the future
on the perfectly gratuitous supposition that that future will
be like the past.

“ Thus, step by step,” says Mr. Mozley, With the empha-
sis of a man who feels his position to be a strong one, “ 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.” For “this
belief, not having itself a foundation in reason, the ground
is gone upon which it could be maintained that miracles,
as opposed to the order of Nature, are Opposed to reason.”
When we regard this belief in connection with science, “in
which connection it receives a more imposing name, and is
called the inductive principle,” the result is the same.
“ The inductive principle is only this unreasoning impulse
applied to a scientifically ascertained fact. . . . Science has
led up to the fact, but there it stops, and for converting
this fact into a law a totally unscientific principle comes
into play, the same as that which generalizes the common-
est observation of Nature.”

The eloquent pleader of the cause of miracles passes
over without a word the results of scientific investigation
as proving any thing rational regarding. the principles or
methods by which such results have been achieved. Here,
as before, he declines the test, “ By their fruits shall ye

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