I do not reproach the disciples of the school of Hume for having evinced greater timidity: if they attacked the Supernatural by a side way, not as being impossible in itself, but as being merely incapable of proof by human testimony, they did not do so designedly and with deceitful purpose. Let us render them more justice, and do them more honour. A prudent and an honest instinct held them back on the declivity upon which they had placed themselves; they felt that to deny even the possibility of the Supernatural, was to enter at full sail into pantheism and fatalism, that is to say, was the same thing as at once dispensing with God and doing away with the free agency of man. Their moral sense, their good sense, withheld them from any such course. {108} The fundamental error of the adversaries of the Supernatural is that they contest it in the name of human science, and that they class the Supernatural amongst facts within the domain of science, whereas the Supernatural does not fall within that domain, and the very attempt so to treat it has led, indeed, to its being entirely rejected. {109} Fourth Meditation. The Limits Of Science. An eminent moralist, who was at the same time not only a theologian, but a philosopher well versed in the physical sciences, I mean Dr. Chalmers, professor at the University of Edinburgh, and corresponding member of the Institute of France, wrote in his work on _Natural Theology_, a chapter entitled: _On man's partial and limited knowledge of divine things._ The first pages are as follows:--