We may proceed to offer a few illustrations of the attempt of the scientist to capture the domain of ethics. The late Professor Huxley, of whom we would speak with all the respect due to his high position as a scientific expositor, roundly asserts that "the safety of morality is in the keeping of science," meaning, of course, physical science. The same authority considers science a far "better guardian of morality than the pair of old shrews, philosophy and theology," in whose keeping he evidently thinks everybody, not a scientist, believes morality to rest. The teaching of such men as Mr. Spencer, Mr. Bain, and Mr. Leslie Stephen, though they lack the vigour and picturesqueness of Mr. Huxley's unique style, comes to much the same thing. Under the extraordinary delusion that all the world, excepting a few enlightened scientific men, believes morality to be under the tutelage of a "pair of shrews," to wit, philosophy and theology, they at once proceed to fly to the opposite extreme error, and to proclaim that it is under the guardianship of physical science. We have already satisfied ourselves that morality is not based on religion, but contrariwise that religion is built on the sanctified emotions of the human heart, that is on the moral ideal--"a new church founded on moral science"--and as to theology, I should not waste my time in attempting to show that morality is not based on that. But it will be worth our while to show that Mr. Huxley and his brethren are under a serious misapprehension when they suppose that having dispossessed theology of a property which no sane man believes it ever possessed, they are at once entitled to appropriate the same themselves in the name of physical science. We shall see that there is a third claimant in the field of whom the extremists on either side appear to have lost sight, and that when the case is fully set forth a verdict in its favour will be inevitable. Meanwhile, let us look at the scientific claim. Is the criterion of conduct in the custody of the scientific experimenter? If a man wanted to know whether a certain act was good, bad or indifferent, such a course of conduct permissible or not, is he to consult the biologist or the chemist? I venture to affirm, in language of the most explicitness, that physical science can know absolutely nothing about morality; that ethics are a matter of profound indifference to it, that, as Diderot, the encyclopaedist--certainly not suspect in such matters--says, "To science there can be no question of the unclean or the unchaste". You might as well ask a physician for an opinion about law as to put a case of conscience before an astronomer.