We cannot but reflect how widely diverse are the kinds of principles thus set before us;--by what vast strides we mount from the lower to the higher, as we proceed through that series of causes which the range of the sciences thus brings under our notice. Yet we know how narrow is the range of these sciences when compared with the whole extent of human knowledge. We cannot doubt that on many other subjects, besides those included in physical speculation, man has made out solid and satisfactory trains of {253} connexion;--has discovered clear and indisputable evidence of causation. It is manifest, therefore, that, if we are to attempt to ascend to the Supreme Cause--if we are to try to frame an idea of the Cause of all these subordinate causes;--we must conceive it as more different from any of them, than the most diverse are from each other;--more elevated above the highest, than the highest is above the lowest. But further;--though the Supreme Cause must thus be inconceivably different from all subordinate causes, and immeasurably elevated above them all, it must still include in itself all that is essential to each of them, by virtue of that very circumstance that it is the Cause of their Causality. Time and Space,--Infinite Time and Infinite Space,--must be among its attributes; for we cannot but conceive Infinite Time and Space as attributes of the Infinite Cause of the universe. Force and Matter must depend upon it for their efficacy; for we cannot conceive the activity of Force, or the resistance of Matter, to be independent powers. But these are its lower attributes. The Vital Powers, the Animal Soul, which are the Causes of the actions of living things, are only the Effects of the Supreme Cause of Life. And this Cause, even in the lowest forms of organized bodies, and still more in those which stand higher in the scale, involves a reference to Ends and Purposes, in short, to manifest Final Causes. Since this is so, and since, even when we contemplate ourselves in a view studiously narrowed, we still find that we have Ideas, and Will and Personality, it would render our philosophy utterly incoherent and inconsistent with itself, to suppose that Personality, and Ideas, and Will, and Purpose, do not belong to the Supreme Cause from which we derive all that we have and all that we are.