Within two pages of the passage on Causation last quoted, he startles the unwary reader by saying (p. 173) that "Natural Theology confessedly 'proves too little,' because it cannot rise to the metaphysical idea or scriptural representation of God." It is generally vain to inquire what may be meant by "Metaphysical." Few people are aware that everybody, learned or unlearned, talks metaphysics either well or ill; and usually (as M. Jourdain talked prose) without knowing it. The epithet "metaphysical" figures often enough as another name for what is unintelligible;--and most Englishmen apply it to all "ideas" not strictly commercial or practical. Here it seems to stand along with Scripture, in opposition to Natural Theology; while the latter term is in turn opposed to the science of the human mind. Yet does not Powell distinctly trace a Mind and Intelligence analogous to the mind and intelligence of Man, throughout the world of outward Nature; and does he not further determine that this same analogy, fairly carried out, leads to what he _now_ calls "the metaphysical idea, or scriptural representation of God?" In other words, when discussing the question of Evidence, he finds Mind pervading outward Nature,--he treats Mind as the ordering and sovereign part of the Natural world, which visibly shows the effect of its invisible direction, and bids us follow up this higher nature in its analogies to God, of Whose operation the order and arrangement of the Universe are external manifestations. But, when he speaks of Natural Theology, that higher nature seems to disappear; intellect, volition, and the power of moral causation, slip out of sight, and are blotted from his catalogue of natural facts. Human nature must thus be treated as no part of universal Nature, in order that a needlessly narrow and purely theoretical fence may be drawn round the science of Natural Theology! Natural Theology and Natural Religion are, in truth, terms originally adopted as mere antitheses to Revelation. The _first_ signifies what mankind might have known, or may know, of the Divine Being, prior to, or apart from, any direct message sent by Himself. The _second_ is intended to comprehend those relations between that Divine Being and ourselves, which must ensue immediately upon the acceptance of Theism.[36] The _ideas_ expressed by these two terms are as old as Revelation itself,--a strong reason why their meaning should not be lightly altered.[37] But this antithetic usage was never intended to prejudge the question whether the results of Natural Theology and Religion do not coincide to a very great extent with the teaching of revelation. Much less was there any idea of answering this question in the negative, as a hasty reader of certain isolated passages in Professor Powell's book might easily be led to answer it.[38]