Some people may think that all nobleness is here taken away from moral distinctions. Others may wonder how such refined calculation could take place "in the very rudest states of Society." Many more will feel that _this_ factitious interest is _not_ the moral sentiment of which they are themselves conscious. We defer these points, however, to a future chapter, and are satisfied now with calling attention to the "misplacement" of final causes. To any modern versed (as Bacon was) in the wisdom of the mediæval schools, the following parallel might appear complete. Ask two questions--what are clouds?--what are moral distinctions?--let a "why" be substituted for the "what." Both are classified by men, both may be defined by their subserviency to _human interests_,--it is sufficient to discover some use in each. Moral distinctions exist for the benefit of society, clouds are for watering the earth. An earth-watering contrivance describes not only one use but the whole nature of a cloud; and for morality can a nobler definition be found than that of a notion invented and named on Utilitarian principles and promoting a public interest?[63] Doubtless morality does benefit mankind--doubtless clouds do water the earth. But in either case is the good effect its full and comprehensive "why?"--to say nothing of the desiderated "what?" Francis Bacon (as we have seen) strongly affirmed that between Physical Causes and Final Causes "kept within their proper bounds, men are extremely deceived if they think there is any enmity or repugnancy at all." The manner in which, according to the Baconian doctrine, these two sets of causes harmonize and supplement each other, so as conjointly to subserve the highest purpose of Natural Theology, cannot be better explained than in the words of Bacon's late lamented Editor, Mr. R. Leslie Ellis:-- "It is not sufficiently remarked that final causes have often been spoken of without any reference to a benevolent intention. When it is said that the final cause of a stone's falling is 'locus deorsum,' the remark is at least but remotely connected with the doctrine of an intelligent providence. We are to remember that Bacon has expressly censured Aristotle for having made use of final causes without referring to the fountain from which they flow, namely the providence of the Creator. And in this censure he has found many to concur. "Again, in any case in which the benevolent intention can be perceived, we are at liberty to ask by what means and according to what laws this benevolent intention is manifested and made efficient. If this question is not to be asked, there is in the first place an end of physical science, so far as relates to every case in which a benevolent intention has been or can be recognised; and in the second, the argument à posteriori founded on the contrivance displayed in the works of creation is entirely taken away.