_Extract_ No. 3.--"The whole tenor of the preceding argument is directed to show that the inference and assertion of a _Supreme Moral Cause_, distinct from and above nature, results immediately from the recognition of the eternal and universal maintenance of the order of _physical causes_, which are its essential _external manifestations_. "Of the _mode of action or operation_ by which the Supreme Moral Cause influences the universal order of physical causes, _we confess our utter ignorance_. But the _evidence_ of such operation, where nature exists, can never be lost or interrupted. And in proportion as our more extended researches exhibit these indications more fully and more gloriously displayed, we cannot but believe that our contemplations are more nearly and truly approaching their SOURCE." _Ibid._ 179. The reader will not grudge the time he may have bestowed upon this note if it leads him to a distinct apprehension of the true breadth and compass of our science. "Natural Theology," says Kant, "infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in this world, in which two modes of Causality, together with their laws, must be accepted--that is to say, Nature and Freedom. Thus Natural Theology rises from this world to a supreme Intelligence, whether as to the principle of all natural or of all moral order and perfection. In the former case it is termed Physico-Theology, in the latter Ethical or Moral Theology." This last term he explains by adding, "Not theological ethics; for this latter science contains ethical laws, which _presuppose_ the existence of a Supreme Governor of the world; while Moral Theology, on the contrary, is an evidence of the existence of a Supreme Being, an evidence founded upon ethical laws." _Kant's Kritik der reinen Vernunft Transscendental Elementarlehre_, s. 7. It was from the fulness and depth of a personal conviction on this topic that the present writer ventured to assert in 1870 that "The conditions under which Natural Theology becomes scientifically possible, are found when it supplements Natural Science by a science of Right and Wrong," and also that "for the future Natural Theology ought to follow this path and no other--unless it wishes to commit suicide." These assertions were made in a University Sermon[70] on the question, "Under what Conditions is a Science of Natural Theology possible?" and they were censured as novel and unprecedented by critics who ought to have known better. F.--ON TELEOLOGY.