all possible perfection; thus indeed physical Teleology may make weighty claims to the distinction of being the basis of a Theology.

But if we are desired to point out what impels and moreover authorises us to add these supplements, then we shall seek in vain for a ground of justification in the principles of the theoretical use of Reason, which is ever desirous in the explanation of an Object of experience to ascribe to it no more properties than those for which empirical data of possibility are to be found. On closer examination we should see that properly speaking an Idea of a Supreme Being, which rests on a quite different use of Reason (the practical use), lies in us fundamentally a priori, impelling us to supplement, by the concept of a Deity, the defective representation, supplied by a