But, while this is so, we cannot pretend to see that the same distinction must also hold in the case of the supreme world cause, if it is assumed to be an intelligence, and that a peculiar type of causality is required on its part for the final end, different from that which is requisite simply for natural ends, or, that we have, consequently, in our final end, not merely a moral ground for admitting a final end of creation, as an effect, but also a moral being, as the original source of creation.