silently ignored or purposely set aside. The Physical, it is said, is too remote from the Spiritual. The Moral World may afford a basis for religious truth, but even this is often the baldest concession; while the appeal to the Physical universe is everywhere dismissed as, on the face of it, irrelevant and unfruitful. From the scientific side, again, nothing has been done to court a closer fellowship. Science has taken theology at its own estimate. It is a thing apart. The Spiritual World is not only a different world, but a different kind of world, a world arranged on a totally different principle, under a different governmental scheme.
The Reign of Law has gradually crept into every department of Nature, transforming knowledge everywhere into Science. The process goes on, and Nature slowly appears to us as one great unity, until the borders of the Spiritual World are reached. There the Law of Continuity ceases, and the harmony breaks down. And men who have learned their elementary lessons truly from the alphabet of the lower Laws, going on to seek a higher knowledge, are suddenly confronted with the Great Exception.
Even those who have examined most carefully the relations of the Natural and the Spiritual, seem to have committed themselves deliberately to a final separation in matters of Law. It is a surprise to find such a writer as Horace Bushnell, for instance, describing the Spiritual World as "another system of nature incommunicably separate from ours," and further defining it thus: "God has, in fact, erected another and higher system, that of spiritual being and government for which nature exists; a system not under the law of cause and effect, but ruled and marshaled under other kinds of laws."[9] Few men have shown more insight than Bushnell in illustrating Spiritual truth from the Natural World; but he has not only failed to perceive the analogy with regard to Law, but emphatically denies it.
In the recent literature of this whole region there nowhere seems any advance upon the position of "Nature and the Supernatural." All are agreed in speaking of Nature and the Supernatural. Nature in the Supernatural, so far as Laws are concerned, is still an unknown truth.
"The Scientific Basis of Faith" is a suggestive title. The accomplished author announces that the object of his investigation is to show that "the world of nature and mind, as made known by science, constitute a basis and a preparation for that highest moral and spiritual life of man, which is evoked by the self-revelation of God."[10] On the whole, Mr. Murphy seems to be more philosophical and more profound in his view of the relation of science and religion than any writer of modern times. His conception of religion is broad and lofty, his acquaintance with science adequate.
He makes constant, admirable, and often original use of analogy; and yet, in spite of the promise of this quotation, he has failed to find any analogy in that department of Law where surely, of all others, it might most reasonably be looked for. In the broad subject even of the analogies of what he defines as "evangelical religion" with Nature, Mr. Murphy discovers nothing. Nor can this be traced either to short-sight or over-sight. The subject occurs to him more than once, and he deliberately dismisses it—dismisses it not merely as unfruitful, but with a distinct denial of its relevancy. The memorable paragraph from Origen which forms the text of Butler's "Analogy," he calls "this shallow and false saying."[11] He says: "The designation of Butler's scheme of religious philosophy ought then to be the analogy of religion, legal and evangelical, to the constitution of nature. But does this give altogether a true meaning? Does this double analogy really exist? If justice is natural law among beings having a moral nature, there is the closest analogy between the constitution of nature and merely legal religion. Legal religion is only the extension of natural justice into a future life. … But is this true of evangelical religion? Have the doctrines of Divine grace any similar support in the analogies of nature? I trow not."[12] And with reference to a specific question, speaking of immortality, he asserts that "the analogies of mere nature are opposed to the doctrine of immortality."[13]
With regard to Butler's great work in this department, it is needless at this time of day to point out that his aims did not lie exactly in this direction. He did not seek to indicate analogies between religion and the constitution and course of Nature. His theme was, "The Analogy of Religion to the constitution and course of Nature." And although he pointed out direct analogies of Phenomena, such as those between the metamorphoses of insects and the doctrine of a future state; and although he showed that "the natural and moral constitution and government of the world are so connected as to make up together but one scheme,"[14] his real intention was not so much to construct arguments as to repel objections. His emphasis accordingly was laid upon the difficulties of the two schemes rather than on their positive lines; and so thoroughly has he made out this point that as is well known, the effect upon many has been, not to lead them to accept the Spiritual World on the ground of the Natural, but to make them despair of both. Butler lived at a time when defence was more necessary than construction, when the materials for construction were scarce and insecure, and when, besides, some of the things to be defended were quite incapable of defence. Notwithstanding this, his influence over the whole field since has been unparalleled.
After all, then, the Spiritual World, as it appears at this moment, is outside Natural Law. Theology continues to be considered, as it has always been, a thing apart. It remains still a stupendous and splendid construction, but on lines altogether its own. Nor is Theology to be blamed for this. Nature has been long in speaking; even yet its voice is low, sometimes inaudible. Science is the true defaulter, for Theology had to wait patiently for its development. As the highest of the sciences, Theology in the order of evolution should be the last to fall into rank. It is reserved for it to perfect the final harmony. Still, if it continues longer to remain a thing apart, with increasing reason will be such protests as this of the "Unseen Universe," when, in speaking of a view of miracles held by an older Theology, it declares:—"If he submits to be guided by such interpreters, each intelligent being will forever continue to be baffled in any attempt to explain these phenomena, because they are said to have no physical relation to anything that went before or that followed after; in fine, they are made to form a universe within a universe, a portion cut off by an insurmountable barrier from the domain of scientific inquiry."[15]
This is the secret of the present decadence of Religion in the world of Science. For Science can hear nothing of a Great Exception. Constructions on unique lines, "portions cut off by an insurmountable barrier from the domain of scientific inquiry," it dare not recognize. Nature has taught it this lesson, and Nature is right. It is the province of Science to vindicate Nature here at any hazard. But in blaming Theology for its intolerance, it has been betrayed into an intolerance less excusable. It has pronounced upon it too soon. What if Religion be yet brought within the sphere of Law? Law is the revelation of time. One by one slowly through the centuries the Sciences have crystallized into geometrical form, each form not only perfect in itself, but perfect in its relation to all other forms. Many forms had to be perfected before the form of the Spiritual. The Inorganic has to be worked out before the Organic, the Natural before the Spiritual. Theology at present has merely an ancient and provisional philosophic form. By-and-by it will be seen whether it be not susceptible of another. For Theology must pass through the necessary stages of progress, like any other science. The method of science-making is now fully established. In almost all cases the natural history and development are the same. Take, for example, the case of Geology. A century ago there was none. Science went out to look for it, and brought back a Geology which, if Nature were a harmony, had falsehood written almost on its face. It was the Geology of Catastrophism, a Geology so out of line with Nature as revealed by the other sciences, that on a priori grounds a thoughtful mind might have been justified in dismissing it as a final form of any science. And its fallacy was soon and thoroughly exposed. The advent of modified uniformitarian principles all but banished the word catastrophe from science,
