"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]