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 mere