Butler would delight in bringing the moral life of humanity into this complete accord with the conception of Natural Law. He would have the same confidence in asserting that 'the fear of the Lord—that is wisdom; and to depart from evil—that is understanding'.
Would he imply that all Truth is purposive, and that Thought is only an expression of Will—an organ of Selection?
We are forcing matters by putting such questions to him. He had not such an issue before him. Metaphysic held too paramount a throne for her whole existence to be thus roughly challenged. Butler never doubts her prerogative. Only, he had other interests than hers. He is entirely content to work on what are to her probabilities. He is satisfied with a mode of knowledge by analogy, which is eminently practical; and he has no leisure to examine the logical principles on which the authority of such knowledge must be based.
Sometimes, no doubt, in his scorn for the uninstructed reason he may seem to use language which would deny the validity of all knowledge that was merely critical and dialectical. But, after all, he is only dealing with reason in its treatment of experience; and there he is right in claiming that facts are everything, and presupposition nothing.
So, again, in his examination of Determinism, he can fitly excuse himself from sounding its speculative depths, since, for his purpose, it is enough that, practically, we must act as if we were free.
He has no real occasion to go beyond the frontiers of empirics; and he is glad to take advantage of this limitation. Within these frontiers knowledge is always purposive. It is the exhibition of the real coherence of things in an effective adaptation to a unity of Purpose. On the other hand, Butler gave a universal value to the verdicts of Conscience and Reason, whenever these were in possession of the facts. He never regarded these faculties as mere expressions of an individual mood. He
