The Analogy of Religion to the Constitution and Course of Nature. Butler Joseph
was considered settled, especially in polite circles, that Christianity, after so long a prevalence, had been found out to be an imposture. The clergy, as a body, did nothing to dispel this moral gloom, but rather increased it by their violent and scandalous conduct. In the sad language of Bishop Warburton, “Religion had lost its hold on the minds of the people.” He adds with great point, “Though a rule of right may direct the philosopher to a principle of action; and the point of honor may keep up the thing called manners, among gentlemen: yet nothing but religion can ever fix a sober standard of behavior among the common people.” Even the universities were on the side of irreligion; for professorships, as well as pulpits, were given to men, not for positive worth and fitness, but for possessing qualities then most in vogue with those who held the appointing power. Such were the trying times which had driven our pilgrim fathers to seek a home amid the wilds of an unexplored continent, and to face the dangers of sea and savage.
It must ever be regarded as among the highest instances of God’s bringing good out of evil, that this outrageous rampancy of infidelity brought out a host of champions for the truth of His word; who boldly met the odium of discipleship, and waged battle in such style that the Deistical controversy was settled forever. Never was a dispute more determined on both sides, and never was victory more complete. Literary infidelity not only recoiled, but was routed; and can never again prevail. Henceforth, no scholar will ever treat the evidences of Christianity as a subject of ridicule or contempt.
When we contrast the stupendous learning, and powerful logic, of the Christian writers of that century, with the superficial and almost contemptible productions of the writers against whom they contended, we are tempted to wonder why such power should be requisite to overthrow such weakness. But we must remember, that frail logic and shallow considerations, will persuade men to indulge their vices; while the soundest reasonings and the most impressive inducements, with difficulty lead them to self-restraint and true holiness.
The infidel writers of that day have sunk into such oblivion that their works are now seldom found but in great libraries; and even well-educated persons scarcely know more of them than their names. Yet so perfectly did their principles accord with the temper of the times and the universal depravity of the carnal heart, that they enjoyed the highest popularity with all classes. Forever honored be the names of that noble band, who, in face of such odds, established the authority of the Bible, and left the advocates of atheism and immorality without a lurking-place.3 In this noble cohort Butler stands conspicuous: and to him, I think, more than to all the others, is to be attributed the sudden and total overthrow of infidelity, when it was in its glory.
As a metaphysician, few have equalled him. What he added to the science, has ever since remained a part of it, which can be said of scarcely another. He advanced more that was new, fortified old positions more ably, and applied speculation to religion more usefully than any before him. Our language furnishes no profounder thinking. Merely to understand him is an honorable distinction, and requires no small previous training of the power of attention. As a polemic, he is keen, sagacious, candid, patient, persevering, calm, inventive, and profound: every page indicates that repose of mind, which belongs only to true greatness, combined with a full knowledge of the subject. So far as I am able to judge, he never presses a consideration beyond its just limits, and seldom introduces an illustration which has not the force of an argument. Fallacies he seems to abolish at a touch.
The Analogy employed much of his life. It was begun in his twentieth year, but was not published till he was forty-five. Such a mode of writing never makes large books, for the matter, constantly revised, becomes constantly condensed. The Analogy is so condensed, as that to make a satisfactory synopsis is scarcely practicable. Hence, though my Conspectus and notes have aided my pupils to understand and remember the argument, they do not in any measure obviate the necessity of studying the book itself. If they do not increase the number of those who shall studiously peruse the book itself, my aim and expectations will be disappointed.
To this work no reply has ever been attempted! Extensive as is its diffusion, and great as is its acknowledged influence, infidelity has had the highest inducements to attempt to set it aside. Written for a present purpose, and most signally accomplishing it, it is yet so written as to endure, in full value, through all coming time. It is undoubtedly “the most original and the most profound work extant, in any language, on the philosophy of religion,”4 “the most argumentative and philosophical defence of Christianity ever submitted to the world.”5
Writers in defence of Christianity had, before Butler, amply discussed the several departments of evidences; but still there remained objections. The structure of the globe, the course of nature, the organization of animals, &c. were affirmed to contradict revelation. Its doctrines and duties, moreover, were pronounced inconsistent with sound reason. Butler repeats none of the old arguments, but confines himself to the showing that the declarations of revelation are in perfect harmony with facts seen daily in the world, and which all admit. That the world might not have been ordered and governed otherwise, he does not choose to dispute. Taking things as they are, and closely studying the connection between one thing and another, we ought to inquire what course of action on our part, will conform to the needs of such a nature and such circumstances. Our bodies are constructed of parts, all adapted to each other, and also to one general end. So too, our souls. And the two together have relations and adaptations, which may, to some extent at least, indicate what is designed to be the general end of our existence. If Christianity befits these several parts of our mixed nature and their obvious uses, then there is nothing incongruous between the two; and no objections against Christianity can be drawn from the course of nature. On the contrary, all seems to be governed as the gospel declares it is, and shows that the Author of man and the Author of the Bible is the same. This is still more impressive when we consider that we have a moral faculty; for it is the very object and business of this faculty to deal with right and wrong, good and evil; the facts and magnitudes of which are obvious in the course of nature. If Christianity does, in an especial manner, befit this faculty, if it is adapted to promote our general rectitude and happiness, and if it contains no principle which is not discernible in the government of the visible world, then there is no discrepancy between Christianity and Providence.
This is Butler’s position. He confines himself to proving such an analogy between revelation and the daily course of things, as that nothing known in the universe can be offered in disproof of Christianity. The mode of warfare was new. Without professing to prove Christianity to be true, he demonstrates that it cannot be proved to be false; and that if it be even probable, the rejection of it is a gross folly and a tremendous hazard. Every objection against it he proves to be equally forcible against facts which constantly occur, and which all admit, though none profess to understand. Thus leaving the ramparts of the church to be guarded by the mighty men who had valiantly maintained its defence, he quietly walked out into the camp of the enemy, and spiked every gun!
It has been said that the whole argument of the “Analogy” seems to be built on Ecclesiasticus xlii. 24: “All things are double, one against the other, and God hath made nothing imperfect.” If it be so, it involves no disparagement to have received thus the seminal idea of this immortal work. Who else has so gloriously discerned and expanded the profound philosophy of the son of Sirac? Others have uttered sentiments which seem to involve the whole exposition of Butler. Origen affirms that “he who believes the Scripture to have proceeded from Him who is the Author of nature, may well expect to find the same sort of difficulties in it, as are found in nature.” Shall we assign to Origen the whole credit of the “Analogy”? As well might we bestow all our admiration for the delightful papers of Addison, in the Spectator, to the classical authors from whom he selected appropriate mottoes! By such a rule, the entire merit of this most Christian work of Butler should be attributed to the pagan Quintilian, from whom he derives the motto which so appropriately graces his title-page.
A rapid sketch of the outline of the argument will aid the student at his outset. He begins by taking for granted the existence of an intelligent Author and Governor of the universe. Then, from the conditions and changes observed in the visible world, he argues the folly of objecting to revelation on account
Among them were Cudworth, born 1617; “Intel. Syst. of the Universe:” Boyle, 1626; “Things above Reason:” Stillingfleet, 1635; “Letters to a Deist:” Sir I. Newton, 1642; “Observations on Prophecy:” Leslie, 1650; “Short Method with Deists:” Lowth, 1661, Vindic. of the Divine Author of the Bible: King, 1669; “Origin of Evil:” Sam. Clark, 1675; “Evidences of Nat. and Rev. Religion:” Waterland, 1683; “Scripture Vindicated:” Lardner, 1684; “Credibility of Gospel History:” Leland, 1691; “View of Deistical Writers,” and “Advantage and Necessity of Rev.:” Chandler, 1693; “Definition of Christianity,” on “Prophecy,” &c.: Warburton, 1698; “Divine Leg. of Moses;” Bishop Newton, 1704; “On the Prophecies:” Watson, 1737; “Apology for Christianity,” (against Gibbon,) and also “Apology for the Bible,” (against Paine.)
McIntosh: “Progress of Ethical Philosophy.”
Brougham: “Disc. on Nat. Theology.”