The Analogy of Religion to the Constitution and Course of Nature. Butler Joseph
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Among these were Jones, author of the admirable Treatise on the Canon of the New Testament: Lardner, Maddox, Chandler, Archbishop Secker, &c.
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Sermon at Spittle, on Abraham’s trial.
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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.
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Among these were
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Sermon at Spittle, on Abraham’s trial.
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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.)
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McIntosh: “Progress of Ethical Philosophy.”
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Brougham: “Disc. on Nat. Theology.”
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Verisimile.
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[These three ways of being “like,” are very distinct from each other. The first is equivalent to a logical induction. The second produces belief, because the same evidence made us believe in a similar case. The third is just an analogy, in the popular sense of the term.]
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The story is told by Mr. Locke in the Chapter of Probability.
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[This is good common sense, and men always act thus if prudent. But it is not enough thus to act in the matter of salvation. “He that
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Philocal. p. 23, Ed. Cant.
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[Some of these speculations, carried to the full measure of absurdity and impiety, may be found in Bayle’s great “Historical and Critical Dictionary.” See as instances, the articles Origen, Manichæus, Paulicians.]
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[This chapter Dr. Chalmers regards as the least satisfactory in the book: not because lacking in just analogies, but because infected with the obscure metaphysics of that age. His reasoning, however, only serves to show that B. has perhaps made too much of the argument from the indivisibility of consciousness; and by no means that he does not fairly use it.
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I say
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[The next paragraph indicates that Butler does not, as Chalmers thinks, consider this argument as “handing us over to an absolute demonstration.” It just places all arguments for and against the soul’s future life, in that balanced condition, which leaves us to learn the fact from revelation, free from presumptions
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[Dodwell had published a book, in which he argues that human souls are not