The real secret of its power however lies not merely in its force as an argument to refute objections against revelation, but in its positive effect as a philosophy,[492] opening up a grand view of the divine government, and giving an explanation of revealed doctrines, by using analogy as the instrument for adjusting them into the scheme of the universe.[493] He seems himself to have taken a broad view of God's dealings in the moral world, analogous to that which the recent physical discoveries of his time had exhibited in the natural. In the same manner as Newton in his Principia had, by an extension of terrestrial mechanics, explained the movements of the celestial orbs, and united under one grand generalization the facts of terrestrial and celestial motion; so Butler aimed at exhibiting as instances of one and the same set of moral laws the moral government of God, which is visible to natural reason, and the spiritual government, which is unveiled by revelation.
Probably no book since the beginning of Christianity has ever been so useful to the church as Butler's Analogy, in solving the doubts of believers or causing them to ignore exceptions, as well as in silencing unbelievers. The office of apologetic is to defend the church, not to build it up. Argument is not the life of the church. It is therefore a proof of the philosophical power and truth of Butler's work that it has ministered so extensively to the latter purpose, by actually reinforcing and promoting the faith of professing Christians. It has acted not only as an argument to the deists, but as a lesson of instruction to the church.
Few efforts of free thought seemed more unpromising in yielding any useful results than deism; yet by its agitation of deep questions, which are not the mere [pg 160] phantoms of a morbid mind, but real and solid difficulties and mysteries in revelation, it was the means of creating Butler's noble work, and is a fresh illustration of the beneficent arrangement of the Almighty, that makes knowledge progress by antagonism, and overrules evil for good.
But there is another weapon for repelling unbelief besides the intellectual; just as there are two causes for creating it, the one intellectual, the other emotional. Thus, in the period that we are now considering, though we may believe that many hearts were cheered and many doubts hushed by the Christian apologies, yet the revival of religion[494] which marked the eighteenth century, and which by spreading vital piety prepared an effectual check against unbelief, when the lower orders were afterwards invaded by it, was due to the spiritual yearnings created by the ministrations of men, often rude and unlettered, who told the wondrous story of Christ crucified, heart speaking to heart, with intuitions kindled from on high. The sinful began to feel that God was not afar off, reposing in the solitude of his own blessedness, and abandoning mankind to the government of conscience and to the operation of general laws, but nigh at hand, with a heart of fatherly love to pity and an ear of mercy to listen. The narrative of Christ the Son of God, coming down to seek and to save that which was lost, awoke an echo in the heart which neutralized the doubts infused by the deist. And it is a comfort to every Christian labourer to know that if he cannot wrangle out a controversy with the doubter, he can speak to the doubter's heart.
Few would compare the irregular missionaries of spiritual religion in the last century with the great writers of evidence. The names of the latter are honoured; those of the former are unknown or too often despised. It might seem strange, for example, to institute [pg 161] a comparison between the two contemporaries, bishop Butler and John Wesley. Yet there are points of contrast which are instructive. Each was one of the most marked instruments of movement and influence in the respective fields of the argumentative and the spiritual; the one a philosopher writing for the educated, the other a missionary preaching to the poor. Butler, educated a nonconformist, turned to the church, and in an age of unbelief consecrated his great mental gifts to roll back the flood of infidelity; and died early, when his unblemished example was so much needed in the noble sphere of usefulness which Providence had given him, leaving a name to be honoured in the church for generations. Wesley, nursed in the most exclusive church principles, kindled the flame of his piety by the devout reading of mystic books;[495] when our university was marked by the half-heartedness of the time; and afterwards, when instructed by the Pietists of Germany,[496] devoted a long life to wander over the country, despised, ill-treated, but still untired; teaching with indefatigable energy the faith which he loved, and introducing those irregular agencies of usefulness which are now so largely adopted even in the church. He too was an accomplished scholar, and possessed great gifts of administration; but whatever good he effected, in kindling the spiritual Christianity which checked the spread of infidelity, was not so much by argument as by stating the omnipotent doctrine of the Cross, Christ set forth as the propitiation for sin through faith in his blood. The earnestness of the missionary may be imitated by those who cannot imitate the philosopher's literary labours. Gifts of intellect are not in our own power. But industry to improve the talents that we possess is our own; and the spiritual perception of divine truth, and burning love for Christ which will [pg 162] touch the heart, and before which all unhealthy doubts will melt away as frost before the sun, will be given from on high by the Holy Ghost freely to all that ask. “Not by might, nor by power, but by my Spirit, saith the Lord.”[497]
Lecture V. Infidelity in France in the Eighteenth Century, and Unbelief in England Subsequent to 1760.
Isaiah xxvi. 20.