The Analogy of Religion to the Constitution and Course of Nature / To which are added two brief dissertations: I. On personal identity. II. On the nature of virtue.

by Joseph Butler

The importance of Christianity appears if we regard it

I. As a republication of natural religion.

• 1. It gives the moral system of the universe.
  • 1.) Free from corruptions; teaching that
    • —Jehovah created all things.
    • —” governs all things.
    • —Virtue is his law.
    • —Mankind will be judged according to character.
  • 2.) It publishes its facts authoritatively.
  • 3.) With vastly more clearness; e.g. the doctrines of a future state: danger of sin: efficacy of repentance.
  • 4.) With the advantage of a visible church, distinguished from the world by peculiar institutions.
    • Objec. The perversions of Christianity, and the little good it has done.
      • Ans. 1. Natural religion is no less perverted, and has done less good.
      • 2. The benefits of Christianity are not small.
      • 3. The evils ascribed to it, are not its effects. Things are to be judged by their genuine tendencies.
      • 4. The light of reason, no more than revelation forces acquiescence.
  • 5.) With the additional advantage that every Christian, is bound to instruct and persuade others.

II. As containing truths not discoverable by natural reason.

• 1. A mode of salvation for the ruined.
• 2. Duties unknown before.
• 3. Our relations to the Son and Holy Ghost.
  • 1.) Hence the form of baptism.
  • 2.) Pious regards to Christ, and the Holy Ghost, based on our relations to them.
• 4. The manner of external worship.

III. The fearful hazard of neglecting Christianity.

• 1. Those who think natural religion sufficient, must admit that Christianity is highly important.
• 2. Our relations to Christ being made known, our religious regard to him is an evident obligation.
• 3. These relations being real, there is no reason to think that our neglect of behaving suitably to them, will not be attended with the same kind of consequences as follow the neglect of duties made known by reason.
• 4. If we are corrupt and depraved, and so unfit for heaven, and if we need God’s Holy Spirit to renew our nature, how can it be a slight thing whether we make use of the means for obtaining such assistance?
• 5. Thus, if Christianity be either true, or merely credible, it is most rash and presumptuous to treat it lightly.

REMARKS.

• 1. The distinction between positive and moral obligations.
  • 1.) For moral precepts we can see the reason: for positive we cannot.
  • 2.) Moral duties are such prior to command; positive duties are such because commanded.
  • 3.) The manner in which a duty is made known, does not make it moral or positive.
• 2. The ground of regarding moral duties as superior to positive.
  • 1.) Both have the nature of moral commands.
  • 2.) If the two conflict, we must obey the moral.
    • —Positive institutions are means to moral ends.
    • —Ends are more excellent than means.
    • —Obedience to positive institutions, has no value but as proceeding from moral principle.
  • 3.) Both moral and positive duties are revealed, and so are on a level; but the moral law is also interwoven with our very nature, and so its precepts must prevail when the two interfere.
• 3. There is less necessity for determining their relative authority, than some suppose.
  • 1.) Though man is disposed to outward and ritual religion, nothing can give us acceptance with God, without moral virtue.
  • 2.) Scripture always lays stress on moral duties.
  • 3.) It is a great weakness, though very common, to make light of positive institutions, because less important than moral.
    • —We are bound to obey all God’s commands.
    • —A precept, merely positive, admitted to be from God, creates moral obligation, in the strictest sense.