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

In what external manner this inward worship is to be expressed, is a matter of pure revealed command, as perhaps the external manner, in which God the Father is to be worshipped, may be more so than we are ready to think. But the worship, the internal worship itself, to the Son and Holy Ghost, is no further matter of pure revealed command, than as the relations they stand in to us are matter of pure revelation: for the relations being known, the obligations to such internal worship are obligations of reason, arising out of those relations themselves. In short, the history of the gospel as immediately shows us the reason of these obligations, as it shows us the meaning of the words, Son and Holy Ghost.

If this account of the Christian religion be just, those persons who can speak lightly of it, as of little consequence, provided natural religion be kept to, plainly forget, that Christianity, even what is peculiarly so called, as distinguished from natural religion, has yet somewhat very important, even of a moral nature. For the office of our Lord being made known, and the relation he stands in to us, the obligation of religious regards to him is plainly moral, as much as charity to mankind is; since this obligation arises, before external command, immediately out of that his office and relation itself. Those persons appear to forget, that revelation is to be considered, as informing us of somewhat new, in the state of mankind,[147] and in the government of the world: as acquainting us with some relations we stand in, which could not otherwise have been known. These relations being real (though before revelation we could be under no obligations from them, yet upon their being revealed), there is no reason to think, but that neglect of behaving suitably to them will be attended with the same kind of consequences under God’s government, as neglecting to behave suitably to any other relations, made known to us by reason. Ignorance, whether unavoidable or voluntary, so far as we can possibly see, will just as much, and just as little, excuse in one case as in the other: the ignorance being supposed equally unavoidable, or equally voluntary, in both cases.

If therefore Christ be indeed the mediator between God and man, i.e. if Christianity be true; if he be indeed our Lord, our Savior, and our God, no one can say, what may follow, not only the obstinate, but the careless disregard to him, in those high relations. Nay, no one can say, what may follow such disregard, even in the way of natural consequence.[148] For, as the natural consequences of vice in this life are doubtless to be considered as judicial punishments inflicted by God, so for aught we know, the judicial punishments of the future life may be, in a like way or a like sense, the natural consequence of vice:[149] of men’s violating or disregarding the relations which God has placed them in here, and made known to them.

If mankind are corrupted and depraved in their moral character, and so are unfit for that state, which Christ is gone to prepare for his disciples; and if the assistance of God’s Spirit be necessary to renew their nature, in the degree requisite to their being qualified for that state; (all which is implied in the express, though figurative declaration, Except a man be born of the Spirit, he cannot enter into the kingdom of God:[150]) supposing this, is it possible any serious person can think it a slight matter, whether or no he makes use of the means, expressly commanded by God, for obtaining this divine assistance? Especially since the whole analogy of nature shows, that we are not to expect any benefits, without making use of the appointed means for obtaining or enjoying them. Now reason shows us nothing, of the particular immediate means of obtaining either temporal or spiritual benefits. This therefore we must learn, either from experience or revelation. And experience, the present case does not admit of.

The conclusion from all this evidently is, that Christianity being supposed either true or credible, it is unspeakable irreverence, and really the most presumptuous rashness, to treat it as a light matter. It can never justly be esteemed of little consequence, till it be positively supposed false. Nor do I know a higher and more important obligation which we are under, than that of examining most seriously into its evidence, supposing its credibility; and of embracing it, upon supposition of its truth.

The two following deductions may be proper to be added, in order to illustrate the foregoing observations, and to prevent their being mistaken.

First, Hence we may clearly see, where lies the distinction between what is positive and what is moral in religion. Moral precepts, are precepts the reasons of which we see: positive precepts, are precepts the reasons of which we do not see.[151] Moral duties arise out of the nature of the case itself, prior to external command. Positive duties do not arise out of the nature of the case, but from external command; nor would they be duties at all, were it not for such command, received from Him whose creatures and subjects we are. But the manner in which the nature of the case or the fact of the relation, is made known, this doth not denominate any duty either positive or moral. That we be baptized in the name of the Father is as much a positive duty, as that we be baptized in the name of the Son, because both arise equally from revealed command: though the relation which we stand in to God the Father is made known to us by reason, and the relation we stand in to Christ, by revelation only. On the other hand, the dispensation of the Gospel being admitted, gratitude as immediately becomes due to Christ, from his being the voluntary minister of this dispensation, as it is due to God the Father, from his being the fountain of all good; though the first is made known to us by revelation only, the second by reason. Hence also we may see, and, for distinctness’ sake, it may be worth mentioning, that positive institutions come under a twofold consideration. They are either institutions founded on natural religion, as baptism in the name of the Father; (though this has also a particular reference to the gospel dispensation, for it is in the name of God, as the Father of our Lord Jesus Christ:) or they are external institutions founded on revealed religion; as baptism in the name of the Son; and of the Holy Ghost.

Secondly, From the distinction between what is moral and what is positive in religion, appears the ground of that peculiar preference, which the Scripture teaches us to be due to the former.

The reason of positive institutions in general, is very obvious; though we should not see the reason, why particular ones are pitched upon rather than others. Whoever, therefore, instead of cavilling at words, will attend to the thing itself, may clearly see, that positive institutions in general, as distinguished from this or that particular one, have the nature of moral commands; since the reasons of them appear. Thus, for instance, the external worship of God is a moral duty, though no particular mode of it be so. Care then is to be taken, when a comparison is made between positive and moral duties, that they be compared no further than as they are different; no further than as the former are positive, or arise out of mere external command, the reasons of which we are not acquainted with; and as the latter are moral, or arise out of the apparent reason of the case, without such external command. Unless this caution be observed, we shall run into endless confusion.