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

Shall not go further into the nature of probable evidence, nor inquire why likeness begets presumption and conviction; nor how far analogical reasoning can be reduced to a system; but shall only show how just and conclusive this mode of reasoning is.

• 1. In determining our judgments and practice.
  • 1.) There may be cases in which its value is doubtful.
  • 2.) There may be seeming analogies, which are not really such.
  • 3.) But as a mode of argument, it is perfectly just and conclusive.
• 2. In noting correspondencies between the different parts of God’s government.
  • 1.) We may expect to find the same sort of difficulties in the Bible, as we do in Nature.
  • 2.) To deny the Bible to be of God, because of these difficulties, requires us to deny that the world was made by him.
  • 3.) If there be a likeness between revelation and the system of nature, it affords a presumption that both have the same author.
  • 4.) To reason on the construction and government of the world, without settling foundation-principles, is mere hypothesis.
  • 5.) To apply principles which are certain, to cases which are not applicable, is no better.
  • 6.) But to join abstract reasonings to the observation of facts, and argue, from known present things, to what is likely or credible, must be right.
  • 7.) We cannot avoid acting thus, if we act at all.
• 3. In its application to religion, revealed, as well as natural. This is the use which will be made of analogy in the following work. In so using it,
  • 1.) It will be taken for proved that there is an intelligent Creator and Ruler.
    • —There are no presumptions against this, prior to proof.
    • —There are proofs:—from analogy, reason, tradition, &c.
    • —The fact is not denied by the generality of skeptics.
  • 2.) No regard will be paid to those who idly speculate as to how the world might have been made and governed.
    • —Such prating would amount to this:
      • · All creatures should have been made at first as happy as they could be.
      • · Nothing of hazard should be put upon them.
      • · Should have been secured in their happiness.
      • · All punishments avoided.
    • —It is a sufficient reply to such talk that mankind have not faculties for such speculations.
  • 3.) We are, to some extent, judges as to ends; and may conclude that Nature and Providence are designed to produce virtue and happiness; but of the means of producing these in the highest degree, we are not competent judges.
    • —We know not the extent of the universe;
    • —Nor even how one person can best be brought to perfection.
    • —We are not often competent to judge of the conduct of each other.
    • —As to God, we may presume that order will prevail in his universe; but are no judges of his modes for accomplishing this end.
  • 4.) Instead of vainly, and perhaps sinfully, imagining schemes for God’s conduct, we must study what is.
    • —Discovering general laws.
    • —Comparing the known course of things with what revelation teaches us to expect.

III. The force of this use of Analogy.

• 1. Sometimes is practically equivalent to proof.
• 2. Confirms what is otherwise proved.
• 3. Shows that the system of revelation is no more open to ridicule, than the system of nature.
• 4. Answers almost all objections against religion.
• 5. To a great extent answers objections against the proofs of religion.

IV. General scope of the book.

• 1. The divine government is considered, as containing in it,
  • Chap. 1. Man’s future existence.
  • ” 2. In a state of reward or punishment.
  • ” 3. This according to our behavior.
  • ” 4. Our present life probationary.
  • ” 5. And also disciplinary.
  • ” 6. Notwithstanding the doctrine of necessity.
  • ” 7. Or any apparent want of wisdom or goodness.
• 2. Revealed religion is considered,
  • Chap. 1. As important.
  • ” 2. As proved by miracles.
  • ” 3. As containing strange things.
  • ” 4. As a scheme imperfectly comprehended.
  • ” 5. As carried on by a mediator.
  • ” 6. As having such an amount of evidence as God saw fit to give.
  • ” 7. As having sufficient and full evidence.

Conspectus of the Analogy.

PART I.

CHAPTER I.
A FUTURE LIFE.

Will not discuss the subject of identity; but will consider what analogy suggests from changes which do not destroy; and thus see whether it is not probable that we shall live hereafter.