The Analogy of Religion to the Constitution and Course of Nature

Joseph Butler

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

Editor’s Introduction

Joseph Butler was born at Wantage, England, May 18th, 1692, the youngest of eight children. The biographies of that day were few and meagre; and in few cases is this so much to be regretted as in Butler’s. It would have been both interesting and profitable to trace the development and occupations of one of the mightiest of human minds. But no cotemporary gathered up the incidents of his life, and now all efforts to elicit them have been without success.

His father was a prosperous dry-goods merchant, who, at the time of his son’s birth, had retired from business with a competency, and resided in a suburban mansion called “The Priory,” still in existence.

Being a non-conformist, he educated Joseph at a “dissenting” academy at Gloucester, under Samuel Jones, a gentleman of great ability, and a skilful instructor, who raised up some of the greatest men of their day.1

It was while a member of this academy, and about the age of twenty-one, that Butler disclosed to the world his wonderful power of abstract reasoning, in his famous correspondence with Samuel Clarke, in relation to that eminent author’s “Demonstration of the Being and Attributes of God.” This correspondence is now generally inserted at the end of that work.

Mr. Butler having deliberately adopted Episcopal views, and resolved to unite himself with the Established Church, his father, with praiseworthy liberality, sent him to Oxford, where he entered Oriel College, March, 1714. Of his college life there is no account; nor of the time and place of his ordination. He removed to London in 1718, on receiving the appointment of “Preacher at the Rolls.” His famous Fifteen Sermons were preached in that chapel, and published before resigning the place, with a dedication to Sir Joseph Jekyl, “as a parting mark of gratitude for the favors received during his connection with that learned society.”

One of Butler’s warmest college friends was Edward Talbot second son of a clergyman who afterwards became Bishop of Durham. This admirable young man died of smallpox; in his last hours recommending Butler to his father’s patronage; and scarcely had that gentleman attained the see of Durham, before he gave Mr. B. the living of Haughton, from whence he transferred him, in 1725, to the richer benefice of Stanhope.

On receiving this honorable and lucrative appointment, he resigned the Lectureship at the Rolls, and in the autumn of 1726 retired to his beautiful residence at Stanhope. Here, without a family to occupy his time, he devoted himself to his great work, the Analogy: using horseback exercise, seeing little company, living abstemiously and caring for his flock.

Seven years thus rolled away; when to draw him from what seemed to his friends too great retirement and application, Lord-Chancellor Talbot made him his chaplain, and afterwards, in 1736, gave him a prebend’s stall in Rochester. In 1736, Butler being now forty-four, Caroline, consort of George II., appointed him “Clerk of the Closet,” an office which merely required his attendance at the Queen’s apartments every evening, from seven to nine.

Being now in London, convenient to the press, and enjoying both leisure and competency, he published his immortal Analogy – the cherished work of his life. The Queen was delighted with the book, and made herself master of its glorious array of reasoning. But she died the same year, and he lost not only a patroness, but a friend. He returned to his benefice at Stanhope, the income of which had been held during his residence in London.

On her death-bed, the Queen had urged her husband to promote her honored chaplain to a bishopric; and next year, the see of Norwich becoming vacant, the Bishop of Bristol was translated to it, and the see of Bristol given to Butler. Bristol was the poorest bishopric in England, its emoluments being but $2,000 per annum; less than those of the rectorship of Stanhope. Butler distinctly disclosed his disappointment in his letter to the minister Walpole, accepting the position; and declared that he did not think it “very suitable to the condition of his fortune, nor answerable to the recommendation with which he was honored.” The king was not displeased at this candor, and in 1740 improved his income by giving him, in addition to his bishopric, the profitable and influential office of Dean of St. Paul’s. Butler, who had retained the living of Stanhope along with his bishopric, now resigned that rectorship. “The rich revenues,” says Professor Fitzgerald, “of the Deanery of St. Paul, enabled him to gratify his taste at Bristol.” He expended about $25,000 in improving and beautifying the episcopal residence and gardens. He fostered useful charities, and employed his wealth for others rather than for himself.

In 1750, upon the death of Dr. Edward Chandler, Bishop of Durham, Butler was promoted to that see, the most honorable and lucrative in England. He had before been offered the Primacy, on the death of Archbishop Potter, but declined it, with the remark that “it was too late for him to try to support a falling church.” On assuming his diocese at Durham, Butler delivered and published his famous Charge to the Clergy, upon “The Use and Importance of External Religion.” He was at once assailed vigorously, in pamphlets and papers, by Archdeacon Blackburn, the Rev. T. Lindsay, and others, on the charge of Popery; an imputation which is still sometimes cast upon him, and which finds some slender support in his setting up a marble cross over the communion-table at Bristol. That he never was a Papist, is now so evident, that we can account for the imputation only by the strong jealousy of the Romish Church then prevalent.

Butler now became still more munificent. His private charities were exceedingly generous, and his public ones seemed sometimes to border on extravagance. He gave $2,000 a year to the county hospital, and often gave away thousands of dollars at a time. But though quite lavish in buildings and ornaments, as well as in benevolence, he was remarkably frugal in his personal expenses. It is said of him, by Rev. John Newton, that on one occasion, when a distinguished visitor dined with him by appointment, the provision consisted of a single joint of meat, and a pudding. The bishop remarked to his guest on that occasion, that he “had long been disgusted with the fashionable expense of time and money in entertainments, and was determined that it should receive no countenance from his example.”

Of his amusements we know little except that he took much horseback exercise, and often employed his secretary, Mr. Emms, to play for him on the organ.

Butler held the see of Durham less than two years. Symptoms of general physical decay betrayed themselves about the time of his promotion, and in spite of all that skill and affection could prompt, he sunk to rest June 16th, 1752, aged sixty. He was never married.

A considerable number of his sermons and charges have been printed, but are too philosophical to be generally read. His great work is the Analogy, published in 1736, and from that day read and admired by every highly-cultivated mind. He was induced to write by a state of things very remarkable in the history of religion. Debauchery and infidelity were almost universal, not in any one class of society but in all. England had reached the culminating point of irreligion, and the firm re-establishment of Episcopacy had as yet done nothing to mend the nation’s morals. Piety was deemed a mark of ignorance and vulgarity, and multitudes of those who professed it were persecuted to dungeons and death.

Infidel writers, warmed into life by court corruption, became more numerous and audacious than ever before. Their methods of attacking Christianity were various; but the most successful then, as always, was to impugn certain doctrines and declarations of the Sacred Scriptures, as irrational, and hence reject the whole. They generally admitted the Being and perfection of God, and extolled the sufficiency of natural religion; but denied any revelation, or any necessity for one. The verdict of the world was that the Bible is not authentic, that man is not accountable, nor even probably immortal, that God neither rewards nor punishes, and that present indulgence, as far as our nature admits, is both wise and safe.

Bishop Downam,2 one of the most learned of the clergy, in the early part of the seventeenth century writes thus: “In these times, if a man do but labor to keep a good conscience, though he meddle not with matters of state, if he make conscience of swearing, sanctify the Sabbath, frequent sermons, or abstain from the common corruptions of the times, he shall straightway be condemned for a puritan, and be less favored than either a carnal gospeller, or a close Papist.”

It was considered settled, especially in polite circles, that Christianity, after so long a prevalence, had been found out to be an imposture. The clergy, as a body, did nothing to dispel this moral gloom, but rather increased it by their violent and scandalous conduct. In the sad language of Bishop Warburton, “Religion had lost its hold on the minds of the people.” He adds with great point, “Though a rule of right may direct the philosopher to a principle of action; and the point of honor may keep up the thing called manners, among gentlemen: yet nothing but religion can ever fix a sober standard of behavior among the common people.” Even the universities were on the side of irreligion; for professorships, as well as pulpits, were given to men, not for positive worth and fitness, but for possessing qualities then most in vogue with those who held the appointing power. Such were the trying times which had driven our pilgrim fathers to seek a home amid the wilds of an unexplored continent, and to face the dangers of sea and savage.

It must ever be regarded as among the highest instances of God’s bringing good out of evil, that this outrageous rampancy of infidelity brought out a host of champions for the truth of His word; who boldly met the odium of discipleship, and waged battle in such style that the Deistical controversy was settled forever. Never was a dispute more determined on both sides, and never was victory more complete. Literary infidelity not only recoiled, but was routed; and can never again prevail. Henceforth, no scholar will ever treat the evidences of Christianity as a subject of ridicule or contempt.

When we contrast the stupendous learning, and powerful logic, of the Christian writers of that century, with the superficial and almost contemptible productions of the writers against whom they contended, we are tempted to wonder why such power should be requisite to overthrow such weakness. But we must remember, that frail logic and shallow considerations, will persuade men to indulge their vices; while the soundest reasonings and the most impressive inducements, with difficulty lead them to self-restraint and true holiness.

The infidel writers of that day have sunk into such oblivion that their works are now seldom found but in great libraries; and even well-educated persons scarcely know more of them than their names. Yet so perfectly did their principles accord with the temper of the times and the universal depravity of the carnal heart, that they enjoyed the highest popularity with all classes. Forever honored be the names of that noble band, who, in face of such odds, established the authority of the Bible, and left the advocates of atheism and immorality without a lurking-place.3 In this noble cohort Butler stands conspicuous: and to him, I think, more than to all the others, is to be attributed the sudden and total overthrow of infidelity, when it was in its glory.

As a metaphysician, few have equalled him. What he added to the science, has ever since remained a part of it, which can be said of scarcely another. He advanced more that was new, fortified old positions more ably, and applied speculation to religion more usefully than any before him. Our language furnishes no profounder thinking. Merely to understand him is an honorable distinction, and requires no small previous training of the power of attention. As a polemic, he is keen, sagacious, candid, patient, persevering, calm, inventive, and profound: every page indicates that repose of mind, which belongs only to true greatness, combined with a full knowledge of the subject. So far as I am able to judge, he never presses a consideration beyond its just limits, and seldom introduces an illustration which has not the force of an argument. Fallacies he seems to abolish at a touch.

The Analogy employed much of his life. It was begun in his twentieth year, but was not published till he was forty-five. Such a mode of writing never makes large books, for the matter, constantly revised, becomes constantly condensed. The Analogy is so condensed, as that to make a satisfactory synopsis is scarcely practicable. Hence, though my Conspectus and notes have aided my pupils to understand and remember the argument, they do not in any measure obviate the necessity of studying the book itself. If they do not increase the number of those who shall studiously peruse the book itself, my aim and expectations will be disappointed.

To this work no reply has ever been attempted! Extensive as is its diffusion, and great as is its acknowledged influence, infidelity has had the highest inducements to attempt to set it aside. Written for a present purpose, and most signally accomplishing it, it is yet so written as to endure, in full value, through all coming time. It is undoubtedly “the most original and the most profound work extant, in any language, on the philosophy of religion,”4 “the most argumentative and philosophical defence of Christianity ever submitted to the world.”5

Writers in defence of Christianity had, before Butler, amply discussed the several departments of evidences; but still there remained objections. The structure of the globe, the course of nature, the organization of animals, &c. were affirmed to contradict revelation. Its doctrines and duties, moreover, were pronounced inconsistent with sound reason. Butler repeats none of the old arguments, but confines himself to the showing that the declarations of revelation are in perfect harmony with facts seen daily in the world, and which all admit. That the world might not have been ordered and governed otherwise, he does not choose to dispute. Taking things as they are, and closely studying the connection between one thing and another, we ought to inquire what course of action on our part, will conform to the needs of such a nature and such circumstances. Our bodies are constructed of parts, all adapted to each other, and also to one general end. So too, our souls. And the two together have relations and adaptations, which may, to some extent at least, indicate what is designed to be the general end of our existence. If Christianity befits these several parts of our mixed nature and their obvious uses, then there is nothing incongruous between the two; and no objections against Christianity can be drawn from the course of nature. On the contrary, all seems to be governed as the gospel declares it is, and shows that the Author of man and the Author of the Bible is the same. This is still more impressive when we consider that we have a moral faculty; for it is the very object and business of this faculty to deal with right and wrong, good and evil; the facts and magnitudes of which are obvious in the course of nature. If Christianity does, in an especial manner, befit this faculty, if it is adapted to promote our general rectitude and happiness, and if it contains no principle which is not discernible in the government of the visible world, then there is no discrepancy between Christianity and Providence.

This is Butler’s position. He confines himself to proving such an analogy between revelation and the daily course of things, as that nothing known in the universe can be offered in disproof of Christianity. The mode of warfare was new. Without professing to prove Christianity to be true, he demonstrates that it cannot be proved to be false; and that if it be even probable, the rejection of it is a gross folly and a tremendous hazard. Every objection against it he proves to be equally forcible against facts which constantly occur, and which all admit, though none profess to understand. Thus leaving the ramparts of the church to be guarded by the mighty men who had valiantly maintained its defence, he quietly walked out into the camp of the enemy, and spiked every gun!

It has been said that the whole argument of the “Analogy” seems to be built on Ecclesiasticus xlii. 24: “All things are double, one against the other, and God hath made nothing imperfect.” If it be so, it involves no disparagement to have received thus the seminal idea of this immortal work. Who else has so gloriously discerned and expanded the profound philosophy of the son of Sirac? Others have uttered sentiments which seem to involve the whole exposition of Butler. Origen affirms that “he who believes the Scripture to have proceeded from Him who is the Author of nature, may well expect to find the same sort of difficulties in it, as are found in nature.” Shall we assign to Origen the whole credit of the “Analogy”? As well might we bestow all our admiration for the delightful papers of Addison, in the Spectator, to the classical authors from whom he selected appropriate mottoes! By such a rule, the entire merit of this most Christian work of Butler should be attributed to the pagan Quintilian, from whom he derives the motto which so appropriately graces his title-page.

A rapid sketch of the outline of the argument will aid the student at his outset. He begins by taking for granted the existence of an intelligent Author and Governor of the universe. Then, from the conditions and changes observed in the visible world, he argues the folly of objecting to revelation on account of doctrines which do but declare the same general laws and the same principles of government. That there is this harmony, he proves; and hence the probability that the same sort of government will prevail hereafter, which prevails now. He demonstrates that man is under exactly such a probation in this world, and as to this world, as revelation affirms him to be under, as to the next; and that embarrassments produced by the doctrine of necessity, involve nature no less than religion. He then evinces the need that man should be placed in a state of training and trial, if he is ever to be qualified for better conditions; and that this world, as now governed, is exactly adapted to give that training, and to produce such a character as will insure happiness under any possible contingencies. This is the argument of Part I.

Proceeding to examine Christianity, he discusses its importance, its proofs, the unavoidableness of its containing strange things, the absurdity of expecting fully to comprehend its statements, and the abundance of its evidence for candid minds, though they are not, and ought not to be, irresistible. He answers not only the objections to Christianity, but the objections against its proofs; which he shows are very different things. Though he keeps rigidly to the refutation of objections, and nowhere meddles with the direct evidence of Christianity, yet, by removing every objection, he does in fact confirm its claims. This clearing away of objections, after the usual proofs are presented, crowns and completes the evidence. Thus the ultimate result of a study of his book is not only negative but positive; and such has been its effect on every candid and competent student.

We should remember that we have no right to require the removal of objections, and that therefore the whole of Butler’s work is in fact supererogatory; a concession and kindness to such as have doubts, either honest or captious. Our only rightful demand of Christianity is for credentials. It presents these in its nature, its miracles, its prophecies, its propagation, its influence, and its success. If these are competent, we should bow to its teachings. To suppose that we are capable of judging of the propriety of all God’s law, or even to understand his reasons for it, if they were disclosed, is absurd.

It is true we naturally presume that a revelation in words, and a revelation by natural objects and the visible order of things, would coincide; but to find out the fact or the extent of such coincidence, is not our first business. We are to weigh the testimony in favor of religion, embrace it, if sufficient, and attribute the obscurity of any part, to our present want of capacity. The solution of difficulties serves to confirm our faith in Christianity, but has no place in our ground of reception: and we have no right to wait for such solution, however painful and embarrassing may be the difficulties.

Another, and perhaps even more important, use of the “Analogy,” is to dissipate the prejudices and objections to Christianity which prevent a candid study of its evidences. These prepossess and poison the mind, and obstruct or abate the force of the best arguments. Few, if any, after a careful examination of the positive evidences of Christianity, conclude them to be inadequate. But many are they, who having heard objections which their scanty learning does not enable them to answer, and their no less scanty interest in the subject does not induce them to examine, or which their inclinations lead them to cherish, cast it all aside. In this way they relieve themselves from the labor of investigation, as well as their compunctions of conscience; while they indulge both their love of sin and pride of singularity.

An instance of the use of this book to such a mind, we have in the case of Chalmers. He had read, when a young man, several infidel productions. Their semblance of logic and learning, and supercilious confidence of style, disposed him to regard all religion as mere superstition. His mind was poisoned. Accustomed as he had been to the positive and precise reasonings of mathematics, he could not find similar proofs for Christianity. But he was induced, by some friends, to study Butler’s Analogy. This, as he expresses it, took Christianity “out of the class of unlikelihoods.” It brought him to the investigation, as if the evidence was neither plus nor minus. He examined the evidences as he would have done a declaration that Cicero weighed just one hundred and fifty pounds; open to the smallest proof or presumption on the positive side of the question. Delivered from prejudice, not only against Christianity but against its proofs, he soon saw the madness of deism, and immovably accepted the word of God, though he did not, at that time, feel its transforming power on his own heart. Long afterwards he writes, “I cannot render sufficient homage to the argument, which first, addressing itself to the subject-matter of Christianity, relieves it of all disproof, and pronounces it worthy of a trial; and then, addressing itself to the evidence of Christianity, relieves it of all objections, and makes good, to that evidence, all the entireness and efficiency which natively belong to it.” Years afterwards he said, “Butler made me a Christian.” That it did far more for him than to effect his change of sentiment, that it continued to be a light in his firmament, is touchingly told in the Preface of his Bridgewater Treatise, where he says, “I have derived greater aid from the views and reasonings of Butler, than I have been able to find, besides, in the whole range of our extant authorship.”

To the sincere believer in the word of God the study of Butler is of great use. Doubts are among Satan’s tried weapons, and often haunt the holiest, especially if of a contemplative turn. They see goodness oppressed, and vice rampant; the world ruled by wicked men, and truth making its way with difficulty. Their hearts are traitorous, their surroundings full of temptation, and the direct evidence of Christianity they may never have studied. To such the analogical argument comes with full power, meets a candid examination, and prevails.

To no Christian is this book so useful as the minister. He is constantly confronted by the difficulties which Butler so triumphantly handles. Here he is furnished, not only with a shield to protect his own mind from subtle darts, but a sword to demolish the cavil, and defend the system of which he is a public teacher.