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ANALOGY
Natural

0F"P:ELIGI0N,
ant( 2*cbcalctr,
TO THE
.

.,

,-

CONSTITUTION AND COURSE OF NATURE

CONSISTING OF

Criticism of Butler's Treatise on the Subject,

T0GTH2a WITH

A VIEW OF THE CONNEXION OF THE ARGUMENTS OF THE A>'ALOGY WITH THE OTHER 3IAI!f BRANCHES OF THE EVIDENCES OF CHRISTIANITY NOT NOTICED IN butler's WORK,

BY DANIEL WILSON,
BISHOP OF CALCUTTA.

D. D.

BOSTON:
JAMES LORING,
132

WASHINGTON STREET.

1834.

^
L

CillH,orU949lo,B|,e^.TJiak8.

ANALOGY OF RELIGION,
?<atut:al antr 2^ebealetJ*

I^

SKETCH OF THE DESIGN OF BISHOP BUTLER's

ANALOGY.

Bishop Butler geniuses, who give a

His great work,
judges
to
'

is

one of those creative

character to their times.

of Religion,'

The Analogy
and

has fixed the admiration of

for nearly a century,

all

competent
continue
in

will

be studied so long as the language

which

he wrote endures.
pervades
finitely
it.

The mind

of a master

The

author chose a theme init

important, and he has treated

with

skill,

a force, a novelty and talent, which

others to do after him.
it

have

left little for

He
line

opened the mine and exhausted

himself.

discretion

which never oversteps the

is in

of prudence,

him united with

a penetra-

6
tion

WILSON'S ANALOGY.
which nothing can escape.

There

is in

his writings a vastness of idea, a

reach and

generalization of reasoning,
city

a native simpli-

and grandeur of thought, which comfill

mand and
to instruct
violent,

the mind.

At the same time,

and familiar as

his illustrations are so striking

as well as persuade.

Nothing

is

nothing far-fetched, nothing pushed

its

beyond

fair

limits,

nothing

fanciful

or

weak

a masculine power of argument runs

All bespeaks that repose

through the whole.

of mind, that tranquility which springs from a

superior understanding,

and an intimate ac-

quaintance with every part of his subject.

He

grasps firmly his topic, and insensibly

to his

communicates

reader the calmness and

conviction which he possesses himself.

He

embraces with equal ease the greatest and

the smallest points connected with his argu-

ment.

He

often throws out as he goes along,

to cost

some general principle which seems him no labour, and yet which opens
field

a whole

of contemplation before the view of the

reader.

Butler was a philosopher in the true sense

of the term.

He

searches for wisdom wher-

WILSON'S ANALOGY.
ever he can discern
Its

traces.

He
till

puts forth

the keenest sagacity in his pursuit of his great

object,

and never turns aside

it.

he reaches,
unobtrusive

and seizes
investigation

Patient,
his

silent,

was

forte.

His powers of

invention were as fruitful as his

judgment was
compass of

sound.
theology

Probably no book
is

in the

so

full

of the seeds of things, to

use the expression of a kindred genius, (Lord

Bacon)

as the

'

Analogy.'
raised

He

was a man
lived.

up

for the

age

in

which he
born

The

wits and infidels of the

reign of our
in the

Second Charles, (Butler was

year 1692,) had deluged the land

with the most unfair, and yet plausible writings against Christianity.

certain fearless-

ness as to religion seemed to prevail.

There

was a general decay of

agreed point amongst
ment, that
tious.
it

piety and zeal.

if it

Many

persons treated Christianity as

all

were an
be fict>

people of discern-^
to

had been found out

The method
more or
as

taken by these enemies

of Christianity, was
jections
ticular

to

magnify and urge ab-

less plausible, against

par-

doctrines or

precepts,

which
it

were
j

represented

forming a part of

and

WILSON'S ANALOGY.
easfljr

which, to a thoughtless mind, were

made

to

appear extravagant, incredible, and

irrational.

They

professed

to

admit the
;

Being and Attributes of the Almighty

they maintained that
cient
this

but

human

reason was

suffi-

for

the discovery and establishment of

truth, as well as for the

fundamental

de-

velopment of those moral precepts, by which

the conduct of
life

should be regulated

ancj

they boldly asserted, that so

many

objections

and

difficulties

might be urged against Chrisit

tianity, as to

exclude

from being admitted

as Divine,

by any thoughtful and enlightened

assertions Butler undertook to re-

person.

These
fute.

He

was a man formed

to

for

such a task.

He knew
detect,

thoroughly what he was about.

He

had a mind

weigh objections, and

cavils.

to trace,

and silence
in all

Accordingly, he

came forward
dignity,

the self-possession, and

truth, to

and meekness of

meet the
takes the
the

mfidel on his

own ground.

He

admission of the unbeliever, that

God

is

Creator and Ruler of the natural world, as a

principle conceded.

From

this point

he sets

forward, and pursues a course of argument

WILSON'S ANALOGY.
SO cautious, so solid, so forcible
diversified,
;

9
and yet so

so original, so convincing; as to

carry along with him, almost insensibly, those

who have once

guidance.

put themselves under his

His insight into the constitution

is

and course of nature

almost intuitive
is

and

the application of his knowledge

so sur-

prisingly skilful and forcible, as to silence or

to
satisfy

every

fair antagonist.

He

traces

out every objection with a deliberation which

nothing can disturb
;

and shows the

fallacies

from whence they spring, with a precision

and acuteness which overwhelm and charm

the reader.

Accordingly, students of

all

descriptions

have long united

is

in the praise

of Butler.

He

amongst the few

in

classic authors of the first

rank

modern

literature.

He

takes his

place with Bacon, and Pascal, and Newton,

those mighty geniuses

who opened new

sour-

ces of information on the most important subjects,

and commanded the love and gratitude

If his

of mankind.

powers were not

them.

fully

equal to those of these most extraordinary

men, they were only second

to

He

was

in his

own

line,

nearly

what they were

2^

10

WILSON'S ANALOGY.
and the adapta-

in the inventions of science,

tion of

mathematics to philosophy founded

on experiment.
mind, of similar
ty,

He was

of like powers of

calm and penetrating sagaciacuteness and precision

in his

of the same patience and perseverance in

pursuit, of kindred
in

argument, of like force and power

conclusions.

His objects were

comprehension of

as great, his

mind

as

simple, his perception of truth as

intellect nearly

distinct, his

as vast, his
surprising.

aim

as elevated, his success as

The
life.

'

Analogy' was the work of Butler's

early as the year 1713,
at

As

when he
powers

was

a student of Divinity

Tewkesbury,
his

and only twenty-one years of age,

kindred subjects.

of mind were already directed to this and

The

sagacity and depth

letters to

of thought displayed in his

Dr. S.

Clarke, in that year, attracted, though sent

anonymously, the Doctor's particular notice,

and brought on a friendly but most acute

cussion,

dis-

which has been annexed

to all the
^

subsequent editions of Dr. Clarke's

stration of the

Demon-

Being and Attributes of God.^

From

the year 1718,

when he was appointed

WILSON'S ANALOGY.
preacher
at

H
year

the Roll's Chapel,

to the

17265 when he published his Fifteen Ser-

mons, the subject of the

parently uppermost

'

Analogy' was ap-

in his

mind.

This volhis

ume

contained

in

fact the
in

germ of

great

work.

At

length,

the year 1736,

'

when

he had attained the age of 45, the

Analogy'

appeared, as the result of his maturest reflections during a series of theological studies of

between twenty and

Episcopal Bench
1752, the like
train

thirty years.

In

all

his

subsequent writings, after his elevation to the

in

1738,

till

his death in

of thought

is

observable

and even

in

the last of them, his charge to

the clergy of the diocese of

Durham

in

1751,

the

one commanding
life is still

subject which had oc-

cupied his

pursued.

Thus

a long
this

course of forty years was devoted by

surprising

man, with a depth of knowledge

great a theme, to the illustration

and a strength of mind which were exactly

suited to so

of the truth of Christianity from the course

and order of God's natural providence.

The consequence
advanced against

is,

nothing ha^ ever been

his

main argument.

The

12
infidel

WILSON'S ANALOGY.
has never ventured a reply.*
;

It
is

has

long been in every one's hands of the few works which go

and

one

into the elements

of every well-directed plan of education.

It

has, however, been generally admitted,

that his argument,

is
its

clear
is

and convincing as
not obvious in

it

to a

prepared mind,

all

parts to the
life

young reader, whose experi-

ence of

being small, and his habits of

reflection feeble, has not always the furniture

necessary

for

comprehending

at

first

the

thoughts and conclusions of such a mind.

* attempt was made, fifteen years after his death, It to fix the charge of superstition on Bishop Butler. was even insinuated that he died in the communion of

An

the

Church of Rome.

These calumnies had no foun-

refuted at the time by his friend Archbishop Seeker, to the satisfaction of every one. And when the accusation and the reply to it were recorded in Butler's life in the Biographia Britannica, by Dr. Kippis, Bishop Halifax took occasion to sift the matter again to the bottom, and published the result in Analogy,' in 1787. This set the his edition of the question completely at rest. The decided opposition of Bishop Butler's sentiments to the errors and corruption of the Church of Rome, is indeed apparent in all his writings ) and it is now not worth while, in fact it would be obviously unjust, to enter into the details of so wretched a misrepresentation. This subject is very properly omitted altogether in the Oxford University edition of 1807 ; nor would it have been alluded to here, if the charge against Bishop Butler as well as its answer, had not been revived since, in an article of a widely circulated work, La Biographic Universelle.
dation.
'

They were

WILSON'S ANALOGY.

13

The
ways

difficulty is

increased by a style not al-

clear and accurate>

His language,
those

in-

deed, interests and

delights

who
to

are

accustomed

to his

manner, and seems

have

flowed from him without art or contrivance.

The

familiar

expressions

and

illustrations

which continually occur, are not without their charm. Even the colloquial turn of some of
the phrases
sits

well

upon the author.

is

Still,

as a whole, the style

too close, too

negli-

gent, too obscure to be suitable for the young.

It is

marked with
on

that carelessness into

fall,

which

many

writers of the first-rate talents

their great
in

when
first

intent only

theme, they pour

out their thoughts

present themselves.

the words which

has therefore

More than one attempt been made to aid the inexpe-

rienced reader, by short analyses of Butler's

argument.

That prefixed by Bishop Haliis

fax to his edition of 1787,

ble, as
it is

the most valua-

the best

known.

In

the

follow-

ing Essay a

more

detailed review, or
is

sum-

mary, of the work,

design
:

attempted, with a similar

left

with what success must be

public.
If
it

to
in

the judgment of the

aids

forming some idea of the general reasoning

14
of the

WILSON'S ANALOGY.
Work,
it

will

accomplish
;

all

that

was

designed.

It

cannot, indeed

for

nothing

can give a just impression of Butler, but Butler himself.

It
is

not intended to supersede

the

mighty master,

whom

it

only introduces.
is

But besides
in
'

the obscurity which

found
it

The Analogy' by

the youthful student,

has been also remarked, that Bishop Butler's

statements of Christianity
itself,

from what-

ever cause, are somewhat restricted. impression of

it

The
life

is

cold.

The

consolation and
this

are absent.

Whether

arises

from

the nature of his argument, and the class of

opponents

whom

he addressed, or from the

turn of the Bishop's

templative,

mind

to retired

and con-

rather than vivid

;

and popular,

descriptions of truth

or from something of

the languor so generally complained of in the

Divinity of the era

when he
it

wrote,

it is

not

easy to say.

Certain

is

that there seenis

some ground
tianity
in
its

for the complaint.

The
its

full

and exuberant grace and consolation of Chrisparticular doctrines, and

ap-

plication

to the heart

and

life,

were
;

not, in-

deed, the topics of our great author

references

but the
to

which frequently occur

the


WILSON'S ANALOGY.
scheme and end of
tions

15

revelation,

would unwhich may

doubtedly have admitted of some observa-

on these important

points,

now be thought wanting. Will we be forgiven, if we suggest, in the proper place, what we intend by this remark more at length ? The eminent station which Butler holds, makes it^ natural that we should offer
without fear, after an interval of nearly a century, such reflections as honestly occur to us.

Classic

may

always be commented upon.

In the following pages, therefore,

it

will

be our design
I.

To

state

the

general argument which

in

Bishop Butler pursues

to

the Analogy

and

review the principal steps of his reasoning.

II.

To

point out the

connexion of the
with
the

argument of the Analogy,

ty
to notice

other

main branches of the Evidences of Christiani;

its

use and importance

and

to offer

some remarks on
itself,

Butler's particular

view of Christianity
tion

and on the adapta-

of his argument to practical religion in

extent.

all its

Each

of these divisions will

necessarily

draw us

into

some

length.

16

WILSON'S ANALOGY.

a statement of the GENERAL ARGUMENT OF THE ANALOGY.

begin with

We

The

chief design of this great

work

is

to

answer objections raised against Reh'gion,

Natural and Revealed, and
to

confirm the

by considering the analogy or likeness which that system of religion bears

it,

proof of

to the constitution

and course of the world as

It

ruled by God's ordinary Providence.

com-

pares the known state and progress of things

in the natural world,

with what religion teach;

es as to the moral world

the acknowledged

dispensations of Providence, with the appoint-

ments of

religion

that

government of

God

which we actually

find ourselves

under here,
religion

with that government of

binds us to believe and

God which

expect hereafter.
in

And

it

shows that these two schemes are

alike, that

many, very many respects

they

are both vast and incomprehensible as to their

whole compass and extent, but that

still

they

may
laws,

both be traced up to the same general

and resolved

into the
It

same

principles

of divine conduct.
there
is

takes for granted that

an Intelligent Governor of the world,

;

a supreme and perfect Author of nature

and

WILSON'S ANALOGY.

17

then argues from that part of his works and

dispensations

which

is

known and acknowlis

edged, to that part which

denied or objectto the

ed

to

from the world of nature

;

world of

revelation

from the confessed order of Pro-

vidence to the disputed appointments of Grace

from creation
sign
is

to Christianity.

Its

proper de-

not to prove the truth of natural and

revealed religion by their direct evidences of

miracles and prophecies.

The

author of the

Analogy takes other ground.

all

He

supposes

these usual proofs to remain, and remain

;

in all their force

and he attempts

to

confirm

them

in

the minds of considerate men,

who
his

may have been

difficulties,

staggered by objections and

by taking up the objector on

the world, and showing

own admission
Almighty
his
in

of the supreme rule of the

him

that

objections have no real weight, because

they might be raised against the works of

God

in

his

ordinary and confessed governjust as plausi-

ment of the kingdom of nature,

bly as against the government of the

same
is

God

in

the

kingdom of

religion.

This

his

line of

argument.

He

reasons from that part

of the divine proceedings which comes under

18
our view

WILSON'S ANALOGY.
in the daily

business of

life,

to that

larger and

more comprehensive
is

part of these

proceedings which

beyond our view, and

which

religion

reveals.

Thus he answers
God's ordering of
Providence
is

and silences objections.

the affairs of

men by
if
it

his

a fact

known and
ejes.

admitted, and present before our

Now

can be shown that God's

ordering the conduct of

men by

the laws and

this,

motives of religion
liable to

is

analogous to

and

no more nor other objections, then

a probable argument, in the
its

we have
stance,

first in-

and independently of
in

direct evi-

dences,

favour of the truth of Christianity.

are satisfactorily
silenced,

Thus
if

objections

not removed.

The acknowledgment

of a

perfect Creator and Ruler of the Universe,

connected with the fact that he does such

and such things, acts by such and such general laws, brings about such

and such

effects,

attaches such and such consequences to men's

actions,

deals

with them in such and such a

manner
upon
in

in the daily

and hourly appointments

against

of his Providence, gives us data to proceed

answering what

is

objected

the supposed rule of the

same God

in religion.

WILSON'S ANALOGY.
If

19

men, indeed,

will

indulge in vain and

idle speculations,

and form imaginary models

of an universe, and lay

the world in a
ter

down

plans for ruling

bet-

way which they suppose

at present,

than

it is

there can be no ar-

guing with them.

to be wiser than

They profess themselves God. They take up with

in facts.

airy notions

which have no foundation

This

is

to

deny the natural government of

will

God, which was conceded by the hypothesis.

But

if

men

leave these presumptuous

to facts
it

conjectures,
stitution

and come

to the

con-

of nature, as
to

is

actually

made

known
edly

us

by experience, and
all-wise

as confess-

framed by an

and gracious
analogy

Governor, they

will find a surprising

;

between Nature and Religion

the probability weigh

they will find

down

strongly on the

side of the truth of Christianity,

its

Bven prior
;

to

direct

proofs

and evidences

they will
is

find, that the

system of Christianity

loaded

with no greater difficulties than the system of

nature
the

is,

and

that

it is

no safer

to spurn at

scheme of
in his

religion, than to ridicule the

constitution of the

same

infinitely

glorious

God,

temporal government of mankind.

20

WILSON'S ANALOGY.
author shows, that the dispen-

In short, our

sations of Providence,

which we are under

lower world, and
secure in

now, as inhabitants of
as having a
it,

this

momentary
to,

interest to

are

analagous

and, in fact, of a piece

with, that further dispensation

which

relates

to us as designed for another world, in

which
natural

we have

an eternal interest.
to

The

and moral world are thus seen

be intimate-

ly connected together, and to be parts of

one

stupendous whole, where our ignorance betrays us the instant

we

dare to speculate and

imagine things of ourselves, but where com-

mon

sense and
if

securely,

and sincere.
be

common prudence lead us on we are modest, and practical, And the chief objections which
shown
to
5

are urged against religion, are thus

false

and frivolous

because they might

have been equally urged before experience

had taught
tution

us, against the

course and constiall

of nature, which are admitted on

to
If,

hands

have come from the ever-blessed

therefore,

God.

they are inconclusive

when
and,

raised against the external and obvious,

as
it

were, tangible

order of things

around

us,

much more

are they inconclusive,

WILSON'S ANALOGY.
when

21

raised against the moral, and invisible,

and mysterious order of things which Christianity reveals.

It is true, this

whole argument from analoIt

gy is only a probable one. amount to demonstration. But

far

does

not
a

then,

it is

probable argument of the highest kind, and

stronger than

those
in

by which men are

most important
things indeed

every day guided

concerns.
for

their

There are very few

which we have, or can have, demonstra-

tive evidence.

For such
it.

feeble creatures as

we

are, prohahility is the

guide of life. Every

a single,
its

thing turns upon

Even

slight,

presumption

may

not be without

weight

but presumptions, however slight

selves, if frequently
to a
tally

in

them-

repeated, often

amount
acciden-

moral certainty.

Thus,

if

we

observe for one day the ebb and flow of

the tide, the observation affords only

sort of presumption,

some

and

that

perhaps the

lowest imaginable, that the same

again to-morrow
;

may happen
and

but the observation of this

days, and months,

event for so

many
it

ages together, as

has been observed by

men

in

all

places and countries, gives us a

3*

22
full

WILSON'S ANALOGY.
assurance that
it

will

happen to-morrow.
Thus,

No man
also,

in his senses thinks otherwise.

no one doubts but that the sun

will

will rise
all,

to-morrow, and

be seen,

if

seen at
in that

in the figure of a circle,

and not

of a
is

square.

So

again,

we conclude

that there
w^ill

no kind of presumption
frost in

that there

not be

England any given day

it

in

January
will

next

that

is

probable that there

on
is

some day of

that

month, and that there

it

almost a moral certainty of

other of the winter.
In

in

some

part or

like

manner, when
generally,
to pass,
like to
it,

we

observe in

human

affairs

that

any thing does regularly come

infer that other things

we
or

which are
will also
all

have analogy with

it,

come

to pass.

Human

concerns are

carried on by this

natural process of reasoning.

And
in

yet

we
if it

have no demonstrative evidence

cases.
lives

any such

Thus we

believe that a child,

will

twenty years,

grow up
;

to the strength

and stature of a man

that food will

its life
;

con-

tribute to the preservation of

and the

want of food
its

for a certain

number of days be
thus
act

certain destruction.

It is

men go on
by what
is

jcontinually.

They judge and

WILSON'S ANALOGY.

23

probable, and never dream of asking for further evidence.

fears,

The

rule of their hopes and

of their calculations of success in their

pursuits, of their expectations

how

others will

act in such circumstances, and of their judg-

ment

that such
all

actions proceed
rest

from such

principles,

these
is,

on the

argument
them-

from analogy, that

on

their having observ-

ed before the
selves

like things with respect to

or

others.

Especially,
is

if

any great
claiming

scheme of
demanding

things

laid before

men

to be the plan of such

and such a person, and

certain

efforts

and

duties,

they

compare
analogy

this

scheme with the acknowledged

and judge by
or not.
his
this

productions of that person,

whether
part

it

is

They

compare the
which
the
to
is

of

person's designs

known and
at

familiar to them, with

new scheme

present unknown, in order

If,

form a probable opinion.

on considerain

tion,

they can trace the same mind

both

same ends, the same sort of means, the same general laws, the same benevolence
plans, the

and wisdom, the same vastness of comprehension, the

same apparent

pferplexity

work-

ing the same good results, the

same moral

24

WILSON'S^ ANALOGY.
and features, and, above
all,

characteristics

a
;

dependence and connexion between the two

the

they conclude that they both proceed from

same

author.
against

And
the

if

objections should

be raised

new and unknown

to

scheme, which, on calm inquiry, seem

equally against the

he

scheme already known

to

and acknowledged
them, that

come from

the

same

hand, these objections have no weight with

is,

they are answered by the analoconstitution

gy or likeness which the one scheme bears to the other.

and

Persons

who
in

doubt of the force of a probable argument

religion, should consider in this

way what

evi-

dence

that

is

upon which they act every day

with regard to their temporal interests.

act in the daily course of
life
is

They

upon evidence
probable.

much lower
reasonable
ties,

than what

called

In questions of the greatest consequence, a

man marks

the lowest probabili-

such as amount to no more than showis

ing that one side of a question

ble and credible as the other.

as supposa-

And any one

so, in

would be thought mad who did not do

many

cases.

Men

not only guard against

what they

fully believe will

happen, but also

WILSON'S ANALOGY.
against

25

what they think

it

possible

may happen
the pro;

they often engage

bability
is

in pursuits

when
it is

greatly against success

for

they

make

such provision
able that they

themselves as
occasion

suppos-

may have

for,

though
is,

the

plain

acknowledged probability
will
it

that

they never

have such occasion.

a
real
to

Indeed

is

imperfection in the

moral character, not

tice

be influenced

in

prac-

by any degree of evidence, even the

lowest,

when

it is

discovered.

Men

are un-

der a formal and absolute obligation to act in

practical matters on the side of the least pre-

ponderating probability.

As when we weigh
enables us to see

two

things in a pair of true scales, the small-

est inclination of the

beam
so,

which

is

the heavier, and binds us to act on

it

the fact that

tice,

is

so

in

matters of prac-

the smallest

degree of weight on one

side
is

more than

another, enables us to see what

our duty, and binds us to act accordingly.

If,

then, the analogy of nature only show-

ed us that there was the lowest presumption

of the truth of religion notwithstanding
culties,
diffi-

men would
to believe

be formally and absolute-

ly

bound

and obey

it.

But

if this

26

WILSON'S ANALOGY.
is

analogy shows that there

not merely a low

presumption, but the highest probability of

its

truth,

and that the very objections

to

it

rest

on such matters as are apparently

in-

conclusive,

when
an

applied to that system of

things in Providence
to

which

is

acknowledged
and Almighty

come from
;

All-wise

Creator
tions

nay more,
for

that these very objec-

may,

any thing we know, be really

duty

benefits, yea,

most important instances, upon

the

the whole, of the Divine goodness,

of the obedience to
perative.

it

becomes
it

still

more im-

And when

is

considered that,

besides this argument from analogy silencing

our scruples, the numerous direct evidences

of Christianity remain what they were before,

unanswered and unanswerable, the obligation

to receive the Christian doctrine
fact,

becomes,

in

the

first

and paramount duty of a rea;

sonable and accountable creature

and the
cri-

rashness and guilt of rejecting

it

become

minal and absurd,

in a

degree which no words

can express.
This, then,
Butler.
is

the general design of Bishop

He

undertakes to show, that

men

cannot reject Christianity on the footing of

WILSON'S ANALOGY.

27

objections, without acting against those rules

of probability by which they have been guid-

ed

all

their

lives in all their

most important

concerns, and by which they are guided continually,

and must be guided, however they

with regard to Christianity.

may
cuse

act

Thus
on

versal

condemned by own conduct alHike condemned by mankind and experience

his

our author leaves the unbeliever without ex-

occasions

the

uni-

of

acting

in the

most important of

all

subjects in an

opposite

manner

to

what

common
to

sense and

common prudence compel him

day of
his life,

do every

on the most momentous, as

well as the slightest occasions.

Such

is

the

scope of

this

celebrated Treatise.

If

we

have dwelt longer than might seem necessary in explaining

that
it is
it,

let

it

be remembered,

the

key

to all that follows.

28

WILSON'S ANALOGY.

ANALYSIS OF BISHOP BUTLER's ARGUMENT.

After this sketch of the design of the
logy, let us

Ana-

now proceed to give an idea, so FAR AS WE MAY BE ABLE, OF THE SEVERAL STEPS OF OUR author's ARGUMENT. We say, so far as we may be able ; for it is
no easy task
to

compress and simplify a series

of close and profound reasoning.

However,
reader's

some

assistance
is

may be

given.

The

patience

requested.

Such an author deit.

mands and rewards

the utmost attention, and

cannot be understood without

The whole
parts.

Treatise

is

divided into two

In the First, the author shows, that

the things principally objected against natural

religion, are analogous to
in

what

is

experienced

the course of nature,

and, therefore, in-

conclusive.

In the

Second, he shows the

same
gion.

as

to

Christianity, or

Revealed Reli-

In the First Part, he considers, as

we

shall presently see

more

at length,

by a sepa-

rate review of each topic, that natural religion

teaches,
in

shall

That mankind is to live hereafter 2. That there every one future state. 3. That be rewarded or punished.
1.

these rewards and punishments will be ac-

WILSON'S ANALOGY.
cording to men's good or
4.
evil
is

29

behaviour here*
a probation, or

That our present

5.

life

trial.

That

it

is

a state of moral disci6.

pline

for a future life.

That the notion

as
this

of necessity forms no valid objection against

these truths
religion
is
;

and, 7.

That

plan of
to

but very partially

made knowq
its

us

in this

world, no objections against

wis-

dom and
These

goodness are of any real weight.

points

we

shall consider in

seven sepa-

rate chapters.

From
his

this

view of natural
in
1.

religion,

we

shall

proceed with Butler

work,
to
;

the.

Second Part of
importance of
raised against
;

weigh,
2.

The

Christianity
it,

The objections
its

on the ground of

being miraculous

and, 3.
to

Our
it

incapacity of judging what

in a revelation,

was

be expected

and the credi-

bility that

would contain things apparently

4.

open

to objections.

We

shall

next have

to consider,
fectly
lar

Christianity as a
;

scheme imper-

comprehended
itself

then, 5.

The

particu-

system

of Christianity, the appoint-

ment of
versality

a Mediator, and the

;

redemption of
of uni-

the world by him

in

and, 6.

The want

revelation,

and the supposed de-

30
ficiency in
shall

WILSON^S ANALOGY.
the proof of
it.

After

this,

we
and

have

to notice, 7.

The

objections against
^

the particular evidence for Christianity

lastly, 8.

The

objections which

may be made
will

generally against thus arguing from the anal-

ogy of nature
view
in

to religion.

These

be the

heads of eight chapters.

will

The
it,

following re-

accordingly contain seven chapters

division of

the

first

and eight

in

the

second.

The
Chap.
of
all

author begins his Treatise

I.)

(Part

I.

with that which

all

is

the foundation
;

our hopes and

our fears

all

our

hopes and fears which are of any consideration

a Future Life.
is

He

takes for granted

that there

an Intelligent Author of Nature,

will

whose moral
good
in the

and character

is

just

and

very highest degree.

This Auit is,

thor of Nature formed the universe as

and carries on the course of

it

as

he does,

rather than in any other manner.

rational creatures,

Men,

as

cannot but reflect on the

mysterious scheme of things in the midst of

which they
inquire

find themselves

and cannot but

whence they came and whither they

are going, and what will be the end or issue

WILSON'S ANALOGY.
of the system in which they are placed.
it

31

Now
is

will

appear, in the

first

place, from con-

sidering the

analogy of nature, that there

nothing improbable in what religion teaches,

that

we

are to exist in another

life after

death.

There
in

is,

indeed, a confused suspicion, that

the great shock of the

unknown

event,

death, our living powers will be destroyed.

The

sensible proof of our being possessed of

is

these powers
to us.

removed.

Death
it.

is

terrible

Nature shrinks from

shall find
it

Yet,

when

we come sions, we
1.

calmly to consider these apprehen-

them

to

be groundless.

For
in

is

clearly a general law of naexist

ture,

that the

same creatures should

life

here

very different degrees of

and per-

ception.

We

see instances of this law in the

surprising change of

worms

into flies,

and

in

birds and insects bursting their shell, and entering into a

new world
for

furnished with

new
in

accommodations
in

them.

The

states also

which we ourselves existed formerly

in the

the

womb, and
ly
different

years of infancy, are widestate

from the

of mature age.
different.

Nothing can be imagined more

Therefore, that

we

are to exist hereafter in

32

WILSON'S ANALOGl.

a state as different from our present, as this

is

from our former one,

is

only according to

the analogy of nature.

2.

There
all

is

a probability, in every case,

that

things will continue as

we now
in

find

them,

in all respects,

except those

which

we have some
will

positive reason to think they

be altered.

This
it is.

is

a general law.

Na-

ture goes on as

This seems our only

reason for believing that the course of the

world

will
it

continue to-morrow, as

it is

to-day,

and as

has done, so far as experience and

If then our liv-

history can carry us back.

ing powers do not continue after death, there

must be some
in death
itself,

positive reason for this, either

or in the analogy of nature.

is

But there
itself,

no positive reason in death

not what
it is ;

for

we know
of
its

we

only

know some
effects in

effects,

such as the dissolu;

tion of flesh,

skin,

and bones

and these

nowise appear to imply the destrucSleep, or a swoon,

tion of the living agent.

shows us

that the living

is

powers may exist

not upon what

when

there

no present capacity of exer-

cising them.

In fact

we know

the existence of our living powers depends.

WILSON'S ANALOGY.
Nor does
the

33

analogy of nature furnish anypositive reason to think that death is our destruction.

For we have no facuhies where-

with to trace any thing beyond, or through

death, to see what becomes of those powers.

Men were
the period
tracing

possessed of these powers up to

to
;

which we have
it is

faculties for

them

probable, therefore, that

they retain them afterwards.

3.

For our gross bodies

are not ourselves,

and therefore the destruction of them may be

no destruction of ourselves.

We

see

that

men may
sense,

lose

their limbs,

their organs of

and even the greatest part of their

bodies, and yet remain the

as before.

same

living agents

Our organized bodies

and actually are

are mere-

ly large quantities of matter

which may be
in a daily

alienated,

course

of succession and change, whilst

the

we remain
already^

same

living

permanent beings notwith-

standing.

As, therefore,
over
lost

we have
it,

several times

a great part of our

body, or perhaps the whole of

to certain

according
;

common established

laws of nature

so

when we

shall lose as great a part, or the

whole, by another
4^f

common

established law

34

WILSON'S ANALOGY.

of nature, death,

why may we
That the
one case, and

not also re-

main the same

been gradual
at
in

alienation
will

has

be more
the

once

in the

other, proves nothing to

contrary.
4.

But, more particularly, our bodies are

clearly only organs and instruments of per-

ception and motion.

optical

instruments
in

Our use of common shows that we see with

sense, and in

our eyes
as

the

same

no other,

we

see with glasses.

These

glasses,

which

are no part of our body, convey objects tow^ards the perceiving power, just as our bodily organs do.

And
all

if

we

see with our eyes

only in this manner, the like

may be
:

con-

cluded as to

our other senses.

So with
upon the

regard to the power of moving

destruction of a limb, the active

power

re-

mains

and

artificial

we can walk by the help of an leg, just as we can make use of a

pole to reach things beyond the length of the

natural

arm.

We may
to a

therefore

have no

more
than

relation to our external bodily organs,

we have

microscope or a

staff,

or

any other foreign matter, which we use as

instruments of perception or motion
:

and the


WILSON'S ANALOGY.
dissolution of these organs

35

by death may be

no destruction of the
5.

living agent.

not,

But farther, our powers of reflection do even now, depend on our gross body in
as perception

the

same manner

by the organs

of sense does.

In our present condition, the

organs of sense are indeed necessary for con-

veying

in ideas to

our reflecting powers, as

in

carriages,

and levers, and scaffolds are

;

architecture

but

when

these ideas are once

in

brought

in,

and stored up

the mind,

we

are capable of pleasure and pain by reflection,

without any further assistance from our

senses.
affect

Mortal diseases often do not

at all

our intellectual powers, nor even sus-

pend them.
diseases, the

We

see persons under those

moment

before death, discover

all

apprehension, memory, reason,

entire

the utmost force of affection, and the highest

mental enjoyments and sufferings

should a disease,

why then
de-

when come

to a certain

gree, be thought to destroy

those

powers,

which do not depend on the bodily senses,

and which were not affected by
quite
6.

that disease

up

to that

degree?
future existence

Nay, our

may

pro-

36

WILSON'S ANALOGY.

bably be not the beginning, properly speaking, of

any thing new, but only the continugoing on of our present

life

ance, the

as

intelligent agents.

Death may only answer

is

to our birth,
faculties

which

not a suspension of the

we had

before, nor a total change

of the
in the

state of life in

which we existed when

womb,

but a continuance of both, with

alterations.

such and such great

present relation to our bodily

the only natural hindrance

And our organs may be

our existing

to

hereafter in a higher state of being and reflection.

7.

But even

if

death suspends our living

powers, which does not appear, yet a sleep or a swoon

may

teach us that the suspension

it,

of a power and the destruction of

fects totally different.
8.

are ef-

On
it

the whole, the analogy of nature

makes
that

probable, that as

we

are conscious

we
to

are

now
it

living agents, so

we

shall

go

on

be such, notwithstanding the event of

is

death, which,

likely,

may

only serve to

bring us into
life

new

scenes, and a

and action, just as naturally

new state of as we came

into the present.

This

will

appear most pro-

WILSON'S ANALOGY.
bable,
if

37

we would

only leave off the delusive

in the

custom of substituting imagination

room

of experience, and would confine ourselves

to

what we

really

know and understand.

Chapter

II.

future state being once

is

granted, an unbounded prospect

opened

to

our hopes and

mortality
is

fears.

The

expectation of im-

not a matter of indifference, but a

subject of the deepest importance.

For the
is

whole analogy of nature shows

nothing incredible
will

that there

in the supposition that

God

reward and punish men hereafter

for their

actions here.
ble in
1.

And

it is

infinitely

unreasona-

men
For

to act
in

upon any other supposition.

life,

the present

we

see that

pleasure and

pain are the consequences of

our actions, and that we are endued with

capacities of foreseeing these

consequences,
is

and acting accordingly.

tution

This

the consti-

of the Author of Nature.

By

pruin

dence and care we may pass our days

tolerable quiet
;

by rashness, passion,

wilfulis

ness,

or even

by negligence, (which

very

observable)
rable as

we may make ourselves we please. This is the

as mise-

general

38

WILSON'S ANALOGY.
God's method as the Govis

course of things.

ernor of the umVerse,

clearly to forewarn

us of such and such things, and to give us

capacities

of foreseeing, that
shall

if

we

act so

and

so,

we
is

have such and such enjoy-

ments and
2.
It

sufferings.

then a simple matter of fact, that

we
as

are under the dominion of

God

here, just

we

are

under the dominion and rule of

;

civil

magistrates

because the annexing pleaand pain to others, and

is

sure to

some

actions,

the giving notice of this beforehand,

the

proper formal notion of government.

We
:

are thus compelled to admit, that the Author

of Nature acts here as a Master or Governor

there
can,
therefore, be

nothing incredible

in the general doctrine of rehgion, that

will act thus hereafter

God

that

is,

will

reward

and punish men

3.

for their behaviour.

But

as divine

punishment

is

what men

chiefly object against,

to allow,
it is

and are most unwilling

important to observe, not mereis

ly that there

a great deal of misery, in the

is

world, but that there

a great deal,

which
the

men

bring upon themselves, and which they

might have foreseen and avoided.

Now

WILSON'S ANALOGY.

39

circumstances of these natural punishments

are such as these.

They

are often the con-

sequences of actions

which procure

many-

present advantages, and bring

pleasure.

Again, they are

much present often much greater

are frequenttill

than the
tions

advantages or pleasures of the acfollow.

;

which they

They

ly delayed a great while

sometimes

long

after the actions occasioning

them are

forgot.

They
once.

then come, after such

delay, not

by

degrees, but suddenly, with violence, and at

They

are often not thought of during

;

the actions themselves

tably follow.

yet

still

they ineviin

Thus
life

habits
;

formed

youth

are utter ruin for

part,
this

though, for the most

is little

consequence

thought of

at

the time.
4.

We

observe further, that the natural

course of things gives us opportunities, which,

like

the seed-time, cannot be recalled

;

if

we

once neglect them

real

and

that, in

many

cases,

repentance and reformation are of no

avail to
rally

remedy

or prevent the miseries natu;

annexed

to previous folly

that neglects
at-

from mere inconsiderateness and want of

tention, are often as fatal as

from any active

40

WrLSON^S ANALOGY.
;

misconduct

and that

many

natural punishinflicted either

ments are mortal, and seem

to

remove the offender out of the way of

being further mischievous, or as an example

to others.
5.

Now

these

things are not accidental,

but are matters of every day's experience,

proceeding from general laws by which

obviously
is

God

governing the world

and they

are so analogous to what religion teaches us

concerning the future punishment of the wicked, that both

may

be expressed

in

the

very

same words.
6.

Especially

we

see, that after

men's neg-

lecting repeated warnings,

in a

course of vice

long scorned

and
;

and many checks,

these have been
the worst

after

after

conse-

quences of their
a great while

follies

have been delayed for

their

at

length

punishment
an armrelieve
;

breaks

in
;

upon them

irresistibly, like
is

ed force

repentance

too late
is

to

their misery

the

case

desperate

and

poverty and sickness, remorse and anguish,

infamy and death, overwhelm them, as the

effects

of their

own

behaviour, beyond the

or escape.

possibility of

remedy

WILSON'S ANALOGY.
7.

41

Not

that

men
very

are thus uniformly pun-

ished here in proportion to their vices, but

they often are

many such

and dreadful ones too

to

cases occur,

cases quite sufficient

show what

the laws of the universe

may

admit, and to
future

answer

all

objections

against

punishments, from the vain idea, that

the frailty of nature, and the force of temptations (as

hilate

men sometimes the guilt of human

speak) almost annivices.

final

8.

Thus, on the whole, the particular

causes of pleasure and pain distributed by

Almighty God here, prove

his

government,

in the

we are under same way as subjects

that

are under the rule of civil magistrates.

future rewards and punishments

And

are but an

appointment, analogous and of the same sort

with what

we

thus actually experience in this

world, in the regular course of universal Providence.

Chap.
ourselves,

III.

But

further

this

natural
find

government of God, under which we now

is

a moral

or

righteous govern-

ment.

It is

not merely a government by relike

wards and punishments,

that

which a


42

WILSON'S ANALOGY.

master exercises over his servants, which in

human
and

affairs is often

exercised tyrannically

partially,

but one which renders to

according to their actions, considered as

rally

men mo-

good or

evil.

This

is

the next step in

religion.
to assert

removing objections against natural

Men
that

have no ground w^hatever

is

God

simply and absolutely benevolent

this

indeed

may be

so

upon the whole

but he clearly manifests himself unto us as a

righteous Governor.

This government,

in-

deed, so
alone,
is

far as

it

is

seen here, and taken

;

not complete and perfect

is

but

still

a righteous government

carried on

here,

quite sufficiently to give us the

that
it

apprehension
a future
life.

shall

be completed

in

We
ing

see

now

the clear beginnings, the rudi-

ments of a moral government, notwithstandall

the confusion and disorder of the world.

This

is

enough

to

answer

all

objections against

the future judgment, which religion teaches

us to expect.
1.

For

as

God

is

our Governor, no rule

to creatures

of his government appears

en-

dued with a moral nature

ral,

as

we

are, so natu-

so unavoidable,

considermg

his infinite

WILSON'S ANALOGY,
perfections,
as
that

43

of distributive justice.
is

The
2.

expectation then of this

not in

itself

absurd or chimerical.

Next, as God has endued us with ca-

pacities of foreseeing the

good and bad con-

sequences of our behaviour, and rewards and

punishes prudence and imprudence respectively,

this

plainly

implies

some

sort of

moral
fol-

government.

Tranquility and satisfaction

affairs
;

low a prudent management of our

sufferings.

and

rashness and negligence bring after them

many

These are

instances of a right
;

constitution of things here

tion of children,

just as the correcinto danger,

when they run

is

or hurt themselves,
3.

a part of right education.

Again, the Author of Nature has so

appointed things, that vicious actions, as false-

hood,

injustice, cruelty,

he. must be punishas mischievous to so-

ed, and are punished

ciety.

He

has put mankind under a necessity

of thus punishing them, just as he has put

them
lives

undei' a necessity of preserving their

by food.

Thus men

are,

in

some

re-

spects,

unavoidably under a moral govern-

ment

here, they are punished or rewarded as

being mischievous or beneficial to society.

44
4.

WILSON'S ANALOGY.
Again,

we

are so formed that virtue,

as such, gives us satisfaction, at least in

some
ac-

instances

vice, as such,

and on

its

own

count, in none.

This

is

a proof not only of

government, but of moral government, begun

and established
though not
well and

moral

in the strictest sense,

in that

perfection of degree,

which

religion teaches us to expect.

ill

The

sense of

doing, the presages of conscience,

the love which

men have

to
;

good characters,
honour, shame,

and the

dislike of
;

bad ones

gratitude
reflection

vexation and remorse, arising from

on an action done by
fear,

us, as being

wrong; disturbance and

of being blameworthy
:

from a sense

and, on the other

hand, inward security and peace, compla-

cency and joy of heart, accompanying the

exercise of friendship, compassion, benevo-

lence;

all

this

shows that we are placed

here

in a

condition, in

which our moral nabe, and virtue

ture operates in favouring virtue and punish-

ing vice.

Vice cannot

at all

cannot but be, favoured on some occasions,

and

for

its

own

sake, by ourselves and others.

;

The

one cannot but be miserable

in itself, in

the other

cannot but be happy

some degree.

WILSON'S ANALOGY.

45

And though
ous, in

the wicked are at times prosperexternally,

some respects and

and the

righteous afflicted, this cannot, and does not,

drown the voice of Providence,

claring,
in

plainly
for

de-

the course of things,

virtue

upon the whole.

For

it

is

clear that these

disorders are brought about by the perversion of passions,

for other,
5.

which were implanted

in

us

and those very good purposes.

there
is,

Once more,

in in

the natural
virtue

course of things, a tendency

and

vice to produce their good and bad effects in

a greater degree than they do in fact produce

them.

This

is

very

considerable

thing.

Good and bad men would be much more

rewarded and punished here
not justice eluded by various
as such,
artifices,

were

were
oth-

not characters unknown, were not

many

er hinderances presented by accidental causes.

But these hinderances may be removed

and virtue enjoy
In the
its

in a future state,

proper

and

full

reward.

mean
of

time, these

tendencies are

declarations
in

God

in

his

natural Providence

favour of virtue.

To

judge better of the tendency of virtue

to pro-

duce happiness, let any one consider what a 5^

46

WILSON'S ANALOGY.
if all
its

nation would become,

perfectly virtuous
;

citizens

were

and that

for a succession
;

of ages.

Wars would be unknown

;

passions

would be restrained

crimes, factions, envy,

;

jealousy, injustice would be banished

laws
;

and punishments would be unnecessary

each would enjoy the
fruits

all

w^ould contribute to the public prosperity, and

of his

own

virtue.

United wisdom would plan every thing, and

united strength execute

Such a kingdom would be Hke heaven upon earth. If any

it.

think the tendency of virtue to produce these

results to

be of

little

importance, I ask him

if

what he would think

6.

vice

had

essentially

these advantageous tendencies.

The

notion, then, of a moral righteous

is

government

suggested by the course of

it is,

nature, and the execution of

as

we have

seen, actually begun

and there

is

ground to

believe that virtue and vice

may be rewarded
a higher degree

and punished hereafter

to

in

than they are here, because the tendencies,

the perfection of this moral
;

scheme are

natural

whilst the hinderances are only ac-

cidental.

WILSON'S ANALOGY.
Chap. IV.
If this

47

be so
it

if

there be this

moral government, then

place, that our present

implies, in the next

life is

a state of prois

bation
to

that our future interest

appointed

depend on our behaviour, depend on our behaviour.

just in the
is

same

manner
to

as our temporal interest

appointed
this state

And

of probation implies, in both cases, difficulty

in

securing our happiness, and the danger of

it.

losing
1.

For we are
government.
to

clearly at present

in

state of trial as

to this

world, under God's

natural

So

far

as

men

are
will

tempted

any course of action, which

probably occasion them greater inconvenience

than satisfaction, they are
to their temporal interests,
in a state

of

trial

as

and those

interests

are in danger from themselves.

the

course of things around us,

to forfeit

Now, from we have inand neglect

numerable temptations
into misery

these temporal interests, and to run ourselves

and ruin

thence arises the

diffi-

culty of behaving so as to secure our temporal

interests,

and the hazard of behaving so

as to miscarry in them.
tations,

And

outward temp-

concurring, as they always do, with

48

WILSON'S ANALOGY.

inward habits and passions, as really put

in

men

danger of voluntarily foregoing their ten>as their

poral interests,

future ones, and as

really render self-denial necessary to secure

one as the other

of
trial in

so analogous are our states

our temporal and religious capaci-

ties.

2.

Again, as to both states

we

see that

some men Scarcely look beyond

day, so

the passing

much
;

are they taken

that

up with present
carried

gratifications

others are
their better

away
and

by passions against
their feeble

judgment, and
;

resolutions of acting better

to

that

some even avow pleasure

life,

be their

rule of
it

and go on

in vice, foreseeing that

will
at

be their temporal ruin, and apprehendtimes that

it

ing

may

possibly be their

future ruin also.

states

Thus

the dangers in
effects, as
j

both

produce the same

they pro-

ceed from the same causes

analogous and alike.
3.

that

is,

they are

Further,

in

both states our dangers are

ill

increased by the

behaviour of others, by
of

wrong education, bad example, corruption

religion,

mistaken notions concerning happi-

ness.

WILSON'S ANALOGY.
4.
folly

49

Again,
bring

men by negligence and themselves into new difficulties,

in both,
;

no

less

than by a course of vice

and by

habits of indulgence

meet them.
in

become less qualified to For instance, wrong behaviour

difficulty
;

youth increases the

of right beputs us in a

haviour in mature age

that

is,

more disadvantageous
6.

state of trial.
v^^e

In both,

also,

are in a condition

which does not seem the most advantageous

for

securing our true interests.

There are

natural appearances of our being in a state of

degradation.

Yet we have no ground of

complaint

for as

men may manage

ease
is
;

their

tem-

poral affairs by prudence, so as to pass their

days

in

tolerable

so with respect to

religion,

no more

required than

be greatly wanting
6.

to ourselves if

we must we neglect.
self-denial,

Once more,
far

as thought,

and

and things

from agreeable, are absolutely

necessary for securing our temporal interests,

all

presumption against the same being necesis

sary for securing our higher interests

re-

moved.
7.

Had we

not experience as our guide,

it

we

might, indeed, in speculation, urge

to

50

WILSON'S ANALOGY.
that

be impossible

any thing of hazard should

Infinite

be put upon us by an

Being, since
in

^very thing which

ception,
is

is

hazardous

our con-

now

already certain in his fore-

knowledge.

And
till

indeed

this

may

well be

thought a difSculty
but be so,

in speculation,

and cannot

we know the whole, or however much more of the case. And if manthemselv^es
rity,

kind, as inhabitants of this world, really found

always

in a settled state

of secu-

without any solicitude on their part, and

falling

in

no danger of

into

distresses

and
of

miseries,

by carelessness or
or

passion,

by bad

example,

the
it

deceitful appearances

things, then

would be some presumption

it

against religion, that

represents us in a state
to our future happiness.

of

trial

and danger as

But now the whole course of nature shows

us that

we

are in a state of extreme hazard

as to our temporal interests.

stitution of things is settled

And

this

con-

by Almighty
It is as
is
it is.

God
This

as our natural Governor.

is

quite clear.
all

And

this

sufficient to an-

swer

objections
in

against the credibility of

trial

our being

a state of

and

difficulty,

WILSON'S ANALOGY.
under the moral government of the

51

same

God,

as to our future

and eternal

interests.

Chap. V. If we go on to ask, how we came to be placed in a probationary state of so much difficulty and hazard, we have already said that we can give no complete answer.
Possibly
it

would be beyond our

and even

faculties, not

only to find out, but even to

understand

the

whole reason
whether
to us
to
it

if

we had

faculties,

would be of service or prejudice

it, it is

be informed of

impossible to
naturally

say.

Still

another question

may be
is

put,

to

which a
If
it

satisfactory reply

may be
and
diffi-

given.

be asked,

What

our main duty

trial

here, as placed in this state of

culty
?

analogy wull help us

discipline,

to

answer, For

moral
state

as

preparatory to a future

of security and happiness.

life in

The

begin-

ning of

the present world, considered

as an education for mature age, appears plainly,

at
first

sight,

analogous to

this trial for a

future one.
1.

For our nature here corresponds

to

our external condition, and what

piness
is

we

call

hap-

the result of this nature and this

condition.

Now

as there are

some determi-

62

WILSON'S ANALOGY.

nate character and qualifications necessary

to

men's enjoyment of the present

life

so

analogy leads us to conclude, that there must

be some determinate character and

tions to render

qualificalife

men

capable of the future

of the good hereafter.

against the other.
2.

The one

is

set over

In the next place,

stitution

and

faculties

we see that the conof men are such, that

which they were
at

they are capable of naturally becoming qualified for states of

first
life,

for

wholly unqualified.

The human

facul-

ties are

gives

made us new

for gradual

enlargement; habit

faculties in

any kind of action,

and produces

secret,

but settled and fixed

alterations in our

temper and character.

As

habits of the

body are produced by repeated mind are produced by

;

acts, so habits of the

carrying into act inward principles

such as

obedience, submission to authority, veracity,

justice,

charity, attention, industry, self-gov-

ernment.

Habit forms

men

to these virtues
skill,

just as habit forms the archer to

the

porter to strength of arm, the racer to swiftness, the

artizan
in

every kind of manufac-

ture, to adroitness

and precision.

Such is the

WILSOJS'S ANALOGY.
constitution of our nature.

53

By

accustoming

ourselves to any course of action,

aptness to go on in
it it
:

we

get an

the inclinations which

;

made

us averse to

grow weaker
;

the real
it

difficulties

of

it

lessen

the reasons for

offer

themselves of course
racter

and thus a new cha-

may
These

be formed, not given us by nato acquire.

ture, but
3.

which nature directs us

capacities of

improvement are
considered in

most important.
his relation to this

Man

is

left,

world only, an unformed,

weak, unfinished creature, wholly unqualified

for the

mature

state of life to

which he

is

de-

signed.

He

needs the acquisitions of knowall

is

ledge, experience, and habits, in order at

to attain the

ends of his creation.

And he

placed, in childhood and youth, in a condition

fitted

for

supplying

his

deficiencies.

Children from their birth are daily learning

something necessary for them

scenes of their duty.

in the future

The
much
^^

first

years of

life

are a course of education for the practice of

adult age.

We

are

assisted in

it

by

example, instruction, and ihe care of others,

^^it

a great deal
dilig^iiv c,

^^^^

ourselves to do

iiiid

K^uxOy

the voluntary foregoing

54

WILSON'S ANALOGY.
things

many
no

which we

desire,

and the setting

ourselves to

many

things to

which we have
our
it

inclination, are absolutely necessary to

this.

doing

All this

is

clear.

We

see

every day.
placed

In like manner, then, our being

in a state
life,

of moral discipline through-

out this

as a state of education for anois

ther world,
things,

a plain providential order of

exactly of the same kind, and

com-

prehended under one and the same general

law of nature.
4.
this

Nor would
in

it

be any objection against

view of things

if

we were
;

not able to dislife

cern

what way the present

for

could be a
actually

preparation for another

not discern

we

da

how

food and sleep bring about

the growth of the

all

body

nor do children at

think that their sports contribute to their

health, nor that restraint

and discipline are

fit

so*

necessary, as

we know
are,
in

they are, to

them

for the business of

5.

mature age.
fact,

But we
the present

able to discern
state

how

life is fit to

be a

of dis-

cipline for another.

If
is

we

consider that God's

government of us

a moraj one, and that

consequendy piety and virtue are necessary

WILSON'S ANALOGY.
qualifications for a future state, then
distinctly see that the present
is

55

we may

course of things

adapted to improve us

in

virtue,

and pre-

pare us for a future world, just as childhood

is

a natural state of discipline, and a neces-

sary preparation for mature age.

greatly
cipline

Now how
dis-

we want moral improvement by

is

clear,

from the great wickedness of

the world, and the imperfections of the best

men.
6.

This every one sees.

But

all

do not see that mankind, not

finite

merely as corrupt, but as

creatures,
discipline

need the habits of

from what
constitution

virtue,

which

goes to form, to keep them from deviating

is

right.

Men, from
nature,

the very

of

their

before habits

of virtue are formed, are in danger.

For
in-

the natural objects of the affections, continue

to

be such, whether they can be obtained

;

nocently or not

and such affections have a

venture upon unlaw-

tendency
ful

to incline us to

means of obtaining them.

is

The

practical

principle of virtue
this

then the security against

danger

and

this principle is
;

strengthened

by

discipline

and exercise

and thus guards

56

WILSON'S ANALOGY.
danger arising from the very nacreatures as men, endued

against the

ture of particular affections.

7.
If

such

finite

with particular affections and moral understanding, had

all

these several parts upright

or

finitely perfect,
falling,

they would

still

be

in

dan-

ger of

and would require experience

and habits

to

improve them, and place them

in a secure state.

As
For

these habits strength-

en,

their

dangers would lessen,

and

their

security increase.

virtuous self-governitself,

ment

is

not only right in

but improves
;

the inward constitution and

as vicious indulgence
itself,
is

character

just

not only

criminal in

but also weakens and depraves the inconstitution

ward

and character.

And

thus

we may conceive how creatures without blemish may be in danger of going wrong, and may need the additional security of virtuous habits.
8.

But how much more

strongly

must
cor-

this hold with respect to those

who have

rupted their natures.

Upright creatures

may

want
to

to

be improved; depraved creatures want

Discipline
is

be renewed.

expedient for

the upright; but absolutely necessary for the

WILSON'S ANALOGY.
depraved
too.
9.

57

and
the

discipline of the severer sort

Now

present world

is

peculiarly
this

fitted to

be a state of discipline

for

pur-

pose.

Temptation, experience of the deceits

faults,

of wickedness, our past

the vice

and

pointment, vexation
disorder of the world
is

pain,

sorrow,

disapto

all

have a tendency

bring us to that moderation of temper which

contrary to the violent bent to follow pre-

sent inclination, which

may be observed And

arise

in

undisciplined minds.

Such experience

gives

a practical sense of things.

the security of creatures in the

possibly

highest state

of perfection may,
having had

in part,

from their
this

such a sense of things as

within

habitually fixed

them,

in

state

of

probation.

Their having passed through the

present world with that moral attention which

a state of discipline requires,

lasting impressions

may

leave ever-

of this sort

upon

their

minds.

Now when
is
it

the exercise of the virtu-

ous principle
mtense, as

continued, often repeated and

must be

in

circumstances of
is

danger and temptation, the habit of virtue

proportionably increased.

Thus

the present

6^

68
world
IS

WILSON'S ANALOGY.
peculiarly
fit

to

be a

state of disci-

pline, in the

same sense

as

some

sciences,

by

requiring and engaging the attention, not, to

be

sure, of such
will,

persons as will not, but of

;

such as

set

themselves to them

are

fit

to form the

mind

to habits of attention.

iO.

Accordingly

we

find there are

some
is

persons
piety,

who
to

follow an

inward principle of
an

and

whom

the present world

exercise of virtue peculiarly adapted to im-

prove

it

adapted
it

to

improve
it

it,

in

some

respects, even

beyond what

would be by
virtuous so-

the exercise of
ciety.

in a perfectly

That the present world does not actually become a state of moral discipline to. the generality, is no proof that it was not in11.

tended to be so

for

out of the

immense

number of seeds of vegetables, and bodies of

animals which are adapted to improve to such

and such a point of natural maturity and perfection,

we do

not see that perhaps one in a

;

thousand does thus improve

yet no one will

deny
end

that those

seeds and bodies which do

so attain to that point of maturity, answer the

for

which they were designed by nature,

WILSON'S ANALOGY.
and therefore that nature designed them
that perfection.
in

69
for

And

such an amazing waste

nature, with respect to these seeds and

bodies,

by

foreign causes,

is,

to us as

unac-

countable

as,

what

is

present and future

much more terrible, the ruin of so many moral

is,

agents by themselves, that

12.

by

vice.

Further, these observations

on the

active principle of obedience to

God, are apwill,

plicable to passive
resignation,

obedience to his

or

which

is

another essential part of

a right character.

For though we may have

in a future state,

no need of patience
tience has formed
for patience

yet

we

rnay have need of that temper, which pa;

and the proper discipline

is affliction.

and resignation

This

resignation, together with the active principle

of obedience, makes up the temper which

answers

to

God's sovereignty,

to his rightful

authority, as

supreme over

all.

13.

It

cannot be objected to

all this,

that

the trouble and danger of this discipline might

have been spared us by our being made

at

once the characters which we were

to be-

come ; we are

for

we

see by experience that what

is

to

become

to

depend on what we

60
will
is,

WILSON'S ANALOGY.
do
;

and that the genera] law of nature

not to save us trouble or danger, but to

make
14.

us capable of going through

it.

The
is

world, further,

is

a state of pro-

bation,
tation

a theatre of action for the manifes-

of persons' characters, as a means of

their being disposed of suitably to those cha-

racters,
tion

and of

its

being

known

to the crea-

by way of example that they are so

of.
It

dis-

posed
15.

thus appears clearly, on the whole,

is

that our present state of difficulty and trial

intended to be a school of discipline for acquiring the qualifications necessary for a future state of safety and happiness.

Chap. VI. Nor does the opinion of necessity weaken the credibility of the general
doctrine of religion thus confirmed by Analogy.

For

if

any persons consider the notion

of universal necessity or fate to be reconcileable with the acknowledged condition of

as
to

men

under God's natural government now, (and

such persons only does
itself)

this

whole

treatise
it

address

they must also consider

to

be reconcileable with the scheme of

religion

WILSON^S ANALOGY.
1.

61

For necessity

clearly does not exclude

deliberation, choice,

and the acting from cer-

tain principles to certain ends, as to the things

of
ter

this

present world

because

all this is

mat-

of undoubted experience.

For
that
;

if

the inas

stance of a house be taken, the

well as others,

Fatalist
it

would agree

was deand they

signed and built by an architect

would only

differ

upon the question, whether

it

the architect built

call

in

the manner, which

necessarily,

or in the

we manner which we
is

call freely.

The

idea of necessity does not,

then, at

all

destroy the proof that there

an

intelligent

Author and Governor of nature,

built

any more than that the house was

architect.
2.

by an

Nor does

necessity destroy at

all

the

scheme of religion. For

in the idea that

as to the things of this

world, suppose a Fatalist to bring up a child

he

is

not a subject of blame

or praise for his actions, because he

cannot

help doing what he does.

The

child

would
the

be vain and conceited, and go on following

his will

and passions

till

he became

first

plague of himself and family, and then insupportable to society

;

and thus he would soon

62

WILSON'S ANALOGY.
for

do something,

which he would be deliverIn this

ed over into the hands of justice.

way

the correction he would

meet
it,

with,

and
soon

the misery consequent upon

w^ould

convince him, that either the scheme of necessity, in

which he was educated was

false,
it,

or that he reasoned inconclusively upon

and somehow or other misapplied

tice

it

to

prac-

and

common

life.

In like manner,

what

the Fatalist experiences of the conduct of

Providence

at present,

ought

in all

reason to

convince him, that either his scheme of necessity

is
is

false,

or that

somehow
life.

or other

it

misapplied,
in

when brought

to practical

duty

and rehgion

common

Under

the pre-

sent natural government of the world,

we
;

are

obviously dealt with as

if

we were
dealt

free

and
all

therefore the analogy of nature answers

objections to our being

with as free,

with regard to another world.

notion of necessity, whether true
speculation,
jects.
is

Thus

the

or not in

not applicable to practical subto

With respect
Again,

them

it is

as if

it

were

not true.
3.

we

find,

by constant experi-

ence,

that happiness

and misery are not ne-

WILSOx\'S ANALOGY.
cessary here,
in

63
to

such a sense as not

for

be the

consequences of our behaviour,

the clear consequences of
cises over us the
in this
it ;

they are

and God exer-

same kind of government

world, as a father does over his chil-

dren, and a civil magistrate over his subjects.

These
ence,

are

matters of

fact, things

of experi-

which cannot be affected by the opinIn like manner, God's

ion about necessity.

moral government over men, as taught by

religion,

cannot be affected by that opinion.

4.

Besides, natural religion has an exterevidence, a positive

data,

nal

foundation

in facts

and
sity

w^iich the
affect.
if
it

mere opinion of neces-

cannot

5.

And,

men

should say that. Necessity

being true,

is

incredible that

God
is,

should

govern us upon a

supposition

of freedom
that there

which

is

false

the plain answer

must be a
.sion,

fallacy

somewhere
us

in

this

conclu-

for the

whole analogy of nature proves

that

God does govern

supposing necessity

by rewards and

punishments as free agents.

lies,
it

And

the fallacy
in

to

be true,

taking

for

granted that necessary agents cannot

for their

be rewarded and punished

behaviour.

64
6,

WILSON'S ANALOGY.
Thus, the notion of necessity, supit

posing

can be reconciled with the constitu-

tion of things,

and what we experience under

is

God's rule here,

equally and entirely re-

concileable with the

scheme of

religion also.

Chap. VII.
sisted

Still

objections

may be

in-

upon against the wisdom, equity, and

notion

goodness of the divine government implied

in the

of religion, to which analogy

(which can only show that such and such

things are credible, considered as matters of
fact,)

can give no direct answer.

But

if

analogy suggests that the divine government

is

scheme or system,

as distinguished

from

number of unconnected acts of justice and goodness, and a scheme imperfectly comprea

hended, then
direct
justice
1.

this gives a general,

though

in-

answer

to

all

objections against the

and goodness of that government.

Now

in

this

present

world
it,

and the
is

whole natural government of

ously a

there

obvi-

scheme or system carried on, whose

;

parts correspond to each other

is

so that there

no natural event so single and unconnected have respect

to

as not to

some other

actions

WILSON'S ANALOGY.
or events
:

65
or anyis

just as

any work of

art,

particular civil constitution of government,

a scheme, and has various correspondent parts.

Nor can we

give the whole account of anyin

one thing whatever

causes, ends, and

nature

of

all

its

necessary adjuncts, with-

out which

it

could not havfe been.

Things

seemingly the most insignificant imaginable,

are perpetually discovered to be necessary
conditions of other things of the greatest im-

portance.
2.

The

natural world, then, being such

an incomprehensible scheme, so incomprehensible that a

sense,

man must
it ;

really, in the literal

know

nothing

at all,

who

is

not sensi-

ble of his ignorance of

this strongly

shows
be

tbe credibility that the moral world so too.

may

Indeed the natural and moral world

as probably to
;

are so connected,

make up
first

together but one

scheme

and thus the

may be
second
;

carried on in
as

subserviency to the
is

the vegetable world

for

the

animal, and the animal for the rational.

3.

In this

way every

act of Divine justice

and goodness

may

look

much beyond

itself,

and

may have some

reference to a general

66

WILSON'S ANALOG^.
;

moral system

yea,

to all other acts, as

may have such respedt to make up altogether a

in
all its

whole, connected and related

parts,
is.

which

is

as properly

one as the natural World

is

And
not at

if so, all

then

it

most clear

that

we

are

competent judges of this vast scheme,

it,

from the small parts of

in

which come withlife,

our view

in the

present

and that ob-

jections against any of these parts are utterly

unreasonable.
universally
sions,
is, if

Yet

this ignorance,

which

is

acknowledged on other

like

occa-

not denied, yet universally forgot-

ten on the subject of religion

strikingly applicable.

where

it is

most

Even
all

reasonable
for
it.

do not make allowance enough

this

men And
in-

ignorance answers
;

objections

against

religion

because

if

religion be a

scheme

comprehensible
tion,

to us,

some unknown
impossibility,
to,

rela-

or

some unknown

may
and

render the very things objected

just

good
4.

nay, just and good in the highest prac-

ticable degree.

But more

particularly,

we

see in the

natural world,

that as

no ends are accom-

plished without means, so

means v^ery undesira-

ble are found to bring about ends so desirable

WILSON'S ANALOGY.
as to

67
disa-

overbalance

greeableness

means

much

the previous

which, before exjoeri-

ence, we. should have thought to have a contrary tendency.

Thus,

in

the moral world,

things
so, but

which we

call irregularities

may

not be

may be means

of accomplishing wise

and good ends more considerable than the

apparent irregularities; yea, the only means

by which those ends are capable of being

accomplished.
5.

This, however,
it is

is

no argument

to

show
and

that

not infinitely obligatory on us,

to abstain

beneficial

from what

is evil.

For
which

thus, in the wise and

good constitution of the

are
;

natural

world,

there

disorders,

bring their

own

cures

yea,

some

diseases,

which are remedies.

the gout or a fever

As many men would

it

undoubtedly have died had

;

not been for

yet

it

would be thought
is

madqess

to say that sickness

;

a better state

than health
like

though
to

men have
with
evil.

asserted the

absurdity

this,

regard to the

moral world and moral

6.

Again, the natural world

laws,

is

carried on

by general

and not by particular inter-

positions to prevent or

remedy

irregularities,

68

WILSON'S ANALOGY.

as the moral world

may

also

be

and

in

both
this

there

may be
for

the

wisest

reasons

for

scheme,

any thing

we know.

Perpetual

interposition would,

for instance, clearly en-

courage indolence, and render the rule of

life

dubious, which

is

now

ascertained

by
this

this
is

very thing, that the course of the world

carried on by general laws.

And

if

be

the case, then the not interposing on every

particular occasion,
is

so far from being a

it is

ground of complaint, that

goodness.

an instance of

This

is intelligible

and

sufficient

and going farther seems beyond the utmost

reach of our
at
faculties.
It
is

to

go on quite

random and
7.

in the dark.
all

Thus our ignorance answers

against the
;

objec-

tions

scheme of
it

religion, as

we

have shown
rance, as

because

is

not a total igno-

some have

said, of the

whole subject,
all

which would preclude equally

all

proof, and

objection,

but a partial ignorance, which

allows us to understand that the end of the

scheme

is

moral, but does not allow us to

to

comprehend what means are best

plish this end.

accomis

Therefore, our ignorance

an answer

to objections

against Providence

WILSON'S ANALOGY.
in permitting irregularities, as

69

seeming contrait

dictory to this end.

is

Analogy shows that

if

not at

all

incredible, that

we

could

know

the whole,

we
it.

should find the things objected

to consistent with justice

and goodness, yea,

not argue from

instances of

Thus we do

our ignorance properly speaking, but from

something which analogy shows us concerning that ignorance.

For analogy

positively

shows us that our ignorance of the various

relations of things in nature,

makes us incomreli-

petent judges in cases similar to this of

gion, in
8.

which we pretend

to

judge.
led to consider
in

Finally,

this little

we are thus scene of human life

which we are

so

busy, as having a reference to a

much

larger plan of things.

lated to the
less
it is

Whether we

are re-

more
is

distant parts of the

bound-

universe,

altogether uncertain.

But

evident that

we

are placed in the middle

of a progressive scheme, incomprehensible

with respect to what has been, what

now

is,

and what

shall

be hereafter.

Thus
it

all

short-

sighted objections against God's moral gov-

ernment are answered

and

is

absurd
if

absurd to the degree of being ridiculous3

the

7^

70

WILSON'S ANALOGY.

subject were not of so serious a kind, for

men

to lay

any

stress

on these objections,
in a vicious life,

and think themselves secure

or even in that immoral thoughtlessness into

which

far the greatest part

of

men

are fallen.

PART

II. Chap.

I.

The

chief

diffi-

culties against natural religion,

as implying a

moral government, and a

discipline

state of trial

and

preparatory

for

future

world, Chrisit.

being removed,
tianity,

we proceed

to consider

and the objections raised against

And we
1.

begin by showing the vast imporitself.

tance of Christianity

To

say that mankind do not want a

is

revelation,

as extravagant as

it

would be

to say, that they are

so completely at ease
life,

and happy

in

the present

that their con-

dition could not

be

made

better.

Those who
heathen

consider the state of religion

in the

world before revelation, and the present state

of
it

where revelation

is

unknown, cannot

in

seriousness think revelation incredible, upon

pretence of
2.
true,

its

being unnecessary.
Christianity
to
it,

But many admit

be

but object to the importance of

on

WILSON'S ANALOGY.

71

the ground, that to act on the principles of

natural religion
is

enough, as Christianity

is

only designed to enforce the practice of virtue.

This

is

to

suppose that

it is

a matter of

we obey God's commands or not, of which there may be infinite reasons with which we are not acquainted.
indifference whether
3.

ty

But the high importance of Christianiw^ill appear, if we consider, 1st, That it is

it

a republication of natural religion, teaching

in its

genuine purity, investing

it

with the adarising

ditional evidence and authority

from

miracles and prophecy, affording a proof of

God's general providence as Governor of the

world, with a degree of force to which that

of nature

is

but

mere

feebleness, erecting a

visible church, as a standing

memorial

to the

world of

its

duty to

its

Maker, giving men

the written oracles of God, which cast the

light of revelation

on the darkness of nature,

;

as to the

most important subjects

and estabin

lishing a regular education

of youth

the

principles and habits of piety.

4.

If

men

object to this, that Chrisjtianity

little

has been perverted, and has had but

good influence, we answer,

that the

law of

72

WILSON'S ANALOGY.

nature has been perverted and rendered ineffectual in the

allowed to

same manner; and yet this is be from God. And it may be

good
;

truly said, that the

effects of Christianity
its
it,

have not been small

fects,

nor

supposed

ill

ef-

any

effects at all of

properly speak-

ing.

Perhaps, too, the

perversions them-

selves

imputed

to

it

have been aggravated

and

if not,
;

Christianity has often been only a

pretence

and the same

in the

evils

would have

been done,
tence.

main, upon some other pre-

However, they are no arguments

against Christianity.

For one cannot proreli-

ceed a step
gion, any

in

reasoning upon natural

more than upon

it

Christianity, withprinciple, that

out laying

down

as

first

the dispensations of Providence are not to be

judged of by

their perversions,
:

but by their

genuine tendencies
tually effect, but
if

not from what they aceffect,

from what they would

mankind did
5.

their part.
is

Thus
guilt

Christianity

most important,
it

and the

of neglecting

is

great,

only

considered as a supernatural aid to decayed

natural religion, and

Ood's general

new promulgation of providence, as righteous Gova

WILSON'S ANALOGY.
ernor of the world.

73

Especially as this negit

lect further involves in

the omitting to do

what

is

expressly enjoined us by God, for

it

continuing the benefits of

transmitting
6.
sides,

to the world,

and

them down

to future times.

But, 2dly, Christianity

contains be-

an account of a dispensation of things

all

not at

discoverable by reason

dispenthe

sation carrying

on by the Son of

God and

Holy
to

Spirit for the

recovery of man,

whom

the Scriptures every where take for granted

be

in a state

of ruin.

In consequence of

this,

many

obligations of duty,
;

unknown befrom the

fore, are revealed

and these obligations of

Spirit,

duty to the Son and

offices

arise

which belong
and are

to these
in

Divine Persons,

and from the relations

to

which they stand

important.

us

infinitely

For

these reasons,
tized
in

the

we are commanded to be bapname of the Father, and of the

Son, and of the Holy Ghost.

religion

By

natural

we know

the relation in
;

which God

the Father stands to us

the bond of duty which

and hence arises

are under to the

we

Him.
in

In

Scripture are revealed

relations
;

which the Son and

Spirit stand to us

and

74
hence
under

WILSON'S ANALOGY.
arise to

the bonds of duty which

It

we

are

them.

being once admhted that

God

is

the Governor of the world

upon the
is

evidence of reason, and that Christ

the
the

mediator between

God and man, and

sanctifier,
it

Holy Ghost our guide and

the

upon

evidence of revelation,
it

is

no more a

question whether

be our duty to obey, and

be baptized
the

into the

name

of the Son, and of

it

Holy Ghost, than whether

and be baptized

be our duty

to obey,

into the

name

of the

Father.
7.

The
;

essence of natural religion

be

said to consist in religious regards to

may God

the Father
ligion,
in

and the essence of revealed re-

religious regards to the

to

Son and
honour,

Holy Ghost,
love,
trust,

whom

reverence,

gratitude,

fear,

hope, are due,

from the several

to us.

relations in

which they stand

appears most im-

Thus
It

Christianity

portant.

informs us of something wholly

state of the
it,

new

in

the

world and

in

the

government of

of some relations in which

we

stand,

which could not otherwise have

been known.

And

these relations being real,

the neglect of behaving suitably to them will

WILSON'S ANALOGY.

75

be followed with the same kind of consequences under God's governnaent, as neglecting to behave suitably to any other relations.
If Christ, then, be our Mediator,

our Lord,

and our Saviour, the consequences not only

of an obstinate, but of a careless disregard to

him

in

those high relations,

as

future world,

surely in

may follow in a a way of judicial

punishment, and even of the natural conse-

quences of vice, as those kinds of consequences follow vice in this world.

8.

Again,

if

the nature of

man

is

corrupt,

and needs the assistance of God's Holy Spirit

to

renew

it,

it

cannot be a

slight

matter to
for

neglect the
taining
us,
this

means appointed of God

assistance.

ob-

All

analogy shows

that

the

use

we cannot expect benefits without of the commanded means every

thing in God's

government being conducted

from

by means.
9.

The

conclusion

all

this is, that

it is

Christianity being supposed credible,

un-

speakable irreverence, and really the most

presumptuous rashness
matter, and unimportant. 10.

to

treat

it

as a light

Before we go on

to the

next topic,

76

WILSON'S ANALOGY.
stop here to point out the distinction
is

we may
religion.

between what

positive

and what

is

moral

in

Moral precepts are those of which

we

see the reason

positive, of

which we do

not: moral arise out of the nature of the case

positive from external

in

command.

But the

4nere manner
cept,

which the reason of the predifference in our duty.

and the nature of the case are made

to us,

known

makes no
as

Gratitude and love are as

as moral precepts,

much due

to Christ

they are due to the

are derived

Father

though the

first

from

revelation

making Christ known

;

to us as our

Mediator

the second, from reason teaching

is

us that the Father

our Creator, and the

Fountain of
11.
tive

all

good.
this

From

distinction

between posi-

and moral precepts, we may observe,

that

we

see the ground of that preference

to

which the Scripture gives

over positive,
if

moral precepts

the

two are incompatible.

We

are to prefer the moral, because

we

see

the reason of them, and because the positive ^re only

means

to

a moral end, and are of

no value, except
principle.

as proceeding

from a moral

Men

are prone to place their re-

WILSON'S ANALOGY.
ligion
in

77

positive
;

rites,

as an equivalent for

moral duty

and, therefore,

the

Scriptures

always lay the stress on morals, where they

are mentioned,

together with positive rites

spirit

and our Lord expresses the general

religion

of

when he
sacrifice.'

says,

'

I will

have mercy,

and not
Still

we

are

not to omit positive institu-

tions

because,

when admitted
strict

to

come from

God, they lay us under a

tion to

moral obliga-

obey them.

12.
that

To

these remarks should be added,

the view

we have

thus given of Chris-

tianity,

teaches us, not to determine beforeit

hand from reason what the scheme of

be, but to search the Scriptures for
is

must
for
it

it ;

no presumption against an interpretation of

it

Scripture, that

contains

doctrine which

the light of nature cannot discover, or a pre-

cept to which the law of nature does not

oblige.

13.

All

these

considerations

serve

to

heighten the importance of Christianity, as

not consisting of positive

but as revealing

commands merely, new duties resting on new

78
relationSj

WILSON'S ANALOGY.
and being
in

the

strictest

sense

moral.

Chap.
ty having

II.

The

importance of Christianilet

been thus shown,

be against revelation
as
if

us next in-

quire what presumptions or objections there

appear

to

in

general, or

at least against miracles,

they required

stronger
do.

evidence than other matters of fact

These presumptions must

arise either

from

Christianity not being discoverable

by reason
unlike the

and experience, or because

course of nature as
1.
it

it is

now

is.
it,

But

there

is

no presumption against
;

because not discoverable by reason

for supis

pose any one to be acquainted with what

called the

system of natural philosophy and

natural religion, he would feel that he

knew

but a small part of them, and that there

must be innumerable things of which he was

wholly ignorant.
vast

The scheme
possible
it is

of nature

is

beyond

all

imagination,

and

what we know of

but as a point in

com-

parison of the whole.

lie

Therefore, that things

faculties in Chris-

beyond the reach of our

WILSON'S ANALOGY.
tianity,
is

79
It,

no

sort of

presumption against
there
are

because

it is

certain

innumerable

things in nature
2.

which do

so.

Nor
for

is

there any presumption against

Christianity,
ture,

from the present course of na-

analogy by no means leads us to

suppose, that the whole course of things un-

known
known.

to us,
in

and every thing

in

it,

is

like to
is

any thing

that course of things

in

which

Even world, we see

another.
Christianity
is

the natural course of the

things extremely unlike one

truth
is,

But the

the

scheme of

not wholly unlike the

shall

scheme

of nature, as
3.

we

show

hereafter.

Nor
call

is

there

any presumption from

analogy against some operations which

should
miraculous,
at

we

particularly

none

against a revelation

the beginning of the

world

for then there

had been no course of

only a

nature,

and therefore the question of a reve-

lation, at that time, is

common
;

ques-

tion of fact.

Creation was wholly different

course
of nature
after

from the
whether

present
this

and

power stopped

forming

man, or went on and gave him

is

a revelation,

a question of simple fact.

80
4.

WILSON'S ANALOGY.
Nor
is

there any presumption against

miracles, after the settlement of the course of

nature.

For we have no
and
if

single parallel case

of a world like our own, to deduce an argu-

meat from

we had
weight.

a case, an argu-

ment from the analogy of

would have
history of
raise
5.
little

that single instance

We

require the
to

many

similar worlds

from which

any thing
Besides,

like a

presumption.
often a prefacts before

we know there is sumption against the commonest

the proof of them, which yet

almost

any

proof overcomes.
rance,
that
it

And we

are in such igno-

is

not improbable, that 5 or

6000 years may have

given scope for ade-

quate causes for miracles,

the consideration of religion.

even leaving out

But

if

we

take

in the consideration of religion,

we

then see

distinct reasons

for miracles,

which give a
events, mira-

real credibility to

them.

At

all

cles
ral

must not be compared

to

common
nature,

natu-

circumstances and phenomena, but to the

extraordinary

phenomena of
reflect

co-

mets, the powers of electricity, &c.

let

And

any one

what would be the pre-

sumption, for instance, against the powers of

WILSON'S ANALOGY.
electricity,
in

81

the mind

of one acquainted of nature.

only with the

6. tion

common powers
is,

There

therefore, no such

presumpa positive

against miracles
;

as to render them, in

any wise incredible

credibility
for
;

nay, there

is

them, where

we
the

discern rea-

sons for them

at all

and there

is

no presumption
lowest de-

from analogy, even

against

in

gree,

them,

as

distinguished

from

other extraordinary phenomena.

Chap.
objections
particular,

III.

We

come now

to consider

against the Christian revelation in

as distinct

from objections against

miracles
it,

objections

drawn from things

'

in
its

appearing to

men

foolishness

;'

from

containing matters of offence, leading, as

alleged, to enthusiasm,
superstition,

it is

and ty;

ranny
from
it

from

its

not being universal

and

its

evidence not being so convincing as

might have been.

1.

Now

it

is

credible from analogy that

we

should be incompetent judges of a revedegree,

lation to a great

and that

it

would

contain

many

things appearing to us liable to

is

objection.

There 8^

no more ground to ex-

82
pect that

WILSON'S ANALOGY.
Christianity

should

appear free

from objections, than that the course of nature should.

into
infinite

And
follies

the

fact

is,

that

men

fall

and mistakes, when they

pretend to judge of the ordinary constitution

and course of nature, and of what they should

expect

it

to be.

It is

therefore probable that

men would
tion

err

much more when

they pre-

tend to judge of the extraordinary constitu-

and scheme of Christianity, and of what

it

they should expect

in

to be.

For

if

a man,
is

the things of this present world,

not a

competent judge of the ordinary government

of a Prince

much

less

would he be so of
that
his

any extraordinary exigencies on which

Prince should suspend

known and
If

ordi-

nary laws.
tianity

Thus

objections

against Chris-

are really frivolous.

men

fancy

there

lie

great objections against the

in the ordinary

scheme

of Providence
objections

and old laws

of nature, much more may they fancy there

lie

against the

scheme of Chrisand new laws of

tianity in the extraordinary,

religion.

Both schemes are from the same

the objections against Christiani-

God.

And

ty go upon suppositions which,

when

applied

WILSON'S ANALOGY.
to the course of nature,

83

experience shows to
mislead us to think
act, as

be inconclusive.
that the

They

Author of nature would not

we

find

by experience he actually does, or

in

would act

such and such a manner, as

in like cases,

we

xperience,
2.

he does not.

For

instance,

we

are no sort of judges

in

before-hand, by what laws,

or by what

what degree,

means

it

were

to

have been ex-

pected that
in

God would
to

instruct us naturally
;

his

ordinary

Providence

how
it

far

he

would enable men

ers
;

communicate
it

to oth-

whether the evidence of

would be
;

certain, highly probable, or doubtful

it

whether
to all

would be given with equal clearness

at

whether

once, or gradually.

In like

man-

ner, supposing
instruction
ly ignorant

God

afforded us an additional

by

a revelation,

we must be
whether
all

equal-

beforehand whether the evidence

certain,

of

it

would be

would

have the same degree of evidence, whether

it

would be revealed

at

once or gradually,

&ic.

Now

if

we

are incompetent to judge beit is

forehand of revelation,
ject afterwards against

mere
being

folly to
left in

ob-

its

one

way

rather than another.

84
3.

WILSON'S ANALOGY.

The

only

fair

question

is,

whether

Christianity be a real revelation, and whether

the book containing

it

be of divine authority
it

and scarcely

at

all*

whether

be a revelation,
sort.

and a book of such and such a

that,

So

what men object against the Scriptures

having various readings, and being

as being obscure, as written in an inaccurate

style, as

the

subject of dispute, has no sort of force,

it

unless

can be shown that the sacred au-

thors had promised that the

book should be
are no judges

secure from these things.

We

whether

it

were

to

have been expected that

it

these things should be found in

or not.

In

human
4.

writings
all in

we
if

should indeed be judges,

but not at

divine.

However,

men

will

pretend

still

to

judge of the Scriptures, and of Christianity,

by previous expectation, then the analogy of

nature shows, that probably they will imagine

they

have strong objections against them.

so, prior to

For

experience, they would think

they had against the instruction afforded in

the ordinary course of nature.
it

For

instance,

would have been thought incredible that

should have been so

men

much more

capable

WILSON'S ANALOGY.

85

of discovering, even to a certainty, the general

laws of matter, and the magnitudes and

revolutions of the heavenly bodies, than the

cure of diseases, and

which human
concerned.

life

is

many other things in so much more nearly

The method of invention again, by which men discover things of the greatest moment in an instant, when perhaps they are
thinking of something else,
in vain

which they have

been searching

after for years,

would

be thought most irregular

and

capricious.

So

likewise the imperfections

attending the

only method

we have

of communicating our

thoughts to each other, language, would be

judged

utterly incredible.

It

is

inadequate,

ambiguous,

liable to infinite abuse.

Now

no

objections against the

manner

in

which Chrisof greater

tianity teaches in the Scriptures, are

weight than these, which analogy shows us to

have really no force

5.

at all.

To

apply these remarks to a particu-

lar instance.

The
;

abuse of miraculous pow-

ers

is

made

an objection against their being

but w^e see
in

really miracles

the

natural
gifts

course of things daily, that remarkable

of

memory, eloquence, knowledge,

are not al-

86

WILSON'S ANALOGY.

ways conferred on persons who use them with

prudence and propriety.
6.

Again, as

in

natural

and

civil

know-

ledge, there are

common and
Christianity

obvious rules

of conduct,

and parts requiring very exact

in

thought

so,

the

necessary

matters of faith and practice are a plain and

obvious thing

whilst

many

other parts de-

mand

careful investigation.
is

And

as natural

knowledge

acquired by particular persons

hints drop-

comparing and pursuing obscure

ped us by nature,

as

it

were, accidentally, or
into

which seem
chance
;

to

come

our

minds by

so

probably the entire scheme of

in

Christianity

the Scriptures will only be

gradually understood,
attending
to
it,

by

particular

persons

intimations

scattered

up and book so

down
gard.

in

and which most persons disreis

it

long

Nor known

incredible that a

should contain discovered

the

many
;

truths not

yet completely

for

nature has

been open

to

investigation of

man

for

many thousand
7.

years, and yet great discove-

ries are continually

made.
object against Christianity,

And
it

if

men

that

is

not universally known,

we

reply,

WILSON'S ANALOGY.
that

87

many most

valuable remedies for natural

for

diseases

were unknown

ages,

and

are

known now but to few ; that probably many are not known yet ; that the application of them, when known, is difficult ; that if used that amiss, they often create new diseases
;

they are often not effectual

and that the

regimen required

is

often so disagreeable that

it,

men
mit,

will not

submit to

but satisfy themif

selves with
it is

the excuse, that

they did sub-

not certain they

should be cured.
certain,

These

natural remedies are neither

;

perfect, nor universal

and the principles of

conclude

arguing which would lead us to

they must be so, would not only be contrary

to fact, but

would

also lead

us to conclude
at all.
It
is

that there

would be no diseases
all

therefore not at
things should be

incredible that the like

in

found

the

remedy

for

moral diseases, Christianity,

if it

proceeds

from the same divine hand as natural remedies do.

Chap. IV.
tianity are thus

The

objections against Chris-

merely what we might have

further, these objections re-

expected.

But

^8
ceive a

WILSON'S ANALOGY.
full

answer from the consideration

that Christianity

prehended,
established,
ral

in

scheme imperfectly comwhich a system of means is

is

and which

is

carried on by gene-

laws

just as objections against natural

to

religion
this

were shown

be thus silenced. For

shows

that the things objected to

may,

in

each case, not only be consistent with

instances of them.
a

wisdom and goodness, but

1.

Now

Christianity

is

scheme
It is a

quite

beyond our comprehension.

ous economy,
still

mysteri-

carrying on for the re-

covery of the world by a divine person, the

Messiah, who, after various preparatory dispensations,

became
sin.

incarnate,

and died as

a Sacrifice for

Parts likewise of this

scheme

are the miraculous and ordinary mis-

sion of the

Holy Ghost,

Christ's

invisible

government over

his church,

and

his

second

advent to judgment.
assert this to be a

Now
;

the Scriptures

mystery

indeed, what

is

revealed of
that

it,

leaves so

much

unrevealed,
it

one cannot read a passage but what

runs up into something which shows us our

ignorance about
objecting,

it ;

so that to
as
little

all
it,

purposes of
as

we know

of

we know

WILSON'S ANALOGY.
of the
vast

89

scheme of the

natural world,

where every step shows us our ignorance, short-sightedftess, and incompetence to judge.
2.

In the Christian scheme, again, as in

the

course of nature, means which appear

foolish,

though they

may

possibly be the very

;

best, are used to accomplish ends

and

their

appearing foolish

is

no presumptior] against
greatly

them,

in

scheme so
is

beyond our

comprehension.
3.

Christianity

also

probably carried
course of nature
is

on by general laws.
confessedly so
;

The

and yet we know but

little

of these general laws.

destroy mankind

We

know

not

by
&lc.

what laws, storms, famine,

;

pestilence,

nor

why men

are born in

such places and times, and with such talents

nor

how

it

is

that

such and such trains of

thought enter the mind.

these things accidental
ble
;

We

therefore
all

call

though

reasona-

men

believe there

is

no such thing as aclittle

cident.

We

see but a

way

and

it is

only from seeing that the part of the course

of nature which

is

by general laws,
9

known to us, is governed that we conclude the whole

to be so governed, though the laws of innu-

90

WILSON'S ANALOGY.
to us.

merable things are unknown

In like

manner, that miraculous powers should be

exerted at such occasions, for such reasons,
before such persons, under such circumstances,

he.

may have been

also

by general

laws though unknown to us, as the laws of

the things above instanced
in
is

nature are un-

known
to

to us.

And

there

no more reason
it

expect that every exigency as

arises

should be provided for by these general laws,

than that every exigency
4.
in

nature should.
let

In

the

next place,

us

see

the

force of the

common

objection raised against

Christianity,
to call a

the whole

scheme of

as

being

what some are pleased

tion of the world, as if

round-about
salvato

way, a perplexed contrivance

for the

God was reduced

the necessity of using a long series of intricate

is

means

to

accomplish his ends.

Now

it

obvious, that in the course of nature

God
some-

uses various

means which we think

Indeed there
quite

tedious,
is

to arrive at his ends.

thing in this matter

beyond our comis

prehension

but the mystery

as great in

nature as in Christianity.
things

Perhaps many

which we

call

means, may be ends.

WILSON'S ANALOGY.
However,
is a
it

9l

is

clear the whole natural world

progressive system, in which the opera-

tion of

means takes up
is

a great length of time.

One

state of things

a preparation for

an-

other, and that state the

means of

attaining to

another succeeding one.

cipitating

Men
God
in

are for pre-

things

but

the

natural

world appears ever deliberate, reaching his

ends by

slow^ steps.

The change

of seasons,

the ripening the fruits of the earth, the growth

of a flower, the gradual advances of vegetable

and animal bodies, and the progress of

in

knowledge
ties

men

with their growing faculthis.

and powers, are instances of

Thus
to

in

nature

God

operates as he does in Chris-

tianity,

by making one thing subservient

another,

through a series of means which forward beyond our

therefore, against

extends backward and utmost

v'rew.

Objections,

the whole

plan of Christianity, as intricate

and round-about, and perplexed,

sort of force.

have no

Chap. V.
been answered,

This general objection having

let

us next consider the par-

92
ticular

WiLSONS ANALOGY.
one most urged, namely,
that against

the Mediation of Christ.

1.

Now,

in

the

first

place,

the
is

visible

government of God

in

nature

carried on

by the instrumentality and mediation of othEvery comfort of life comes to us in ers.

this

way.
is,

God
is

appoints

men

as instruments,
evil to us.

that

mediators of good or

So

that there

no presumption from analogy

supposable and

against the general notion of a Pfediator.

2.

In the next place,

it is

credible that the punishments which

flicts

God

in-

as a

moral governor,

to follow

wickedness
;

in

may be the way

manner
in the

appointed
of natural
as

consequence
trifling

in

a like

man

upon a precipice,
falls

way

of natu-

ral

consequence

down, and, without help,

remark,

perishes.
3.
in the
is

But it
that

is

most important

to

that,

course of natural Providence, provision

all

made

the natural bad consequen-

ces of men's actions should not always actually follow.

We

might, indeed, presumptu-

ously have thought that the world would have

been so constituted as that there should not

have been any such thing as misery or
evil.

WILSON'S ANALOGY.
But
and
in fact

93
it ;

we

find that

God

permits

but

that he has provided at the

in

same time

relief,
it,

many
in

cases perfect remedies for

evil

even for that

which would have

If,

justly

ended

our ruin.

indeed,

all

the con-

sequences of bad conduct had always followed, no one could have had a right to object

no one can say whether such a more severe

constitution of things might not yet
really good. vision
is

have been

But

that,

instead of this, pro-

made by consequences, may

in

remedy these properly be called mercy

nature to

or compassion

the original constitution of

the world, as distinct from goodness in general.

It is

agreeable, then, to the whole analo-

gy of nature, to hope that provision may have been made for remedying the natural consequences of vice
at least in
in

God's moral government,

some

cases.

There

is

a union of

severity and indulgence in the course of na-

ture

there

may

possibly also be a union of

justice and compassion in the

scheme of
being

reli-

gion.
4.

Some

will

wonder

at this

made
as

a question of; for they neglect and despise

all

ideas of future punishment.

But

we

9*

94

WILSON'S ANALOGY.
ill

actually experience

consequences

from

wickedness and

folly

here, so the analogy

of the cases teaches us to apprehend worse

evil

consequences hereafter, from disorders

committed by moral agents, presumptuously

introducing confusion and misery
into

the

kingdom of God, their Sovereign Creator. Nay, it is by no means intuitively certain

whether these consequences could
in

the nais,

ture of the thing, be prevented, that

con-

sistently with the eternal rule of right.

The
would

utmost

we

could hope for

is,

that there

probably be some

way

in

God's universal
penal conse--

government

for preventing the

quences of vice.
5.

Further,

it

is

not probable that any

thing

we

could do of ourselves, would preill

vent these

consequences.

For sorrow and

disorders
is

reformation will not of themselves prevent

the natural consequences of our
here, and the assistance of others

often
like

indispensable to such prevention.

The

then

may be

the case under God's moral

government.

In

fact,

it

is

contrary to

all

our notions of government, as well as to the

course of nature, to suppose that doing well

WILSON'S ANALOGY.
for the future,

95

should always prevent or re-

medy
ence.

the consequences annexed to disobedi-

And though men

in

the present day

boast of the efficacy of repentance, yet the

prevalence of propitiatory sacrifices over the

heathen world, shows that the general sense

of mankind
is

against the idea of repentance

guilt.

being sufficient to expiate

6.
it

In this darkness or light of nature, call

in,

which you please, revelation comes

guilt,

teaches us our state of

confirms every

fear as to the future consequences of sin, de-

clares that

God's government
;

will not
still

pardon
govern-

on mere repentance
^lent
is

but that

his

compassionate, and that

He

has merin-

fcifully

provided that there should be an

terposition to

prevent the utter ruin of man.

God

so lovtd the world, that he

gave

his only

begotten Son, that whosoever believeth in him

should not perish

gave his Son

in the

same

way

of goodness to the world, as he affords

10 particular persons the friendly assistance

of their fellow-creatures; when, without

their temporal ruin

it,

would be the certain con;

sequence of

their follies

in the

same way of

goodness, I say, though

in

a transcendent and

96
infinitely

WILSON'S ANALOGY.
higher
degree.

And

the

Son

'of

and gave himselffor us, with a love which he compares to that of human
loved us
friendship
;

God

though

in this case,

all

compari-

sons must

fall infinitely

short of the thing in-

tended
7.

to

be

illustrated
if

by them.

Now,

the constitution of things had

been such that the whole creation must have

perished, but for

somewhat which God had

would not be
inconsist-

appointed should take place to prevent that

ruin,
this supposition

ent in any degree with perfect goodness and

compassion, whatever
8.

men may
this
it

object.

Nor can men

degraded

object to the Scriptures

as representing
as in a
tianity
all,

mankind by
state
;

whole scheme
is

for

not Chris;

which has put us

in this state

and

even moralists, are compelled

to

acknow-

ledge the extreme wickedness and misery

which are
our
first

in the

world.

And
is

the crime of

parents bringing us into a

more

dis-

advantageous condition,
able to
9.
all

particularly agree-

analogy.
particular

The
is

manner of

Christ's

me-

diation

by

his

becoming what the Scrip-

ture calls the Prophet of mankind, to declare

WILSON'S ANALOGY.

97

the Divine will ;.the King, by founding and

governing a church

and the High Priest,

;

by
be

a propitiatory sacrifice
it

which

sacrifice,

well noted,

is

not spoken

of merely in
but as the
to

allusion to the

Mosaic

sacrifices,

original

and great sacrifice

itself,

which
Scrip-

the Mosaic were themselves only allusions,

and of which they were types.

tures declare in
in
all sorts

The

of ways an efiicacy

what Christ suffered

instruction. as

for us,

beyond mere
not by what

example or
10.

Further,
future

we know
all

means

punishment would have been

the reasons

inflicted
infliction

on men, nor

why
if it
;

its

would have been needful,

had
it

not been prevented by Christ's sacrifice

is

most evident

w^e

are

not judges,

antece-

dently to revelation, whether a Mediator was

or was not necessary to prevent that punish-

ment; and upon the supposition of

tor,

Mediait

we
fit

are not judges

to

beforehand of what
to

was

be assi^^ned

him

to do,

nor of
object,

the whole nature of his office.

To

therefore, to any particular parts of this

diation,

me-

because we do not see the expedi-

98

WILSON'S ANALOGY.
is

ency of them

absurd.

And

yet

men com-

monly do
11.

this.
if

Again;

men
it

object to the satisfac-

tion of Christ,
different
guilty,

that

represents

God

as in-

whether he punishes the innocent or

answer, that they might equally

we
in

object to the daily course of natural Provi-

dence,

which innocent people are conof the

various

tinually forced to suffer for the faults

guilty,

and do

suffer

for

them

in

ways

whereas Christ's sufferings were un-

dertaken by him voluntarily.

And though

upon the whole, and

finally,

every one shall

receive according to his deserts, yet during

the progress, and in order to the completion,

of this moral scheme, punishments endured

by
for

the innocent in
that
is,

some way

instead of the

guilty,

vicarious punishments,
fit

may,

aught

we know, be
is

and

absolutely

necessary.
12.
in

Besides, there

an apparent tendency
sa-

this

method of our redemption by the

sin.

crifice of Christ, to vindicate the authority of

God's law, and deter men from

13.

Let

not, then,

such poor creatures as

an
infinite

we

are,

object against

scheme.

WILSON'S ANALOGY.
that
sity

99

we do
of

not see the usefulness and necesparts.

all its

The

presumption of
lost in

this

kind of objections seems almost

folly

the

of them.
It

14.

heightens the absurdity of these

objections, that they are

made

against those

parts of Christ's mediation

actively concerned in.

which we are not

whole analexpect the

Now the
to

ogy of nature teaches us not

like

information

concerning the Divine conour duty.

duct,
tions

as concerning

The

objec-

are

made,

as

we have
;

seen, to God's

appointment of a Mediator, and to the

diator's execution of his office

Meis

not to what

required of

man

in

consequence of
is

this gra-

cious dispensation, which

ous,

plain

and obvito

and which
in

is

all

we need
it

know.

Thus,

the

natural world,

is

almost an

infinitely small part

of natural

Providence

which men can understand, and yet they are

sufficiently

instructed for the

common

pur-

poses of

life.

Chap. VJ.
Christianity,
rest

principal objection against

is,

further,

that

it is

thought to
its

on doubtful evidence, and that

benefits

100

WILSON'S ANALOGY.
;

are not universal

as

which, in other words,

is

much

as to say, that

God would

not have
unless

bestowed upon us any favour

in the

at all,

degree which we imagine best, and

that

he could not bestow a favour upon any,

unless he bestowed the

jection

same on

all

an ob-

which the whole analogy of nature

contradicts.
1.

For how doubtful

in this

is

the evidence on

which men act

cerns

world how

in their

most important condifficult to

balance

nice probabilities, to
for accidents

make due allowances

and disappointments, to see on

which side the reasons preponderate.

often do strong objections
lie

How
their

against

schemes, objections which cannot be removed

or answered, but yet which

seem overbalancside.

ed by reasons on the other

And how
by the
false-

much
things,

are

men deceived
by the

at last

hood of

others,

false

appearances of

and the strong bias from within them-

selves to favour the deceit.

tion not being universal,

And

as to revela-

we

see the Author

gifts

of nature perpetually bestowing those

health,

of

prudence,

knowledge, riches, upon

Yet^

some, which he does not on others.

WILSON'S ANALOGY.

101

notwithstanding these uncertainties and varieties,

God

does exercise a natural government

is

over the world and there

such a thing as a

prudent and imprudent course of conduct.

There have been different degrees of The first evidence to Jews and Christians.
2.

Christians had a higher evidence of miracles

than we, and a stronger presumption

in fa-

vour of Christianity from the

tians
:

lives of

Chrisa

and

we

or future ages

may have

higher evidence of the fulfilment of prophecy.

And

the

Heathens, Mahommedans, Papists

different

and Protestants, have now

from the

degrees

of evidence of natural and revealed religion,

faintest

glimmering of probability,

to the clear light of truth

all this

and conviction

but

most obviously resembles the constant

af-

order of Providence as to our temporal

fairs.

And we

are to remember, that each

at last,

one

will

be judged

by what he hath,

and not by what he hath not, so that there is no shadow of injustice in this constitution of
things,

though what

is

the

particular reason

of

it,

We

we are altogether in the dark know but little even of our own
more than
is

about.

cases

scarcely any thing

just neces-

10

102

WILSON'S ANALOGY.

sary for practice.

We

are in

the greatest

ignorance as to what would satisfy our curiosity.

We

have only

light to

teach us our
it.

duty, and encourage us in the discharge of

3.

Besides,
different

if

revelation

were

universal,

men's

understandings, educations,
lives,

tempers, bodily constitutions, lengths of

external advantages, would soon
situation

make

their
it is

perhaps as widely different as

at present.

4.

But we may observe more

particular-

ly, that the

evidence of religion not appear-

ing certain,

may be
much

the especial
state of

trial

of

some

men's characters and

mind.

Men

may be

as

in a state

of probation with

regard to the exercise of their understanding

on the evidence of
principle

religion, as they are with

regard to their conduct.

which leads

The same inward men to obey religion

when convinced of its truth, would lead them to examine it, when they were first presented
with
its

evidences.

Negligence about such

is

a serious matter as religion,

as

criminal

before distinct conviction, as careless practice

is
is after.

That

religious evidence, then,

not forced upon men, nor intuitively true.

WILSON'S ANALOGY.
but
left to

103

be collected by a heedful attention

to premises,

may

as

much
if

constitute religious

probation as any thing else.

5.

Again,
to

even

Christianity should be

supposed

be extremely doubtful to some

it

persons, yet

puts

them

in a state

of proba-

For if Christianity be once supposed by them to be possible, this demands religious suspense, moral resolution as to character.
tion, self-government, inquiry, abstinence

from

v^hat

would be impediments, readiness

to re-

ceive fresh light, care of what use they

make

of their influence and example upon others.

For doubting

is

not

positive

argument

against rehgion, but for

it ;

a doubt presup-

poses a lower degree of evidence, just as

much

as belief does a higher.

And

in

pro-

portion to the corruption of the heart,

men
it

acknowledge no evidence, however

be not overbearing.
6.

real, if

The
in

difficulties

which are said

to
is

be
no

found

the

evidence of Christianity,

more
of

a ground of complaint, than difficulties

to the practice

from external temptation as

it.

Such

speculative

difficulties

may,

to

persons of a deep sense, and reflecting minds,

104

WILSON'S ANALOGY.
to gross out-

and who have small temptations

ward

sins,

constitute

the principal

part of

their trial.

For we

see, in the things of this

trial

world, that the chief

so

of some
is

much

,the

doing what

men is not right when it is

known,

as

the attention, suspense, care, the

being on their guard against false appearances, the weighing of contrary

reasons, and
is

informing themselves of what

dent.
7.

really pru-

In these remarks,

we have

taken

it

for

granted that

men

are not neglecting the sub-

ject of religion altogether, nor entertaining

prejudices against

it.

For

if

they never exit

amine

it

in earnest, if

they wish
to

not to be

true, if they attend

more

objections than

to evidence, if they consider things with levity, if

they indulge in ridicule, and put

the place of Divine truth,

human
all this

errors in
will

hinder

men from
in

seeing evidence, just as

a like turn of mind hinders theni from weighing

evidence

their

temporal

capacities.

And
was

possibly the
left,

evidence of Christianity

so as that those

who

are desirous of
it,

evading moral obligation should not see

whilst fair and candid persons should.

WILSON'S ANALOGY.
8.

105

Further, the evidences of Christianity,

as they are,

may be
if

sufficiently

understood

by common men,

they will only pay the

same
pay
will

sort of attention to religion

their

which they

to

temporal

affairs.

But

if

men

handle objections which they have pick-

ed up, and discuss them without the necessary preparation of general knowledge, they

must remain

in

ignorance or doubt, just as

the

men who neglect common life do.

9.

means of information
will

in

But, perhaps,

it

be

said,

that a

prince w^ould take care to give directions to

a servant

which would be impossible

to

be
an-

misunderstood or disputed.
swer, that
as to
it is

To

this

we

certain

we cannot argue

thus

God, because

in point

of fact he does

not afford us such information as to our temporal affairs, as a matter of course, without

care of our own. not merely

also to
his
to

And

if

a prince wished

have certain acts done, but

prove the loyalty and obedience of

always give his

servant, he might not

directions in the plainest possible manner.

On
futes

the whole, the analogy of nature reall

objections

against

Christianity

as

10^

106
resting

WILSON'S ANALOGY.
upon doubtful evidence, and as not

universal.

Chap. VIL
particular

The

objections against the

Christianity being re-

scheme of
remains that

moved,

it

we

consider what the

analogy of nature suggests as to the positive

evidence for

it,

and

as to the objections raised

against that evidence.

Now,

the

evidence of Christianity em-

braces a long series of things, reaching from

the beginning of the

world to the present

time, of great variety and compass, and

ing up one argument, the conviction

makin

arising
effect

from which

is

like

what we

call

architecture, a result from a great

things, so

number of

and so disposed, and taken into

;

one view

and

this

is

the kind of proof on

difficulty,

which we determine questions of

in

our most important

affairs in this

world.

Let us then,

1st,

consider the direct proof

of Christianity, from Miracles and Prophecy

and then, 2d, the general argument

from
this proof, together

arising

with

many

collateral

things, as
I.

making up one argument.

1.

The

Scriptures of the Old and

WILSON'S ANALOGY.

07

New

Testament
as

afford us the

same evidence
of reve;

of the miracles wrought

lation,
it

in attestation

does of

its

ordinary history
into
in
it,

for

these miracles are not foisted

but

form a part of

it,

and are related

the

same

unadorned manner as the

tive,

rest of the narrahistori-

and stand on the same footing of

cal evidence.

And some

parts of Scripture,

containing the account of miracles, are quoted as genuine from the very age
in

which

they were said to have been written.

And

the establishment of the Jewish and Christian

religions are just

if

what might have been

expected,

such miracles were wrought, and

for

can be accounted

on no other supposition.

The

Scripture history, then,

must be con-

sidered as genuine, unless something positive

can be alleged

to invalidate

it.

Mere guesses
being
in

can prove nothing against historical evidence.

Further, the Epistles of St. Paul,

addressed to particular churches,

carry

them a greater evidence of being genuine,

than
if

they had been merely narratives adat large.

is

dressed to the world

epistle to

And

the

first

the Corinthians

quoted by Cle-

mens Romanus,

a contemporary, in a letter

108
to

WILSON'S ANALOGY.
same church.

the

And

St.

Paul mengifts,

tions, in this epistle, the

miraculous

as

possessed by the very Christians to

whom he

wrote; and he mentions them incidentally,

and

in

order to depreciate them, and to re-

prove the

abuse of them.

He

speaks of

them
he
ral
is

manner any one would speak of a thing familiar, and known to the persons
in the

writing to.

Against

this

evidence, gene-

doubts have no force, because any fact

of such a kind, and of such antiquity,

may
and
|

have general doubts thrown out concerning

it,

from the very nature of human

testimony.

affairs

human
kind

Again, Christianity presented

at first,

itself to

man-

and was received, on the footing

at the
is

of these miracles

time

when they were

propagated by

wrought
ligion.

which

the case with no other re-

Mahommedanism was
;

the sword

and Popish and

Mahommedan
were
for.
'

miracles, said to be wrought after parties

formed, and when power and

ests supported them, are easily

political inter-

accounted

Once more,
change of
life,

the reception of such a doc-

trine as Christianity,

demanding such

a total

by such vast numbers, can

WILSON'S ANALOGY.

109

only be accounted for on the supposition of

their belief in the Christian miracles,

which
mat-

ihey were fully competent to judge

ters of fact.

of, as

For, credulous as mankind are,

they are suspicious, and backward to believe

and act against

their prejudices, passions,

;

and

temporal interest

and education, prejudice,

all

power, habits, laws, authority, were

against Christianity.

then

Enthusiasm, indeed,
ions,

may

give rise to opin-

and
is

to zeal

in support

of them.

But

there

a wide difference between opinions

;

and

facts

and testimony, though no proof of

opinions, yet
is
;

enthusiastic

allowed, in

all

cases, to be a proof of facts

and there

is

no

appearance of enthusiasm
the apostles and the contrary.
first

in the

conduct of
but quite

Christians,

And

if

great

numbers of men

of plain understandings affirm, that they saw and heard such and such things with their
eyes and ears, such testimony
is

the strongest
fact.

evidence

we can have
is

for

any matter of

The mere vague

such a case,

charge of enthusiasm,

in

frivolous.

However,

as

religion

is

supposed
let

to

be

peculiarly liable to enthusiasm,

us observe

110

WILSON'S ANALOGY.
romance,
afFectation,

that prejudices,

humour,

party spkit, custom,

influence

little

competitions, &c.

thusiasm

men in common matters, just as enmay do and yet, human testimony,

;

common

matters,

is

believed and
fact
is,

acted on

notwithstanding.

The

mankind have

undoubtedly a capacity of distinguishing truth

and falsehood
a regard

in

common
in

matters, and have

to truth

what they say, except

when

prejudiced, biassed, or deceived.

And,

therefore,

human

testimony remains a natural

this assent,

ground of assent, and

principle of action,
error*

a natural
all

notwithstanding
in the

the

and dishonesty which are

world.

People, therefore, do not

say,

know what they

truth of Chris-

when they pretend

for
It

that enthusiasm de-

stroys the evidence

tianity.

the

never can be sufficient to overhistorical testimony,

throw direct
to say,

indolently

Men
in

are

so apt to deceive and be

deceived
to believe.

religion, that

we know
affairs.

not what

All

analogy shows, that

men do

not thus act in their temporal

Besides, the vast importance of Christianity,

and the strong

it

obligations

to

veracity

which

enjoins, strengthen the presumption,

WILSON'S ANALOGY.
that the Apostles could not

Ill
to

either intend

deceive others, or be deceived themselves.

The

proof from miracles, therefore, remains

;

untouched

for

there
it,

is

no testimony

v^^hat-

ever contradicting

and strong

historical

testimony in
2.

its

favour.

As

to the

evidence from prophecy, a

If

few remarks may be made.

of
it

some

parts

are obscure,

this

does not lessen the

proof of foresight from the fulfilment of those

parts
if

which are
it

clear.
in

Thus,

in

a writing,

part of

were

cyphers, and other parts

in

words

at length,

and

if,

in the parts

under;

stood,

many known

facts

were related
if

no

one would imagine, that

the writer did not

he could make

out the part in cypher, he should find that

know

the plain facts

which

he had

related.
if,

Again,
tory,

from the deficiency

out the

in civil hisfulfil-

we cannot make

minute

ment of every prophecy, yet

proof of foresight

a very strong

may

arise

from a general
civil

completion of prophecy, as illustrated by

history
;

perhaps as

much proof

as

God

in-

tended should be afforded by such prophecy.

Further,
if

a long series of prophecy

is

112

WILSON'S ANALOGY.

naturally applicable to such and such events,

this
is,

of

itself,

a presumptive proof that

it

was intended of them.

cal

Thus,

in

mythologithat
in

and

satirical writings,

we conclude

we

understand their concealed meaning,

proportion to the
ly applicable in

number of particulars

clear-

such and such a manner.

Add
coming,
tians

to this, that the

Jews applied the pro-

phecies of Christ to the Messiah before his

much the same manner as Chrisdo now ; and the primitive Christians,
in
last

those of the state of the church, and of the

world, in the

ages,

in

much

the

same
seems

way

as

we do now, and
This
is

as

the event

to verify.

important.
against
to
at
all this, if

Nor is it any argument we suppose the prophets some of those prophecies,

other immediate events
;

have applied
the time, to

for they

were only

amanuenses, not the original authors of their

predictions; that
is,

they merely wrote as

they were moved by the Holy Ghost.

Thus, the argument from prophecy has

great weight, though
to satisfy ourselves

we

should not be able

point.
at
It is, in-

on every

deed, very easy to determine

once with a

WILSON'S ANALOGY.
decisive
air,

113
in
it

and say, There

is

nothing

and

this suits the

presumption and wilfulness

of men.
fairness
is

But

the true proof of modesty and

to say,

There
shall
its

is

certainly

some-

thing in

it ;

and

it

have influence upon

apparent reality and

us

in

proportion to

weight.

And

this all

analogy suggests to be

the reasonable course.

II.

Let us now consider

this direct eviin

dence of miracles and prophecy,

ion with
proofs,

connex-

those circumstantial and collateral

to

which go

For

thus, in daily

make up one argument. life, we judge of things by

evidence arising from various coincidences,

And though each of these things, separately, may have little weight, yet when they are considered together, and united in one view, they may have the greatest. The proof of revelation
which confirm each other.
is

not

some

direct and express things only,

but a great variety of circumstantial things

also, in the result of

which the proper force

of the evidence consists.

1.

Now

revelation
;

may be

considered as
is

wholly historical
history,

for

prophecy

anticipated

and doctrines, and precepts, may be

11

114

WILSOH'S ANALOGY.
fact.

Viewed as matters of
sign of this history,

The

general de-

is

to give us

an account

of the worldj in this one single view, as God's

world

and by
all

this

it

is

essentially

distin-

guished from
tory of the

other books.
it

After the his-

creation,

gives an account of

the world in this view^

during that state of

it

apostacy and wickedness which

represents

mankind
afFairs

to lie in*

It

considers the

common

of men, as a scene of distraction, and

only refers to them as they affect religion.

2.

This narrative^ comprehending a pe-

riod of nearly

6000

years, gives the utmost

it ;

scope for objections against

from reason,
its

common history, or any parts. And undoubtedly

have been confuted,
all false

inconsistency in
it

mustj and would

false,

if it

had been

as

religions

have been over and over

it

again

and, therefore, that

has not been

confuted,

nor pretended to have been con-

futed, during the lapse of so

plies a positive

many
it is

ages, im-

argument that

true.

3.
ticular

Further, the Scriptures contain a parhistory of the Jews,

God's peculiar

people

the

promises of the Messiah, as a

Saviour for Jews and Gentiles

the narra-

WII.60NS ANALOGY.
tive of the birth

115

of this Messiah, at the time

the propagation of his reli-

foretold

gion

and of

and of
his

being rejected by the Jew-

ish people.

4.

Let us now suppose a person

to read

the Scriptures thoroughlyj and remark these

and other historical facts contained in them, without knowing whether it was a real revelation

from Heaven or

not.

Then

let this

person be told to look out into the world,

and observe
informed

if

the state of things seem

at all

to correspond with these facts*

Let him be

how much of
it

natural religion

was

owing

to this book,

and how many pations

received

as divine, and under what circumlet

dances*

Then

portance religion

bim consider of what imis to mankind ; and be

supposed revelation havwas,
the most
j

would see that

ceived

this

ing had this influence, and having been rein

the world as

it

is

conspicuous event

in the history

of mankind

and
his

book thus recommended demands attention as by a voice from Heaven.

that a

5.

Let such

person be next informed,

this

that the history

Is

and chronology of

book

not contradicted,

but confirmed, by pro-


116

WILSON'S ANALOGY.

fane history

that the narrative contains all

the internal marks of truth and simplicity

and

that the
in

New
all

Testament
its

in particular, is

con6rmed
authors

chief facts by

heathen

and

that this credibility of the

com-

mon

history

in

Scripture, gives

some

credi-

bility to its miracles, as

they are interwoven

and make up one narrative.

6.

Let him next be

told that there

was

such a nation as the Jews, whose existence

depended on the law

time

said,

in this

have been given them by Moses

book, to

that at the

when

the prophecies had led this peo-

ple to expect the Messiah, one

claiming to

be the Messiah appeared, and was rejected

by them,

as foretold

that the religion

was

received by the Gentiles on the authority of

miracles, and that the

Jews remain as a sepawhich seems

rate people to this present day,

to look forward to other prophecies of their

future conversion.

Let him,
entirely
it

I say, first

gather his knowledge

from Scripture, and then compare

fact with the
;

fact

by

corresponding history

of the world
to hira

and the joint view niust appear

most surprising.

WIJ^SOJ^'S
7.

ANALOGY.
make up

117

All these points

an argument

from

their united, not separated, force.

Then

add

to these,

the appearances of the world,

still

as answering

to

the prophetic history,

particulars,

and numerous other

sult

and the re-

of the whole must be allowed to be of

the greatest weight.

8.

Then we

should remember,
Christianity,
is

that

mistake in rejecting

much

more dangerous
in favour of
it ;

in its

consequences, than one

that in temporal affairs,
is

and

we always
9.

consider which side

most

safe.

We

should also bear

is

in

mind

that the

truth of Christianity

proved, like that of

if

any

common

event, not only

any one of
it,

the points adduced clearly imply

but

if

the

whole taken together do,

singly should.

though
is

no one
can
little

No

one who

serious,

possibly

think these
if

things to

be of

weight,

he considers the importance of coland

less circumstances, in the
in

lateral things,

evidence of probability, as distinguished

nature from the evidence of demonstration.
10.
It

should be just observed, that the

nature of this evidence gives a great advantage to persons

who choose
11^

to attack Chris-

118

WILSON'S ANALOGY.
manner
in

tianity in a short, lively

conversa-

tion

because an objection against. particular

is

points

easily

shown, whereas the united

force of the whole argument, requires

much

time and thought.

Chap.

VIII.

Lastly,

some persons may

it is

object to this whole argument, from the anal-

ogy of nature, and

solve difficulties
that there
in

say,

a poor thing to

revelation,

by asserting

are like difficulties in natural reli-

gion.
1
.

Now

men's wanting to have

is

all diffi-

culties cleared in revelation,

the

same
is

for

any thing they

know,

as requiring to

comno

prehend the divine nature.

revealed religion, than

And
is

it

otherwise a poor thing to argue from natural

to
it

a poor thing
in

for a physician to

have so
;

little
is

knowledge
yet

the cure of diseases

ter

which

much

bet-

than having no

skill at all.

Indeed, the
as properly to

epithet poor^

the

may be applied whole of human life.

it

Further,

is

unreasonable for

men

to

urge objections against Christianity which are

of equal
weight,
against

natural

religion,

WILSON'S ANALOGY.

H9

whilst they profess to admit the truth of natural religion.

This

is

unfair dealing.
is

2.

But
if

again, religion

a practical thing,

and

men have
it,

the

like

reason to beheve
in

the truth of
in their

as they

have

what they do
on
as the
plainly

temporal

affairs,

then they are so

to

much

the

more bound
If they

act

it,

interest

is infinitely

greater.

This

is

unanswerable.

believe that

taking

care of their temporal interest will be for

their advantage, then
for believing, that

there

is

equal reason

obeying Christianity, and

taking care of their future interests, will be

for their advantage.
It
is

according to the

conduct and character of the Author of nature, that

we

should act upon such probable

evidence.
3.
is

All analogy clearly shows this.

The

design of the analogical argument

not to vindicate the character of God, but

to

show the

obligations of

men.

Nor

is it

necessary to prove the reasonableness of every

thing enjoined
us in Christianity
;

the reais

sonableness of the practice of our duty

enough.

And though

analogy does not pre-

tend immediately to answer objections against

the

wisdom and goodness of

the doctrines


120
WIl4eON'S AfJAhOQY.
Christianity, yet
it

and precepts of
indirectly,

does

this

by showing

that the things object-

ed against are not

4.
It
is

incredible.

readily acknowledged, that this

treatise is

not what
it

is

called satisfactory

very far from

tion of life

but then no
so, if
its

natural institu-

would appear

reduced

into a

system together with

factory evidence with

The unsatiswhich we put up in

proof.

common men do
in all

life,

is

not to be expressed.

Yet

not throw

away

life

on account of

this doubtfulness.

And

religion pre-supposes,
it,

who would embrace

some

integrity

and honesty, a willingness to follow the probability of things

;

just as speaking to a

man
not

supposes him to understand the language in

which you speak.

The

question then

is,

whether the evidence of Christianity be what

is

called satisfactory, but whether

it

be

suffi-

cient to prove
integrity

and discipline that virtue and

of mind,

which

it

pre-supposes,

though

it

be not
the

sufficient to

remove every

objection, or gratify curiosity.

5,

As
is

to

little

influence which this

actually have on
it,

whole argument

may

men,

which

made an

objection to

the true

WILSON'S ANALOGY.
question
is,

121

not

how men
this

will

actually beIt is
it

have, but

how they ought

to

to

behave.

no objection
fail

argument, that

may
has

of convincing men.
its

Religion as a proall

bation, has

end on

to

whom

it

been proposed with

sufficient evidence, let

it.

them behave

as they will concerning

On

the whole, the proof of Christianity

is

greatly strengthened by these considerations

from analogy
them, and
strative,

though

it

is

easy to cavil at

to object that
it

they are not demon-

which

was never pretended they

were, nor could be.

They
;

are of the nature

of probable arguments
forcible

but then they are so

it is

and

just, that

impossible to an-

swer them, or evade them

fairly.

Conclusion.

In

tbis

treatise

we have

considered Christianity as a matter of fact

merely, and have argued with unbelievers on
their

own ground.

We

have, therefore, nei-

ther argued

from the hberly of man,

fitness

nor

from the moral

of things

both of

which would have strengthened

ment, and both of which
true.

my

argu-

we

believe to be
things on the

But we have taken up

123

WILSON'S ANALOGY.

lowest ground, and given every advantage

we

could to our adversary.

first part,

Id the

a view has been given of

natural religion, and the chief difficulties con-

cerning this have been answered by the anal-

ogy of God's government of the universe.

Thus, the objections against a future
reward or punish men according
this
life

of

mora) and righteous retribution, wherein

will

God
is

to their

behaviour here, and for which

world

state of discipline

and preparation, hava

;

been silenced, or refuted

notioa of religion

and the general

has been

shown

to

be

throughout agreeable to the obvious course

of things in
this

present world.
in
it

For^ indeed, natural religion carries

much
posed

evidence of truth, on barely being proto

our thoughts.

To

an unprejudiced

mind, tan thousand thousand instances of design,

cannot but prove a Designer.

And
Maker

it

intuitively manifest, that creatures

ought to
j

live

under a

dutiful

sense of their

end that justice and charity must be

to creatures such

his laws,

as

we
men

are,

whom

he has

formed

social,

and placed

in society.

The
must

neglect, therefore^ of

towards

it,

WILSON^'S ANALOGY.
arise
rally
first

123

from objections against

;

all

religion genein the

which objections have been met

part of this work.

its

Natural religion has

difficulties,

been there cleared of

credibility

and

its

shown.

In the second part, the particular

scheme
and the

of Christianity has been considered

objections against
its

importance, against the

miracles on which
against
its

its

evidence

rests,

and

provision of
to

a Mediator, have

been proved

be invalid.
it,

The
it is

difficulties

raised concerning
sal,

because

not univer-

and because

its

evidence

is

not overbear-

ing,

have also been removed.

Some

obser-

vations have, lastly, been

made on

the objec-

tions to the special evidences of Christianity

as consisting

of miracles, prophecies, and a

other collateral circumstances,

great

many

united in one argument.

Thus we have endeavoured

believe
bility
it

to strengthen

the evidences of Christianity to those

to

who

be true

and to show
not believe

its
it.

proba-

to those

who do

treatise is especially

addressed to those

The who

imagine that the evidences of natural and

revealed religion,
if true,

would have been

124

WILSON'S ANALOGY.
or irresistible
;

Stronger than they are,

and
is

who
in a

think that doubting about Christianity,

manner the same thing

it.

as being certain

against

If these persons are not willing to

weigh seriously the force of the analogical

arguments we have produced, but
will
still

go
is

on

to disregard

and

vilify Christianity,

there

no reason

to think they
;

would

alter their

beha-

viour to any purpose

though there were a

is,

demonstration, instead of what there probability, and moral certainty of

a high
truth.

its

Such

are the chief steps in the reasoning

in this great

of Bishop Butler,

work.

CONNEXION OF BISHOP BUTLER's ARGUMENT WITH OTHER BRANCHES OF EVIDENCE, THEORETICAL AND PRACTICAL.

Having thus given a general draught of

the main argument, as well as of the particular

reasoning of the Analogy,

we come

to the

second general division of

offer, as

this

Essay, and

was proposed, some observations on

THE CONNEXION OF THIS ARGUJVIENT WITH THE OTHER BRANCHES OF THE CHRISTIAN EVIDENCE, AND ON ITS PECULIAR USE AND IMPORTANCE ; AND ALSO ON OUR AUTHOr's

WILSON'S ANALOGY.

125

VIEW OF PRACTICAL CHRISTIANITY, AND ON THE ADAPTATION OF HIS ARGUMENT TO THE CHRISTIAN RELIGION IN ALL ITS EXTEN^.
1.

We

begin with the connexion of the

Analogical argument with the other branches

of the Christian evidence, and on its peculiar For the argument from use and importance.
analogy does not stand alone.
the connpletion, and, as
all
it

It

is

rather

were, the crown of

the other evidences for the truth of ChrisIt

tianity.

comes

in

to

remove

objection!^

after

the usual

proofs have been admitted.

For the External, the Internal, and what I may call the Analogical evidences of
Christianity, are three distinct divisions of one

great argument.

The external evidences

first

are those which should be

studied.

In-

deed they are the only ones

sidered in the
first

that can be con;

instance as essential

be-

cause they undertake to show the credentials

of the messenger

who
I

professes to

come

with

a revelation from heaven. a divine origin.

Christianity claims
right, in-

have therefore a

deed

am bound,

soberly and impartially to

inquire what

proofs she brings of this high

claim.

And when
12

she refers

me

to the holy

126

WILSON'S Analogy.
all

Scriptures as containing

her records^ I
is

have a right

to ask

what evidence there

of the

genuineness and authenticity of these books^

and what footing they place the religion

upon, which they wish to inculcate on mankind.

The answer to all found in what we call the

these questions

is

External Eviden-

ces of Christianity.

These show the acknowreligion

rests.

ledged facts on

which the

They prove

[that

the books were written by

the persons whose

names

tliey bear,

and da

contain a true and credible history.

They

prove that the revelation

itself

was founded

on unequivocal and numerous miracles; that it was accompanied (as it is accompanied

still)

with the distinct fulfilment of an amaz-

scheme of prophecy, embracing all the chief events of the world j and that it was proing

pagated

in the face

of opposition and diflSculty

with a triumphant success, which nothing but

the hand of

God

could have effected. These

evidences also show the positive good effects

produced by

this

heavenly

doctrine,

and

which are

being produced, in the melioration of society and the advancement of hustill

man

happiness and virtue

in all the nations

WILSON'S ANALOGY.
where
it

127
have no
place.

has been receiv^ed.

We
is

right to go further than this in the

first

The moment
but one duty

the messenger

sufficiently

proved to have didne credentials,

left,

we have

that of receiving

and obey-

ing his message, that of reading and meditating

on the revelation
it

itself, in

order to con-

form ourselves to
submission.

with devout and cheerful

right at all to

We

have no

ex-

amine the nature of the discoveries^ or doctrines,

or precepts of Christianity, with the

view of determining whether they seem to us

becoming the wisdom of God, and agreeable

to the reason of

man

It i$

proved that the

is

revelation

is

from heaven.

This

enough.

The
will

infinitely glorious
full

Creator and Sovereign

of the universe has

power

to

do what be
for
strictly

with his own, and to lay

down laws

his creatures.

We have no business,

speaking, with the contents and tenor of these

laws, except to understand

them and obey

them. Great mischief has been done to the Christian

cause by taking another method.

to

Men

have allowed themselves

be entangled with

discussions on the possibility

and

credibility

128

WILSONS ANALOGY.

of a revelation being given to man, on the

nature and tendency of the Christian doctrine,

on the reasonableness of

injunctions

its

particular

questions every one of them out

of place
religion.

in

examining the evidence of a divine

Let

it

fairly

be made out to come

from God, and

is

it is

enough.

More

than this

injurious.
it

We
;

are sure, indeed, that the

its

contents of
fect

must be most worthy of

but

per-

Author
is

we

are no adequate judges

is

of what
an

worthy or what

not worthy of
to call

Infinite being.

We

have no right

the Almighty Creator to the bar of our feeble

reason, and

suspend obedience to his com-

mands on commands
or
not.

the determination

whether those
on

are in our opinion just and good

To
its

receive

revelation

the

ground of

proper credentials, and then to

trace out with reverence the

wisdom and
;

goodness of
sit in

its

contents,

is

one thing

but to

judgment on those contents previously

examination of
its

to an

credentials, and in
shall receive the
is

order to decide whether

we

professed revelation or not,

quite another.

We

are competent to understand the simple

and commanding language of the Almighty,

WILSON'S ANALOGY.
attesting

129

by miracles and prophecy, and the extraordinary propagation of the gospel and
good
effects

its visible

on mankind, the truth

;

of a supernatural revelation

and yet are no

to

competent judges whatever of the particular

things the

Almighty
and

may

see

fit

communilevel

cate in that revelation.

to a candid
fair

Evidences are
understanding
;

divine

doctrines

may

not be so.

Evidences are ad-

dressed to man's reason, and warrant the

modest exercise of it ; doctrines are addressed to faith, and demand not discussion, but
obedience.

The danger of acting in the way which I am now venturing to condemn, is greater,
because the door being once opened to such
reasoning,
it

is

quite certain that the

minds

of

men

will too often

employ

it

amiss.

The

infidel is the

person just the least capable to

act aright in such a case.

The

pious well-

trained judgment of a sincere Christian, might

indeed form a better estimate of the internal

character of a revelation from heaven
the unsubdued
:

but

only

come
all

to

mind of an unbeliever^ can a wrong decision upon it. He

12^

fvants

the preparation necessary.

130

WILSON'S ANALOGY.
the External proofs of Chrisall that, in

But although
tianity

are thus

th^

first

examinamost pro-

tion, is required,

yet the

internal evidenno
the

ces may afterwards be

fitably studied.

profitably,

Christianity shrinks from

scrutiny.

She courts

the light.

When

outward credentials of the heavenly messenger have once been

investigated,
this its

and the

message been received on

ing
;

proper foot-

then

if it

be asked, whether the contents

of the revelation seem to confirm the proof

of

its

divine original

whether the sincere

to his

believer will find

them adapted

wants

whether the morals inculcated, the end proposed, the means enjoined are agreeable to

man's best reason

enlightened

and

the

dictates

of an

understanding

and conscience,

whether the character of Christ be worthy of

his
religion,

whether the influence of grace,

Christianity,

said to

accompany

may be

ob-

tained by prayer, whether the lives and deaths

of Christians as compared with those of professed Infidels,

theif faith
;

illustrate

the excellency of

w^hether, in short, the

promises
verified in

and blessings of Christianity are

those

who make

a trial of them,

by submit-

WILSON'S ANALOGY.
ting to the

131

means appointed

for

their attain-

when such questions are put with candour, by those who have embraced Christianity, we answer them by referring to the Internal evidences of Revelation. These Internal evidences are now our appropriate study. They show us the adaptation of the
ment
:

religion to

the

situation

and wants of man,

its

the purity and sublimity of

doctrines and

precepts, the

character of

its

founder, the

sanctifying and consoling effect of the influ-

ence which accompanies

it,

the holy lives

and happy deaths of

and the
its

its

genuine followers,

trial

which every one may make of

fulfilling

promises and blessings, by

the

terms on which they are proposed.

Each

of

these topics admits of large illustration.

The

whole of the Internal evidences form an argu-

ment
and

in

favour of Christianity, as complete

its

satisfactory in

particular province, as

the whole of the External.

in

Indeed, they are,

some

respects,

they come after

more persuasive, though them and are secondary to

love.

them.
viction,

The

External evidences enforce con-

the Internal induce to

to

The

External bring

light the potent

remedy,

132

WIL80N*S ANALOGY.
it

the Internal apply

to the sufferer,

and pro-

duce the actual cure.

stated,

The

first

require an

exercise of the understanding on plain facta

the second the submission of the af-

fections to a benefit conferred.

By

the one

we know
feel
it

religion to

be

true,

by the other

we

to

be good.
attention

awaken
ternal
blessing.

The External evidences to a new doctrine, the Inheart to

attract the

an incalculable

Accordingly, no class of persons

is

ex-

cluded from that conviction of the truth of

Christianity

which springs from a perception

themselves and others.

of

its

effects in

The

External evidences indeed are simple as they

are majestic
;

but to the unpractised and un-

educated mind, they necessarily lose

of their force.

much
in

The
to

great

body of mankind
a

must be indebted

their instructors

large measure, for their faith in the historical

evidences of religion
its

but they can feel

it

in

sacred

fruits as

keenly, and perhaps even

description of

more keenly, than any other

persons.

They
facts

are incapable of following a

train of reasoning, or of

judging of distant

and remote

but they are quite capable

WILSOJN'S ANALOGY.

133

of perceiving the blessedness of obeying Christianity,

and of relying on
is

its

promises.

Thus

a source of faith
in

opened
as

to

them, abundant

proportion as they advance in piety and

virtue.

And

though,

vt^e

have already
sit

observed, the unbeliever has no right to

in judgment tianity,

on the internal character of Chrisin all

but should, and must,

at first
it

reason,

be contented

with the proper external

evidences that

really

comes from God

the

yet

when he has once received

ed
into
its

Christian

doctrine aright, and has begun to be mould-

form, and take

its

impression, he

will

discover to his surprise

all
all
its its

new

traces of a

divine hand daily in

that
all
it is

parts,

he

will feel

salutary in

doctrines and in
all its

its

precepts,

in all its

bearings and

tendencies, in
tions,
in
all

all its
its

discoveries and declara-

effects
it

and

fruits.
its

Like the
author and

light of the sun,

will

speak

source.

The

confirmation wliich the faith of

is

the sincere believer thus receives

bable.

indescri-

He

has

now

entered the temple, of

which he had before surveyed, from without,

the proportions and magnificence.

He

has

now partaken

of the feast, of which he had

134

WILeONB ANALOGY.

before heard the tidings and listened to the

invitation.
skill

He

has

now experienced

the

and tenderness of the Physician, of

whose fame and powers he had before been convinced only by testimony. He has now
shared the unspeakable
gift

which had before

been offered to him.

ed, on
first

He

was well persuadits

embracing Christianity on

due

external authority, that every thing taught by

it

would be found most agreeable

its

to the attri-

butes and glory of

divine author.

But he
in its

has

now a

conviction resulting from the be-

nefits conferred,

of a kind higher

de-

gree, and

more consoling

in its effects,

than

any external proof could communicate, and which, though incapable of being known, from the nature of the case, previously to experience, yet when once known, sways and
bears

away the

heart.

The two

branches of evidence thus con-

curring to one result, the External proving

the truth of the messenger^ and the Internal

confirming afterwards that truth by an experience of the excellency and suitableness of

the message
itself,

the Christian believer has

WILSONB ANALOGY.

135

a continually growing conviction of the firm

grounds of his
faith.

He

is

now prepared

for considering, to the

best advantage,

the third branch of the evi-

dences

in

favour of Christianity

that arising

from THE ANALOGY

GION,

BETWEEN THIS RELI-

AND THE CONSTITUTION AND COURSE OF NATURE. This brings us to the immediate subject of Butler's treatise, of which

we

have already given a review.

right,

We

have no

indeed, (for the idea

is

too important

not to be repeated,) to call for this species of

proof, any
in

more than we have a

instance,
for

right to call,

the

first

an examination of

the internal character of Christianity, or rather to call for

fair right to
it

at all.
is

All

we have any
come
to us in

ask

for,

the credentials of the

to

ambassador who professes

the

name

of our absent, though ever-present.

It
is

Sovereign and Lord.

perfectly

true,

that the analogy of nature,

as formed by the
sysit is

same hand, will have traces of the same tem and scheme of Christianity, just as
true,

that a revelation from

heaven

will

pos-

sess every internal

mark of holiness and good-

ness and truth

but

we have no

right to stop,

136

WILSON'S ANALOGY.
to follow out
all

and pretend
before
divine.
at

these matters^

we

receive the Christian doctrine as

Christianity does not submit to plead

such a bar.

The
first

capacity of receiving

advantage from these auxiliary evidences, de-

pends on our
grounds of
its

admitting, on the plain

miracles,

and prophecies, and

effects, the truth

propagation,
the

and mighty

of

revelation

by which

these

additional

proofs are to be created and communicated,

and without which they cannot be employed

to

any purpose.
Still, after

we have

sincerely

embraced the
whether the
it

gospel,

we may humbly

inquire,

difficulties

which are raised against

by un-

believers, or

which occur

to

our

own minds,

may
of

be relieved by an appeal to the works

in

God

nature, and His order and govern-

ment

therein.

This
rises

is

the

argument from
a step above the
subject, not as

Analogy, which

still

two preceding branches of the

in
itself

necessary to the

first

reception of

Christianity, but as furnishing the subsequent

confirmation of

ix.

and removing scruples and

indeed, a glorious

objections arising from the ignorance and pre-

sumption of man.

It

is,

WILSON'S ANALOGY.
thing thus to discern
Christianity,

137

the

harmony between

the

greatest of the Almighty's

works, and

all

the other

known productions

of the same divine Architect.

To

see that

the natural and moral government of

parts of one stupendous whole,
finishes,

God

are

sums up, and

Nothing

and absolves the subject.

said.

more can be
sure
it

All

is,

what we might be

would be, complete and adequate.

is

The

force of External evidences

;

to

com-

pel assent

the effect of the Internal to prothe chief efficacy of the Analogi-

duce love
message
sage are
it is

cal to silence objections.

is

By

the

first,
;

proved

to

come from heaven

by the

by

the second,
felt

the salutary effects of this mes-

and understood

third,

shown

to be, in itself,

most agreeable to

all

the

known

dispensations of the divine

the proper evidence
;

Au-

thor.

The

first is

which

such a case indispensably demands

the next

confirms, by actual experience, this satisfactory ground of belief 5 the

last

excludes

all

contradictory assertions, and creates a silence

and repose of mind, when

urged by others, or
arise in our

objections are

own

thoughts.

External evidences, by their simple majesty,

13

138

WILSON'S ANALOGY.

address the reason of mankind, and over-

whelm

objections and surmises

Internal,

by

the influences of truth on the heart, indispose

men

to listen to those objections

Analogical,
lie

by showing

that such

objections

equally

against the constitution and course of nature,

deprive them of

all

their force,

and turn them

into proofs of divine

goodness and power.

In thus assigning to the three branches of

evidence a particular position,

we

are

far

from insinuating that they may not be considered

in

a different order.

We

merely

wish to claim for the external evidences the

rank

to

which they are

entitled in fair argu-

ment, and to protest against the additional

and auxiliary evidences being improperly resorted to, in the

first

instance, to the neglect

of the palpable credentials of the Christian

message.
real

To

maintain this
it

is

a matter of

moment,

places the various branches

true and natural light.

of the inquiry
Still

in their

we

object not to any part of

them being

separately considered, according to the disposition,

age,

talents,

information, and cir-

cumstances of men.
in each
division,,

The

Christian evidence
it,.

and each subdivision of

WILSON'S ANALOGY.
is

139

SO clear and convincing to a fair and sin-

cere inquirer, as to admit of a distinct discussion

and exhibition,
faith.

if it

be conducted with

good

seems
of

to

But if men wish to seize what them a feeble part of the Internal
press this out

or Analogical argument, and

its

place, disregarding the plain and direct

proofs of Christianity

from miracles, proargument.

phecy, &LC.

we

then recall them to the con-

sideration of the real state of the

We

tell

them they are no adequate judges of

what a divine revelation should contain.

We

appeal to the proper and unanswerable proofs

of a divine religion, in the extraordinary manifestations of

Almighty

God

in

its

favour.

And we

bid

them postpone the examination

evidences,
till

of the subsidiary

they have

weighed the primary ones, and received the

religion

which they

attest.

Thus

to a seri-

ous candid mind,

we

are willing to open at

once any part of the wide subject of the evidences of Christianity ; whilst to a captious and unreasonable inquirer, we propose the
strict rules

of debate, and

demand

the order-

ly examination of the credentials of tjie reli-

gion.

140
If,

WILSON'S ANxlLOGY.
however,
after
all,

men
the

will

unreasona-

bly

demand an

exposition of the internal chain

first

racter of Christianity
will dwell

place,
its

or

on objections raised against

par-

ticular constitution,

we descend on

the ground

they have chosen, and without relinquishing

our right to assume a higher position and to

insist

only on the direct proofs of

stand,

it,

we meet

them where they

and show them the

inward excellency of our religion from the

Internal evidences,

or the weakness and in-

conclusiveness of their objections from the

Analogical.
as
it

Thus

Christianity stoops, so far

can, to the fancies of men, and

argues

with them on their

own

principles.

This

is

particularly the case with the evidence

from

analogy.
It
is

indeed one

of the

most valuable

branches of the whole Christian argument,

because objections are the ground commonly

taken by unbehevers.

For weak, and inconto

steel

clusive, as these objections are, they are sufficient,

when
to

listened to,

the heart

against the force of truth, and bar

up the

first

entrance

the

Christian

doctrine.

The

young and inexperienced are thus gradually

WILSON'S ANALOGY.
seduced and hardened.
It
is

141

not that

men

have found out that the External Evidences

of Christianity are insufficient, for they have

never studied them

it

is

not that they have

discovered the fallacy of the Internal Evidences, for they have never been in a situation to

judge of them.

But they have heard

sufficiently
;

bold things flippantly said against Christianity

;

things

which they were not

to

informed on the subject

answer

these

have sunk
force

into their

memories, and acquired

by lapse of time ; and thus their minds became gradually tainted and poisoned.
Their passions, impatient of the
Christianity, aided the delusion.
restraints of

Their pride

of

intellect,

ambitious of forsaking the

listened
to

comlittle

mon The

track,

the flattering tale.

opinions and example of others, as

to

competent

judge as themselves, attracted

Ridicule, unanswerable ridi-

them onwards.
cule,

came

in to their

overthrow.
its

The

love

of novelty was not without

force.

They
which
whereas
in-

had no

inclination to the patient inquiry

;

such a subject as religion demands

an objection was seized
at

once.

Thus,

sensibly, the impressions of a pious education

18^

142
were

WILSON'S ANALOGY.
effaced, and the

unhappy youth entered

and came,
at last,

on the mazes of
to scofF at the

infidelity,

very religion which he once

reverenced,

if

he did not obey.

Here, then, the argument from analogy

may be

of the greatest service.

We

insist

not with such a youth, on an examination of

the External Evidences of religion, to which

we

see he would not attend, and

to his objections.

we come
that

at

once

We show
same

him, in the

manner of the preceding

treatise,

we

may

well expect to find the

sort of cha-

racter in a revelation, proceeding from the

Author of nature,
tion

as

is

found

in the constitu-

and order of nature

itself;

that our ignois

rance, with respect to natural things,

that
facts

such,

we cannot go on

a single step,

except as
;

and experiments lead us by the hand

is

and, that as this ignorance

the proper an-

swer

to

presumptions and

difficulties,

derived
is

from our opinion of things beforehand, so

this

much more
find

the case in religion,

where

we
the

only the same kind of

diflSculties

which meet us perpetually

in the

works of

same hand

in

the course of nature.

So

that, in short,

he that rejects Christianity, on

WILSON'S ANALOGY.
account of these
difficulties,

143

may

for the very-

same

reason,

deny the world

to

have been

formed by an

intelligent Creator.

Thus

all

objections against the Scriptures,

drawn from

what

is

similar

or analogous in the order of

is

the world, which

acknowledged by the obfrom an Almighty

;

jector himself to proceed

Governor, are satisfactorily silenced

and the

mind, freed from harassing and frivolous objections,

is at

liberty to

weigh impartially the

direct proof of Christianity, and then to seek

the best confirmation of a wavering faith, in

its

salutary effects in

pardoning

guilt, tran-

quilizing conscience, subduing pride, regulating the affections

and appetites, and changing

that of a discon-

the whole character from

tented, captious, selfish creature, to that of a

patient, docile, thankful, benevolent one.

Thus

all

the several branches of the Evi-

dences of Christianity are ultimately studied,

though not

in the

order which the

strict rules

of the case would lay down.

ject
is
if,

The
is

great ob:

gained

if

the unbeliever

convinced

but

on the contrary, he refuses

to listen to

our argument from analogy, or professes himself dissatisfied with

it,

we

are

still

at liberty

144
to

WILSON'S ANALOGY.

remind him, that the only proofs which he

in the first instance,

can claim

are the direct

and proper credentials of miracles and prophecy, and other External Evidences
that his
;

and

paramount duty
and

is

to

submit to the

revelation
jections

thus attested, and not yield to obdifficulties resting

on mere con-

ceptions and opinions.

But the use and importance of the argument from analogy may be frequently observed
in the
is

case of the sincere Christian.

How

often

the thoughtful believer harassed

objections.

The

best

men

are

still

by weak and

defective

and notwithstanding the clearest

Gospel, doubts, and
will

deductions of reason, and the avowed subjection of the heart to the

embarrassments, and apprehensions,

the mind.
this.

haunt
felt

There

are few

who have

not

The

imagination roves on forbidden

topics -thoughts the most unwelcome intrude

'

arguments
tions recur.

fail to

satisfy exploded objecif

Especially

circumstances re-

quire a Christian to treat with infidels,

and

examine and

refute their arguments, the in-

firmity of his faith will

sometimes be an ocdistress to him.

casion of surprise and

In


WILSON'S ANALOGY.
such seasons, no source- of
relief
is

145

more plenobjections

teous than that spriri^ing froo) the clear and

striking
similarity

between

the

raised

against revelation,

and those which

may

be raised against the government and

order of

God

in

natural providence.

When

the External and Internal Evidences of Christianity

seem

cold, and ineffective,

and barren,

the

Analogical precisely meet his feelings.

full
is

The
is

and adequate repose which they

a calm after a storm.
sensible

inspire,

The

relief

more

from

being

unexpected.

For,

somehow

or other, the mind, at times,

in

appears quite hedged

lations.

with fears and specu-

The

state

world
the

lies

of misery in which the

the prevalence of moral evil

immense majority of sunk in Pagan ignorance

men

the

human
wicked
;

race,

the trials of

the prosperity

of the

good
the

slow progress of truth and reason

these,

and a thousand
of the Christian.

like

matters,

perplex,

too

frequently, the benevolent and reflecting

mind

He

is

quite astonished that

an all-wise and all-gracious Creator should

leave
a revelation
it.

with so

little

efficacy at-

tending

He

thinks that he can never ob-

146
tain

WILSON'S ANALOGY.
satisfactioa

upon these questions.

and

He
ready

has forgotten the arguifients which formerly

silenced
iiis

scruples,

his faith

is

io fail him.

The

analogical argument then

occurs to his distracted thoughts

it

as if

new,

forcible, conclusivefaith

ings sink
ty

he reads he had never read seems proud resumes her sway^

it

before

it

his

reasonhumili-

acknowledges the ignorance and

littleness

of man, before the incomprehensible plans of

the infinite
discipline,

God

his state of probation

and
the

forces itself

upon

his notice

traces of the
ural

same divine Governor,

the satisfaction

in the nat-

and moral world, are again seen and recog-

nized

and
is

he thus regains
is

is

more than can be expressed.

In proportion
the

as the difficulties appeared insuperable,

removal of them consoling and vivifying.

There
that
it
-is

this

further to be noticed, as to

the importance of the argument from analogy,

capable of indefinite ramification.

it is

The
tian,

fruitfulness of

such, that each Chrislife,

throughout the whole course of

may

multiply his observations without exhausting

the inquiry.

There

is

an inherent freshness
it

and

life In it,

which makes

always new and

interesting.

WILSON'S ANALOGY.
Indeed,

147

we must

observe, before

we

qtifl

this topic, that the

variety of the Christian

is

argument generally,
tion of
tion
its

one striking confirmaevidences for revela-

truth.

The

may be

truly said to be diversified,

and

extensive beyond any thing that could have

been conceived, we do not say, on a subject, but on any subject whatever.

like
If a

man were

allowed to point out beforehand,

the proofs of a divine religion to be addressed

to a reasonable

and accountable being, he

could not
those

name any different in kind from which we possess. For what could a
but either the conspicuous disin attesta-

man demand,
tion of
it,

play of a clearly miraculous power

prophecy
visible
it ?

or the incontrovertible fulfilment of

or the triumphant and superna-

tural spread

of the doctrine
effects

itself
all

or the

and mighty

on

who
is

receive

And where

the revelation

admitted

and obeyed, what

of

internal confirmation of its

truth could he desire,

it

beyond the adaptation

wants of man-^-the
its

to

the state and

purity and sublimity of

doctrines and preits

cepts-the
der

untainted benevolence of

the attendant influence of grace

and

foun-

148

WILSON'S ANALOGY.
its

the actual accomplishment of

all

promises to
if

who apply

duly for them

And
this

objec-

tions

be afterwards raised against

scheme,

what could he wish

further, than to see

them

extinguished by considerations derived from

the ignorance of man,
sibility
all

and the incomprehenthis

of

God

In

diversity of proof

the attributes of the Almighty are pledged,

it

as

were, to the sincere believer.

The

miracles give him the pledge of the sovereign

power of God
niscience

the

the prophecies, of his

Omthe

supernatural propagation of

the Gospel, of his supreme providence

effects

produced, of his

fidelity

tion to the state of

man, of

his

adaptawisdom
the

the

purity of the doctrine and morals, of his holi-

ness

the character of Christ, of his conde-

scension

the accompanying influence, of his

grace and goodness

the fulfilment of the

promises, of his veracity.

Thus

the eviden-

ces of Christianity have an impression of die

divine glory irradiating them,*

* are indebted for some thoughts in this part of the Essay, to Mr. Davidson's admirable Warburtonian a work of deep research, and full of fine reLectures flections ; especially on the structure of prophecy.

We

WILSON'S ANALOGY.
But
each
it

149

is

not merely the diversity of these

topics, but the

dissimilarity of them from

gives

other,

which
impostor

them

their

in-

comparable weight.
kind.
to feign

The
by

They are not all of a who could be imagined

one branch of them, would be incathat very attempt from feigning

pacitated the rest.

They would each demand a separate scheme, distinct powers, a new reach of intellect, different combinations. The independence of these
In
fact, the

different

evidences upon
their force.

each other, indescribably augments

annals of

mankind never exhibited

such a religion as Christianity surrounded

with her credentials, nor any thing like
it.

The

systems of Heathenism and

reflect

Mahommeby the

danism

a glory on revelation

contrast which they exhibit in these respects,

as well as in every other.

And
their

yet the simplicity of these different

is

evidences of our religion

as remarkable as

number and

diversity.

For they are

level to every understanding.

They

address

themselves to the faculty of judgment with

which we are endowed.

tory,

The

reader of his-

the

student of nature, the scholar, the

14

150

WILSON'S ANALOGY.

contemplative philosopher, the uneducated inquirer, the candid

find obvious
to his habits

mind of every

class,

may
is

and satisfactory proofs adapted

and capacities.
If there

no

bad

faith,

every one that

investigates this

great question, will find

the satisfaction he

seeks

for.

We
the

only observe, further, that the proper

lies in

force and strength of these evidences,

UNION of

all

the parts of the argument.

out, chiefly
;

This Bishop Butler has pointed

in respect of the analogical
is

argument

but

it

important to be applied to the entire sub-

ject.

One

point

may more

forcibly strike

the conviction of one inquirer, and another

point of another
;

a separate argument

may
;

be weakly stated by the Christian advocate

mistakes
lar

may

be

made

in

deducing a particualleging a particular

historical

proof,

or

fact.

But

the cause of Christianity does not

rest

on any one division of the subject, but

on the whole.

Each

separate branch

is,

in-

deed, firm enough to sustain the entire edifice

;

but

we
the

are not allowed

to let

it

rest

there.
that
it is

We

must remind the sincere inquirer

combined

effect of the

various

WlLSON^S ANALOGY.
topics,

151
observe.

which he

is

called

on

to

And
tion

if this

be done,

we

fear not to assert that

no such inquirer

shall

fail

of

all

the satisfac-

which a moral certainty can produce.

infidel attacks Christianity generally

The
some
if

on

single isolated point of evidence

to
if

and

he can contrive
this,

obscure the brightness

of

triumphs as
fictitious.

he had proved the

reliif

gion to be

And

not only so, but

he can only
this single,

raise a

doubt about the truth of

point,

and perhaps subordinate

he

turns this doubt into what he calls a positive

argument against Christianity.

unfair

But

this is

and

disingenuous.

Christianity re-

poses on the entire structure of her evidences

a structure which has never, as yet, been
assailed,
;

fairly

much

less

weakened or deits

stroyed

and which rears

stability

front in undiat its

minished

and glory, mocking

feeble and discomfited opponents.

Having thus given

ion

a view of the connex-

of the

Analogical

argument, with the

other branches of the Christian evidence, and

152
of
its

WILSON'S ANALOGY.
particular use

and importance, we now

offer

proceed, 2dly,
ler^s

To

some remarks on

BuU

particular view of Christianity,

and on

the

adaptation of his argument to practical

its

religion in all

extent.

For

the reader will have observed, that the

is

great argument of the analogy

designed

rather to silence objections, than to

expound

or defend the minute and interior topics of

Christianity, on

which the

life

and influence

of piety, as a practical principle, very

much
on

depend.

Indeed the end of

all

treatises

the Evidences of religion, must be the establishnient of the truth of

it

generally, and not

its

the particular development of

treatises

parts.

Such
as
to

meet the unbeliever, as much possible on his own ground, and attempt

gain his assent to the credentials of the divine

doctrine, leaving the details of that doctrine
to

the ordinary teachers of Christianity, or

the various practical works, which treat professedly

of them.

The

general

features,
all

therefore, of the Christian religion are

it

that

falls

within the

province of the writer on

5

JSvideqces to delii^eate fully

taking care that

WILSON'S ANALOGY.
his allusions to the

153

inward grace and power

to lead the reader

of

it

be calculated

on to

adequate views of the whole.

These

features

Bishop Butler has seized with a master's eye.

The moral government

and punishments, the
this

of

God by rewards
which
;

state of discipline

world

is

for a future

one

the corruption

of man, the guilt of

sin,

the

mediation of

Christ, the propitiatory Sacrifice of his death,

and

his invisible

government of
tlie

his

church
Spirit

the assistance and grace of the second advent of our the seriousness of
religion

Holy
to

Lord

judgment
truths

mind

v^^iich

the subject of

demands
first

these

commanding

are the

elements and characteristics of

Christianity,

and

are

nobly

defended

and

cleared from objections by our Author.

At
fall

the

same

time,

it

cannot, and need not

hints

be concealed, that the occasional

which

from him, on the particular grace of the

religion,
far

Christian
heart, are

and

its

operation on the
explicit.

from being so

His

references to the precise nature of our justification before

and ruin of

God man by
14*

to the extent

sin

of the

fall

to the

work of the

Holy

Spirit in regeneration

and sanctification

154

WILSON'S ANALOGY.

-^-^and to the consolatory, cheering, vivifying

effects of

peace of conscience, and

commu-

nion with God, and hope of rest and joy in

heaven, do not correspond with the largeness

of the case.

They

are partial and defective.

They might and

should have embraced, in-

cidentally at least,

some

intimations of the

peculiar structure and design of spiritual religion.

The

powerful argument

in

hand should
to
its

at times

have been carried out

conse-

quences.

The

inexperienced theological stuin

dent would not then have been

danger of

drawing erroneous conclusions, on someprac-^

tical points
It is

of great importance.

therefore to guard the youthful reader

to the nature of practical Chris-

from error as

tianity, that the following reflections are offer-

some of which will only go to explain what may be misapprehended in our Author's
ed,

language and argument

to suggest

others will attempt

some

additional thoughts on topics

deficient.

which may appear

will then

Some

notice

be taken of the easy adaptation of

to the practice

his

argument

and experience

jof religion in ^11 its

J..

extent.

Let us

first

suggest a hint on the m-r

WILSON'S ANALOGY.
ture

155

and importance of JVatural Religion as

Bishop Butler.
Various mistakes
is

stated by

have

arisen, both as to
its

what

meant by

this

term, and as to
Christianity.

efficacy,

independently of

Nor have

there been wanting

altogether
its

those

who have denied

its

exist-

ence, and
doctrine.

subserviency to the Christian

By
stands

Natural Religion Bishop Butler underreligion

generally,

as
it

distinguished

from those modifications of

tion superinduced.

which revelais

Natural Religion
religious regards

that

service,

and those

to

Al-

mighty God, which

men owe

to

Him,

as their

Creator and Benefactor, and which arise out

of the relations
in

which they stand

to

Him,

as the rational and accountable beings

whom
his

he formed
law.

for his glory,

and governs by

These

primitive obligations

may

plainly
is

be distinguished from Christianity, which

an additional dispensation, revealing the

di-

vine and stupendous scheme of the recovery

of
the

man from
Son and
is,

his

state of ruin

and

guilt,

by

Spirit of

God.

Indeed Natural

Religion

properly speaking, distinct from

ibose anticipations of the Christian redemp-

156
tion,

WILSON'S ANALOGY.
which the early revelations
to

our

first

parents, to the patriarchs and to the

Jewish
true,

people comprised.

The

traditions,

it is

of these early revelations, mingled with the

faint traces of

man's moral nature which have

fall,

survived the
nature,
nations,
lation,

constitute the religion of

in the various

as

now seen

heathen
reve-

where the bright

light of the last

the Christian, has not reached.

usually restrains the

But
where

Butler,

meaning of the

term

to the doctrine of a future state,

every one shall be rewarded or punished according to his deserts

;

and to those duties

as his

which man owes

to

God,

moral and

righteous Creator and Governor.

This religion was originally impressed on

the heart of man, as
'

created

in

righteousness

and true

holiness,'

and consists of those habits

and

acts of subjection, obedience, reverence,

love, adoration, gratitude, trust, prayer,

com-

munion, resignation, and praise,

upright, but finite
to
its

which an

and dependent being, owed

its

Sovereign and

Benefactor, and the

to

reward consequent on which was

life.

be eternal

This divine impression on the heart

the
fall
;

was effaced by

and now these habits

WILSONS ANALOGY.
and
light

157

affections are only to

be acquired by the
It
is

and grace of Christianity.

this

revelation
fall,

which has repaired the ruins of the

in

brought

remedy

for the

apostacy

and wickedness of mankind, restored the enfeebled,

and almost extinguished powers of

natural religion, added surprising discoveries

of divine wisdom and mercy,

in the sacrifice

of the Son of God, and the mission of the

Holy

Spirit,

enjoined important correspond;

ent duties and obligations

and thus modified

the original scheme of religion by these

characteristics.
It is ter, like

new

therefore very fair for a Christian wri-

our Bishop, to distinguish, in his course

of reasoning, the two series of habits and feelings; those which constitute religion as spring-

ing from our relation to

as our heavenly Creator and Lord, and those which constitute

God,

religion,

as

springing

from our

relation

to

Christ, as our Meditator, and to the

Holy

Spirit

as our Sanctifier, and to our heavenly Father,

as being the Father of mercies, and the

God

of

all

consolation.

It is

thus the appstle Paul

'

speaks of the Gentiles, which

have not the

law, being a law unto themselves, which

show


158
the
It is

WILSON'S ANALOGY.
work of
thus the
to

the law written in their hearts.'

same

apostle

expounds the chief

law, to be

truths
'

be learned from the

God's eternal power and Godhead, which

might be clearly seen by the things which

were made
^

;'

and charges the heathens with

not liking to retain

'

God
;'

in their

knowledge,'

and with

becoming

fools,

while professing
indeed,

themselves to be wise

and,

with

committing, and glorying in those vices, and

crimes, and passions, which
'

they

knew were,
death.'

by

the

judgment of God, worthy of

apostle's

The same

argument

at

Athens, and

his discourse to the

Lycaonians, proceed on

this supposition, that there

was such a thing as

instance, but

the light and religion of nature, independently,

not of revelation, in the

last

first

of the Christian, or

revelation

by the

Gospel.
Accordingly, in the present age, as well
as in
all

preceding ones, the vestiges of natu-

ral conscience

rupted.

may be traced, however corSome notion of a Supreme Being,

to

and of worship being due

him

some

gUmmerings of the doctrine of

a future state

some

idea of the efBcacy of sacrifices

WILSON'S ANALOGY.

159

some acknowledgment of the obligations of some remains, in short, veracity and justice

of a moral sense, are discovered,

or less force, amidst the scattered

in

greater

fragments
is

of the pagan superstitions.

There

every-

where

in

man, the capacity of being restored

designs and promises.
clear and unembarrassed ground.
territory
to inquire,
lies

to all that Christianity

All this

is

The
the

disputed

beyond.

For

when we come
fall,

whether men, since

ever discovered these natural truths

or regained

originally,

them when

lost,

or

acted upon them efficiently in their conduct,

we have a host of assailants to contend with. And yet, surely, no doubt can be fairly said
to
rest

on these questions.

All experience

declares, that natural religion, unless illumi-

nated and guided by the light of Christianity,

is

impotent and helpless.

that

All experience de-

clares,

men,

destitute

of Christianity,

grow worse and worse.

No

example has

been ever produced, either of a pagan nation

acting up to the scattered notices of religion

which
of
it

it

possessed, or recovering the purity

lost

when once

by the lapse of time, or

the progress of vice.

And

the

high proba-

160
bility
is,

WILSON'S ANALOGY.
setting

aside, for the sake of argu-

ment, the testimony of Scripture, that the

faint light

which nature possesses, was an irradiation from the first revelation of God to
Butler decidedly of opinion that
says,
^

man.
is

this is

the case.

He

As
that

there
this

is

no hint or
(of
;

intimation in history,
natural religion)

system

was

first

reasoned out

so

there

is

express historical, or traditional eviit

dence
first

as ancient as history, that

was taught

by revelation.'

He seems likewise, to hold

by the fragments

strongly, that such faint traces of this original

revelation as remain, aided

of man's moral nature, are so inefficient, from

the want of essential parts, from the absence

of authority and sanction, and from the inter-

mixture of gross errors and

rather to

idolatries,

as
less

strengthen than

curb,

much

subdue, the passions and vices of mankind*

Those

relics

of truth, therefore, being thus

impotent of themselves, and being unaccompanied by any assurances of pardon, or any

promises of grace and assistance, only demonstrate, in every age, and in every quarter

of the world, by the state in which they

WILSON'S ANALOGY.
leave men,
infinite

161

the

indispensable necessity and

importance of Christianity.
the whole, there appears no objection

On
to the

term Natural Religion

in the

sense

explained.
distinctive

Whether any
expression

better,

and more

could have been de-

vised to convey

the idea of essential

and

primitive religion, as different from revealed

and superinduced
the inquiry.

religion,

is

scarcely worth

The
;

use of the present term

it

has prevailed

and
in

needs only
to

to be

em-

ployed aright,
exception.

order

stand free from just

Natural religion,
tianity, is

in

subserviency to ChrisIt
is

of great importance.
for

every-

where taken
which
truth

granted

in

Scripture, and

confirmed and strengthened by the manner

in
is

addressed to man.

All the

evidences of revealed religion appeal to our

moral nature, and meet precisely the faculty

we still possess; and would have no medium of proof and, therefore,

of judging which

no authority

to

convince

if this

moral sense
it

should be denied.
yet more important,

Moreover,
in

becomes

proportion as the light

it,

of Christianity, diffused around

illuminates,

15


162
in

WILSON'S ANALOGY.
faint
its

some

degree,

its

grosser darkness,

and dispels
tions.

baser corruptions and supersticountries,

In

Christian

men who

re-

ject Christianity insensibly repair the

decayed
with

and dilapidated temple of nature with the

materials which
natural religion,
it

supplies.
in

And
It

it

is

this

form, that

we have

chiefly to treat in this country.

to

then serves

show men,

that their consciences are bound,,

not only by the law

of Christianity which

they spurn and reject, but by the law of nature, of

which they cannot divest themselves

not only by the infinite benefits and stupen-

dous discoveries of the revelation of the Gospel,

to

which they ought

to

bow, but by the

on the nature of
in

truths impressed

originally

man, and sanctioned and enlarged

primitive revelations of the Creator to
revelations, of

the

him

which every glimmering ray

of knowledge, every feeble emotion of conscience, every remaining barrier between vir-

tue and vice, every impression of the responsibility

of man,

every anticipation of future

relic

judgment, every

and trace of an imspirit,

mortal and accountable

are proofs and

consequences.

Thus men

are

reminded.

WILSON'S ANALOGY.
that they

163

do not escape from moral governfall

ment by
leaves

rejecting Christianity, but

back

on a ruined and unaided principle, which

them

just as responsible to

Creator and Judge, as before

only
for

God, the
with

the accumulated guilt of having spurned the

only
finite

way

of pardon and grace which the in-

mercy of God had provided

consideration
as
it

them.
is

The

of natural religion

also valuable,

points out the grounds of

those exhortations, warnings, reproofs, invitations,

and commands which constitute so very

Scriptures,

large a proportion of the whole

and on which revealed religion proceeds, and

by which

it

works.

The

duty of

man

re-

mains unaltered, notwithstanding

ness and moral impotency
;

his sinful-

his

capacity of

receiving instruction, and being the subject

of persuasion and alarm, remains the same,

though he has
tude
;

fallen

from

his original recti-

his

guilt

in rejecting the invitations

of

mercy, and the remonstrances of conscience,

remain undiminished, though
his

power of
for
all

complying with them

from above.

must be sought
use of

Further, the

the

means of grace

as adapted to his reasonable

164

WILSON'S ANALOGY.

and moral nature

cation of
all

the exhibition and appliall

the terrors of the law, and of

the grace of the Gospel, as the proper object

of his affections, together with the earnestness and importunity with which these topics

should be enforced
footing,

all

rest

on the plain
feeling,

that

some remains of
and
light,

and

conscience,

rest

with
in

man, by
dispen-

which

it

pleases

God

to

work

the

sation of his Spirit.

Nor

is

the religion of nature less impor-

tant, as fixing, in

some measure,

the

ends,
is

and guiding the course, of that which

vealed.
All the chief abuses of the
in
if

re-

scheme

of grace
against,

the Gospel would be guarded

if

not excluded,
its

natural religion

were allowed
in

subordinate influence.

Such

abuses spring from the desire, often laudable

its

apparent object, of carrying the doc-

trines of the

Gospel

to their full

measure, and

applying them to the heart

consolation.

in their

exuberant

Hence men come

natural religion
tical

then

first to

deny

to object to the prac;

exhortations of the Gospel

next to as-

sert, that the state

of death
lie,

in

trespasses and
all

sins in

which men

makes

precepts


WILSON'S ANALOGY.
contradictory, and
lastly,
all

165
;

warnings

fruitless

and,

to

spurn the authority and obligation

all

ofthe moral law of God, and reject

trines of Christian

the doc-

morals and Christian obediis

ence.

Thus an opening

made,

insensibly,

to the worst abuses of the

grace

abuses which
back

Divine mercy and

implicit regard

more

to the Scriptures,
tial

on the subject of the essen-

nature of religion, would have prevented.

The

end of Christianity

is

to

make

us holy

to bring us
fell

we

to the purity

from which
the hu-

to

make

natural religion practicable,

;

possible, delightful

to infuse into
fallen

it

mility

which becomes a

condition

the faith in an atonement which the sacrifice

of the cross demands

the

gratitude

and

love which the benefits of that cross require

the dependence on the blessed Spirit which

our feebleness makes indispensable

the joy

which the hope of heaven warrants and bestows.

Thus

Christianity modifies, indeed,

first

the essential religion

nal revelation to

taught in the origihis

man, and impressed on

it

heart; but never contradicts

from the same end

main

obligations

never

never

never swerves
its

releases from
its

violates

primary

15*

166

WILSON'S ANALOGY.

principles and dictates.

Man

is

only bound

more
tianity

strongly,
to

by

all

the benefits of Chris-

the

obedience which he was, by

nature, formed and designed to render to his

God
ing,

and the moment he views those benea

fits in

manner

to loosen, instead
this

of confirm-

the

bonds of
is

obedience, he

may

conclude he

mistaking the whole end and

object of the Christian revelation.

2.
tion

But

this leads

us to 'make an observa-

on some of our great Author^ s expressions and sentiments, on the remains of JVatural

Religion J and on the grounds of our justifica-

and acceptance with God, which seem For whilst we thus claim open to exception. for natural religion, what the Scriptures cleartion
ly imply, or rather inculcate,
ler

and defend Butcautiously

it

on

this point,

we must

avoid
a

the dangerous error of attributing to

er,

powdoes
mili-

which,

in the fallen state

of man,

it

not and cannot possess, and which

tate against

may

what the same Scriptures teach

order to his

of the extent of man's depravity, and the

necessity of divine grace,
in

doing any thing spiritually good.

fore, the

And,

there-

language which occurs in some part^


VVCLSON'S ANALOGY.
167
of the Analogy, on the nature and powers of

man, may appear

ral,

to

be too strong, too gene-

too unqualified.

We
this

speak here with

hesitation,

because, considering the line of

argument pursued by
be doubted whether
in fairness or not.

most able

writer,
it

and the class of persons he addressed,

this
Still

may

remark

is

applicable

we cannot but think, that he sometimes attributes too much to the unaided nature of man, allows too much to
moral sense and feeling, dwells too largeon
his tendencies to virtue
ly

his

and goodness,

and speaks too ambiguously on the ground of

his justification

before God.

Such expresare open

to

sions as the following, considering the con-

nexion

in
: '

which

they

stand,

abuse
'

Moral nature given us by God'

our natural apprehension and

falling in with

sense of things'

There
'

is

nothing in the

human mind
moral law
is

contradictory to virtue'
in

interwoven

our nature'

The Men
*

'

may
in

curb their passions for temporal motives

as

quires'

great a degree as piety

'

commonly

re-

Natural religion

is

the

foundation

and principal part of Christianity'

happiness and virtue are
left to

'

Men's

themselves,

168

WILSON'S ANALOGY.

own power' Religion requires nothing which men are not well able 'The relation in which we to perform' stand to God the Father, is made known to us by reason.' Such language continually
are put in their
^

occurring, together with the terms,

vice, honest

'

virtue^
vi-^

man,

satisfaction of virtue,

ciousness of the world,' &;c. (instead of the

scriptural terms,
'

holiness, sin,

renewed man,
the tendency

peace of conscience, corruption and wicked-^

ness of the world,')

may have

to exalt too highly the present fallen

and cor-

rupted powers of man, and prevent that deep

and thorough humiliation which are necessary

to a

due appreciation and reception of the

grace of the gospel.

sen the guilt of

They

tend also to les-

man

before God, and lower

the standard of that holiness which the Christian doctrine requires

and produces.

Some

most excellent observations and statements

are indeed made, in the course of the work,

on the mediation of Christ, and the influences

of the Spirit, which go to correct the misapprehension to which
parts of the
to
I

am
;

referring

but these

work bear but

a small proportion

the whole treatise

whereas the expres-

WILSON'S ANALOGY.
sions
in

169
and
in

question occur perpetually,

every variety of form, and under each division of the argument.

They form
fabric.

the staple,

and enter
colour,
to

into

the contexture, and give the

entire

the

And

thence
to point

arises the

danger which we venture

out.

We

do not dwell here on the

is

fact, that

this light

of nature

in

Christian
is

countries

reflected from Christianity, and

never found

where Christianity

is

unknown.

Nor do we
its
its

stop to suggest, that natural rehgion, in

best and oldest times, confessed

weakness,
are con-

and sought

for help

and

aid.

We

tent to take things in

their
still

most favourable
profess
is

construction; and
viction,

we

our con-

that

all

language

reprehensible,

which, by

fair

inference, leads

men

to

think

they can repent, and turn from sin to God,

without his special and effectual grace.
in this view,

And

we would

caution the student

against affixing too strong a sense to the ex-

pressions which

we have

cited.

Jn connexion

with this remark,

we must
in

unequivocally declare our apprehension, that

the language used by our Author,

speak-

ing of the Almighty finally rendering to every

170

WILSON'S ANALOGY.
to his

one according
to

works, and establishing

is

the entire rights of distributive justice,

objection.

open
it
;

Perhaps,

if

taken

alone,

might admit of a favourable interpretation

but,

when joined with

the

overstatements

already noticed, on the powers of

the remains of natural religion,
it

man and
becomes

decidedly dangerous.

The

great doctrine of

our justification

before

God,, 'not by our

own works and

merits of our

deservings, but only for the

Christ,'
is

Lord Jesus

too fun-

damental, and too important, to be under-

mined, even incidentally.

We
:

refer to such

expressions as the following

'

The

advanta-

ges of Christianity

will

be bestowed upon

every one,
virtue'

in

proportion to the degrees of his

'

Divine goodness

may be

a disposi-

tion to
est

make the good, the faithful, the honWe have scope and opporman happy'

'

tunities here, for that

good and bad behaviour

which God

will

reward and punish hereafter,

'

Religion teaches us, that

we

are placed

here, to qualify us,

for another state

by the practice of
is

which

to follow

it'

Our
'

virtue,

repentance

is

accepted to eternal

life.'

These,

and

similar statements, occur throughout the

WILSON'S ANALOGY.
work.

171

In the second part, where the lead-

ing features of revealed religion are delineatedj they ought,

by

all

means,

to

have been

accompanied with those modifications which

the superinduced

the necessities

scheme of the gospel, and of man, and the glory of the

and the ends of self-know-

cross of Christ,

ledge

and humility require.

We

say they

should have been accompanied by such

ifications,
in
'

mod-

because they are so accompanied

the

Holy Scriptures.

The

doctrine, that
in

every one shall receive the things done

'

the body,' that

they that have done good

shall rise to the resurrection of life,

and they

that

have done
is

evil

to

the

resurrection of

damnation,'

most

true,

and most important.

But

the

doctrines

which

accompany and
never
in a treatise
is

modify

this

fundamental
lost

truth, should

be wholly

sight of

even

on
to

Evidences, when any reference

the
subject.

made
the

We

are

taught

in

New

Testament, that these works must spring from faith and love to our Saviour Christ, and

must be renounced

in point

of merit, on acdefiles

count of the inherent

evil

which

the

very best of them, and must be accepted only

172

WILSON'S ANALOGY.
is

through that Sacrifice which

the real foot-

ing of a sinner's deahngs with

a holy

God,

and must be regarded by those who perform

them, with that deep humility, and almost
unconsciousness of having done them, which
is

so strongly

marked

in

the conduct of the

righteous, in our Lord's account of the last

day.
tial,

Now,

these modifications are so essen-

that the language of our author,

however

undesignedly, becomes really dangerous

stripped of them.
pride,
merits,
failings
;

when

And man

is

so prone to

self-confidence, reliance on his

own
so

and presumptuous ignorance of his and the Aposde Paul

the
insists

warmly on
too

immense importance of the

doctrine of justification without works, that

much

caution cannot be used in the most

incidental representations given on such subjects.

It
is

the

more necessary

to

guard against

a false reliance on our

servings,

own

Vv^orks

and de-

because a mistake here pervades

and corrupts every other part of religion.

The

good works of the pious Christian, whose mind is duly imbued with a becoming sense
of his
fall

and corruption, of

his

unutterable

WILSON'S ANALOGY.
obligations to
entire

73

the great propitiation, and his

dependence on the influences of the

Spirit, are

Holy
tial,

very different from the par-

external, worldly, selfish, proud perform-

ances of the nominal professor of Christianity.

The
very

morality of the nominal Christian

little

rises

higher than that of the unbeis

liever; his rule

fashion;
to

his. limit,
little

con-

venience

his aim,

do as

as possible

in religion.

He

performs some actions, in-

deed, which agree, as to their form and external appearance, with the law of
in truth, spring

God

but,

from habit, ambition, the love

of reputation, the regard to society, the re-

monstrances of conscience.

He

soon

fills

up

what he concludes
and virtuous
life.

to

be intended by a pious
soon attains to his

He

own
soon

definition of a faithful honest

satisfies

man.

He
as

himself that his virtues surpass and

that,

overbalance his vices, and

he

is

to

be judged according
In the

to

his

works, he has

nothing to fear before the tribunal of Christ.

mean

time, his heart

is

alienated from
;

God

and

true,

obedience to him
breast
;

faith

and

love never

visit his

and

his religion

consists with

prejudice,

perhaps hatred and

16

174

WILSON'S ANALOGY.

exasperation, against the real system of the

gospel.

The
trary,

truly

devout Christian, on the conat

aims

holiness,
calls

and not merely

;

at

what the world

subdue
conduct

virtue

endeavours to

his passions,
;

as well

as regulate his

labours to serve God,

and adorn

Christianity,

and do good
;

to others, to the

very utmost of his power

spends

much

time

and care
cultivating

in

watching over

his motives,

and

the inward principles of piety

devotes a portion of the day to the reading

of the Scriptures, to the public and private

calls of devotion, to self-examination, thanks-

giving, and religious regards towards the ever-

blessed God, and his Saviour and

Christ.

Redeemer,
all,

And
all

after

he has done

he ac-

counts himself an unprofitable servant, re-

nounces

merit
in

in his

own works,
the

attributes

every good
places
fice
all

them

to the divine grace,

in

and

his trust

vicarious
is

sacri-

of the Son of God.

He
;'

the publican
*

smiting on his breast, and saying,

God be
other

merciful to

me

a sinner
in the

whilst

all

men, however pure

eyes of the world,

are, in fact, like the Pharisee, STvpUen yvlth

WILSON'S ANALOGY.
conceit and
their

175

arrogance,

dwelling fondly on
;

own performances
in the

looking, perhaps,

with contempt on others, and placing no real

trust
all

mercy of God.

Thus, even

if

the separate

expressions above adverted

still

to,

could be defended, yet would they

a

lead to

wrong end, because unattended

with these explanations which the Scriptures

carefully supply.

We

are to be 'judged ac-

cording to our works,' and shall be rewarded

or punished
^

according to the deeds done

in

in

the body

;'

but

a high and transcendent

as
their

sense

in the

case of the righteous,

faith,

works spring from

grace,

are the

effects of

and are accompanied with humility

and self-renunciation.
3.

These observations
defect^

lead

me

to notice

general

as

it

seems to me, in our

Au^
if

thorns representation

of the stupendous recovin the Gospel.

ery of

man provided

For

any doubt could be raised on the inexpediency of the above language,

all

such

doubt

would be removed, when we

find,

on further

examination, that our Bishop's allusions to

the whole doctrine of redemption and
tion, as

salva-

revealed

in

the

New

Testament, are

176

WILSON'S ANALOGY.

not sufficiently clear and comprehensive to

agree fully with the Scriptural statements of

our natural corruption, and of the operations

of grace as adapted to
it.

Let us not be
is

misunderstood.
omitting

Bishop Butler
peculiar

far

from

altogether the

scheme of

the gospel.

He

states

distinctly the insuffi-

ciency of repentance alone to restore us to

God's favour.

He

speaks

with

admirable

clearness on the Mediation and Sacrifice of

Christ.
ture,

He

quotes the passages in Scrip-

which teach the vicarious nature of

and
insists

Christ's sufferings,

on the benefit

of those sufferings being something

much

be-

yond mere
subjects,

instruction or example.
least

On

these

at

on some parts of them, no

complaint can be alleged against his brief

statements
for an
;

they are luminous and adequate,

treatise.
Still

elementary

the general

idea of the scheme of the gospel as a dispensation of grace,

which would be gathered

his

from the whole of

suggestions,

representations

and
calls

would be erroneous.
'

He

Christianity
it

a moral system
'

;'

he speaks of
duties,
;'

as teaching us chiefly

new

and

new

relations in

which we stand

he de-

WILSON'S ANALOGY.
scribes
it

177

as

'

an additional order of Proviin-

dence.'

These expressions are cold and

adequate.

But we
:

object most of
'

all to

the

following passage

The

doctrine of the gos-

pel appears to be, not only that Christ taught

the efficacy of repentance, but rendered

the efficacy which
suffered for us
;

it

of

it is,

by what he did and

for us the

that

he obtained

benefit of having our repentance

accepted

unto eternal
to sinners,
salvation,

life

not only that he revealed

that they

were

in a capacity
it ;

of

and how they might obtain

this

but

moreover, that he put them into

capacity

of salvation, by what he did and suffered for

them

put us into a capacity of escaping

future punishment, and obtaining future happiness.

And

it is

our wisdom, thankfully to

accept the benefit, by performing the conditions

upon which
(Part

it is

offered,
it

on our

part,

without disputing
his.'
is

how

was procured on
vi.)

II.

Chap. V.

Surely this

plainly deficient.

Surely the salvation of

Christ proceeds on a different footing, and

includes

much more

than

this.

Surely the

great Sacrifice of the cross not only obtained

for the sincere believer, that his
'

repentance

16*

178

WILSON'S ANALOGY.
life,'

should be accepted to eternal

unscriptural in
its

(a phrase

very terms,) not only put

only pro-

him

in a capacity of salvation, not

posed certain conditions

his part

to

be performed on
stress of sal-

all

which places the

vation

upon ourselves, makes the reception

it

and application of
efforts,

to

depend on our own

and leaves to our Lord merely the

of removing external hindrances af-

office

fording us

some
in
;

aid

plying deficiencies
vation
itself,

but
the

by

his Spirit,

and supsal-

purchased also

all

amplitude of that

mighty blessing

procured pardon, reconadoption,

ciliation, justification,

acceptance,

the

gift

of the Holy Spirit, and the promise

life.

of everlasting

Surely salvation brings

light,

men
*

from darkness unto

reverses the

sentence of condemnation, and makes them

the righteousness of God in Christ a
;'

it

places

them under
and
puts
faith

new

covenant, and confers the

'

grace necessary for

repentance towards God,

;'

towards our Lord Jesus Christ

it

them on the

footing, not of the law, but

;

of the gospel, not of works, but of grace

not

of obtaining acceptance for their repentance,

but of receiving
'

the

gift

of God, which

is

WILSON'S ANALOGY.
eternal
life.'

179

Let Butler's summary of the

be compared with
:

benefits of Christ's death

such summaries as the Apostle gives

'

We

have redemption through

forgiveness of sins'
'

By grace
}

his blood,

even the

are

ye saved,
it

through
is

faith

and that not of yourselves,

the

gift

of

God
;

not of works, lest any

for

man

should boast

we

are his

workmanthat

ship, created in Christ Jesus unto

good works,

which God hath before ordained,

should walk
in

we
of

them.'

With

this

defective

view of
is

tl\e

fruits

our Lord's Propitiation,

allied a corres-

pondent defect as
tance of
faith,

to the nature

and impor-

by which the

benefits of that

propitiation are received and applied.

The
state-

tendency of some of Butler's summary

ments, however undesigned, and arising perhaps, in

some measure, from

his coldness in

pressing the particular course

of his argu-

ment,

is

to lead the reader to

suppose that

the effects of Christ's redemption are enjoy-

ed by
and

all

who

profess the Christian religion,

life
;

live

a moral

that
in

is,

by

all

w^ho

have that general belief

Christianity,

the doctrine of

which springs from

education

180

WILSON'S ANALOGY.
if

and rational conviction,

gross sin,
cultivate
to

they are free from

virtue,

and

set

a good

example
conduct.

others,

by a decent reputable
fruits

All these things are indeed inclu-

ded

in the acts

and

of a true and lively

faith,

but they reach not those peculiar effects

it

and properties of
itual

which prove
Faith
is
'

it

to

be

spir-

and salutary.

the substance

of things hoped
things not seen.'

for,

and the evidence of

holy

It is a secret, cordial,

exercise of the understanding and affections,

in

receiving

God's

testimony
all

concerning

Christ, and in reposing

the trust and con-

fidence of the soul on the merits of that Saviour for everlasting

general,
truths
;

life.

It

is

not merely a
to

cold^

historical

assent

certain

but a particular, affectionate, living,

practical belief of them,

on the authority of

God, and an acting

nitely

fully

upon them, as
It
is

infi-

good and important.

not simply

a notion, a creed, an established hereditary

sentiment;

but a holy principle, springing

lost condition,

from a personal sense of our

and apprehending
ing salvation.

for ourselves the blessings

of Christ, and relying upon them for everlast-

Faith

is

the eye which looks

WILSON'S ANALOGY.
to Christ, as the brazen serpent
raised
;

181

which Moses

it

is

the foot which

flies to

Him,

as

the man-slayer fled to the city of refuge, that

he might escape the avenger of blood

the inestimable

it is

the hand which receives, as a needy beggar,

gift

of God, freely offered lo

him
that
*

it

is

the ear which hears, with

eager

solicitude,
it

the voice and invitation of mercy,

;

may hve
'

it

is

the

appetite

which
that

hungers and
his flesh

thirsts'

after Christ,

and feeds
it

on

and drinks
life.

his blood,'

may have
faith

eternal

Faith,
it

like

Noah,

prepares the ark, and enters

builds on

for rescue
;

Christ the sure foundation

faith puts

on Christ, as the robe of righteoussalvation.

ness,
ingly,

and the garment of

its

Accordits

effects

correspond with
it

divine

origin,
It
it
'

and the matchless benefits

love,'
it
'

receives.

works by
sees

overcomes the world,'

it
^

'

Him who
it
it
'

is invisible,'

glories in
it

tribulation,'

'purifies the heart,'

antici-

pates heaven,

quenches the

fiery darts

of

the wicked one,'

al,

it

produces uniform,

spiritu-

cheerful, willing obedience.

Let any one

faith,

read what the Scriptures assert of

what

they ascribe to

it,

and the earnestness with

182

WILSON'S ANALOGY.
its

which they enforce

be convinced, that

necessity,

and he

will

it is

totally different

from

that dead, speculative assent to the Christian

scheme, which

is

often

confounded with

it.

Faith includes, besides the general reception

of Christianity, a particular conviction of our

own own

sins,

a particular

apprehension of our

lost estate, a

personal appHcation for our-

selves of the offered blessings of the gospel,

and a

distinct

and

spiritual

reliance for our

own

salvation,

on the death and merits of our

;

Saviour Christ

and some

reference should

have been made

at least,

to all this

by our Author
brief,

no expression, however
it.

should

have been inconsistent with

4.
tical

All main defects in our views of pracChristianity hang together.

The same

kind of inadequate statements^ therefore^ seem to us to he chargeahle on our author^ remarks

on

the doctrine

of the Holy Ghost.

if

Indeed
than

we
to

are not sure

serious omissions are not

be found

here ^more

serious

on

most of the preceding

ler

topics.

Bishop Butthat the

allows indeed
is

distinctly,

Holy

Spirit

our Sanctifier, and that the recovery

is

of mankind

scheme carried on by the

WILSON'S ANALOGY.
Son and
good men.
Spirit of

183
fre-

God.

He

speaks

quently of the aid which the Spirit, affords to

He

acknowledges that man

is

depraved creature, and wants not merely to

be improved, but to be renewed
quotes the striking text,
'

and he

Except

man be
into the
to give

born of the

Spirit,

he cannot enter

kingdom of God.'
the
full

We

would wish

benefit of these admissions in favour

of the Bishop, and against what

to state.

we

are abQut

Nor do we doubt, that this remarkable man implored the operations of the experienced his conSpirit, in his own case
;

solations,

and ascribed

every

thing

to

his

grace.

Still

we

conceive, his general lanthis

guage

in

his

Analogy, on

fundamental

subject,

does not come up to the Scriptural

standard.

He
to
it

does not give even that proto the

minence

which he does

mediation

of Christ.

He

speaks of the Spirit as aidall,

ing, but scarcely at

as creating

anew
the

he

describes his assistances, but hardly ever his

mighty
heart
;

operations

in

changing

whole

he

talks of his

presence with good

of his regeneration
;

men, but seldom,

if at all,

and conversion of the wicked

he allows co-

184

WILSON'S ANALOGY.

operating, but not preventing grace

at least,

not clearly and distinctly, as the Scriptures

teach, and as the importance of the case requires
in
;

he dwells on the help of the

Spirit^

subduing our passions, and qualifying us

for heaven, but passes over slightly the illu-

minating influences of the Spirit,

in

opening

the understanding, and his transforming power, in

'

taking

away

the heart of stone,

and
or

giving an heart of flesh.'

We

read

little

nothing

in

our author of the Holy

Spirit's
j

work

in

awakening men,

like those asleep

in sin
;

quickening them, as those dead

livering

deas

them from the power of Satan,

;

those enslaved

convincing them of
;

sin,

as

those ignorant and proud

creating

in

them

new and

contrite heart,
;

as those obdurate
in

and perverse
first

and implanting

them, the

seeds of repentance,

faith, love,

and obe-

dience, as those needing a new^ and heavenly

birth.

All this
if

is

of the greatest importance,

because,

the foundations of true obedience

are not laid in the Scriptural doctrine of an

entire renewal of the fallen heart, the subse-

quent building must be

If

slight

and insecure.

men

are not taught the necessity of a

new

WILSON'S ANALOGY.
creation in

185

Christ Jesus, in consequence of

the blindness of their understanding, as well

as the disorder of their affections, they must,

and

will

begin, and

we

find,

in fact,

they do

begin, their religion in a proud, self-depend-

ent temper

in

ignorance of their

own

wants,

and of the mighty change which must take

place
in

them.
is

The

illumination of the Spirit

in this

especially

important

view.

It

is

a doctrine hu-

miliating, indeed, to the

proud reason of man,

but essential to any real knowledge of the

Gospel of Christ.
of the Spirit
Christian
as
life,

Our Lord
the

places the gift

at

very

entrance of the
to
all

and directs

men

pray

for

it,

the key and

'

summary of
shall
it

other bless;

ings,

Ask and ye
;

receive
shall

seek and

ye

shall find

knock and

be opened

to you.

If ye, being evil,

good

gifts

know how to give unto your children, how much

your Father which
Spirit to
is

more
It

shall

in

heaven,

give his

Holy

them

that ask

him

?'

might have pleased God, for any thing

to

we

know,

have given us a revelation so framed

all its

as to be intelligible to us in

parts, with-

out further aid

or

it

might have pleased him

17

186
to
its

WILSON'S ANALOGY.
it,

have made the understanding of

parts, plainly

in all

above our powers of mind,

In either

and capacities of comprehension.

case

we

should then have had no need of the

Spirit
;

illumination of the

in

the

iSrst,

be-

cause the revelation would have been whollylevel to our natural

powers

in the

second,

because

would have been wholly out of the But it has pleased God to reach of them.
it

give us a revelation, containing

plain, in
ties,
its
is
its

much
;

that is

history,

its

facts, its external

du-

sacraments,

its

morals

and much

that
its

mysterious and incomprehensible, in

its

vast scheme, in the purpose and will of

divine Author, in the attributes and glory of

the persons of the Godhead,

in

the miracu-

lous conception and incarnation of our Lord, in

the wonders of the cross, and the operations of grace.

that
is

And,

at the

same time, much

also

of a mixed nature, being neither so

plain as to be level to our unaided understanding, nor so elevated as to

be wholly placed
;

above

their

compass and capacity

but requir-

ingthe special guidance and illumination of the

Holy

Spirit, to
:

be rightly apprehended and

is

employed

such

the ruined state of

man,

WILSON'S ANALOGY.
the evil of
to
sin,

187

the nature of true conversion

God, of

faith,

of love, of peace, of joy, of

;

communion with God, of new obedience

in short, that

all,

regards the application and use

things cannot be understood

of truth.

These

by man in his natural state, but must be learned by the teaching of the Holy Spirit.

And
view,

thus the plan of Christianity

is,

in this

further

test

of men's

characters.

They must

stoop at the very threshold, and

light,

sue for a heavenly

and take other mea-

sures of sin, and themselves, and

God, and

repentance, and

faith,

and conversion, and

obedience, than nature can give, or they will

fatally err.

The

ignorance and prejudices

of unbelief,' will infalHbly

of the

'

evil heart

betray them.

Either no sense will be put

relating to these

on the parts of the Scripture,

subjects, or a forced,

low, insulfhcient sense

which evades, and explains away, instead of

implicitly receiving, the real

meaning.

Not

that

we

claim an illumination of the Spirit

at all the

which supersedes

use of the

human
a

faculties in studying the Bible, or requires

new

sense to be put on ordinary language

truths,

and construction, or communicates new

188

WILSON'S ANALOGY.
in

not already revealed

the written

word of

God

or encourages or warrants
;

enthusiasm

and human fancies

or

intrenches on the

miraculous powers conferred on the apostles

or alters the rule of duty, and the obhgations

of

man

to

obey

it ;

or acts in a

way

of force

and compulsion inconsistent with our reasonable and accountable nature.

tain, is the necessity

What we mainSpirit

of the secret and imper-

ceptible influence of the

Holy
in

upon the

understanding, sought by diligent prayer, and

communicated gradually,
tional

the use of ra-

means

by which the mind. is freed

truth,
to receive the instructions of
in

from prejudice and aversion against

and
is

opened

the written

word of God,
This
man's
if
is

their

full

and

natural signification and use.

But we pause.
enter on
a

not the place to

discussion
in

of the work of the

sanctification.

Holy Ghost

We
the

have said enough,

we have convinced
is

theological student that the impression which

Butler gives of this subject

superficial.

far too slight

and

Let

it

be well remembered, that

will,

God

has given us a revelation of his

with the additional promise of his Spirit, to

WILSON'S ANALOGY.
make
it

189

effectual to

its

high purposes.
to

The
our

light of

heaven

is

not

more necessary

discernment of natural objects and beauties,

than the light of the Spirit to our discern-

ment of

spiritual objects

and

fitnesses.

The
is

characteristic

of the of the

New
Spirit.

Dispensation,

the promise
persuasion,

And

with this

we cannot

dissemble our fears,

that the language of

Bishop Butler may lead

to dangerous mistakes.
5.

But, in

truths all these deficiencies^ if

we are
state
this

right in

our judgment about them^

spring from an inadequate view of the fallen

of man.

We

know

the controversies on

mysterious subject.

We

allow that state-

ments have too often been made, which go

to

annihilate man's

moral nature, and

;

his

capacity of restoration
responsibility

which weaken

his

and unnerve the exhortations

and
to

invitations
;

which the Scriptures address

faint

him

which extinguish the

conscience,

light

of

natural

and repress

effort

and
at

watchfulness.
the

But we cannot but know,

same

time, that the errors on the side of

extenuating and lessening the Scriptural ac-

count of man's

spiritual state

since

the

fall,

17*

190

WILSON'S ANALOGY.
dangerous, and more prevalent.

are equally

We
that

cannot therefore conceal our conviction,

Butler's

view of human depravity does

not fully meet the truth of the case, as delineated in the inspired writings,

and confirmed
speaks,

by uniform experience.
low, occasionally of

He
'

we

al-

men

having corrupted
'

their natures,' having lost their

titude,'

original rec'

and

as having

permitted

their

pasviola-

sions to

become excessive by repeated

tions of their inward constitution.'

He

avows

that

mankind
that

is

in
it

'a state of degradation,

however
and

difHcult

may be

to

account for

it

the

crime of our

first

parents was

the occasion of our being placed in a

more

disadvantageous condition.'

Yet,

notwith-

standing these expressions, the sincerity and

importance of which, so

far as

they go,

we
he

do not

for

moment

call

in question,

dwells, in the course of his work, so copiously

on man's powers and capacities

his

^favouring virtue'

him
life'

the principle of

on on 'having amendment' on
to take the

his

within
'its

being in his

own power

path of

ture'

on on

'virtue being agreeable to his na-

'vice never

being chosen for

its

WILSON'S ANALOGY.

191

own

sake
as

;'

that

we cannot

but consider the

result

dangerous.

If these

expressions

were quahfied, as they are

in Scripture,

by

other and explanatory statements, the danger

would be

less; but standing as they do, they

idea, that nrian
is

convey the
sistent,

not that incon-

weak, corrupt, perverse, depraved,

impotent creature which the

teaches us he
is.

Word

of

God
that

The consequence

of slight
is,

impressions of this great truth infallibly

men, not being duly instructed

state before

in their real

God, cannot

feel that humih'ty,

nor exercise that penitence, nor sue for that

renewal, which
fact of a total
all

depend on the primary

;

moral ruin

and which form

the adaptation between the real grace of the

Gospel, and the actual wants of man.

all

Thus
from
it.

the great ends of Christianity are missed,

inferior benefits only are derived

and

Neither conversion on the one hand, nor real

obedience
tained
;

to

God on

the other, can be atits

and the arch, deprived of

it

key-

stone, as
its

were, loses both

its

beauty and

strength.

The
is

scriptural account of
in
sin

man

is,

that

'

he

born

and shapen

in iniquity'

that

192
*

WILSON'S ANALOGY.
him dwelleth no good
is

in

thing'

that

his

heart

deceitful above all things,

and despe-

rately wicked'

'

that

the very imaginations

of the thoughts of his heart are only evil continually'

that

he cannot, of himself, think

good'

any thing that

is

trespasses and sins'

child

of corrupt; with God'

wrath,'

his

that

he
is

is

dead

in

that

'he

by nature a
miserable,

lost,

enslaved,

ignorant,

heart

'at enmity
set

his passions

and affections

on

'

divers lusts and pleasures'

'

his

whole moral

nature

alienated from the

is

life

of God.' This

strong language

not contradictory to what

it is

the Scriptures, from which

taken, teach

of man's responsibility of right

fears
tions

remaining and wrong conscience of judgment duty and

his

sense
his

his

his

his obliga-

but

it

plainly instructs us, that these

relics

and fragments of a former rectitude,

are relics and fragments, and nothing

more
any

and that as

to

any

effective love of holiness

in

as to any real return to

efforts to

God

as to

positive

recover or restore himself,

he can do nothing, except as

God

'

worketh

him

to will

and
is

to

do of

his

good pleasure.'
;

The

edifice

decayed throughout

it

must

a
WILSON'S ANALOGY.
193
be taken down and re-erected by the Divine
Architect.
part
;

The

leprosy has infected every

it

must be levelled with the ground

anew.

and
trine

built

Let

this

fundamental docits

be understood, and produce

due

effects,

and

all

will

be easy and

intelligible

in the Christian

thing will

scheme of redemption ; every occupy its due place. The aposof

merits of Christ
tion

tacy and

fall

man
for

will

prepare for salva-

by grace

for a free justification

by the

the blessed

Spirit

an entire renovation by
for a sincere

and unreobedi-

served obedience.
ence, but for love
ful

And not only for to God and man

dedication to the service of Christ

cheer
God,
and

temper of compassion and kindness towards

others

a distinterested, amiable, and active

benevolence

a zeal for the glory of

and the good of men, and a watchfulness

over the
appetites.
'

first

risings of sinful passions

All this will be connected with a

'joy

peace of
in

God which
the

passeth understanding'

Holy Ghost'
in

tribulation'

'patience in
moditation,

delight

prayer,

and the contemplation of

God and heaven

a sense of happiness and tranquillity, in spi-


194

WILSON'S ANALOGY.

ritual things

a moderation as to

all

earthly

concerns, and a victory over the applause

and frown of the

6.

vi^orld.

For
to

this is the

next thing

we
his

shall pre-

sume
of the

mention, as defective in the allusions

and statements of our Author,

effects

standard

of Christianity, in the holy, hap-

py

of real Christians, is far too low. It could not indeed be otherwise. The spiritual
lives
life is

a whole.

If the glory of the Saviour,

his Spirit,

and the operations of

and the
are not

total
first

ruin of man, as requiring both,

understood,
fruits

it is

impossible that the blessed

in the

of

all

this,

new

life

and happi-

ness of the renovated, pardoned, and sanctified

heart,

should be produced.
^

There
to

is,

however, such a thing as

constraining
self,

the love of Christ

man

to live

no longer

him-

but to
;'

Him
is

that died for

him and rose

again

there

such a thing as the inward

grace
of Christianity
spiritual

experience of the
there
life,
is

such a thing as a holy, happy,

differs as

which

much from

a merely ralife differs

tional

and moral one, as the rational

from the animal, and the animal from the

vegetable.

Not

to

have seized

this idea, is

WILSON'S ANALOGY.
to

195

have missed one peculiar feature of true

In short, the whole of what

Christianity.

7.

we would
life

advance

amounts
as

to

this,

the,

standard of

Christianity^

applied to the heart and

of man, which the readers of Butler wouldform from his general language, is far below what

we

conceive to be the standard of the Sacred

Scriptures.

In our view of the

scriptural

standard,

we may be wrong

but

we

think

every reader will perceive that the several

points on

which we have offered remarks,

If the

hang together.
extent of the
fall

view we take of the

be

in the

main correct, then

the view of justification, of the grace of the

Gospel, of

faith,

of the work of the

Holy

Ghost, of the peace and consolation of the

Christian's heart, and of the zeal and spirituality

of his obedience, are probably correct

also.

They
is

are links of one

indispensable.
All

chain.

The
rise

connection
fall
is

They

or

together.

we

entreat of the reader,

an impartial examination of the entire ques-

tion.

We

beg only

that

it

may

not be deterfashion,

mined by matters
prejudice, the
spirit

irrelevant

by

of party, temporal and

196

WILSON'S ANALOGY.

subordinate interests.

We

beg only

that the

introduction of tenets which

or

we do not hold, of consequences which we abhor, may not

be mixed up with the discussion.

ple question
is,

The

sim-

Is the

system which the lanto

guage we have been condemning seems

favor,

or the 'system which

we have

suggest-

ed

in its stead,
?

the true system of the

New

Which comes nearest to the Bible ? Which has the apparent sanction of the inspired oracles of God ? Which suits
Testament
-

the expressions and sentiments of the sacred

writers in
all

their parts

Which

takes in

naturally and without effort, not only the historical parts of the Bible, not only the moral,

not only the prophetical, not only the devotional

for there is here

no dispute
?

but
no

the

doctrinal and exper^'mental

cient proof of the
t"

It

is

suffi-

a of the system we are

it

opposing, that
tures; for
it

part.,

of

agree with the Scrip-

could
a

not

be

otherwise.
it,

It

would not be
if

convincing proof of
its

even

the whole of

detached parts were to be

in that perfect
it

found separately
question
is,

code.

The
;

does

take in all that Scrip-

ture teaches,

on

the. several subjects

does

WILSON'S ANALOGY.
it

197

adopt

in their

obvious and unadulterated

meaning, all the language and statements of

the Bible onJ:he
fall

of man, on justification,
in

and on the other points

here

controversy

And

we

boldly and fearlessly appeal to facts.

in

Those who preach and wTite and on the scheme which we

guage of
St.

the temper

are opposing,

do not use naturally and habitually the lanPaul and- the other Apostles.
suit

This language does not

their

and

fall in

with

system,
;

does not express

what they

mean
led

when compelby circumstances, their theological scheme

and, therefore, except
Scriptural

avoids the

phraseology,

and

is

formed
to

in a different school.

Our
is,

objection
it is

Bishop Butler's language,

that

not

Scriptural.

He

substitutes

weaker and more

ambiguous expressions.
thing.

He

lowers every

This one point goes

far to

decide the

question

with any candid mind.

ease,

The

sys-

tem which admits with

the inspired writers in

and reposes

upon, the very language and sentiments of

all

their instructions

and exhortations, must,

in all probability,
It
is

be

the nearest to the truth.

thus
it is

men
to

judge

in

every similar case.

And

be

18

198

WILSON'S ANALOGY.
that

remember,
ritual

the

higher and

more
in

spi-

system of Christianity, takes

;

and em-

braces the lower one

rises

whilst this lower

one

not to the other, and thus reaches not

the extent and end of the Divine Revelation,

Again, we appeal
ces, to the trials

to the hearts

and conscien-

and

conflicts, to the feelings

and wants of the most devout and sincere

Christians, and

we
?

ask which view of truth

comes nearest
of man
is

to their cases, their necessities^

their indigence

Which view

of the state

best descriptive of their

own

state?

Which view

of the scheme of pardon most

?

adequately supplies their importunate need

Which view

of the doctrines of the

aid

Holy
of the

Ghost affords the mighty

conscious they require
?

which they are

Which view
?

grace of Christianity corresponds most exactly with their

extreme misery

Which
to the

view of the
the Christian

spiritual
life is

obedience and love of

most closely aUied

?

object at which they aim

But we

will not

press these

questions.

The

confessions of

the very best and

liveliest

most holy men, are the

the language

comment on

of the

divine writers.

And

the misgivings and peni-


WILSON'S ANALOGY.
tential

199

acknowledgments, as death and eterof many,

nity approach,

who

during

life,

espoused the lower interpretation, speak loudly enough on this subject.

We
largest

rather go on to

^sk this question

Which system of

divinity
fruits

produces

in

the

measure those

and

effects,

which

are ascribed to the Gospel in the

New

Tesall

tament?

Now
'

it

will

be conceded on

hands, that

by

their fruits

we

are to know'

the true teachers, the false.

and distinguish them from

and ruin of man,

Does, then, the lowering doctrines

fall

of modern times on the

and the redemption and grace of Christ, and

the kindred topics,
ners,
less,

awaken the

souls of sin-

reclaim the ungodly, arouse the carerevive religion where

it

it

has decayed,
?

and preserve
it

where

it

flourishes

not,

on the contrary,
it

first

leave those

Does who
fall
?

preach

cold and inactive,

and then

without efficacy on the ears of the hearers

Does

it

not prove insufficient for converting

turning
it it

the heart,

from the power of

sin,

and raising

to the love
it

and obedience of

God

Does

not

fail

of comforting the

afflicted

conscience, and inspiring a hope of

200
heaven
?

WILSON'S ANALOGY.
Does
it

not stop short of

all

the

mighty ends which primitive Christianity pro-

duced?
cy
in
it
till

And
to

is

there not a constant tenden-

deteriorate

and sink lower and

is

lower,

the grace of the gospel

little

almost

excluded, and
morality and

remains beyond a tame

?

an external form of religion

And

does not the decay of spiritual religion

till,

go on,

by the mercy of God, a revival of

in

the great doctrines of salvation by grace

the plain language and spirit of the Scriptures,

lakes place,

and recalls

man
?

to the

true standard of faith and practice

The

fact

plainly

is,

as these inquiries are

designed to describe

it.
'

On

the contrary,
is

the simple preaching of

still

Christ crucified,'

the

'

power of God and the wisdom of

the high standard of really
is

God.'

Wherever

evangelical truth
is

raised,

and the Saviour

preached

to a lost world,

and the regene-

rating and sanctifying operations of the Spirit

are avowed, and the

full

consolation and joy

of faith expounded, and the elevated rule of

Christian

morals

sustained

there,

under

whatever incidental defects or disadvantages,

the effects of conversion, love, and obedience

WILSON'S ANALOGY.
are copiously produced
;

201
^

man
his

is

indeed turn-

ed from
is
is

sin

unto God, the breast of the rebel

subdued and softened,

whole character
is

changed, and the seal of

his

upon the declaration of

displays of his
It strongly

God own

impressed

truth,

by

the

own

efficient

grace and mercy.

confirms the conclusion

we

thus

come
are

to, to

consider that the Universal

Church
to the
find

of Christ has held these great truths which

now

so

much opposed.

Look

early Fathers of the Church, and

you
life

the doctrines of man's total apostacy, and his

salvation

by grace

only,

to

be the

of

all

As those mighty truths were corrupted by human philosophy, or

their instructions.

overwhelmed by
religion

superstition,
in

the

power of
into a cold

sunk, her glory

lost,

the conversion of

men was

and she

fell

back

controversial

spirit,

which brought on the

in the

ages of darkness and spiritual tyranny. What,

we

ask,

was the doctrine of Cyprian

third century, of

Ambrose
?

in the fourth,

and
to

Augustine

in the fifth

What gave

life

their exhortations,

and influence to

their lalight,

bours

Was

it

not the pure evangelical

which, notwithstanding

many

subordinate er-

18^

203
rors

WILSON'S ANALOGY.
and much
superstition,

shone forth
?

in

their laborious discourses

to

and writings

Even
Fa-

the time of Bernard, the last of the the

thers,
full

name and grace

of Christ in the

efficacy of his mercy, pervaded the theIt

ology, and sanctified the hearts of them.

was only
lost

as

this healing doctrine

was

utterly

under the accumulation of superstition

idolatry, that

and

the

melancholy desertion
visible

and apostacy of the

West, took place.
darkness, however,

Church

in

the

In the midst of this thick

it

was the same

truth of

grace which preserved, among the Albigenses

and Waldenses, the

Gospel.
it

life

and influence of the

And

at the

Reformation, what was

which Luther, and Melancthon, and Crantaught

mer, and Zuingle, and Calvin, and Beza, and

Knox
tion

Did they not

revive the old

Scriptural

doctrines of original sin, justifica-

by

faith, salvation

by grace, regeneration
Spirit,
all this

and communion with God by the Holy

and
in

spiritual

obedience, as the

fruit

of

the temper

and

life?

Some

of these

truths,

indeed, were held in a general and

manner by the church of Rome, but they were enervated by distinctions and reloose

WILSON'S ANALOGY.
finements, and overwhelmed

203

by

superstitious

usages and

rites.

The

reformers boldly ap-

pealed from the erroneous opinions of men,

to

the

infallible

word of God.
fall in all its

They

set

forth the ruin of the

insisted

extent, they
Spirit,

on the preventing grace of the

all

as necessary to

true repentance, they glo-

ried

only in

the cross

of the Lord

Jesus
;

Christ, and in justification called

by

his merits

they

men

off from

works of external mortipenance, to

habits,

fication

and unauthorized

the

good deeds, and virtuous what was the

really

and divine

principles taught by the sacred WTiters.

effect
?

And

In most of the^nations

of Europe, thousands and

thousands were

converted to the service and love of

God.

The reformed

doctrines spread with

;

the rapidity
Christianity

of lightning

a pure
in

form of
states,

was established

many

and the Papacy was shaken

sions and Articles of the

to

its

base.

Let any one impartially read the Confes-

Reformed churches,

and those of our own church amongst the very first ; and he vvill see that the high standard of sentiment and practice which
pouse, was universally maintained.

we esWhat is

204

WILSON'S ANALOGY.
?

the language of these noble documents

it

Does

resemble the enfeebled and dubious strain

;

of modern theology

or

does

it

not rather

take the plain and strong ground of the ancient doctrine of the entire apostacy of

man,
in

and the efficacious grace of God

all

And

the Protestant churches since the Refor-

mation,
piety

mark

the progress or decline of real

will

and holiness, and you

find

them

uniformly to bear a relation to the pure doctrines of grace

upheld or denied.

Where

these doctrines have flourished, the presence

and mercy of God

taken place, and

in the
:

conversion of
a

men

has attested the truth

where

decay has
or a low

human

morals,

system of
the

divinity, has

usurped the place of

thing

unadulterated gospel, every

in

fallen

proportion

men
in

has

have remained
;

dead and unmoved

has extinguished

their sins

the form

the

power of godliness;
the clergy

cold and proud pretensions to orthodoxy have

been united with a worldly

have deserted the
alds of salvation and
ple,

life

lofty function of being her-

examples

to

their peo-

and have been

lost in secular politics, in

human

attachments to an established creed,

WILSON'S ANALOGY.

205

and angry controversies with those who point

out to them
things

more excellent way.' Thus have grown worse and worse, till God
'

has granted a revival, by the secret guidance

of his

Spirit.

tenets of

Then the old and forgotten human guilt and impotency, and
raised

divine

mercy and power, have been

as

up again

from the grave, the old standard

;

of truth again erected

public
;

opinion has

been gradually changed

decline

the former state of

;

admitted

and

deplored

and

the

wonted efficacy of Christian doctrine seen

once more,
holiness,
in its

proper

fruits

of conversion,

and love.
are indulging ourselves in reflecfar

But we
tions

which carry us too

from our immeis

diate design.

The Analogy

a Treatise of

Evidences, and could only be expected to

allude generally to these

momentous

topics.

We
vite

would not assume the truth of the evensystem of which we speak.

;

gelical

We

in-

only to inquiry

we appeal

boldly to

every kind of testimony which such a case

admits
;

and we leave the result with confithe

dence

to

judgment of every unbiassed

theological
student.

and enlightened

One

206

WILSON'S ANALOGY.

reason of our venturing to dwell on these

topics
is

the well-fixed persuasion, that our

writers on

Evidences have grievously mista-

ken

their

own duty
as
in

as advocates of Chris-

tianity,

as well

the interests of truth and

religion

generally,

not presenting the fair

and adequate account of the doctrines and

morals of the Gospel.
they should involve

We

do not mean that

in

themselves

contro-

versy, nor even enter on the details of Christian doctrines

to their

and morals.

Let them keep

but

own

province, the defence and estab;

lishment of Christianity generally

let

the references to the contents and tenor of

that religion be, so far as

they go, just and

complete.
curate.

Let the

little
is

they do say, be ac-

Let what

given to their readers

spirit

convey an idea of what the

of the whole system
is.

and design

Let the parts touchall

ed on,

connect naturally with

specifically treated.

the rest

which are not

This con-

duct becomes the magnitude and importance

of the subject.
It

prepares the reader of

evidences to submit to the yoke of Christ.

It

exhibits religion attractive, efficacious, enIt

tire.

meets the feelings and wants of the

WILSON'S ANALOGY.
sincere and

207

humble

inquirer.

It

shuts out a
It

thousand

misapprehensions

and errors.
in a larger

insures the blessing of

sure,
faith.

God

mea-

upon the triumphant evidences of our

It is

the most simple, upright, straight

forward course.^
Still

we

are far, very far from undervalu-

ing the

labours of the Apologists and

De-

fenders of Christianity.

They have performTheir acuteness and

ed excellent service.
skill, their

penetrating observation, their inde-

fatigable researches, the force of their reasonings,

and the depth of their knowledge, have

deserved highly of the sacred cause.

The

External Evidences have naturally been most

adequately
unfolded,

because

the

interior

virtues and properties of the Christian

scheme

came
all

less

within their scope.

But we addoctrines,
evi-

here, notwithstanding, to our conviction, that

the summaries of the revealed

which even the argument from external

* cannot here withhold our tribute of admiration from the work of Mr. Sumner on the * Evidence of Christianity, as derived from its reception, and from the nature of its doctrine.' This masterly treatise forms an era in the history of writings in defence of

We

our

faith.

208

WILSON'S ANALOGY.

dences require, should be a part and parcel,

as
it

were, of the entire possession, should

resemble the apostolic examples, and be expressed as nearly as possible in the apostolic

language.

We

do not stop

to say
in

how much

more
to

this

should be the case

Treatises on
rather go on

the Internal Evidences.

We

observe, that in the case immediately be-

fore us, the

argument from Analogy, a simithe

full

lar.*fidelity to

demands of

the Chris-

tian

scheme, would have had the very best

effect.

ents

That we do not depreciate the taland labours of Bishop Butler, must have
to

been obvious

every reader of these pages.

We

have even expressed the hope, the raspringing from a judgment of

tional hope,

charity, that in his

own mind he

followed the
far

true

doctrine,

and that he was

from into

tending to produce those consequences

which
also

his

language

may

lead.

We

have

fully

admitted his correct and powerful

to a

defence of the scheme of Christianity

certain extent.
It
is

this

very thing which

makes

us the

more

regret, that

he had not

carried his views on, and given a

more

full

and accurate

idea, so far as his plan^^of argu-

WILSON'S ANALOGY.
ment allowed, of
seems rather
tian,
all

209

the efficacy and consola-

tion of the gospel. like a

His work

is

cold.

He
It is

man

forced to be a Chrisin its blessings.

than one rejoicing

impossible to calculate the additional good

which the Analogy would have

effected, if

its

unnumbered readers had been instructed more adequately by it in the spiritual death
and ruin of
in the

man

in all his

powers by the

fall,

inestimable constitution of special grace

established
justification

by the gospel,
of the sincere

in the gratuitous

believer

in

the

sacrifice of Christ, in the divine nature

and

properties of true faith, in the mighty operations of the

Holy Ghost
man, and

in

illuminating

and
of

sanctifying

in the

consolation and
fruits

universal obedience
faith.

which are the

is

Probably there
during the

no student

in di-

vinity,

last half

century or more,

who
and

has not read, and read with admiration

profit, this astonishing

work.

How many
defective

of these have been confirmed

theology, strengthened
truth,
in

in a

prejudices against

and persuaded

to

adopt a low system

of doctrine in the instruction of others, from

the incidental language, and hazardous ex-

19

210

WILSON'S ANALOGY.
it
!

pressions which occur in

But

so

it is.

There are

in

human

life

few things complete.

What we meet with in one writer, we miss in another. The union of rare and exquisite
talent with the highest tone of sacred feeling

and doctrine, was perhaps rarely ever witnessed as

it

was

in

Pascal.

And

the good

which

his masterly

work, though posthumous,

and the writing of a

and
'

Roman

Catholic, has
in

produced, has been correspondent both

tent
in quality.

ex-

The unexampled
to

effects

of his

Thoughts on Religion,'
main points
Pascal surpasses

attest the soli-

dity of the

which we are now adall

verting.

other writers on
the

Evidences,
lively

because he

conjoins

most

and acute genius, and the

full

finest

powers

of reasoning, with the

admission of the

great fundamental tenets of the Christianity

which he defends.
the entire corruption

The single doctrine of of man by the fall, sheds

a light on
state
it

all

his

arguments, and meets the

and feelings of every pious reader, whilst

tends to instruct those

this

who

are as yet untruth.

It

acquainted with
is

most important

thus that Pascal's great work, though not

free

from many of the errors of

his churcli,

WILSON'S ANALOGY.
remains unrivalled
in its class.

211
the

And
its

work
infe-

of Bishop Butler would have been

rior to
it,

little

if it

had united, with

profound
in

and just views of the order of

natural government, and the

God

his

correspondence

of his moral and religious order in revelation,

the
full

view of human depravity and of

di-

vine grace, which that revelation opened before him.

It
is

impossible not to see with

far,

what ease a writer who has proceeded so

and conducted us so securely
point,

to a certain

would have gone on

in

the course he

was pursuing, till he had embraced the vast compass of experimental and practical religion, and had thus left behind him a monument,
not

only of triumph over objections

against the general

scheme of

Christianity,

but of victory over those prejudices, and that

tame acquiescence which too often obscure

the real doctrine of our recovery, as

we have

ventured
8.
shall

to delineate

it.

For

this is the last topic

on which

we

presume

to

offer

any remarks.

We

observe, therefore, that the very same argu-

ments from the analogy of nature which silence

the

objections raised against

Christianity, as

212

WILSON'S ANALOGY.

expounded by our author in a very mitigated

sense,

would have served

it,

to

meet the objections

raised against
I.

in

its

full Scriptural extent.

For

instance,

the

doctrine of the

fall

of our nature might have been defended in

its

genuine form, quite as triumphantly as

is.

it

now

The

following
:

Butler's argument
these,

is

the conclusion of

'

Whoever

considers

all

and some other obvious things,

little

v^ill

think he has

reason to object against the

is in

Scripture account, that mankind

a state

of degradation

against this being

the fact,
it

how
count

difficult
for, or

soever he

may

think

to ac-

even to form a distinct concep-

tion of the occasion

and circumstances of
first

it.

But

that the

crime of our

parents was

the occasion of our being placed in a

more

'disadvantageous condition,
out,

is

a thing throughto

and particularly analogous

what we

see in the daily course of natural Providence.'

Part

II. c. V. sec. 5.

Surely,

if

the expres-

sions used

by the inspired

writers

were subpassage,

stituted for the defective

ones of

this

the argument would hold equally good. Nay,

it

would have more force, from more exactly

facts

corresponding with the

of the case.

WILSON'S ANALOGY.
For men,
alas
!

213
'

are not merely in

a state of
life

degradation' but of alienation from the

of

God, through the ignorance

kind were not only placed
'

that

is

in
;'

them,

because of the blindness of their hearts

in a

manpa-

more disadvanfirst

tageous condition by the crime of our

rents,'

but

by one man
;

sin entered into the

world, and death by sin

and so death passall

ed upon

all

men,

for that

have sinned

;'

as the inspired apostle declares.

II.

Again, the argument of our author,

from our confessed ignorance of what a revelation

might be expected to contain, and of

offices

what particular

and duties might be

is

assigned to a Divine Mediator,

just as valid

when
torial

applied to the true view of the media-

grace of Christ, as

we conceive

it

to

be

revealed in

Scripture (always supposing

we

are right in that view) as to the limited view

to

which he actually applies

it.

The hope
some

which the order of Providence suggests of

the moral consequences of sin being in

way remedied under God's government, remains as it does. The inefficacy of mere
repentance and reformation, as apparent from
the course of natural things, remains as
it

19^

214
does.

WILSON'S ANALOGY.

The

intervention of Christ as

the

great Mediator, by his one vicarious propitiation

and atonement, remains as

it

does.

If,

then, the efFects of this mighty sacrifice are

not merely the

'

procuring our repentance to

in a

be accepted, and the putting us

of salvation,' but the actual
justification,
faith

capacity

gift

of pardon,
life,

and a

title

to
is

eternal
as firm,

by

only

is

the inference
in the

and the

analogy as clear, as
reasoning

present case.
if

The

even more close,

they do-

the facts, as

we contend

that

is,

the real state

of man, the positive benefits received by the

sincere believer, and the decisive testimony

of Scripture on the subject

III.

bear

us out.

Nor can we

discern any gap in the

faith

argument, concerning

being the instruas the great-

ment of receiving Jesus Christ

est
gift

of

God
it.

if

faith

be interpreted in
in

that higher

and transcendent sense

which

we have
as
it

put

The
at

reasoning stands just

present
it

does.

Only

applies to a

general indiscriminate belief in the truths of

revelation
;

and, in the case as

it

we would
particular,

propose

it,

would embrace

personal, holy, affectionate obedience of the

WILSON'S ANALOGY.
heart to the testimony

215
his

of

God

to

Son,

and
valid

to life

in

Him.

If objections are infirst,

or

frivolous

against the

much

more must they be

IV.

so against the second.

In like manner, the admirable reason-

ing of our author, from the clear and particular

analogy of nature, that a moral governis

ment

going on
in a

completed

future
shall

which every one

ed according
its

to his

government rewardbe punished works of no

life

in the

world, and will be

a
in

or

loses

part

force,
faith

if

the grace of

God, and the

fruits

of

flowing

from

it,

are included in the

notion of the deeds of the righteous to which

the reward of endless

life

shall

be assigned.

All depends on the primary question.

is

What
to

the real doctrine of Scripture on the point?

this,

Assuming
can see no

which we are obliged

argument,

do

for the sake of

we must

say,

we

different,

or stronger objections

against a moral

and righteous government

under the Christian dispensation being now

carrying on,
if

the true view of the character,

piety,

and works, and

and humility, and other

attendant virtues of the believer in Christ be

taken into the account of his general good


216

WILSON'S ANALOGY.
if

deeds, than

the historical faith, and

feeble

penitence, and defective motives, and partial

morality of the external Christian be mainly-

regarded.

On

the

contrary, the argument

gains incomparably in strength and exactness,

if

the Scriptural hypothesis be adhered to.

V.

Again, the

full

doctrine of the operain the

tions of the

Holy Ghost,
is

sense

given to

it,

just as reconcilable

we have with all we

see in the order of nature and just as free

from any vahd objections, as that aid and

assistance
to

good men
it.

is,

to
is

which our auno more con-

thor chiefly restricts

It

trary to any conceptions or

expectations

we

might have formed of Christianity,

it

to find in

a provision for restoring our corrupted naeffective

ture by an

renewal, than to aid

light,

it

only by less supplies of

and strength,
Spirit's

and consolation. The mystery of the

operations
is

the

same

in

both cases

the

danger of enthusiastic pretensions the same

the

manner of recovering man by the revelaSanctifier,

to the

tion of a Divine

the

same

the

obligations
relation

we owe
same
in

Holy

Spirit, in the

he stands

in to us,

mean

the

kind

open

the same.
to

We

no other

WILSON'S ANALOGY.
objections
;

217

proceeding on the same sort of

at

scheme.
times, as

Indeed Butler actually uses,

we have had

occasion to state, the

strongest language

that

could be required,

and quotes once the expression of our Saviour,

Except a man be born of the Spirit, he cannot see the kingdom of heaven.' He
'

needed only

to

have pursued out these ad-

missions, and incorporated

them
in

into his di-

gest of the Christian code,

order to have

discharged the entire measure of his duty of

a theological instructer.
VI.

The

observations

also,

excellently

acute as they are, which Butler makes on

the system of means working to various high
ends, and on the moral discipline and probation

which the
to

state of things in

this

world
all

constitutes

the Christian, would retain

their fitness,
if

and would conclude as strongly,

the spiritual nature of real obedience

and

love to God, and of the peace and consolation inspired, as

we

conceive, by the Gospel,

had been

in his

view, as they do now.

The

force of habits, the progress

men make from

one degree of character, and one capacity of

excellence to another

the discipline arising

218

WILSON^S ANALOGY.

from the wickedness of the world, and the

trials

to

which piety and virtue are exposed

the attainment of states of mind, and

mea-

sures of knowledge and goodness

by these

means, which could scarcely have been conceived of in the

first

stages of the progress

future happiness and

the preparation

for

security thus gradually

made

the influence

of our present
in a

trials

on our future condition,

way of natural consequence these, and many other of our author's finest remarks
stand, whichever

will

system of morals and

consolation

we

adopt.

with double propriety,

They apply, however, if we retain the higher

is

standard of love, obedience, self-denial, watchfulness,

and peace.

Their force

thus aug-

mented.
striking
;

The
whilst

occasions for them are

the
difficulties

more

remain for

substance the same.

VII.

The

only plausible objection which

to

we can suppose
is,

be offered to the view of

as a

the Christian scheme,

that
it

scheme of grace
For, undoubt-

presents the Almighty as unequal

in the distribution of his gifts.

edly,

if

the real corruption and disorder of

fall

mankind by the

be what

we have stated

WILSON'S ANALOGY.
if

219

the remaining powers of natural religion be

so feeble and inefficient

the ing

if the

operations of

Holy Ghost be

so mighty and distinguish-

if

the blessings flowing from the mediasacrifice of Christ be

tion

and

so exuberant

if,

finally,

the standard

and holiness be so

high then

of Christian love
it

follows that

man

does not,

in fact,

begin with

God
;

in the

application
Christ, but

and reception of the blessings of

God

begins with
is

man

then

it

follows, that salvation

wholly of grace, and

:

not of

human efibrt and choice in any degree and thus we arrive at the necessary confesis,

sion, that there

gift

in

the Gospel, a special

and collation of effectual grace, previous

effects being derived

to

any saving

from the

death of Christ.

And

this

confession
is

we

scruple not to make.

as the special and

There

such a thing

effectual grace of
all

God.
w^ill

We

do ascribe

to

Almighty God

the

and the power which we have

thing that
is

to

do any

good.

We

do acknowledge,
salvation in the
;

that not only the

means of

sacrifice of Christ, are of

God

that not only

the offers of salvation in the doctrine of the

Gospel are of

God

but that also the grace

220

WILSON'S ANALOGY.

to accept these offers

-the grace which

illu-

minates,
sanctifies,

and persuades, and converts, and

and consoles

is

of God.

A niys;

tery this, which

we

attempt not to fathom

but the practical use of which

ly discern.

we may

clear-

For, as

this doctrine is

never so

stated

as to lessen the responsibility of

man,

supersede the use of means, weaken the duty

of every one

who

hears the gospel, to repent

and obey
sure,

it ;

or excuse, in the slightest

mea-

the guilt of impenitence and disobedi;

ence

so

it

manifestly tends to deep humility

of mind under a sense of our helplessness

and misery

to

entire

renunciation of our
efforts,

own presumptuous and unaided

to

and

simple dependence on the influences of

grace, to enable us to comply with the calls

of the Gospel as addressed to us.

it

That

is,

puts us in the attitude of supphants.

It

makes our
situation.

feelings correspond with our real

It

guards us against false refuges,

us to the
true one.
all

and

directs

And
we

it

teaches us to ascribe the glory of

do,

where alone
will

it is

becoming,

to

the gracious

and mercy of our compassionate God

and Father,

WILSON'S ANALOGY.

221
against

And
this

surely the

objection

raised

inequality of the Divine gifts,

at least,

may be

moderated

and silenced, by the very

so solidly

same arguments which our author

employs on similar subjects.
see,
in

We

obviously

the order of natural Providence, this

;

some men have advantages, opportunities, instructions, means of attaining benefits,, endowments of mind and
inequality
that
is,

body,
tion,

facilities in their

moral
not.

trial

and probadiversity

which others have

is

The
to us

of cases

infinite.

The

general laws by

which they are produced, are

unknown.

The

speculative

difficulties

of comprehend-

ing the

scheme of
and
all

things in
Still

which they are

things are
as

found, are insuperable.

they are
severity

thoughts of harshness and

are

excluded by recollecting, that

at last
will

every one shall be judged

nitely gracious Creator,

by an

infi-

who

not require

of any, more than what was committed to his

trust.
'

Shall not the

is

Judge of

all

the earth

do

right,'

the question

applicable to the
in the

more profound mystery involved

tural

Scrip-

account of our salvation, as well as to

the ordinary irregularities of the gifts

ofPro-

20

222
vidence,

WILSON'S ANALOGY
as

defended by our author.

We

cannot reasonably expect the same measure

of information concerning God's proceedings,
as concerning our

own

duty.

of the collation of grace are

The reasons the with God

;

duty of seeking that grace, on the assured

promise that

we

shall
in

obtain

it,

is

with us.
is

The
right
gifts

inequalities

the Divine gifts

;

a se-

cret of the

Almighty

the improvement and

use of the abundant measure of these

which we severally possess,

If the

is

the obvi-

ous province of man.

statement of
are defend-

the Christian scheme, which

ing,

we

be

scriptural, the

argument from analogy

all

moderates and silences

are

objections which
fair

made

against

it,

to

every

and consi-

siderate mind.

We
for
it

say moderates and

lences them

does not undertake to

case,
for

answer them.

The

any thing

we

know, admits not of

very small part of
VIII.

a satisfactory explanaat least in the

tion to finite creatures like us,

it

as yet revealed.
if

Nay,

further,

the

profound and

incomprehensible subject of the Divine prescience

and predestination should be con-

sidered as springing from the topic which

we

WILSOTs^'S

ANALOGY.
it

223

have just been noticing, as

does
in

undoubtedly
articles

one form or other, and as the

of the Reformed Churches explicitly

it

make

to

do

the very

same arguments which

the fatal

Butler employs to guard against

consequences deduced from the doctrine of

philosophical necessity, are applicable to any

dangerous

consequences
it.

which might be
doctrine of

drawn from
nutely,
is

The

Scriptural

predestination

(without determining, too mithat doctrine

is,

what

for

which

this

not the place) no

more excludes or weak-

ens deliberation on our part, choice, the use

of means, the acting from certain principles

to certain ends, than the opinion of necessity

does.
facts of

If the

argument of analogy, from the

difficulties or

God's natural providence and governabuses, call

ment, silences the

them which you

the
silence

please,
;

which spring from

scheme of necessity
the difficulties

much more does

it

which are sometimes

linked

on the doctrine of predestination

doctrine,
tially
sity,
If,

on

all

interpretations of

it,

essen-

milder and more intelligible than neces-

and resting on

totally different principles.

for

example, a child who should be edu-

224

WILSON'S ANALOGY.

cated by a Necessarian to imagine that he

was not a subject of praise or blame, because he could not act otherwise than he did, is refuted by matter of fact, by the inconveniences he brings on himself and occasions others
;

and and

is

thus taught by experience, that

his applying this

tice

scheme of necessity
life,
is

to prac-

common
his
;

reasoning inconclu-

sively

from
to

principles,

even supposing
the

them

be true

how much more ought

man who
tion, to

should deduce the like pernicious

inferences from the doctrine of predestina-

consider himself as refuted by matter

of

fact,

and be taught that he reasoned

in-

conclusively in applying his principles to

com-

mon

life ?

For the Divine

predestination, as
is

revealed in the Scriptures,

or necessity
;

not a blind fate,

but the prescience and fore-

ordination of events, according to the infinite

wisdom, goodness, mercy, and power of the

Sovereign Lord and Father of
truth
is,

all.

The

that on either

scheme the
will, to

application

of the rule of the divine

life, is false,

our duties in

dangerous, and contrary to the

us,

whole analogy of God's government over

as reasonable

and accountable beings.

Oa

WILSON'S ANALOGY.
either

225
either

scheme,
it

or

notwithstanding

scheme,
serves,
*

remains, as our author well ob-

a fixed and fundamental truth, that

God

will finally,

and upon the whole,

in his

eternal government, render his creatures hap-

py

or miserable, by

some means or
ill.'

other, as

they behave well or

IX.

The

practical

difficulties

which

still

remain, and which must remain, on these and

similar points, are,
lastly,

capable of being

entirely relieved or silenced,

by carrying on

the admirable arguments of the bishop on the

ignorance of man, and the incomprehensibility

of the vast scheme of the divine governin his present state.

ment to him,
is

Christianity

obviously a plan only partially, very partially

revealed.

We

see but a small part of God's

ways
still

in his natural

providence, and

we
and

see
stu-

less of

them

in his supernatural

pendous revelation of grace.

The

very things

which we think

irregularities

and defects,

may,

for

ought

we know, be

instances of sur-

prising goodness

and wisdom.

of each circumstance

The relations which now puzzles us,

infinitely,

may

stretch

beyond us

and be con-

nected with events, past, present and future,

20^

226
in

WILSON'S ANALOGY.
The
difficulties

an endless series.

which

press upon religion, arise chiefly from our

presumption

in

wishing to

understand and
;

reconcile God's acts and will

inability to discern the

not from our

pathof our own duty.

;

Our
is

obligations are clearly set before us

it

the divine

government and purposes which

are not clear to us.

And

surely the deplo-

rable and pitiable ignorance in whicb

ourselves,
as to the order of things

we
in

find

the

natural world,

may

reconcile us to the conto the

sequences of the same ignorance, as

order of things
in religion.
It
is

one chief

act of faith, thus to

bow

before the majesty

of
to

God; and

it

is

one

distinct test of humility,

be willing so

to do.

They

offend equally

against

both these Christian graces,

who,

on the one hand, deny or explain away the

divine prescience and fore-ordination, under

the notion of preserving man's free-agency

and responsibility; or who, on the other,

weaken or undermine man's reasonable and

accountable nature, on the plea of magnifying the grace of
against faith

They offend equally and humility, who either wholly

God.

conceal the mysteries of religion, with the

WILSON'S ANALOGY.

227

view of preventing the abuse of them, or who obtrude and overstate them, on the pretence
of discharging the
ting
calls

of gratitude, and aba-

the confidence of man.

The

depth of

human ignorance should be ever impressed on our minds, when we advance a step,
either in maintaining or
trines

impugning any docto

which

relate

peculiarly

the

blessed

God.
its spirit

The
;

rule of Scripture

everits

terms,
ferent

the proportion in
the

which

dif-

truths

are stated,
to

bearings
;

and

relations of

them

each other
;

the conse-

quences deduced from them

the

manner

in

which they represent man

ter

and the characal-

and attributes which they ascribe to

all

mighty God, should

hered
to.

be scrupulously adenjoins this implicit

Our ignorance

submission.

And

in this

temper the scheme

of
it,

of Christianity, as
to

we conceive

is

open
it,

no more

difficulties

than the scheme of

as stated

by Bishop Butler.
either.

from analogy covers

The argument And the only

is,

question that fairly remains,

which apthink any

if

proaches the nearest to the Holy Scriptures.^

And on

this

question

we cannot

doubt would long harass a candid mind,

20^*

228

WILSON'S ANALOGY.

prejudice and prepossession were laid aside

and the study of the hunian heart, and prayer

for

divine ilkunination,

were connected with

the examination of the Sacred

Volume.
to a close this

But
too

it is

time for us

to

draw

much extended Essay. flattering ourselves that we

of
all

We

are far from

shall

succeed

in

persuading our readers, generally of the truth

we have advanced.

In the

first

divi-

sion of the Essay, indeed,

we can

anticipate

but one opinion.

The

admiration of the
;

genius of Butler
if

is

a national sentiment
in

and

we have

at all

succeeded

expressing, in

a shorter compass, his main

shall not

arguments,

we

be thought to have written unneces-

sarily, at least for the

young.

On

the connex-

ion, also, of the

argument from analogy with

nothing which
It is in

the other branches of the Christian evidence,

we hope we have advanced

will

be thought open

to controversy.

the latter part of the Essay where

we ex-

press our difference of opinion from our great

author, on the
tianity, that

scheme and bearing of Chrisopponents.

we must expect
in the

The
and

case cannot be otherwise.

Indeed,

fair

manly discussion

temper which Chris-

WILSON'S ANALOGY.
tianlty inspires,
is

229

far

from being unfriendly

to

the interests of truth.

is

calm and unso.

meaning acquiescence
por precedes death.
'

much more
faith

Torto

We
this

are exhorted

contend earnestly for the

once deliver-

ed to the saints;' and

exhortation im-

plies material differences of judgment

amongst

professed Christians.

Let

me

only earnestly

recommend

that

charity on questions really

doubtful, and that zeal and fervour on points

of fundamental import, which the whole ten-

dency of the work, which we have been endeavouring

to
illustrate,
in this

strongly
in

enforces.

We

are placed

world

a mysterious

and progressive
Charity

state of things.

Darkness

and ignorance hang over much of our path.

is

therefore our peculiar duty in such

circumstances.
practical

Even

the truths most directly

and fundamental, touch on others

less clearly revealed.
all

which are

To

attain

uniformity of opinion on
is

subordinate points,

a hopeless pursuit.

The

education of differ-

ent men, their prejudices, their various talents

and advantages

the party-spirit, the

unfa-

vourable habits,
of
religious

and the defective measures

attainments

which

are

found

230

WILSON'S ANALOGY.

amongst them
guage

the

mere ambiguity of lanoccasion a diversity, a

will constantly

great diversity of judgments.

The

only heal-

ing measures in the midst of these disorders,,

is

the spirit of love

love

hope the

best of others,

which rejoices ta which interprets favour-

ably doubtful matters, which seeks the real

welfare and happiness of

all

love

which

bears and forbears, which reconciles and softens,

which unites and binds together, which

and
It
is

consoles
reigns.
shall

blesses

the

hearts

where

it

by

this divine principle that

we
this
It

most dispose persons of various sentito

ments

act in concert with us.

It

is

which neutralizes and disarms opposition.

is this

which tends both

to lessen the

amount
Persons

of our differences, and to take away almost

all

the evil of those which remain.

altogether think alike,

who cannot
in

may as and mutual of controversy may one freedom of judgment which may aim narthey themselves
love

may

join

good-will

act

in points

out

grant

cheerfully the

require

at

rowing, instead of extending and widening

the grounds of separation
;

and

may

believe

others to be guided by a similar conviction

WILSON'S ANALOGY.
with themselves.
It is

231
rapidly

surprising

how
if this

controversies would die away,

course

were pursued

The
to

questions on which real

Christians substantially agree,

are infinitely
in

more important

them, and more clear

themselves, than those on which they

differ.

Let us then reserve our

these uncontested
all

zeal

and fervour

for

our concern

matters.
all

our time

They demand
all

our care.

It is
all

the magnifying of other

points,

beyond
Let

reason,

and beyond Scripture, which has

in

occasioned the divisions

it

the church.

be one
to

effect of the study of

Bishop Butour

ler,

moderate our opinion of our own

to direct

knowledge and attainments, and

efforts

and zeal
is

into their only safe channel.

Humility

the proper effect of reading such

an author.

We

shall thus present the fairer

face of Christianity to such as

truth.

doubt of

its

The
If,

eloquence of a consistent, belife is

nevolent temper and

effect.
its

never witbout
is
its

its

indeed, Christianity
glories,

robbed of
doctrines
to the

characteristic

and

and morals are gradually reduced

standard of a corrupt world, there
left to
is

nothing

contend about.

No

charity can

hope

232

WILSON'S ANALOGY.
But when the pecu-

well of such a religion.

liar truths

of revelation are sincerely retained,

and the main doctrines and duties flowing

from the
sacrifice of

our Lord Jesus Christ

his
Spirit,

and the influences of

on, then
it is

are insisted

that the

correspondent temper

and behaviour are naturally required, and

become

so

incomparably important.

The

most formidable objection against

practically speaking,
is
it.

religion,

the defective conduct

of those

who

profess

example shines around.

be
at

The light of a holy The infidel must

times struck with the contrast between

the obvious benevolence and friendliness, the

self-denial

and

activity of the true Christian,

and the

selfishness,

pride,

and indolence of

a worldly person.
fulness of the one,

The

amiableness and use-

is in

deep contrast with

the repulsive and

other.

self-indulgent tone of the

The effect of this contrast is unaThe infidel and sceptic know the voidable. human passions too well, not to estimate in
some measure what must be the force of the In principles which can overcome them.
this peaceful victory of holiness

and truth

let

us persevere.

The acknowledged

excellencn


WILSON'S ANALOGY.
233
of our conduct will add incomparably to the

we gather from Butler, or other writers, when we are called on to state them in argument. The spirit of love will
evidences which
dispose an adversary to listen to a calm de-

fence of our

faith.

All arrogance

of superiority
all

all airs

all

harshness of manner

over-statements will be banished from our

friendly and affectionate efforts, and the path

of truth be smoothed and rendered inviting.

Indeed
tianity

all

the stupendous doctrines of Chris-

are designed to form us to that tem-

per of gratitude to God, and of benevolence

to

man, from which the conduct we are reflows.

commending immediately
in their

And

it is

one main recommendation of those doctrines,

simple and native vigour, as
to

we have
Christian

endeavoured
they only,

state

them, that, they, and

produce the uniform

this seal

temper.

Without
all

and confirmation

of the truth,

our reasonings, however con-

clusive, will fail of convincing.

With

it,

the

weakest and most defective statement of the

grounds of our
ligion
is

faith, will often

succeed.

Re-

not so

much

a matter of intellectual

effort, as

of the obedience of the heart and

234
affections.

WILSON'S ANALOGY.
Christianity, in
all its

discoveries,

and
state

duties,

and promises,

is

so adapted to the
it

and wants of man, that

can only be

rejected

when

there

is

an inward aversion to

goodness.
aversion
refuted a

The form of argument which that may assume, has been sufficiently thousand limes. The last resources

of

it

are cut off by the process of analogical

reasoning so admirably adopted by Butler.

Let

this alienation
falls

of mind be overcome, and

man

prostrate in adoration at the foot of

the cross.

The
it

doctrines of the Gospel suit

and meet
force.

his feelings

and necessities.

The

evidences of

are admitted to have their true

The

fruits

of holiness and consolation

;

soon begin to appear

convert to the
the
faith,

and these

fruits in

the

being in harmony with

the temper and spirit of the identity of religion,

same

effects

in

his instructer,

attest
in

and increase

both of them the happy as-

surance that they have found the supreme

good of man
vine will

the

real

spring of truth and

felicity the undoubted revelation of the di-

the exuberant source of pardon,

peace, and holiness

the most amazing dis-

covery of the mercy and grace of

God

the

WILSON'S ANALOGY.

235

correspondent parts of that vast scheme which

is

impressed with the same features

in

the

works of nature and of grace, and which are

the

pledge and guide to the eternal rest and

joy of heaven.

The Albany

Y.

M. C, A. Pwticfpatea

In the Berkeley

CommaaHr Cheat

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Deacidified using the

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Treatment Date:

Magnesium Oxide August 2005

PreservationTechnologies
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WORLD LEADER
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IN

PAPER PRESERVATION
PA 16066

Thomson Park Onve

Cranberry Township. (724) 779-21 1

LIBRARY OF CONGRESS