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· BUTLER'S ANALOGY OF RELIGION.

S announced in the LAY PREACHER for November, we open our new volume with the first of a series of articles on a famous book, the value of which has not lessened with the lapse of time since its first publication. Its author, Dr. JOSEPH BUTLER, was born at Wantage, Berks, in 1692, his father being a Presbyterian. Studying at Oxford, Butler was ordained a clergyman of the Church of England in 1718. Among other appointments held during his life was the Rectory of Stanhope, Durham, where he wrote his "Analogy," which was published 1736. Shortly afterwards he was made Bishop of Bristol, which see he held for ten years, when he was translated to the Bishopric of Durham. He died at Bath 1732, and was buried in Bristol Cathedral.

The full title of the work with which his name is chiefly identified is "The Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature." Without entering on the question of the miracles and prophecies, the author rested his evidence on the analogies of nature. He reasons from that part of the divine proceedings which comes under our view in the daily business of life to that larger and more comprehensive part of those proceedings which is beyond our view, and which religion reveals. His argument for a future life, from the changes which the human body undergoes at birth and in its different stages of maturity, and from the instances of the same law of nature in the change of grubs into butterflies, and birds and insects bursting the shell, and entering into a new world, furnished with new powers, is one of the most conclusive pieces of reasoning in the language. The germ of the treatise is contained in a passage from Origen (one of the most eminent of the fathers, who died at Tyre in the year 254), which Butler quotes in his introduction. It is to the effect that he who believes the Scripture to have proceeded from the Author of nature may well believe that the same difficulties exist in it as in the constitu tion of nature. Hence Butler infers that he who denies the Scripture to have come from God on account of difficulties found in it may, for the same reason, deny the world to have been formed by Him. Inexplicable difficulties are found in the course of nature; no one, therefore, can be surprised to find similar difficulties in the Christian religion. If both proceed from the same author, the wonder would rather be, that, even on this inferior ground of difficulty and adaptation to the comprehension of man, there should not be found the impress of the

same hand, whose works we can trace but a very little way, and whose word equally transcends on some points the feeble efforts of unassisted

reason.

The work consists of two parts, one dealing with natural and the other with revealed religion. The first discusses the question of a future life; the moral government of God; a state of probation, as implying trial, difficulties, and danger, and as intended for moral discipline; the idea of necessity or fatalism as influencing human conduct; and the divine government as imperfectly understood. The second part, after a chapter on the importance of Christianity, deals with the supposed presumption against a miraculous revelation; our incapacity of judging what should be expected in a revelation; our imperfect comprehension of Christianity; difficulties connected with mediation and redemption; the absence of a universal revelation; particular evidences of Christianity; and closes by answering objections.

Beyond separation into chapters, there are virtually no divisions in the book; and as the style in which the work is written is somewhat dull, monotonous, and heavy, it is scarcely to be wondered that many students either lay it aside altogether or go through it with but vague conceptions of its scope and purpose. It will be evident that our space is too limited to admit of anything beyond a superficial summary of its contents, but we hope to afford material assistance to at least some young men who may be willing to take a little trouble in becoming acquainted with this masterpiece of theological reasoning. Those who do not possess a copy of the work we recommend to procure the edition published by the Religious Tract Society, which contains the Analogy," and Butler's Sermons, with notes, &c., by the Rev. Dr. Angus, and which costs only 2s. With this they should also procure the newly-published "Synopsis of Butler's Analogy," by the Rev. R. O. Thomas (price Is.), published by Mr. Murby, 32, Bouverie Street, London, E.C. In this little book we have every chapter carefully analysed, the various stages of the argument being indicated by distinctly marked divisions, with different type, and the main points underlined. In the articles which we shall give in subsequent numbers, we shall largely avail ourselves of Mr. Thomas's labours. Those of our readers who desire to accompany us in our examination of the work, which will, we anticipate, occupy about sixteen months, will do well to confine themselves strictly to the portion in hand, taking our articles first, then reading the "Synopsis" of the chapter, next turning to the Analogy" itself, with the notes, and lastly reviewing the progress made by a second perusal of the "Synopsis." A small book should be at hand for making manuscript notes.

[It is scarcely necessary to state that the Editor does not hold himself responsiL··le for any of the opinions expressed under this heading.]

"THE RESISTANCE OF EVIL (Matt. v, 39). Did Christ mean that to be taken literally? I think not. He was obliged to bring down to His hearers the high spirituality of His teaching by means of earthly metaphor, and that at best can be but a deficient and overstrained mode of conveying ideas. There is many an angle that cannot be made to fit in, and is never meant to be fitted. I do not hold with any of those mental dead men, whilst acknowledging that Christian ty is best exemplified by those who are able to bear much in a spirit of meekness, yet I hold that in every life, and in some more than others, there are circumstances which put a limit to endurance, and which indeed makes endurance a sort of license to the emissaries of Satan to work out to greater advantage their master's diabolical will, and in such cases resistance to the death becomes a duty and a debt owed to humanity. It is usual, I know, to take the name of Christianity and make it a cloke for supine advice, but let the very people who give that advice be similarly tried, and see if they will allow their very humanity to be trampled upon, to be trampled into the earth by vindictive enemies, compared with whom the cannibals of the South Sea Islands come out with honour. There are some so gross and devilish (excuse the term, but I can find no other to express my meaning) who look upon an exquisite and living exposition of Christianity as another word for cowardice, or perchance a tacit acknowledgment that wrong has been done; therefore a quiet bearing of the trampling of the cloven hoofs is the least that may be expected; but such require to be taught the truth by measures so stern and uncompromising as to make themselves understood by the gross natures for whom they were intended.

It

may be that some would call this belief muscular Christianity, but what is Christianity without muscles? The same as a human body without a backbone, fit only to be doubled up and pounded into any shape desired. I think Satan's army is composed of very muscular combatants, and they must be met on similar footing. "Be angry and sin not "gives latitude as well as restriction; it is only when the spirit of revenge actuates, that anger becomes sinful. Our God has given the spirit to resist oppression; therefore to exercise it cannot be displeasing or unwarranted. Read some of the Psalmist's descriptions of the depths of agony through which he passed, and the overwhelming nature of his trials; there is always the qualifying adverb, "My feet