Vicarious punishment, therefore, or one person's sufferings contributing to the relief of another, is a providential disposition in the economy of nature: and it ought not to be matter of surprise, if by a method analogous to this we be redeemed from sin and misery, in the economy of grace. That mankind at present are in a state of degradation, different from that in which they were origi.. nally created, is the very ground of the Christian revelation, as contained in the Scriptures. Whether we acquiesce in the account, that our being placed in such a state is owing to the crime of our first parents, or choose to ascribe it to any other cause, it makes no difference as to our condition: the vice and unhappiness of the world are still there, notwithstanding all our suppositions: nor is it Christianity that hath put us into this state. We learn also from the same Scriptures, what experience and the use of expiatory sacrifices from the most early times might have taught us, that repentance alone is not sufficient to prevent the fatal consequences of past transgressions: but that still there is room for mercy, and that repentance shall be available, though not of itself, yet through the mediation of a divine Person, the Messiah; who, from the sublimest principles of compassion, when we were dead in trespasses and sins,t suffered and died, the innocent for the guilty, the just for the unjust, that we might have redemption through his blood, even the forgiveness of sins.§ In what way the death of Christ was of that efficacy it is said to be, in procuring the reconciliation of sinners, the Scriptures have not explained; it is enough that the doctrine is revealed; that it is not contrary to any truths which reason and experience teach us; and that it accords in

• Dr Arthur Ashley Sykes, from whose writings some good may be collected out of a multitude of things of a contrary tendency, in what he is pleased to call “The Scripture Doctrine of Redemption," (see the observations on the texts cited in his first chapter, and also in chapters the fifth and sixth,) opposes what is here advanced by Bishop Butler; quoting his words, but without mentioning his name. If what is said above be not thought a sufficient answer to the objections of this author, the reader may do well to consult a Charge "On the Use and Abuse of Philosophy in the Study of Religion," by the late Dr Powell; who seems to me to have had the observations of Dr Sykes in his view, where he is cɔrftting; the reasonings of certain philosophizing Divines against the doctrine of the Atonement. Powell's Discourse, Charge 111. p. 342-348.

† Ephes ii. 1.

1 Pet. iii. 18.

6 Colos, i. 14

perfect harmony with the usual method of the divine conduct in the government of the world.*

Again, it hath been said, that if the Christian revelation were true, it must have been universal, and could not have been left upon doubtful evidence. But God, in his natural providence, dispenses his gifts in great variety, not only among creatures of the same species, but to the same individuals also at different times. Had the Christian revelation been universal at first, yet, from the diversity of men's abilities, both of mind and body, their various means of improvement, and other external advantages, some persons must soon have been in a situation, with respect to religious knowledge, much superior to that of others, as much perhaps as they are at present: and all men will be equitably dealt with at last; and to whom little is given, of him little will be required. Then as to the evidence for religion being left doubtful, difficulties of this sort, like difficulties in practice, afford scope and opportunity for a virtuous exercise of the understanding, and dispose the mind to acquiesce and rest satisfied with any evidence that is real. In the daily commerce of life, men are obliged to act upon great uncertainties, with regard to success in their temporal pursuits and the case with regard to religion is parallel. However, though religion be not intuitively true, the proofs of it which we have are amply sufficient in reason to induce us to embrace it; and dissatisfaction with those proofs may possibly be men's own fault.t

Nothing remains but to attend to the positive evidence there is for the truth of Christianity. Now, besides its direct and fundamental proofs, which are miracles and prophecies, there are many collateral circumstances, which may be united into one view, and all together may be considered as making up one argument. In this way of treating the subject, the revelation, whether real or otherwise, may be supposed to be wholly historical: the design of which appears to be, to give an account of the condition of religion, and its professors, with a concise narration of the political state of things, as far as religion is affected by it, during a great length of time, near six

thousand years of which are already past. More particularly it comprehends an account of God's entering into covenant with ons nation, the Jews, that he would be their God, and that they should be his people; of his often interposing in their affairs; giving them the promise, and afterwards the possession, of a flourishing country; assuring them of the greatest national prosperity, in case of their obedience, and threatening the severest national punishment, in case they forsook him, and joined in the idolatry of their Pagan neighbours. It contains also a prediction of a particular person to appear in the fulness of time, in whom all the promises of God to the Jews were to be fulfilled: and it relates, that, at the time expected, a person did actually appear, assuming to be the Saviour foretold; that he worked various miracles among them, in confirmation of his divine authority; and, as was foretold also, was rejected and put to death by the very people who had long desired and waited for his coming; but that his religion, in spite of all opposition, was established in the world by his disciples, invested with supernatural powers for that purpose; of the fate and fortunes of which religion there is a prophetical description, carried down to the end of time. Let any one now, after reading the above history, and not knowing whether the whole were not a fiction, be supposed to ask, Whether all that is here related be true? and instead of a direct answer, let him be informed of the several acknowledged facts, which are found to correspond to it in real life; and then let him compare the history and facts together, and observe the astonishing coincidence of both: such a joint review must appear to him of very great weight, and to amount to evidence somewhat more than human. And unless the whole series, and every particular circumstance contained in it, can be thought to have arisen from accident, the truth of Christianity is proved.

The view here given of the moral and religious sys

* Chap. vii. To the Analogy are subjoined two Dissertations, both originally in serted in the body of the work. One on Personal Identity, in which are contained some strictures on Mr Locke, who asserts that consciousness makes or constitutes personal identity; whereas, as our Author observes, consciousness makes only personality, or is necessary to the idea of a person, i. e. a thinking intelligent being, but

tems of Bishop Butler, it will immediately be perceived, is chiefly intended for younger students, especially for students in Divinity; to whom it is hoped it may be of use, so as to encourage them to peruse, with proper diligence, the original works of the Author himself. For it may be necessary to observe, that neither of the volumes of this excellent Prelate are addressed to those who read for amusement, or curiosity, or to get rid of time. All subjects are not to be comprehended with the same ease; and morality and religion, when treated as sciences, each accompanied with difficulties of its own, can neither of them be understood as they ought without a very peculiar attention. But morality and religion are not merely to be studied as sciences, or as being speculatively true; they are to be regarded in another and higher light, as the rule of life and manners, as containing authoritative directions by which to regulate our faith and practice. And in this view, the infinite importance of them, considered, it can never be an indifferent matter whether they be received or rejected. For both claim to be the voice of God; and whether they be so or not, cannot be known, till their claims be impartially examined. If they indeed come from Him, we are bound to conform to them at our peril; nor is it left to our choice, whether we will submit to the obligations they impose upon us or not; for submit to them we must, in such a sense, as to incur the punishments denounced by both against wilful disobedience to their injunctions.

presupposes, and therefore cannot constitute, personal identity: just as knowledge presupposes truth, but does not constitute it. Consciousness of past actions does indeed show us the identity of ourselves, or gives us a certain assurance that we are the same persons or living agents now, which we were at the time to which our remembrance can look back: but still we should be the same persons as we were, though this consciousness of what is past were wanting, though all that had been done by us formerly were forgotten; unless it be true, that no person has existed a single moment beyond what he can remember. The other Dissertation is On the Nature of Virtue, which properly belongs to the mural system of our Author already explained.

THE

LIFE OF DR BUTLER.

DR JOSEPH BUTLER, a Prelate of the most distinguished character and abilities, was born at Wantage, in Berkshire, in the year 1692. His father, Mr Thomas But1er, who was a substantial and reputable shopkeeper in that town, observing in his son Joseph an excellent genius and inclination for learning, determined to educate him for the ministry, among the Protestant Dissenters of the Presbyterian denomination. For this purpose, after he had gone through a proper course of grammatical literature, at the free grammar school of his native place, under the care of the Rev. Mr Philip Barton, a Clergyman of the Church of England, he was sent to a Dissenting academy, then kept at Gloucester, but which was soon afterwards removed to Tewkesbury. The principal tutor of this academy was Mr Jones, a man of uncommon abilities and knowledge, who had the honour of training up several scholars, who became of great eminence, both in the Established Church and among the Dissenters. At Tewkesbury Mr Butler made an extraordinary progress in the study of Divinity; of which he gave a remarkable proof, in the letters addressed by him, while he resided at Tewkesbury, to Dr Samuel Clarke, laying before him the doubts that had arisen in his mind, concerning the conclusiveness of some arguments in the Doctor's demonstration of the' being and attributes of God. The first of these letters was dated the 4th of November, 1713; and the sagacity and depth of thought displayed in it, immediately excited Dr Clarke's particular notice. This condescension encouraged Mr Butler to address the Doctor again upon the same subject, which likewise was answered by him; and the correspondence being carried on in three other

* He was the youngest of eight children.