I will hazard a distinction here between the facts of revelation and its principles:--the argument from Analogy is more concerned with its principles than with its facts. The revealed facts are special and singular, not analogous, from the nature of the case: but it is otherwise with the revealed principles; these are common to all the works of God: and if the Author of Nature be the Author of Grace, it may be expected that, while the two systems of facts are distinct and independent, the principles displayed in them will be the same, and form a connecting link between them. In this identity of principle lies the Analogy of Natural and Revealed Religion, in Butler's sense of the word. The doctrine of the Incarnation is a fact, and cannot be paralleled by anything in nature; the doctrine of Mediation is a principle, and is abundantly exemplified in its provisions. Miracles are facts; inspiration is a fact; divine teaching once for all, and a continual teaching, are each a fact; probation by means of intellectual difficulties is a principle both in nature and in grace, and may be carried on in the system of grace either by a standing ordinance of teaching or by one definite act of teaching, and that with an analogy equally perfect in either case to the order of nature; nor can we succeed in arguing from the analogy of that order against a standing guardianship of revelation without arguing also against its original bestowal. Supposing the order of nature once broken by the introduction of a revelation, the continuance of that revelation is but a question of degree; and the circumstance that a work has begun makes it more probable than not that it will proceed. We have no reason to suppose that there is so great a distinction of dispensation between ourselves and the first generation of Christians, as that they had a living infallible guidance, and we have not. The case then stands thus:--Revelation has introduced a new law of divine governance over and above those laws which appear in the natural course of the world; and in consequence we are able to argue for the existence of a standing authority in matters of faith on the analogy of Nature, and from the fact of Christianity. Preservation is involved in the idea of creation. As the Creator rested on the seventh day from the work which He had made, yet He "worketh hitherto;" so He gave the Creed once for all in the beginning, yet blesses its growth still, and provides for its increase. His word "shall not return unto Him void, but accomplish" His pleasure. As creation argues continual governance, so are Apostles harbingers of Popes. 11.