The Analogy of Religion to the Constitution and Course of Nature: To which are added two brief dissertations: I. On personal identity. II. On the nature of virtue.Butler, Joseph
Religion
The Analogy of Religion to the Constitution and Course of Nature: To which are added two brief dissertations: I. On personal identity. II. On the nature of virtue.
Butler, Joseph
Analogy (Religion); Apologetics -- Early works to 1800; Eschatology; Natural theology; Revelation
applied to the subject of religion.[105] But supposing the child’s
temper could remain still formed to the system, and his expectation of
the treatment he was to have in the world, be regulated by it; so as
to expect that no reasonable man would blame or punish him, for any
thing which he should do, because he could not help doing it: upon this
supposition it is manifest he would, upon his coming abroad into the
world, be insupportable to society, and the treatment which he would
receive from it would render it so to him; and he could not fail of
doing something very soon, for which he would be delivered over into
the hands of civil justice. And thus, in the end, he would be convinced
of the obligations he was under to his wise instructor.
Suppose this scheme of fatality, in any other way, applied to practice,
such practical application of it will be found equally absurd; equally
fallacious in a practical sense. For instance, that if a man be
destined to live such a time, he shall live to it, though he take no
care of his own preservation; or if he be destined to die before that
time, no care can prevent it, therefore all care about preserving one’s
life is to be neglected: which is the fallacy instanced in by the
ancients. On the contrary, none of these practical absurdities can be
drawn from reasoning, upon the supposition that we are free; but all
such reasoning with regard to the common affairs of life is justified
by experience. Therefore, though it were admitted that this opinion of
necessity were _speculatively_ true; yet, with regard to practice, it
is as if it were false, so far as our experience reaches: that is, to
the whole of our present life. For, the constitution of the present
world, and the condition in which we are actually placed, is, as if we
were free. And it may perhaps justly be concluded, that since the whole
process of action, through every step of it, suspense, deliberation,
inclining one way, determining, and at last doing as we determine, is
as if we were free, therefore we are so.[106]
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