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
3. That the showing even to a high probability, if that could be,
that the prophets thought of some other events, in such and such
predictions, and not those which Christians allege to be completions
of those predictions; or that such and such prophecies are capable of
being applied to other events than those, to which Christians apply
them--that this would not confute or destroy the force of the argument
from prophecy, even with regard to those very instances. For, observe
how this matter really is. If one knew such a person to be the sole
author of such a book, and was certainly assured, or satisfied to any
degree, that one knew the whole of what he intended in it; one should
be assured or satisfied to such degree, that one knew the whole
meaning of that book: for the meaning of a book is nothing but the
meaning of the author. But if one knew a person to have _compiled_ a
book out of memoirs, which he received from another, of vastly superior
knowledge in the subject of it, especially if it were a book full
of great intricacies and difficulties; it would in no wise follow,
that one knew the whole meaning of the book, from knowing the whole
meaning of the compiler: for the original author of them, might have,
and there would be no presumption, in many cases, against supposing
him to have, some further meaning than the compiler saw. To say then
that the Scriptures, and the things contained in them, can have no
other or further meaning than those persons had, who first recited or
wrote them, is evidently saying, that those persons were the original,
proper, and sole authors of those books, _i.e._ that they are not
inspired: which is absurd, while the authority of these books is under
examination; _i.e._ till you have determined they are of no divine
authority at all. Till this be determined, it must in all reason be
supposed, not indeed that they have, (for this is taking for granted
that they are inspired;) but that they may have, some further meaning
than what the compilers saw or understood. And, upon this supposition,
it is supposable also, that this further meaning may be fulfilled.
Public-domain text, read in full here on John Shaqi.
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