It has been said that the whole argument of the “Analogy” seems to be built on Ecclesiasticus xlii. 24: “All things are double, one against the other, and God hath made nothing imperfect.” If it be so, it involves no disparagement to have received thus the seminal idea of this immortal work. Who else has so gloriously discerned and expanded the profound philosophy of the son of Sirac? Others have uttered sentiments which seem to involve the whole exposition of Butler. Origen affirms that “he who believes the Scripture to have proceeded from Him who is the Author of nature, may well expect to find the same sort of difficulties in it, as are found in nature.” Shall we assign to Origen the whole credit of the “Analogy”? As well might we bestow all our admiration for the delightful papers of Addison, in the Spectator, to the classical authors from whom he selected appropriate mottoes! By such a rule, the entire merit of this most Christian work of Butler should be attributed to the pagan Quintilian, from whom he derives the motto which so appropriately graces his title-page. A rapid sketch of the outline of the argument will aid the student at his outset. He begins by taking for granted the existence of an intelligent Author and Governor of the universe. Then, from the conditions and changes observed in the visible world, he argues the folly of objecting to revelation on account of doctrines which do but declare the same general laws and the same principles of government. That there is this harmony, he proves; and hence the probability that the same sort of government will prevail hereafter, which prevails now. He demonstrates that man is under exactly such a probation in this world, and as to this world, as revelation affirms him to be under, as to the next; and that embarrassments produced by the doctrine of necessity, involve nature no less than religion. He then evinces the need that man should be placed in a state of training and trial, if he is ever to be qualified for better conditions; and that this world, as now governed, is exactly adapted to give that training, and to produce such a character as will insure happiness under any possible contingencies. This is the argument of Part I.