by JOSEPH BUTLER bishop of durham . CASSELL & COMPANY, Limited : london , paris , new york & melbourne . 1887...

Joseph Butler was born in 1692, youngest of eight children of a linendraper at Wantage, in Berkshire.  His father was a Presbyterian, and after education at the Wantage Free Grammar School Joseph Butler was sent to be educated for the Presbyterian ministry in a training academy at Gloucester, which was afterwards removed to Tewkesbury.  There he had a friend and comrade, Secker, who afterwards became Archbishop of Canterbury.  Butler and Secker inquired actively, and there was foreshadowing of h

Romans xii. 4, 5. For as we have many members in one body , and all members have not the same office : so we , being many , are one body in Christ , and every one members one of another . The Epistles in the New Testament have all of them a particular reference to the condition and usages of the Christian world at the time they were written.  Therefore as they cannot be thoroughly understood unless that condition and those usages are known and attended to, so, further, though they be known, yet

Romans ii. 14. For when the Gentiles , which have not the law , do by nature the things contained in the law , these , having not the law , are a law unto themselves . As speculative truth admits of different kinds of proof, so likewise moral obligations may be shown by different methods.  If the real nature of any creature leads him and is adapted to such and such purposes only, or more than to any other, this is a reason to believe the Author of that nature intended it for those purposes.  Thu

The natural supremacy of reflection or conscience being thus established, we may from it form a distinct notion of what is meant by human nature when virtue is said to consist in following it, and vice in deviating from it. As the idea of a civil constitution implies in it united strength, various subordinations under one direction—that of the supreme authority—the different strength of each particular member of the society not coming into the idea—whereas, if you leave out the subordination, th

James i. 26. If any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , this man’s religion is vain . The translation of this text would be more determinate by being more literal, thus: If any man among you seemeth to be religious , not bridling his tongue , but deceiving his own heart , this man’s religion is vain .  This determines that the words, but deceiveth his own heart , are not put in opposition to seemeth to be religious , but to bridleth no

Rom. xii. 15. Rejoice with them that do rejoice , and weep with them that weep . Every man is to be considered in two capacities, the private and public; as designed to pursue his own interest, and likewise to contribute to the good of others.  Whoever will consider may see that, in general, there is no contrariety between these; but that from the original constitution of man, and the circumstances he is placed in, they perfectly coincide, and mutually carry on each other.  But, among the great

Rom. xii. 15. Rejoice with then that do rejoice , and weep with them that weep . There is a much more exact correspondence between the natural and moral world than we are apt to take notice of.  The inward frame of man does in a peculiar manner answer to the external condition and circumstances of life in which he is placed.  This is a particular instance of that general observation of the Son of Sirach: All things are double one against another , and God hath made nothing imperfect . [15]   The

Numbers xxiii. 10. Let me die the death of the righteous , and let my last end be like his . These words, taken alone, and without respect to him who spoke them, lead our thoughts immediately to the different ends of good and bad men.  For though the comparison is not expressed, yet it is manifestly implied; as is also the preference of one of these characters to the other in that last circumstance, death.  And, since dying the death of the righteous or of the wicked necessarily implies men’s be

Romans xiii. 9. And if there be any other commandment , it is briefly comprehended in this saying , namely , Thou shalt love thy neighbour as thyself . It is commonly observed that there is a disposition in men to complain of the viciousness and corruption of the age in which they live as greater than that of former ones; which is usually followed with this further observation, that mankind has been in that respect much the same in all times.  Now, not to determine whether this last be not contr

Rom. xiii. 9. And if there be any other commandment , it is briefly comprehended in this saying , namely , Thou shalt love thy neighbour as thyself . Having already removed the prejudices against public spirit, or the love of our neighbour, on the side of private interest and self-love, I proceed to the particular explanation of the precept before us, by showing, Who is our neighbour : In what sense we are required to love him as ourselves ; The influence such love would have upon our behaviour

Matthew xxii. 37. Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind . Everybody knows, you therefore need only just be put in mind, that there is such a thing as having so great horror of one extreme as to run insensibly and of course into the contrary; and that a doctrine’s having been a shelter for enthusiasm, or made to serve the purposes of superstition, is no proof of the falsity of it: truth or right being somewhat real in itself, and so no

Consider then our ignorance, the imperfection of our nature, our virtue, and our condition in this world, with respect to aim infinitely good and just Being, our Creator and Governor, and you will see what religious affections of mind are most particularly suitable to this mortal state we are passing through. Though we are not affected with anything so strongly as what we discern with our senses, and though our nature and condition require that we be much taken up about sensible things, yet our