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 of the universe; this, you and I both agree, is the system and order of nature. But you are offended at certain things in revelation;—that is, at things, Butler means, like a future life with rewards and punishments, or like the doctrine of the Trinity as theology collects it from the Bible. Well, I will show you, he says, that in your and my admitted system of nature there are just as great difficulties as in the system of revelation. And he does show it; and by adversaries such as his, who grant what the Deist or Socinian grants, he never has been answered, he never can be answered. The spear of Butler s reasoning will even follow and transfix the Duke of Somerset, who finds so much to condemn in the Bible, but 'retires into one unassailable fortress,—faith in God.'

The only question, perhaps, is, whether Butler, as an Anglican bishop, puts an adequate construction upon what Bible-revelation, this basis of the Supreme Personal First Cause being supposed, may be allowed to be; whether Catholic dogma is not the truer construction to put upon it. Cardinal Newman urges, fairly enough: Butler admits, analogy is in some sort violated by the fact of revelation; only, with the precedent of natural religion given, we have to own that the difficulties against revelation are not greater than against this precedent, and therefore the admission of this precedent of natural religion may well be taken to clear them. And must we not go farther in the same way, asks Cardinal Newman, and own that the precedent of revelation, too, may be taken to cover more than itself; and that as, the Supreme Governor being given, it is credible that the Incarnation is true, so, the Incarnation being true, it is credible that God should not have left the world to itself after Christ and his Apostles disappeared, but should have lodged divine insight in the Church and its visible head? So pleads Cardinal Newman; and if it be said that facts are against the infallibility of the Church, or that Scripture is