purpose to observe that this general way of arguing is evidently natural, just, and conclusive. For there is no man can make a question but that the sun will rise to-morrow, and be seen, when it is seen, in the figure of a circle and not of a square' (Anal., Introduction, § 7).
This general way of arguing is eminently 'natural, just, and conclusive'. So he judges out of the heart of his buoyant optimism. Was there ever a firmer note of cheerful assurance in things as they are? It does not signify in the least that the logical justification lags hopelessly behind; that, indeed, it is far to seek; that the metaphysician is discharging all his artillery, with deadly precision, against the position taken, and is riddling it through and through. Butler does not care, any more than Physical Scientists care to-day, for the merciless demonstration of the futility of their primary grounds. They are convinced, as he was, that, whatever may be said, their way of arguing is eminently 'natural, just, and conclusive'. They would say with him, and with all the multitude of men who are bound to rely on the immediate verdicts of uncritical experience: 'Though so little has been attempted, in the way of proof, by those who have treated of our intellectual powers, yet this does not hinder but that we may be, as we unquestionably are, assured, that analogy is of weight in determining our judgement and practice.'
This confidence of Butler's in the verdict of our faculties never fails him, even in that portion of his argument in which he is exhibiting their limitation. Yet here again, as so often, he succeeds in disguising this confidence by the stress that he is forced to lay on the fact that the scheme, whether of Nature or of Revelation, to which they are applied, is a scheme most 'imperfectly comprehended'; and, for that reason, removed out of their judgement. He presses this argument very hard; in a way, no doubt, that reduces the range of the faculties to a very limited area. But, still, this limitation is never due to distrust in their capacity. The primal authority both of Reason and of Conscience is absolute. No Reve-
