  Butler’s Sermons were read in the eighteenth century, in particular after the publication of the Analogy, and went through multiple editions. The Analogy was reprinted many times in the eighteenth and nineteenth centuries, as were Butler’s works. His initial influence seems to have been greatest on Scottish philosophers, including (perhaps) his contemporary Francis Hutcheson, George Turnbull, David Fordyce, David Hume, Adam Smith, Thomas Reid, and their fellow travellers — notably Edmund Burke. Hume sought to meet Butler and emended the manuscript copy of A Treatise on Human Nature he gave to him for fear it would cause offense. Hume’s and Smith’s accounts of sympathy, compassion, resentment, justice, and their empirical attitude towards moral psychology (and to the centrality of moral psychology for ethics) and the limits of metaphysical explanations in morals bear Butler’s influence.  Hume’s discussion of induction in his Treatise has also been seen as a criticism of Butler’s procedure in the Analogy (Russell 2008). Butler was also widely read in Germany. Solomon Maimon, for example, quotes Butler’s “Dissertation on Virtue”in the Preface to his Autobiography.  In the late nineteenth and early twentieth century Butler’s Sermons became more influential than the Analogy, due to their influence at Oxford and Cambridge and particularly on William Whewell (see Tennant 195–199) and Sidgwick. Throughout the later nineteenth century and the twentieth century they were discussed by and had great impact on many of the central moral philosophers of the Anglo-American tradition — G. E. Moore, H. A. Pritchard, and particularly W. D. Ross, among many.  Butler’s influence and importance has persisted (see, for example, the section on Butlerian Accounts in the entry on  forgiveness).