 Collins clearly rejects theism based on revelation. But one could also be a theist based on arguments from natural religion. Berman sees the Vindication as aimed at the heart of natural religion (1988: 84). If this were so, we would have good reason to regard Collins as an atheist. On the one hand, Collins’ position about analogical language may seem to strongly support natural religion. Insofar as the meaning of the divine attributes is univocal with our use of the same words about human beings, the analogy that natural religion relies on would work at its best. (The basic analogy on which natural religion depends is that humans are to the machines they make as God is to the world.) Archbishop King’s position, on the other hand, would completely undermine the analogy. There is, however, a second consideration. Insofar as the problem of evil is left unresolved in natural religion, it would suggest that it can provide no effective answer to this fundamental difficulty in theism. This is Berman’s point. O’Higgins, by contrast, claims that in the Vindication Collins simply sets aside the problem of evil (O’Higgins 1970: 63).