subtilties of paradox, it can neither tend to the happiness or improvement of those who listen to it.'

P. 13. Scotland cited as a proof of the advantages of diffused education, and far be it from me to undervalue or depreciate their merits....The 5 cause is not so much to be looked for in the diffusion of general knowledge, as in the general attention which is paid in that country to religious education.'

P. 15: Let us remember that we are the appointed teachers in that [the national] church, and let us endeavour to be at least as faithful in our office, IO as the ministers of other congregations, which dissent from us, are in theirs. I do not mean that we should seek to make converts and proselytes, or interfere with the religious instruction which men of other persuasions give their children, but that we should endeavour to keep those who do belong to us, steadfast in their faith.'

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A charge delivered to the clergy of the archdeaconry of Derby, at Derby and Chesterfield, July 26 and 27, 1827; and published at their request. By the Rev. S. Butler, D.D. F.R.S. &c. archdeacon of Derby, and head master of Shrewsbury school. London: printed for Longman, Rees, Orme, Brown, and Green, Paternoster-Row. 1827. 4to. pp. 19. [In Cambridge uni20 versity library.]

Certain revealed doctrines (like certain common terms, e. g. eternity and infinity) beyond our understanding; discussions upon them can only multiply error. P. 11: 'And so much for matters of faith, in which it is better to acquiesce than vainly and curiously to dispute about them. But 25 with regard to matters of practice we may pursue a different course. We cannot be too anxious to know our duty, and when we know, we cannot be too diligent to perform it.'

Pp. 12, 13: 'The reconcilement of apparent difficulties and contradictions in the sacred writings, the illustration of obscure customs,-the correct 30 estimation of the scope and meaning of the sacred writers, from the general bearing of their writings, as well as from any detached passage, and most especially an accurate understanding of the phraseology of Scripture, and the sense in which the words are used, often materially different from their acceptation in what we call classical Greek,-these are points of study in 35 which we cannot misemploy, and, I may add, can never exhaust our leisure. ...Here the communication of our studies may be profitable to ourselves and our Christian brethren. But there are other subjects very fit for our fre quent contemplation, yet best adapted for our closet and private retirements. Such are the mercies of God towards ourselves, and our own un40 worthiness. Our many sins of thought, word and deed,-the subjugation of our irregular appetites,- of our murmurings, discontent and impatience, -the resignation of our hearts to the Divine will,-and in some respects also the contemplation of God's infinite and adorable perfections, and the prospect of our own eternal state, and how we may make the best prepara45 tion for it-these are considerations which almost force themselves upon the retirement of every man who has any sense of religion in his soul. But they are better adapted for solitary contemplation, or for the sacredness of those strict and domestic ties which permit the heart to expand in private confidence, than for public discussion. There is too much individuality, if

I may be allowed the term, in most of these topics, to fit them for general discourse. Our modesty takes alarm at this open display of our most inward feelings, and either shrinks from bringing those secret workings of the soul before the glare of public notoriety, or the majesty of the subject, when the Being and Essence of the Almighty are concerned, justly overawes us, 5 and forbids us to rush in where angels fear to tread.'

Pp. 13, 14: The inferences that I would draw from these observations are, first, that it is of no small moment so to chuse and direct our studies as to be of benefit to ourselves and to those among whom we live. The labour that is bestowed upon trifles cannot be more unprofitable, than IO that which is spent upon things which are past finding out.....

.Especially, my reverend brethren, ought we, to whom the charge of instructing our several flocks in the true principles of religion is entrusted,...to be careful how we may teach and preserve in them the form of sound doctrine. I mean not the mere form, but the vital principle 15 too. So that we should be less anxious to manifest our acuteness by ingenious logomachies, than to impress on their minds what our blessed Lord calls the weightier matters of the law, judgement, mercy and faith; to teach them to be just and righteous towards mankind, because the just Judge of all the earth loveth righteousness; to be kind and charitable towards their brethren, 20 because they need and feel the daily and exhaustless mercies of God toward themselves; to rely on the merits and death of Christ for their salvation, because there is no other name under heaven but that by which they can be saved.' Pp. 14-17: 'Another useful inference which we may draw from the foregoing observations is, that our intellectual capacities are confined within 25 very narrow limits, while we are still conscious of the capability of their extension. This is one of the strongest proofs of a future state which God has implanted into the heart of every intelligent being... But the great and important inference of all which I would draw from the remarks I have laid before you is, the duty of moderation and charity, both in argument and 30 practice... Let me not, however be misrepresented or misunderstood, as recommending lukewarmness or indifference in matters of religion. Nothing can be farther from my heart or intention than this. All I mean to assert is, that it is perfectly consistent with the sincerity of our own faith, and the soundness of our own principles, to be tolerant to the opinions, and lenient 35 to the error of those who differ from us. Why should I hate or persecute a man who believes that a piece of bread is miraculously changed into the real body and blood of Christ, and therefore pays to it the same devout and humble adoration, which, if I could believe myself in the same august presence, I should feel equally bound to pay? Why should I hate a man who 40 tells me that, because I am not one of those whom he believes exclusively predestined to salvation, I cannot be saved? I have rather abundant reason to be thankful to Almighty God, that I can in the one case receive Christ's Holy sacrament in my heart, and spiritually worship Him in heaven, as reverently as if He were corporally present to me on earth; and that in the 45 other I can think more charitably of the salvation of my neighbour than he does of mine.'

A charge delivered to the clergy of the archdeaconry of Derby, at the visitations at Derby and Chesterfield, June 18 and 19, 1829; and published at their request. By the Rev. S. Butler, D.D. F.R.S. &c. archdeacon of Derby, 50

and head master of Shrewsbury School. London printed for Longman, Rees, Orme, Brown, and Green, Paternoster-Row, 1829. 4to. pp. 16. [In Cambridge university library.]

P. 3. If I were asked what is the characteristic of the present age, I 5 should say a morbid sentimentality, not to give it any coarser name, than which, I fear, there cannot be a stronger mark of a declining moral tact.'

P. 5: There are two very opposite kinds of sentimentality on this subject [religion]. The one, of those who, under the notion of liberality of feeling, encourage the growth of infidelity, and foster the seeds of dissent; IO the other, of those who, from opposite views of the Gospel dispensation, narrow the sphere of its operation, and exclude from salvation all those whose opinions do not exactly coincide with their own... Pride and selfishness... are the causes of both these extremes.'

P. 6: The liberal sentimentalist will dwell on the narrowness of Creeds, 15 on the intolerance of Tests and Articles, on the unimportance of Faith, provided a man's life be free from moral turpitude; and if he be more zealous. he will declaim on the bigotry of Churchmen, and on the injustice and enormous wealth of Church Establishments. These are fruitful topics: they are easily descanted on, and find willing listeners. Neither prepara20 tion nor study are requisite for off-hand discourses on such popular subjects... But let us try these orators by a fair and legitimate test . . . Will they advocate or judge the cause of the Established Church with as much fairness and impartiality as that of any sect of Dissenters? . . . If they will not, and if they will hold up the zeal and integrity of any . . . obscure 25 fanatic to public admiration, for the purpose of drawing an invidious contrast with the Clergy of the Establishment, they are deceiving others less than themselves: for if they believe what they assert in such a case, they are but the dupes of a sickly sentimentality, which allows their professions of general toleration to evaporate in partial prepossessions, and renders them 30 intolerant to one church, while they fancy and proclaim themselves equally tolerant to all.'

Pp. 7, 8. Morbid state of those who narrow the promises of the Gospel to their own particular persuasion; far narrower societies than the papal church do this. They who hold this persuasion not less censorious, irritable, 35 intolerant, than others. Temperance, sobriety, abstinence, and indifference to the things of this world, not the whole of religion. Morbid benevolence shewn in education.

Pp. 8-10. Our ancestors imparted useful, rather than specious knowledge. They did not ransack the wild theories of a country, remarkable 40 of late for its moral monsters, . . . for new discoveries in the mode of teaching, or the nature of things to be taught. They had no accommodating theology; no transcendental philosophy; no empirical cranioscopy; none of those idle reveries, in which thinking men indulge themselves till they believe them plausible and practicable... They saw that no subtilties were 45 necessary to teach plain truths; . . . and that . . . a smattering of many things was likely rather to distract than benefit those who had occasion to know but few. We hear indeed much of the spread, I beg pardon, I believe I should term it the diffusion of knowledge, the march of intellect, and similar high-sounding phrases; but let us soberly enquire whether they

have produced any real good. Has this enlightening of the understanding, which we have heard so much of, diminished crime? May there not be some crimes to which it has given more than usual inclination and facility, by introducing among the lower classes of society the wants and desires of the higher?... 5

Pp. 10-14. Benevolence formerly confined to a narrower sphere; the benefactor had a moral hold upon the recipient of his bounty. Now help is given to great and distant societies, and 'the feelings of real charity are liable to be absorbed in the vortex of speculative, and sometimes abortive, benevolence.' When not the unknown agent of a rich and distant society,' IO but a neighbour helps the needy, 'a moral effect is produced, a chord is touched, to which all the best feelings of the heart beat in unison, and the blessing of charity descends, in all its fulness, upon the deed: it blesseth him that gives, and him that takes.' Even where neighbours dispense the bounty of these societies, 'the moral feelings of gratitude and attachment 15 are but little excited.' It is true, there are many ends of importance to the Christian community, which can only be attained by public contribution and cooperation; still, where a choice must be made, we must prefer our neighbour to a stranger; though the professors of universal philanthropy are apt so to dilute their feelings of benevolence, as to have but little to spare for those that come most nearly under their view.'

Pp. 14, 15. Of all societies the S.P.C.K. and S.P.G. as the oldest, and specially church, societies, have the greatest claim upon members of the church.

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Pp. 15, 16. Peace and continental intercourse have brought much good 25 with them, but also some evils, e.g. 'indifference in religion and sentimentality in morals.'

A charge delivered to the clergy of the archdeaconry of Derby, at the visitations at Derby and Chesterfield, June 24 and 25, 1830; and published at their request. By the Rev. S. Butler, D. D. F.R.S. &c. archdeacon of Derby, 30 and head master of Shrewsbury School. London: printed for Longman, Rees, Orme, Brown, and Green, Paternoster-Row. 1830. 4to. pp. 20. Pp. 3, 4. Twice churchwardens had in the course of Butler's visitations expressed a scruple about their oath, until informed that they were not sworn to the Articles of Enquiry. But as these contained many obsolete 35 provisions, 'having much considered this point, I felt it my duty to mention it to the Bishop of this diocese [Henry Ryder], and the result was that he called a meeting of his Archdeacons last Christmas to take it into consideration with his own assistance.'

P. 5: The Articles of Enquiry which I found used in this, and I believe, 40 the three other archdeaconries of this diocese, and many out of it, and by the Bishop also, are of very long standing. I found them in a miscellaneous collection of tracts printed in the reign of King Charles the Second, in the library of one of the Colleges at Cambridge. They are objectionable on many accounts, especially for their length, their inquisitorial tendency 45 with regard to the laity, and their virtual inefficacy in the present state of society and the present administration of ecclesiastical law. This must have been felt in many places, for I must observe that as it is competent to every Bishop and every Archdeacon to frame his own Articles of Enquiry,

it appears that such a measure has been resorted to in many instances which I could name... Still it appears desirable that, at least in the same diocese, the same Enquiries should be made, and with that view the four Archdeacons have agreed on these, which are now for the first time put 5 into the hands of the respective Churchwarden3. [Footnote. In framing these, great assistance has been derived from the Articles exhibited by the Ven. Charles Daubeny, LL.B., Archdeacon of Sarum.] The objects we had in view were two:-to remove all captious and inquisitorial enquiries, especially those relating to the laity, which occurred in the former articles, IO and to set down none which did not appear strictly necessary.'

Pp. 6, 7. Oaths of churchwardens and sidesmen (i. e. synodsmen).

Pp. 8-20. The Articles of Enquiry, with explanations, under the heads; 'I. Concerning the Fabric, Furniture, and other things pertaining to the church and its services. II. Concerning the Church Yard, Glebe 15 House, &c. III. Concerning the clergy and their duties. IV. Concerning the Churchwardens and other inferior Officers of the Church. v. General Enquiry.'

A sermon preached at the consecration of St. Michael's church in Shrewsbury, August 24, 1830. By the Rev. S. Butler, D.D. F.R.S. &c. archdeacon 20 of Derby, and head master of Shrewsbury school. London: printed for Longman, Rees, Orme, Brown, and Green, Paternoster-Row, 1830. 8vo. pp. 19. [In Cambridge university library.] On Acts vii. 48-50.

P. 13: 'From the system of appropriating pews, which is so universal in this country, and so little known on the continent, the poor are in many 25 churches almost excluded from attendance at divine worship. When this is the case, who can wonder at their being attracted to places of dissent?'

P. 14: 'We have no means of accurately knowing the population of Shrewsbury at the time of the Reformation. It will probably be considered too high if taken at 7000. But, besides its present five churches, it then 30 contained four large friary churches and eight chapels, including St. Giles's, in which regular service was then performed.'

P. 15: In the edifice in which we are now assembled, out of 822 sittings, 622 are free.'

Considerations on the holy catholic church. A charge delivered to the clergy 35 of the archdeaconry of Derby, at Derby and Chesterfield, June 24 and 25, 1831; and published at their request. By the Rev. S. Butler, D.D. F.R.S. &c. archdeacon of Derby, and head master of Shrewsbury school. London: printed for Longman, Rees, Orme, Brown, and Green, Paternoster-Row. 1831. 4to. pp. 18. [In Cambridge university library.]

40

The visible church 'we have admitted to include both schismatics, and heretics, and evil-doers, and yet to be holy. The Church of Rome, which is an exclusive Church, does not admit this. It calls itself THE Holy Catholic Church' (pp. 3-8).

P. 9: The Church of Rome admits that a time existed when we were 54 part of the Holy Catholic Church. What have we done to lose that distinction? If we had denied Christ, and had become Jews, Mahometans, or Infidels, it is true we should have ceased to belong to the visible Church of Christ. But we did none of these things...The Church of Rome, in its