The Charge begins with a lament over the decay of religion in the nation in an age whose deplorable distinction' was an avowed scorn of religion in some, and a growing disregard to it in the generality'. But the standing business of the clergy is to revive the declining spirit of religion in the body of the people, and this can best be done by so keeping up the form and face of religion' among them with decency and reverence, as to make the form 'more and more subservient to promote the reality and power of it'. Even the public observance of religion, reduced to a minimum by the Reformers, was to a great part generally neglected; for instance, the service of the Church, not only upon common days, but also upon saints' days; and several other things might be mentioned. Thus they have no customary admonition, no public call to recollect the thoughts of God and religion from one Sunday to another'.2 The importance of external religion implies a proper regard to the structures which are consecrated to the service of God,3 and also means that the service of the Church ought to be celebrated as often as you can have a congregation to attend it.'4 But as it is difficult for people in rural districts to attend church regularly on week-days, 'family prayers, regularly kept up in every house, would have a great and good effect'.5 Frequent secret prayer, grace at meals, teaching children their prayers and catechism, and the adoption of a detailed rule of life, prudently recommended, would have an influence upon the people. These things may be called form,' but the form of religion may be used to promote the 'power' of it. 'If . . . persons would accustom themselves to be thus

6

admonished (to devote

$15.

themselves to God's service) by the very sight of a Church, could it be called superstition?' The work of Christ for us is 'not to supersede our own endeavours, but to render them effectual'. The greater festivals of the Church . . . of course lead you to... show the Christian practice which arises out of them.'1 It is the duty of a minister to prepare as many as he can to be confirmed, and he should also talk privately to the communicants in his parish upon the nature and benefits of the Sacraments.2 It is difficult for the clergy to do their duty, but they must not make undue excuses for themselves. They must give themselves wholly to these things, which are the particular business of those who live by the Gospel.4 For the securest barrier against the efforts of infidelity is reviving a practical sense of religion among the people.5

3

It is interesting that Durham Cathedral, in which this Charge was delivered, retained by traditional custom, during the eighteenth century, a higher ceremonial than existed elsewhere." Ralph Thoresby was 'troubled ' to see there, among other superstitions', 'richly embroidered I. H. S. upon the high altar', and many 'tapers' there also." At Durham copes were regularly used at the Altar until long after Butler's day. Defoe had described them as rich with embroidery and embossed work of silver, that indeed it was a kind of load to stand under them'. Their use does not seem to have been discontinued until 1784.8 It is noteworthy that

• Abbey and Overton, English Church in the Eighteenth Century, ii, p. 430.

7 Ralph Thoresby, Correspondence and Diary, i. 60; ii. 384. 8 See Abbey and Overton, op. cit., ii, p. 467, and the references there given.

this highest' of Cathedrals was unique in the eighteenth century for its hold on the affection of the people. Defoe in 1728 found a congregation of five hundred at the six o'clock morning service.1

(f) Fragments.-When Bishop Butler died, he left a direction that all his papers should be destroyed, and he seems to have been obeyed. Practically nothing of his work has been discovered beyond what was published before his death. All that has been found since was published by Dr. Steere, a fragment of the Fourth Charge he delivered to the clergy at Bristol (published in 1862), and a few fragments preserved in the Bishop's handwriting in the British Museum (published in 1853).2 The fragment of the Charge deals with the visitation of the sick. Leaving men to die without religious admonition, helps to separate the ideas of Death and Religion. If men have led bad lives, it is not indifferent how they may die, and we know not how important it may be. And visitation of the sick is as necessary with a view to their recovery as to their death, that they may use their restored health better.

The fragments are nineteen short disconnected paragraphs. The most characteristic, perhaps, are: 'Good men surely are not treated in this world as they deserve, yet 'tis very seldom their goodness which makes them disliked, even in cases where it may seem to be so; but 'tis some behaviour or other, which however excusable, perhaps infinitely overbalanced by their virtues, yet is offensive, possibly wrong, however such, it may be, as would pass off very well in a man of the world.' (9).

1 Walcot's Cathedrals, 101. Quoted in Abbey and Overton, op. cit., ii, 487.

2 See Butler's Works, Dr. Bernard's Edition, i, pp. 302, 305, and editor's notes.

Instead of deluding oneself in imagining we should behave well in times and circumstances other than those in which one is placed, to take care and be faithful and behave well in those one is placed in.' (18).

CHAPTER IV

THE PERMANENT ELEMENT IN THE

WORKS OF BISHOP BUTLER

In a letter to his

BISHOP BUTLER'S books are not easy to read. The people are rare who, like the Student in Arms', can read the Analogy and be thoroughly interested, and retain a good idea of it at the end.1 sister, Mr. Hankey indicates the variations in his health and feelings on a sea voyage by a catalogue of the books he reads. Friday morning. Full of buck. Tartarin sur les Alpes. . . Saturday morning. Very depressed. Pickwick Papers. Sunday morning. Quite well, thank you! Butler's Analogy. As a guide I may point out that Pickwick cheers me up when I am most depressed, while Butler's Analogy takes all my strength.' 2 Butler's style was careful, even scrupulous, almost laboured. He aimed at no felicity nor ornament in writing, but only to be intelligible.3 Bagehot has pointed out that he has no apparent delight in composition. In an age when men thought that nothing was true which could not be proved in a coffee-house argument, and when the worship of a facile common sense meant often that writing was clear because it was not very profound, Butler had more to say than he knew how to say, and pressed into one crowded volume the detailed statement

1 Letters of Donald Hankey, p. 18, Melrose, 1919.

2 Ibid., p. 16.

Butler-Clarke Correspondence, second letter. Works, i,

p. 319.