The Project Gutenberg eBook, Some Remains (hitherto unpublished) of Joseph Butler, LL.D., by Joseph Butler, Edited by Edward Steere This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Some Remains (hitherto unpublished) of Joseph Butler, LL.D. Author: Joseph Butler Editor: Edward Steere Release Date: March 12, 2007 [eBook #20801] Language: English Character set encoding: ISO-646-US (US-ASCII) ***START OF THE PROJECT GUTENBERG EBOOK SOME REMAINS (HITHERTO UNPUBLISHED) OF JOSEPH BUTLER, LL.D.*** Transcribed from the 1853 Rivingtons edition by David Price, email [email protected] SOME REMAINS (HITHERTO UNPUBLISHED) OF JOSEPH BUTLER, LL.D. SOMETIME LORD BISHOP OF DURHAM. "I am more indebted to his writings than to those of any other _uninspired_ writer, for the insight which I have been enabled to attain into the motives of the Divine Economy and the grounds of moral obligation." _From a Letter of the late Bishop Kaye_, _of Lincoln_. LONDON: RIVINGTONS, WATERLOO PLACE. 1853. LONDON: GILBERT AND RIVINGTON, PRINTERS, ST. JOHN'S SQUARE PREFACE. It has long been a subject of regret that we should have so few remains of so great a writer as the author of the "Analogy," not only the greatest thinker of his day, but one almost equally remarkable for his personal religion and amiability. The few fragments and letters which remain unpublished, derive from this circumstance a value wholly incommensurate with their extent, though, as to the few I have been able to recover, they seem to me worthy of notice even for their own sake. There can, I suppose, be no doubt but that many letters on subjects connected with their common pursuit,--the defence of religion by rational arguments,--must have passed between Dr. Clarke and the "Gentleman in Gloucestershire," even up to the time of the former's decease; and the specimen I am now able to exhibit certainly excites a wish that one could recover more of a series which it is most likely that Dr. Clarke at least carefully preserved. The three letters now printed were all addressed to Dr. Clarke; the first and last, though little known, were published many years ago in the European Magazine. The second and third Fragments are printed as they were written, having apparently been noted down from time to time as the ideas occurred to their author; thus at the end of the first paragraph of the third Fragment, the word "direction" was originally written "advice," but was subsequently altered in a different ink, being the same with that in which the sentences immediately following were written. I have not thought myself at liberty to make any attempt to reduce these Fragments to better consistency; indeed, their present disordered state seems to me rather to add to their interest, as showing the mode in which the stones were gathered for building up such works as the "Analogy" and the "Sermons." It will be observed that I have found a difficulty in reading the last part of the third Fragment, and I am by no means sure that I have quite hit the sense intended; I should like it to apply either to the Cross set up at Bristol, or to the famous Charge delivered at Durham. I have added a cotemporary notice of the buildings at Bristol, and an anecdote showing how they were thought of, as well as a statement, made after the Bishop's death, of his proceedings with regard to the church, which is now St. George's, near Bristol, in order to establish the fact of the separation of the property there mentioned from the bulk of his estate;--showing his desire to do something for the benefit of the people of Kingswood, a district the moral degradation of which had already attracted the attention of Whitefield and Wesley. The following extract has been kindly communicated to me from the Diary of Dr. Thomas Wilson, the son of the great Bishop of Sodor and Man; and I print it here more especially to invite the attention of all who take an interest in these things to the fact, that a copy may have been made for the King of the sermon there mentioned, and may possibly even yet be in existence somewhere; if so, it cannot but be worth the trouble of recovery and publication. 1737, December, Friday, 23rd. "The Master [_i.e._ Sir Joseph Jekyll, Master of the Rolls] told me that the King desired that Dr. Butler, Clerk of the Closet to the late Queen, might preach before him in the Princess Amelia's apartments. He preached upon the subject of being bettered by afflictions, which affected His Majesty so much that he desired the sermon, and assured him that he would do something very good for him. The Master desired that it might be known publicly, it was told him by the Bishop of Oxford [Seeker]. The Master seemed mightily pleased, and was in hopes it would be of great service to the public as well as his private family, which will be a pleasure to every body, and make even the death of Her Majesty (so great a seeming loss) of advantage to the nation." I have been mainly induced to publish these Remains by the pleasure with which some copies I had given away privately have been received, and I confess that the fruit I should be most gratified to see, would be the recovery of some longer work, not less worthy of its Author's reputation. EDWARD STEERE, LL.D. University College, London, 1st September, 1853. FRAGMENTS. From the autographs of Bp. Butler now in the library at the British Museum. [Add. MS. 9815.] I. God cannot approve of any thing but what is in itself Right, Fit, Just. We should worship and endeavour to obey Him with this Consciousness and Recollection. To endeavour to please a man merely, is a different thing from endeavouring to please him as a wise and good man, _i.e._ endeavouring to please him in the particular way, of behaving towards him as we think the relations we stand in to him, and the intercourse we have with him, require. Almighty God is to be sure infinitely removed from all those human weaknesses which we express by the words, captious, apt to take offence, &c. But an unthinking world does not consider what may be absolutely due to Him from all Creatures capable of considering themselves as His Creatures. Recollect the idea, inadequate as it is, which we have of God, and the idea of ourselves, and carelessness with regard to Him, whether we are to worship Him at all, whether we worship Him in a right manner, or conceited confidence that we do so, will seem to imply unspeakable Presumption. Neither do we know what necessary, unalterable connexion there may be, between moral right and happiness, moral wrong and misery. Sincerity is doubtless the thing, and not whether we hit the right manner, &c. But a sense of the imperfection of our worship, apprehension that it may be, and a degree of fear that it is, in some respects erroneous, may perhaps be a temper of mind not unbecoming such poor creatures as we are, in our addresses to God. In proportion as we are assured that we are honest and sincere, we may rest satisfied that God cannot be offended with us, but indifference whether what we do be materially, or in the nature of the thing abstracted from our way of considering it, Good and Right,--such indifference is utterly inconsistent with Sincerity. No person who has just notions of God can be afraid of His displeasure any further than as he is afraid of his own Character, whether it be what it ought: but so far as a man has reason to fear his own character, so far there must be reason to fear God's displeasure, or disapprobation; not from any doubt of His Perfection and Goodness, but merely from the belief of it. Is it possible that people can be Scepticks in _Opinion_, and yet without any doubtfulness, or solicitude about their _Actions_ and _Behaviour_? II. What a wonderful incongruity it is for a man to see the doubtfulness in which things are involved, and yet be impatient out of action, or vehement in it! Say a man is a Sceptick, and add what was said of Brutus, _quicquid vult valde vult_, and you say, there is the greatest Contrariety between his Understanding and his Temper that can be expressed in words. * * * * * In general a man ought not to do other people's duty for them; for their duty was appointed them for their exercise; and besides, who will do it in case of his death? Nor has a man any right to raise in others such a dependance upon him as that they must be miserable in case of his death, tho' whilst he lives he answers that dependance. * * * * * Hobbs' definition of Benevolence, that 'tis the love of power is base and false, but there is more of truth in it than appears at first sight; the real Benevolence of men being, I think, for the most part, not indeed the single love of power, but the love of power to be exercised in the way of doing good; that is a different thing from the love of the good or happiness of others by whomsoever effected, which last I call single or simple Benevolence. How little there is of this in the world may appear by observing, how many persons can bear with great tranquillity that a friend or child should live in misery, who yet cannot bear the thought of their death. Good men surely are not treated in this world as they deserve, yet 'tis seldom, 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. III. Shall I not be faithful to God? If He puts a part upon me to do, shall I neglect or refuse it? A part to suffer, and shall I say I would not if I could help it? Can words more ill-sorted, more shocking be put together? And is not the thing expressed by them more so, tho' not expressed in words? What then shall I prefer to the sovereign Good, supreme Excellence, absolute Perfection? To whom shall I apply for direction in opposition to Infinite Wisdom? To whom for protection against Almighty Power? Sunday Evening, June 13, 1742. Hunger and thirst after Righteousness till filled with it by being made partaker of the Divine nature. Ad te levo oculos meos, qui habitas in coelis. Sicut oculi servorum _intenti sunt_ ad manum dominorum suorum, sicut oculi ancillae ad manum dominae suae; ita oculi nostri ad Deum nostrum, donec misereatur nostri. As all my passions and affections to my Reason such as it is, so in consideration of the fallibility and infinite deficiencies of this my Reason, I would subject it to God, that He may guide and succour it. Our wants as Creatures: our Demerits as Sinners. That I may have a due sense of the hand of God in every thing, and then put myself into His hand to lead me through whatever ways He shall think fit; either to add to my burden, or lighten it, or wholly discharge me of it. Be more afraid of myself than of the world. To discern the hand of God in every thing and have a due sense of it. Instead of deluding oneself in imagining one 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. That God would please to make my way plain before my face, and deliver me from offending the scrupulousness of any {11}, or if not, O assist me to act the right part under it! LETTERS. I. From a Copy formerly belonging to Dr. Birch, and now in the library at the British Museum. [Add. MS. 4370.] REV. DR. 'Twas but last night I received your letter from Gloucester, having left that place three weeks since. It revived in my mind some very melancholy thoughts I had upon my being obliged to quit those studies, that had a direct tendency to divinity, that being what I should chuse for the business of my life, it being, I think, of all other studies the most suitable to a reasonable nature. I say my being obliged, for there is every encouragement (whether one regards interest or usefulness) now-a- days for any to enter that profession, who has not got a way of commanding his assent to received opinions without examination. I had some thoughts, Sir, of paying you my acknowledgments in person for that surprising air of candour and affability with which you have treated me in the Letters that have passed between us. But really I could not put on so bold a face, as to intrude into a gentleman's company with no other excuse but that of having received an obligation from him. I have not the least prospect of ever being in a capacity of giving any more than a verbal declaration of my gratitude: so I hope you'l accept that, and believe it's with the utmost sincerity I subscribe myself, Sir, Your most obliged, most obedient humble servant, J. BUTLER. Hamlin's Coffee-house, Tuesday Morning. II. The original of this Letter with the answer, which is roughly written on the blank leaf, is, I believe, now in the library of Oriel College, Oxford. I am indebted for my copy to the kindness of the Rev. J. H. Newman, D.D., formerly of that College. REV. SIR, I had long resisted an Inclination to desire your Thoughts upon the difficulty mentioned in my last, till I considered that the trouble in answering it would be only carrying on the general purpose of your Life, and that I might claim the same right to your Instructions with others; notwithstanding which, I should not have mentioned it to you had I not thought (which is natural when one fancies one sees a thing clearly) that I could easily express it with clearness to others. However I should by no means have given you a second trouble upon the subject had I not had your particular leave. I thought proper just to mention these things that you might not suspect me to take advantage from your Civility to trouble you with any thing, but only such objections as seem to me of Weight, and which I cannot get rid of any other way. A disposition in our natures to be influenced by right motives is as absolutely necessary to render us moral Agents, as a Capacity to discern right motives is. These two are I think quite _distinct_ perceptions, the _former_ proceeding from a desire inseparable from a Conscious Being of its own happiness, the _latter_ being only our Understanding, or Faculty of seeing Truth. Since a _disposition_ to be influenced by right motives is a _sine qua non_ to Virtuous Actions, an Indifferency to right motives must _incapacitate_ us for Virtuous Actions, or render us in that particular not moral agents. I do indeed think that no Rational Creature is _strictly speaking Indifferent_ to Right Motives, but yet there seems to be somewhat which to all intents of the present question is the same, viz. _a stronger disposition to be influenced by contrary or wrong motives_, and this I take to be always the Case when any vice is committed. But since it may be said, as you hint, that this stronger disposition to be influenced by Vicious Motives may have been contracted by repeated Acts of Wickedness, we will pitch upon the _first Vicious Action_ any one is guilty of. No man would have committed this first Vicious Action if he had not had a _stronger_ (at least as strong) _disposition_ in him to be influenced by the _Motives of the Vicious Action_, than by the _motives of the contrary Virtuous Action_; from whence I infallibly conclude, that since every man has committed some first Vice, every man had, _antecedent_ to the commission of it, a _stronger disposition_ to be influenced by the _Vicious_ than the _Virtuous_ motive. My difficulty upon this is, that a _stronger natural disposition_ to be influenced by the Vicious than the Virtuous Motive (which every one has antecedent to his first vice), seems, to all purposes of the present question, to put the Man in the same condition as though he was _indifferent to the Virtuous Motive_; and since an _indifferency to the Virtuous Motive_ would have _incapacitated_ a Man from being a _moral Agent_, or _contracting guilt_, is not a _stronger disposition_ to be influenced by the _Vicious_ Motive as great an _Incapacity_? Suppose I have two diversions offered me, _both_ of which I could not enjoy, I like both of them, but yet have a _stronger_ inclination to one than to the other, I am not indeed strictly _indifferent_ to either, because I should be glad to _enjoy both_; but am I not exactly _in the same case_, _to all intents and purposes of acting_, as though I was _absolutely indifferent_ to that diversion which I have the _least_ inclination to? You suppose Man to be endued naturally with a _disposition to be influenced by Virtuous Motives_, and that _this Disposition is a sine qua non to Virtuous Actions_, both which I fully believe; but then you _omit_ to consider the natural Inclination to be influenced by Vicious Motives, which, _whenever a Vice is committed_, is at least _equally strong_ with the other, and in the first Vice _is not affected by Habits_, but is as _natural_, and as much _out of a man's power_ as the other. I am much obliged to your offer of writing to Mr. Laughton, which I shall very thankfully accept of, but am not certain when I shall go to Cambridge; however, I believe it will be about the middle of the next month. I am, Rev. Sir, Your most obliged humble Servant, J. BUTLER. Oriel, Oct. the 6th. THE ANSWER. Your objection seems indeed very dexterous, and yet I really think that there is at bottom nothing in it. But of this you are to judge, not from my assertion, but from the reason I shall endeavour to give to it. I think then, that a _disposition to be influenced by right motives_ being what we call _rationality_, there cannot be on the contrary (properly speaking) any such thing naturally in rational creatures as a _disposition to be influenced by wrong motives_. This can be nothing but mere _perverseness of will_; and whether even that can be said to amount to a disposition to be influenced by wrong motives, _formally_, and as such, may (I think) well be doubted. Men have by nature strong inclinations to certain objects. None of these inclinations are vicious, but vice consists in pursuing the inclination towards any object in certain circumstances, notwithstanding _reason_, or the natural disposition to be influenced by right motives, declares to the man's conscience at the same time (or would do, if he attended to it) that the object ought not to be pursued in those circumstances. Nevertheless, where the man commits the crime, the _natural disposition_ was only towards the _object_, not formally towards the doing it upon wrong motives; and generally the very essence of the crime consists in the liberty of the will forcibly overruling the _actual disposition towards being influenced by right motives_, and not at all (as you suppose) in the man's having any _natural disposition to be influenced by wrong motives_, as such. III. From the original, now in the library at the British Museum. [Add. MS. 12,101.] REV. SIR, I had the honour of your kind letter yesterday, and must own that I do now see a _difference_ between the nature of _that disposition which we have to be influenced by virtuous motives_, and _that contrary disposition_, (or whatever else it may _properly_ be called,) which is the _occasion_ of our committing _sin_; and hope in time to get a thorough insight into this Subject by means of those helps you have been pleased to afford me. I find it necessary to consider such very abstruse questions at different times and in different dispositions; and have found particular use of this method upon that abstract subject of _Necessity_: for tho' I did not see the force of your argument for the _unity of the Divine Nature_ when I had done writing to you upon that subject, I am now _fully satisfied_ that it is conclusive. I will only just add that I suppose somewhat in my last letter was not clearly expressed, for I did not at all _design_ to say, that _the essence of any crime consisted in the man's having a natural disposition to be influenced by wrong motives_. I was fully resolved to have gone to Cambridge some time in this Term, not in the least expecting but that I might have the Terms allowed there which I have kept here, but I am informed by one who has been there that it is not at all to be depended upon; but that it's more likely to be refused than granted me. My design was this; when I had taken the Degree of Batchelor of Arts at Cambridge, (which I would have done to have the Priviledge of that Gown,) to take that of Batchelor of Law a year afterwards, but if I cannot have the Terms I have kept for Batchelor of Arts allowed there, it will be highly proper for me to stay at Oxford to take that degree here, before I go to Cambridge to take Batchelor of Law. I will inquire concerning the truth of what the gentleman told me, and if I find he is mistaken and that I can take the degree of Batchelor of Arts at Cambridge next June, which is the time I shall be standing for it, and Batchelor of Law a year after that; I will make bold to accept of your kind offer to write to Mr. Laughton, and will acquaint you with it as soon as I am satisfied, otherwise I will give you no further trouble in the matter; and indeed I am sorry I should have given you any already upon it, but I thought I had sufficient reason to be satisfied, and had not the least suspicion in the world that there was any uncertainty about getting the Terms allowed, so I hope you will excuse it. I am with the greatest respect and gratitude for all your favours, Rev. Sir, Your most obedient humble Servant, J. BUTLER. Oriel Coll., Oct. 10, 1717. I should have written yesterday, to prevent your trouble of writing to Mr. Laughton, but I was not informed of what I have mentioned before last night. * * * * * This Letter, as well as the one immediately preceding, appears to have been intended by Dr. Clarke for publication, as in both the concluding passages relating to private matters have been struck through, and on the back of this last is written, "These to be added to the next edition of Leibnitz's Letters." I believe those Letters never reached a second edition. PRAYERS. From a Copy in Bp. Butler's handwriting, now in the library at the British Museum. [Add. MS. 9815.] O Almighty God, Maker and Preserver of the world, Governor and Judge of all creatures, whom Thou hast endued with understanding so as to render them accountable for their actions and capable of being judged for them; we prostrate ourselves as in Thy presence, and worship Thee the Sovereign Lord of all, in Whom we live and move and have our being. The greatness and perfection of Thy Nature is infinitely beyond all possible comprehension, but in proportion to our capacities we would endeavour to have a true conception of Thy Divine Majesty, and to live under a just sense and apprehension of it: that we may fear Thee and hope in Thee as we entirely depend upon Thee: that we may love Thee as supremely good, and have our wills conformed to Thy will in all righteousness and truth: that we may be thankful to Thee for every thing we enjoy, as the gift of Thine hand, and be patient under every affliction as what Thou sendest or permittest. We desire to be duly sensible of what we have done amiss, and we solemnly resolve before Thee, that for the time to come we will endeavour to obey all Thy commands as they are made known to us. We are Thy Creatures by Nature; we give up ourselves to be Thy servants voluntarily and by Choice, and present ourselves, body and soul, a living sacrifice to Thee. But, O Almighty God, as Thou hast manifested Thyself to the world by Jesus Christ; as Thou hast given Him to be a Propitiation for the sins of it, and the Mediator between God and Man; we lay hold with all humility and thankfulness on so inestimable a Benefit, and come unto Thee according to Thine appointment in His Name, and in the form and manner which He has taught us. Our Father, &c. MORNING PRAYER. Almighty God, by whose protection we were preserved the night passed, and are here before Thee this morning in health and safety; we dedicate this day, and all the days we have to live to Thy service; resolving, that we will abstain from all evil, that we will take heed to the thing that is right in all our actions, and endeavour to do our duty in that state of life in which Thy Providence has placed us. We would remind ourselves that we are always, wherever we may go, in Thy presence. We would be always in Thy fear; and we beg the continuance of Thy merciful protection, and that Thou would'st guide and keep us in all our ways through Jesus Christ our Lord. EVENING PRAYER, Almighty God, whose continued providence ordereth all things both in Heaven and Earth; Who never slumberest nor sleepest; but hast divided the light from the darkness, and made the day for employment and the night for rest to Thy creatures the inhabitants of the earth: we acknowledge with all thankfulness Thy merciful preservation of us this day, by which we are brought in safety to the evening of it. We implore Thy forgiveness of all the offences which we have been guilty of in it, whether in thought, word, or deed; and desire to have a due sense of Thy goodness in keeping us out of the way of those temptations by which we might have fallen into greater sins, and in preserving us from those misfortunes and sad accidents, common to every day, and which must have befallen many others. We humbly commit ourselves to the same good providence this night, that we may sleep in quiet under Thy protection, and wake, if it be Thy will, in the morning in renewed life and strength. And we beg the assistance of Thy grace to live in such a manner, that when the few days and nights which thou shalt allot us in this world be passed away, we may die in peace, and finally obtain the resurrection unto eternal life through Jesus Christ our Lord. * * * * * Almighty God, Whose tender mercies are over all Thy works, who feedest the fowls of the air and the beasts of the field, and hast given unto us all things that pertain unto life and godliness, we desire to have our souls possessed with a due sense of Thy blessings, and to show forth our thankfulness by moderation and temperance in the use of them, by being kind and compassionate to those who are in distress, and by all those good works which Thou hast appointed us to walk in. And we humbly hope we shall at last experience all Thy goodness to us consummate in that future state, which Thou hast prepared for them that love and fear Thee through Jesus Christ our Lord. Amen. EXTRACT FROM THE MS. COLLECTIONS _From the MS. Collections of the Rev. W. Cole_, _now in the Library at the British Museum_. _Vol._ 10, _p._ 92, _taken at Bristol in the year_ 1746. Having done with what is in the Cathedral, let us just step into the Bishop's Palace on the south side of it: and here we cannot help observing the generous Temper of the present worthy prelate; who in a poor Bishoprick of about 500 pounds per ann. has already laid out on building an entire new Palace in the room of the old one which was gone to decay, above 3000 pounds. The small Chapel belonging to the old one is standing; but entirely new fitted up, furnished in an elegant Taste and newly wainscoted and a Tribune from one of his Lordship's rooms to look into it at the west end, over the door which is entirely new. The altar piece is of black marble inlaid with a milk white cross of white marble; which is plain and has a good effect. In the East window over it is a small Crucifix with the B. Virgin and St. John under the Cross weeping, of old glass; and not very curious. Over the new Door into the Chapel from the Hall, in a void space made on purpose, is a very old Coat of Glass of the Arms of Berkly ensigned with a mitre: and this is another reason to make one think that the old Abbey of Bristol gave these arms to their Founder, for their own Coat. I was pleased to find the present Bishop paid such a regard to the memory of the Ancient Abbey and its Founders, as to preserve this old memorial of them with so much care and precaution. A pattern worthy to be imitated in an age, that to my knowledge, in certain places, has not only had such marks of their benefactors taken away in order to get up modern crown glass; but has also given away and destroyed such memorials of them, as the care of their predecessors for 3 or 400 years have with the utmost gratitude and veneration preserved. Over the hall chimney-piece, which is preserved with equal care by his Lordship, are the arms of Bishop Wright impaled by his See, and a mitre over them, and R. W. on each side of them; as also Wright impaling per Pale unde six martlets countercharged for Fleetwood. I don't see his Lordship's Arms in any part of the Palace, which has so just a title to have them in every part of it; but however, I shall give them a place here in gratitude to his memory who so well deserves of this place, which, though I have no concern in, nor no acquaintance with his Lordship, yet one always has a value for a grateful and benevolent mind. The arms of Joseph Butler, Lord Bishop of Bristol and Dean of St. Paul's, are: A. three covered Cups on Bend S, inter two Bendlets engrailed G. His Lordship was, on the decease of the late Lord Bishop of Hereford, by his Majesty appointed Clerk of the Royal Closet; and it is said that he has also a promise, on the next vacancy, of a translation to the rich See of Durham, which will be well bestowed on a person of his Lordship's large and universal benevolence. * * * * * From the same. Dr. Freeman, speaking of the chapel in the palace at Bristol, told me that he was mentioning the neatness and elegance of it to Bishop Young at Therfield, who told him, that however he might admire the decency and elegance of it, yet upon his waiting, upon some occasion or other, on my Lord Hardwick, his Lordship spoke to him of it, and asked him whether he had not a design of pulling down the cross of marble over the Altar, which he thought was offensive; to which the Bishop replied, that it was probable that he should not have set it up there, but that he should not choose to have it said that Bishop Young had pulled down what Bishop Butler had erected. STATEMENT CONCERNING THE CHURCH AT KINGSWOOD. From a MS. in the British Museum. [Add. 9815.] When the late Lord Bishop of Durham first intended to have a place of Divine Worship erected in Kings Wood, his Scheme was,--To solicit Subscriptions for building a Chapel, and to give 400 pounds towards the Endowment of it, in order to get the like Sum from the Governors of Q. Ann's Bounty. And he was pleased to lay his Commands upon me to make Application to persons the most likely to contribute to that good Work. The report I brought him in Consequence of such Application, was to this Effect, that they highly approved of the pious and charitable design, but disliked the particular Scheme of erecting a Chapel of Ease to the Church of St. Philip and Jacob, as this would not answer the good purposes his Lordship intended; and therefore proposed a Division of the Parish, and the Erection of a new Parish and parish Church. His observations on this Proposal were the following,--That the intended Chapel in Kings Wood would not have been a Chapel of Ease to Saint Philip and Jacob, but distinct from it, as the Incumbent would have had nothing farther to do with the Chapel, or the income of it, but barely to nominate the Curate, who from thence forward would have been independent of him: However he thought the Scheme of erecting a new Parish to be much preferable in itself, but was attended with more difficulties; and therefore gave up his own Scheme with pleasure, if the Parties concerned would join their Endeavours to Execute the other. Upon this occasion He not only permitted, but _ordered_ me to say to all Persons, and in all Companies, that he had allotted a Benefaction of 400 pounds for that Use. And when some of the principal Parishioners had fixed upon the Boundaries of their new intended Parish, and had presented a kind of Petition or Memorial to him, To have those limits specified in the intended Act of Parliament, they used the following expressions. "Whereas it hath been made known unto Us,--That your Lordship hath proposed to endeavour to obtain an Act of Parliament for Dividing the said Parish of St. Philip and Jacob, and for erecting and endowing a Church for the said Parishioners,--And that _you have been pleased to offer a large Subscription thereto_, We therefore with grateful Hearts humbly take this opportunity of tendering you our hearty thanks for this your pious and charitable Intention, and being very desirous that the same may be executed, beg leave to assure your Lordship, that we will use our best Endeavours for promoting the same, &c." Which Petition or Memorial He ordered his Secretary to copy out on two Pieces of Parchment. And then he, the Bishop, sent them to me to carry them to the Parishioners to be signed; and directed me at the same time to desire some of the parishioners to attend him at his Palace, which was on a Sunday Evening; And in their and my Presence he wrote the following words at the Bottom of one of the Petitions: "I see no objection against the Division of the Parish above mentioned, and hope the Gentlemen, whose Consent is necessary, will agree to it, since the Inhabitants are the best judges, what is for their own Convenience: and it is a matter of very little Concern to any but them.--Jo. BRISTOL." Likewise when the Fields, which lay contiguous to the intended Church, were to be purchased, he went to see them, and then and there declared in my hearing, and, as far as I can recollect, in the hearing of several persons there present, viz. Messrs. King, Harrison, &c., That he would purchase them for the use of the intended Church, as soon as ever Sir Abraham Elton, the then Proprietor, could dispose of them. Also He ordered me, at different times, to bring him a List or Account of all the monies advanced, or engaged for: And I always put down his name with 400 pounds opposite to it, which he approved of. Moreover, in the preamble of the Act of Parliament, drawn up by Mr. Pearson his Lordship's Secretary, under his Direction, there are these words: "And the Right Rev. the Lord Bishop of Durham (late of Bristol) for promoting so good a design is disposed and ready to give the sum of 400 pounds towards the Endowment of the new intended Vicarage, &c." Which words in the first copy ran thus, "And the Right Rev. the Lord Bishop of Bristol, &c.," He being then Bishop of the See of Bristol; And I have heard his Lordship repeat those words in perusing the said Copy. Farther; upon the Coming of the present Lord Bishop of Bristol to this See, He ordered me to draw up a short State of the Case relating to the new intended Church, and the Several Expences necessary for completing the Design, which Paper was afterwards shown to the Commissioners appointed by Act of Parliament for building the said Church, And they Requested, That it might be printed. But before it was sent to the press, I transmitted a Copy to the late Lord Bishop of Durham, then in London, to know if his Lordship approved of the Publication of it, and whether He would please to make any alteration. His answer was, That he saw no need of Alterations, and thought that the Printing and Dispersing of it might be of service to the charity. I then directed Mr. Oliver the Printer to call upon his Lordship for the Manuscript, which he did; and after printing the same, He carried fifty Copies to his Lordship for his own use; One of which Copies was sent to a pious and charitable lady, but whether by his Lordship, or his Secretary, I cannot say; The Issue of which was, A Benefaction of 200 pounds sent to his Lordship, To be disposed of either for the building or the Endowment as his Lordship thought fit. Now in the printed paper above mentioned, there are the following remarkable expressions-- "The late Lord Bishop of Bristol, now of Durham, and the Right Worshipful the Mayor and Corporation of Bristol, _have contributed_ large Sums for carrying the said good Purposes into Execution, &c." And upon all times and occasions, after he had Purchased the contiguous Grounds above mentioned of Sir Abraham Elton for the sum of 375 pounds, He used to say, That the purchase was for the use of the new Intended Church, and did wish, That some little adjoining Tenement might be found, to be purchased with the remaining Sum of 25 pounds in order to make up the even money of 400 pounds. Also when I waited on his Lordship last in London, I was desired by Mr. Willoughby, the treasurer for the said Church, to ask his Lordship, How he would please to have the rents of the purchased Grounds disposed of, as some rents were then become due, viz. whether to be applied towards the endowment--or the Building. And his answer was, That the rents, being the Interest of the money allotted for the Charity should be applied to the charity, as well as the Principal: But whether towards the Endowment or Building He was not yet determined: He believed, the Endowment: but would fix his answer, when he came down to Bristol. And after his coming down, He several times said, that he would give orders concerning that affair. He also sent to me one time to acquaint me, That he had a Benefaction put into his hands of 200 pounds (the benefaction above mentioned), And was pleased to desire my advice, Whether it should be applied towards the Endowment,--or the Building. My answer was, That as the Building was so far advanced, There was not much danger, but that Contributions might be raised to finish it,--Either by voluntary Subscriptions,--or a General collection round the city,--or by both methods together. But it would not be found so easy a matter to raise Contributions for the Endowment. And the Sums hitherto procured were very far from being a Competency for a _Resident_ Minister. I then mentioned his Benefaction of 400 pounds, and the 400 pounds from Q. Ann's Bounty, as being a sum which might be depended on,--Also the benefaction of 200 pounds in his Lordship's Hands; which possibly might obtain 200 pounds more from the Bounty;--So that the whole Sum, to be reckoned upon, even with the supposed addition of 200 pounds from the Bounty, would only amount to 1200 pounds, which at 3 per cent., would make an Income of 36 pounds a year. His Lordship was pleased to approve of this Reasoning upon the Case, and said, The 200 pounds should go towards the Endowment: And as his own was a bad Life, the Benefaction should be enrolled in the name of Mr. Pearson, in order to try to obtain 200 pounds more from Q. Ann's Bounty. All these particulars I am willing to testify upon Oath. THE END. GILBERT AND RIVINGTON, PRINTERS, ST. JOHN'S SQUARE, LONDON. Footnotes {11} I have been quite unable to decipher the original of this; by the letters it seems to make "from offendimtum of Scrupleousness." ***END OF THE PROJECT GUTENBERG EBOOK SOME REMAINS (HITHERTO UNPUBLISHED) OF JOSEPH BUTLER, LL.D.*** ******* This file should be named 20801.txt or 20801.zip ******* This and all associated files of various formats will be found in: http://www.gutenberg.org/dirs/2/0/8/0/20801 Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at http://www.gutenberg.org/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.gutenberg.org/fundraising/pglaf. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email [email protected]. Email contact links and up to date contact information can be found at the Foundation's web site and official page at http://www.gutenberg.org/about/contact For additional contact information: Dr. Gregory B. Newby Chief Executive and Director [email protected] Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit http://www.gutenberg.org/fundraising/donate While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: http://www.gutenberg.org/fundraising/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart is the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: http://www.gutenberg.org This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.
