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