ing, have advanced to great and honorable increase. But if there was no danger at all to be apprehended on this head; if you were as certain of becoming rich, and great, as you are of perplexing and fatiguing yourself in the attempt,-consider, I beseech you, how precarious these enjoyments are. Consider how often a plentiful table becomes a snare, and that which would have been for a man's welfare becomes a trap. Forget not that short lesson, which is so comprehensive of the highest wisdom-ONE THING IS NEEDFUL. THE SABBATH.1 Lord of the Sabbath, hear our vows, No more fatigue, no more distress; No rude alarms of raging foes; O long-expected day, begin; Dawn on these realms of wo and sin; SELF-EXAMINATION. Return, my roving heart, return, And chase these shadowy forms no more; And thy forsaken God implore. Wisdom and pleasure dwell at home; Retired and silent seek them there: True conquest is ourselves t' o'ercome, And thou, my God, whose piercing eye 1 In printing these hymns the best London edition of Doddridge's works has been carefully followed. In a word, the hymns are Doddridge's, and not the "improvements”(i) of modern compilers of hymn-books. JOSEPH BUTLER, the celebrated author of the "Analogy," was born at Wantage, in Berkshire, in 1692. Being of a Presbyterian family, he was sent to the "dissenting" academy at Tewkesbury, with the view of entering the ministry. It was here that he gave the first proofs of the peculiar bent of his mind to abstruse speculations, in some acute and ingenious remarks on Dr. Samuel Clarke's "Demonstration of the Being and Attributes of God," in private letters addressed to the author. He also gave much attention to the points of controversy between the members of the "established" church and the "dissenters," the result of which was that he went over to the former. After some little opposition from his father, he was allowed to follow his inelination, and in 1714 removed to Oxford. Having "taken orders," he was, in 1718, appointed preacher at the Rolls' Chapel, which station he occupied about eight years, when he published a volume of sermons delivered in that chapel, which gave him the highest reputation as a profound and original thinker. After various preferments in the church, in 1736 he published his great work, "The Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature." His object in it is to demonstrate the connection between the present and future state, and to show that there could be but one author of both, and consequently but one general system of moral government by which they must be regulated. In the execution of this task, his success and triumph were complete. He has built up a solid granite rampart, of such height and strength, for the defence of revealed religion, that all the missiles of infidels, from that day to this, have been hurled against it in vain. In 1738 he was promoted to the bishopric of Bristol, and in 1750 to that of Durham, the highest preferment. He held this but a short time, as he died at Bath in June, 1752. The character of Butler was every thing that would be expected from his writings. Of piety most fervent, and of morals most pure, he lived the life, while he possessed the faith of the Christian. "No man," says his biographer, "ever more thoroughly possessed the meekness of wisdom. Neither the consciousness of intellectual strength, nor the just reputation which he had thereby attained, nor the elevated station to which he had been raised, in the slightest degree injured the natural modesty of his character, or the mildness and sweetness of his temper." His liberality also was equal to his means. His income he considered as belonging to his station, and not to himself; and so thoroughly was this feeling of his understood, that his relatives never indulged the expectation of pecuniary benefit from his death. He well understood the true use of money, that it is worthless and contemptible except as a means of doing good. It was his remark on his promotion to Durham: “It would be a melancholy thing at the close of life to have no reflections to entertain one's self with, but that one had spent the revenues of the bishopric of Durham in a sumptuous course of living, and enriched one's friends with the promotions of it, instead of having really set one's self to do good, and to promote worthy men." How much such a character honors religion! How much its opposite disgraces it! The following just and eloquent remarks upon the design of Butler's Analogy are taken from the admirable analysis of that great work by Bishop Wilson, prefixed to his edition of it.1 Bishop Butler is one of those creative geniuses who give a character to their times. His great work, The Analogy of Religion,' has fixed the admiration of all competent judges for nearly a century, and will continue to be studied so long as the language in which he wrote endures. The mind of a master pervades it. The author chose a theme infinitely important, and he has treated it with a skill, a force, a novelty and talent, which have left little for others to do after him. He opened the mine and exhausted it himself. A discretion which never oversteps the line of prudence, is in him united with a penetration which nothing can escape. There are in his writings a vastness of idea, a reach and generalization of reasoning, a native simplicity and grandeur of thought, which command and fill the mind. At the same time, his illustrations are so striking and familiar as to instruct as well as persuade. Nothing is violent, nothing far-fetched, nothing pushed beyond its fair limits, nothing fanciful or weak: a masculine power of argument runs through 1 See also a most excellent introduction to Butler's Analogy by Rev. Albert Barnes the whole. All bespeaks that repose of mind, that tranquillity which springs from a superior understanding, and an intimate acquaintance with every part of his subject. He grasps firmly his topic, and insensibly communicates to his reader the calmness and conviction which he possesses himself. He embraces with equal ease the greatest and the smallest points connected with his argument. He often throws out as he goes along, some general principle which seems to cost him no labor, and yet which opens a whole field of contemplation before the view of the reader. "Butler was a philosopher in the true sense of the term. He searches for wisdom wherever he can discern its traces. He puts forth the keenest sagacity in his pursuit of his great object, and never turns aside till he reaches and seizes it. Patient, silent, unobtrusive investigation was his forte. His powers of invention were as fruitful as his judgment was sound. Probably no book in the compass of theology is so full of the seeds of things, to use the expres sion of a kindred genius,' as the 'Analogy.' "He was a man raised up for the age in which he lived. The wits and infidels of the reign of our Second Charles, had deluged the land with the most unfair, and yet plausible writings against Christianity. A certain fearlessness as to religion seemed to prevail. There was a general decay of piety and zeal. Many persons treated Christianity as if it were an agreed point, amongst all people of discernment, that it had been found out to be fictitious. The method taken by these enemies of Christianity, was to magnify and urge objections, more or less plausible, against particular doctrines or precepts, which were represented as forming a part of it; and which, to a thoughtless mind, were easily made to appear extravagant, incredible, and irrational. They professed to admit the Being and Attributes of the Almighty; but they maintained that human reason was sufficient for the discovery and establishment of this fundamental truth, as well as for the development of those moral precepts, by which the conduct of life should be regulated; and they boldly asserted, that so many objections and difficulties might be urged against Christianity, as to exclude it from being admitted as Divine, by any thoughtful and enlightened person. "These assertions Butler undertook to refute. He was a man formed for such a task. He knew thoroughly what he was about. He had a mind to weigh objections, and to trace, detect, and silence cavils. Accordingly, he came forward in all the self-possession, and dignity, and meekness of truth, to meet the infidel on his own ground. He takes the admission of the unbeliever, that God is the Creator and Ruler of the natural world, as a principle conceded. From this point he sets forward, and pursues a course of argument so cautious, so solid, so forcible; and yet so diversified, so original, so convincing; as to carry along with him, almost insensibly, those who have once put themselves under his guidance. His insight into the constitution and course of nature is almost intuitive; and the application of his knowledge is so surprisingly skilful and forcible, as to silence or to satisfy every fair antagonist. He traces out every objection with a deliberation which nothing can disturb; and shows the fallacies from whence they spring, with a precision and acuteness which overwhelm and charm the reader. " Accordingly, students of all descriptions have long united in the praise of Butler He is amongst the few classic authors of the first rank in modern He takes his place with Bacon, and Pascal, and Newton, those literature 1 Lord Bacon. mighty geniuses who opened new sources of information on the most important subjects, and commanded the love and gratitude of mankind. If his powers were not fully equal to those of these most extraordinary men, they were only second to them. He was, in his own line, nearly what they were in the inventions of science, and the adaptation of mathematics to philosophy founded on experiment. He was, of like powers of mind, of similar calm and penetrating sagacity, of the same patience and perseverance in pursuit, of kindred acuteness and precision in argument, of like force and power in his conclusions. His objects were as great, his mind as simple, his perception of truth as distinct, his comprehension of intellect nearly as vast, his aim as elevated, his success as surprising." CHRISTIANITY A SCHEME IMPERFECTLY COMPREHEnded. Christianity is a scheme quite beyond our comprehension. The moral government of God is exercised, by gradually conducting things so in the course of his providence, that every one, at length and upon the whole, shall receive according to his deserts; and neither fraud nor violence, but truth and right, shall finally prevail. Christianity is a particular scheme under this general plan of Providence, and a part of it, conducive to its completion, with regard to mankind: consisting itself also of various parts, and a mysterious economy, which has been carrying on from the time the world came into its present wretched state, and is still carrying on, for its recovery, by a divine person, the Messiah; "who is to gather together in one the children of God that are scattered abroad," and establish "an everlasting kingdom, wherein dwelleth righteousness." And in order to it, after various manifestations of things relating to this great and general scheme of Providence, through a succession of many ages; after various dispensations, looking forward and preparatory to this final salvation, "In the fulness of time," when Infinite Wisdom thought fit, he, “being in the form of God, made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross: wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in the earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Parts likewise of this economy are, the miraculous mission of the Holy Ghost, and his ordinary assistances given to good men; the invisible government which Christ at present exercises over his church; that which he himself refers to in these words, "In my Father's house are many mansions-I go to prepare a place for you;" and his future return to "judge the world in righteousness," and com |