FURTHER THOUGHTS, &c.

In the work I was induced to publish not long ago, by a consideration of the present state of things in this country; I endeavoured to shew in one view, all the most popular political opinions which existed; and I think the reader of it may himself infer them to have emanated from that dangerous spirit of censure, which still threatens the subversion of every civil and ecclesiastical establishment of Europe; and which it has been the employment of the French philosophers, during half a century, to kindle and direct. As I had been lately in the habit of observing them, I was no improper person to conjecture how far any doubtful novelties should be ascribed to their machinations. In the Belles Lettres I had often crossed them, declaiming on virtue and nature with an exclusive admiration of imaginary excellence; sometimes in compositions

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of literary consequence, and sometimes in shorter orations or dissertations, many of them undertaken with nothing less than an ardour for the discovery of truth, and on subjects proposed by any one, with which they might write on philosophy, to display eloquence, and to dissipate ennui, in trifling with the happiness of the species. The consequence of their irregular industry is too well known to be here described. Science, retailed out as it has been, for so long a time, in small and often adulterated portions, to answer the demands of every one, whatever his moral and intellectual wealth, has become so marketable a commodity, that the habits of mankind have not only by degrees been altered, but grown, through intemperate indulgences, so hostile to social order, and the well-being of individuals, as to demonstrate the propriety of restraining, or regulating, the use of it. In criticising these philosophers, I only address my arguments to those, who are enough Englishmen to agree with me on principal points. Lovers of system, who consider their imaginations as ordinarily the fruit of genuine wisdom; and universal sceptics, who allow no difference in the degrees of

certainty, will equally be indisposed to admit my premises. For I own myself no more inclined to doubt of every thing, than to take every thing for granted; and should the remarks I make seem chiefly pointed against the other extreme, the spirit which will have prompted them, must shew equal disapprobation of this: since nothing is more uncongenial than the indecision which characterises

with any endeavour, firmly and energetically, to support the system of political measures we approve of.

To persons, then, of a different description from either of these, I shall submit my examination of the subject of censure; or, in effect, my attempt, for the more perfect discrimination of right from wrong, to enforce that wise as well as benevolent precept, "judge not, that ye be not judged." I shall, by this method, having already deduced a general bias from particular opinions, suggest what other particular opinions may, by a contrary process, be deduced from it, which are either in existence or not, and insufficiently guarded against by admonitions. As it is the real or supposed perversion of nature, contemplated relatively to the standard reason has prescribed to it, that calls forth

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censure, I shall consider censure in considering its object; which I shall deliver over to it, in counselling it to temper justice with mercy. It will not be the less proper, in the continuation of a work, particularly addressed to the inhabitants of Buckinghamshire, to shew nature accordingly in that point of view, in which it was skilfully exhihited by a great man, who honoured it, in life, by his residence, and who still seems to warn his countrymen, in solemn accents, from his tomb within its precincts, against the dangers from which he rescued them. This, therefore, I shall do; but before I enter upon new observations, I must carefully explain those by the misapprehension of which may have already suffered.

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My opinion, then, on the subject of faith, I shall more clearly express; and I think it may be judged an orthodox one. It was, that salvation being to be expected by none, except through the mercy of God; though faith and works are the two appointed means of obtaining it; an equal stress ought to be laid by all on the mercy of God, on faith, and on works; and not faith almost singly inculcated by writers, with a moral spleen unqualified by candour, where candour is only justice; as

if to deter by insults, and a lofty display of their comparative merits, from involuntary error. Some persons make a liberal exception, after having pronounced the general anathema; but this late favour coming after the mark is set upon them, they are turned from as disgraced by condemnation. I thought therefore it was

"To vindicate the ways of God to man,"

both to the Jews and Gentiles, when, in my Timely Appeal I in effect suggested, that the most judicious mode of discouraging latitudinarian opinions would be, to inveigh against the wicked and interested propagators of their foolish and unfortunate doctrines, but spare involuntary and deluded unbelievers in them. Such expressions as wicked teachers, used instead of the name of a sect, might not only indicate a spirit of justice and mercy, but of active charity, by the opportunity it gave of consistently lamenting the situation of the sincere sectary for this is aukward after declaring him an enemy. Empassioned eloquence, directed against the disturbers of society, and argumentative eloquence, employed in setting in array the proofs of Revelation, and enforcing the duties enjoined by Scripture,