The Gentlemen, for whofe Sake this Attempt was chiefly made, profefs great Admiration for the Wisdom of Heathen Antiquity: What Pity'tis, they are not fincere! If they were fincere, how would it mortify them to confider, with what Contempt, and Abhorrence, their Notions would have been received, by Those whom they so much admire? What Degree of Contempt, and Abhorrence, would fall to their Share, may be conjectured by the following Matter of Fact (in my Opinion) extremely memorable. Of all their Heathen Worthies, Socrates ('tis well known) was the most Guarded, Difpaffionate, and Compofed: Yet this great Mafter of Temper was angry; and angry at his Laft Hour; and angry with bis Friend; and angry for what deferved Acknowlegement ; angry, for a right and tender Inftance of true Friendship towards Him. Is not this furprifing? What could be the Caufe? The Caufe was for his Honour ; it was a truly noble, tho', perhaps, a too punctilious, Regard for Immortality : For his Friend afking him, with such an affectionate Goncern as became a Friend, Where he fould depofit his Remains ?" it was refented by Socrates, as implying a dishonourable Suppofition, that He could be fo mean, as to have Regard for any thing, even in Himself, that was not IMMORTAL. 66 This Fact well confider'd, would make our Infidels withdraw their Admiration from Socrates; or make them endeavour, by their Imitation of this Illuftrious Example, ta hare his Glory: And, confequently, It would incline them to perufe the following Pages with Candor and Impartiality : Which is all I defire; and that, for their Sakes: For I am perfuaded, that an Unprejudiced Infidel muft, neceffarily, receive fome advantageous Impreffions from them. CONTENTS of the Seventh Night. IN N the Sixth Night Arguments were drawn from NA- drawn from MAN From his Difcontent, p. 141; from his Paffions and Powers, 142; from the gradual Growth of Reason, ibid; from his Fear of Death, ibid; from the Nature of Hope, 143; and of Virtue, 144, &c. from Knowlege and Love, as being the most effential Properties of the Soul, 147; from the Order of Creation, 148; from the Nature of Ambition, 149, &c. Avarice, 152, 153; Plea- fure, 153. A Digreffion on the Grandeur of the Paffions, 154, 155. Immortality alone renders our prefent State intel. ligible, 156. An Objection from the Stoics Disbelief of Im- from whence it arifes, 171, 172. The Difficulty of being an Infidel, 173. The Infamy, ibid. the Caufe, 174. and the Cha- racter, 174, 175, of an Infidel State. What True Free-think- ing is, 175, 176. The neceffary Punishment of the False, 177. Man's Ruin is from Himself, ibid. An Infidel accufes himself of Guilt, and Hypocrify ; and that of the worst Sort, 178. His Obligations to Chriftians, ibid. What Dan- he incurs by Virtue, 179. Vice recommended to Him, 180. His high Pretences to Virtue, and Benevolence, ex- ploded, ibid. The Conclufion, on the Nature of Faith, ibid. EAV'N gives the needful, but neglected, Call. To wake the Soul to Senfe of future Scenes? [Hearts, Deaths ftand, like Mercurys, in ev'ry Way; And kindly point us to our Journey's End. POPE, who couldft make Immortals! art Thou dead P Thro' various Parts our glorious Story runs ; Why Why Difcontent for ever harbour'd there? In Fate fo distant, in Complaint so near? Is it, that Things Terreftrial can't content ? To share their fweet Serene. Man, ill at Eafe, In part, remote; for that remoter Part Man bleats from Instinct, tho', perhaps, debauch'd Shall Sons of Æther, fhall the Blood of Heav'n, OLE Our Heads, our Hearts, our Paffions, and our Powers, O for a Blifs unbounded! Far beneath Were Man to live coëval with the Sun, Men perish in Advance, as if the Sun Should fet ere Noon, in Eaftern Oceans drown'd;. The Sun's Meridian, with the Soul of Man. Nor reach, what reach he might, why die in Dread? Why |