NIGHT the SEVENTH.

BRING THE

SECOND PART

OF THE

INFIDEL RECLAIMED.

CONTAINING

The NATURE, PROOF, and IMPORTANCE of IMMORTALITY.

PREFACE.

AS

S we are at War with the Power, it were well if we were at war with the Manners, of France A Land of Levity, is a Land of Guilt. A Serious Mind is the native Soil of every Virtue; and the fingle Character that does true Honour to Mankind. The Soul's Immortality has been the favourite Theme with the Serious of all Ages. Nor is it ftrange; it is a Subjec by far the moft interefting, and Important, that can enter the Mind of Man. Of highest Moment this Subject always was, and always will be. Yet this its highest Moment feems to admit of Increase, at this Day, a Sort of occafional Importance is fuperadded to the natural Weight of it; if that Opinion which is advanced in the Preface to the preceeding Night, be juft. It is there fuppofed, that all our Infidels, whatever Scheme, for Argument's Sake, and to keep themselves in Countenance, they patronize, are betrayed into their deplorable Error, by Jome Doubt of their Immortality, at the Bottom. And the more I confider this Point, the more I am perfuaded of the Truth of that Opinion. Tho' the Distrust of a Futurity is a ftrange Error; yet it is an Error in which Bad Men may naturally be diftreffed. For it is impoffible to bid Defiance to final Ruin, without fome Refuge in Imagination, fome Prefumption of Escape. And what Prefumption is there? There are but Two in Nature; but Two within the Compafs of Human Thought. And thefe are, That either GOD will not, or can not punijh. Confidering the Divine Attributes, the First is tas grofs to be digested by our Arongest Wishes. And fince

Omnipotence is as much a Divine Attribute as Holiness, that GCD cannot punish, is as aljurd a Suppofition, as the former. GOD certainly can punifo, as long as wicked Men exift. In non-existence, therefore, is their only Refuge; and, consequently. Non-existence is their ftrongeft Wish. And frong Wishes have a strange Influence on our Opinions; they bias the Judgment in a Manner, almeft, incredible. And fince on this Member of their Alternative, there are some very small Appearances in their Favour, and none at all on the other, they catch at this Reed, they lay hold on this Chimera, to Jave themfelves from the Shock, aud Horror, of an immediate, and abfolute, Despair.

On reviewing my Subject, by the Light which this Argument, and others of like Tendency, throw upon it, I was more inclin'd than ever to pursue it, as it appear'd to me to frike directly at the main Root of all our Infidelity. In the following Pages, it is, accordingly, purjued at large; and fome Arguments for Immortality, new (at leaft to me) are ventured on in them. There also the Writer has made an Attempt to fet the gross Alfurdities and Horrors of Annihilation in a fuller and more affecting View, than is (I think) to be met with elsewhere.

The Gentlemen for whofe Sake this Attempt was chief ly made, profefs great Admiration for the Wisdom of Hea then Antiquity: What Pity 'tis, they are not fincere! If they were fincere, how would it mortify them to confider, with what Contempt, and Abhorence, their Notions would have been received, by those whom they fo much admire? What Degree of Contempt and Abhorrence, would fall to their Share, may be conjectured by the follow ing Matter of Fact (in my Opinion) extremely memorable. Of all their Heathen Worthies, Socrates ('tis swell known) was the most Guarded, Difpaffionate, and Compofed: Yet this great Mafter of Temper was angry; and angry at his Last Hour; and angry with his Friend; and angry, for what deferved Acknowledgment; angry, for a right and tender Inftance of true FriendShip towards Him. Is not this fuprifing? 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 bis Friend aking him, with juch an affectionate Concern as became a Friend, "Where he bould depofit his Remains" it was refented by Socrates; as in

plying a difbonourable Suppofition, that He could be fo mean, as to have Regard for any thing, even in Himself, that was not IMMORTAL.

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, to share his Glory: And, confequently, It would incline them to peruse the following Pages with Candour and Impartiality: Which is all I defire; and that, for their Sakes: For I am perfuaded that an Unprejudiced Infidel must necessarily, receive fome advantageous Impreffion from them.

July 7th, 1774.

M

NIGHT