ere.

The gentlemen, for whose sake this attempt was chiefly made, profess
great admiration for the wisdom of heathen antiquity: what pity it is
they are not sincere! If they were sincere, how would it mortify them to
consider, 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 (it is well known) was the most guarded,
dispassionate, and composed: yet this great master of temper was angry;
and angry at his last hour; and angry with his friend; and angry for what
deserved acknowledgment; angry for a right and tender instance of true
friendship towards him. Is not this surprising? What could be the cause?
The cause was for his honour; it was a truly noble, though, perhaps, a
too punctilious, regard for immortality. For his friend asking him, with
such an affectionate concern as became a friend, "where he should deposit
his remains," it was resented by Socrates, as implying a dishonourable
supposition, that he could be so mean, as to have a regard for anything,
even in himself, that was not immortal.

This fact well considered, would make our infidels withdraw their
admiration from Socrates; or make them endeavour, by their imitation of
this illustrious example, to share his glory: and, consequently, it would
incline them to peruse the following pages with candour and impartiality;
which is all I desire; and that, for their sakes: for I am persuaded,
that an unprejudiced infidel must, necessarily, receive some advantageous
impressions from them.

_July_ 7, 1744.

NIGHT SEVENTH.

THE INFIDEL RECLAIMED.
PART II.

CONTENTS.

In the Sixth Night arguments were drawn, from Nature, in proof of
Immortality: here, others are drawn from Man: from his Discontent, ver.
29; from his Passions and Powers, 63; from the gradual growth of Reason,
81; from his fear of Death, 86; from the nature of Hope, 104; and of
Virtue, 159, &c.; from Knowledge and Love, as being the most essential
properties of the soul, 253; from the order of Creation, 290, &c.; from
the nature of Ambition, 337, &c.; Avarice, 460; Pleasure, 477. A
digression on the grandeur of the Passions, 521