for argument's sake, and to keep themselves in countenance, they patronize, are betrayed into their deplorable error, by some doubt of their immortality, at the bottom. And the more I consider this point, the more I am persuaded of the truth of that opinion. Though the distrust of a futurity is a strange error; yet it is an error into which bad men may naturally be distressed. For it is impossible to bid defiance to final ruin, without some refuge in imagination, some presumption of escape. And what presumption is

there? There are but two in Nature; but two within the compass of human thought. And these areThat either GOD will not, or cannot, punish. Considering the divine attributes, the first is too gross to be digested by our strongest wishes. And, since Omnipotence is as much a divine attribute as Holiness, that GOD cannot punish, is as absurd a supposition as the former. GOD certainly can punish, as long as wicked men exist. In non-existence, therefore, is their only refuge; and, consequently, nonexistence is their strongest wish. And strong wishes have a strange influence on our opinions; they bias the judgment in a manner almost incredible. And since 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 save themselves from the

shock and horror of an immediate and absolute despair.

On reviewing my subject, by the light which this argument, and others of like tendency, throw upon it, I was more inclined than ever to pursue it, as it appeared to me to strike directly at the main root of all our infidelity. In the following pages, it is, accordingly, pursued at large; and some arguments for immortality, new (at least to me,) are ventured on in them. There also the writer has made an attempt to set the gross absurdities and horrors of annihilation in a fuller and more affecting view, than is (I think) to be met with elsewhere.

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

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angry

temper was angry; and angry at his last hour; and with his friend; and angry for what deserved acknowledgement; 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 regard for any thing, 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.

THE

COMPLAINT.

NIGHT VII.

THE INFIDEL RECLAIMED.

PART THE SECOND.

HEAV'N gives the needful, but neglected, call.
What day, what hour, but knocks at human hearts,
To wake the soul to sense of future scenes!
Deaths stand, like Mercuries, in ev'ry way;
And kindly point us to our journey's end.
POPE, who couldst make immortals; art thou dead?
I give thee joy: Nor will I take my leave;
So soon to follow. Man but dives in death;
Dives from the sun, in fairer day to rise;
The grave, his subterranean road to bliss.
Yes, infinite indulgence plann'd it so:
Through various parts our glorious story runs;
Time gives the preface, endless age unrolls
The volume (ne'er unroll'd) of human fate.

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This, earth and skies already have proclaim'd. 15 The world's a prophesy of worlds to come;

And who, what GOD foretels (who speaks in things
Still louder than in words) shall dare deny?
If Nature's arguments appear too weak,
Turn a new leaf, and stronger read in Man.
If Man sleeps on, untaught by what he sees,
Can he prove infidel to what he feels?
He, whose blind thought Futurity denies,
Unconscious bears, BELLEROPHON! like thee,
His own indictment; he condemns himself:
Who reads his bosom, reads immortal life;
Or, Nature, there, imposing on her sons,
Has written fables; Man was made a lie.

Why discontent for ever harbour'd there:
Incurable consumption of our peace!
Resolve me, why the cottager and king,

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He whom sea-sever'd realms obey, and he

Who steals his whole dominion from the waste,

Repelling winter blasts with mud and straw,

Disquieted alike, draw sigh for sigh,

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In fate so distant, in complaint so near?
Is it, that things terrestrial can't content?
Deep in rich pasture, will thy flocks complain?
Not so; but to their master is deny'd

To share their sweet serene. Man, ill at ease,
In this, not his own place, this foreign field,
Where Nature fodders him with other food,
Than was ordain'd his cravings to suffice,
Poor in abundance, famish'd at a feast,

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Sigh on for something more, when most enjoy'd. 45 Is Heav'n then kinder to thy flocks than thee?