The Libertine Overthrown: Or, a MIRROR for Atheists; Wherein they may clearly see their Prodigious Follies, Vast Extravagancies, Notorious Impieties and Absurdities: Containing a Compendious Account of the Egregious Vicious Life, and Eminently and Sincerely Penitent Death, Of that Great Statesman, Eminent Poet, and Learned Scholar, JOHN Earl of ROCHESTER, Who deparrted this Life the 26th of July, MDCLXXX. Wherein is briefly recited not only his Disputes and Arguments against God and Religion, as the same were used in Conferences with Divines, and at several Atheistical Meetings; but also the chief of his notorious Pranks, such as his turning Mountebank, his Disguising himself in the Shapes of Beggars, his Amours, Revels, etc. To all which is added, The plain manner of his wonderful Conversion, which was by hearing read the 53d. Chapter of Isaiah, his Christian deportment and Godly Expressions during his last Sickness; as also his Dying Remonstrance left in Writing, and signed and attested by Eminent Witnesses.  
The whole, for the use of the meanest Capacities, abstracted from the Remarks of the Right Reverend D. Gilbert Burnet, now Bishop of Sarum, and the Reverend Mr. Parsons, Chaplain to Ann Countess of Rochester.  
Licenced according to Order.  
London, Printed and Sold by J. Bradford, without Bishopsgate.   

A Mirror for Atheists.  
THE daily growth of Impiety and Athe●●● amongst the meaner sort, obliges me to publishing the ensuing compendious Abstr●●● wherein will appear the emptiness, shallowness and significany of the greatest and wisest Arguments, aga●●● the Being of an Omnipotent Jehovah; in hand● of which, I shall transcribe the Remarkable Pass●●● of the Life of John Earl of Rochester, a Great M●●● a greater Sinner, but at the last by divine Mercy, a 〈◊〉 Eminent and Zealous Penitent. One who had for ●●veral Years, made it his Business to argue against 〈◊〉 and Religion, and placed his Bliss and Happiness, 〈◊〉 summum bonum, in carnal Pleasures and sensual 〈◊〉 lights; but to be methodical, I shall give a short deser●●tion of his Birth, Parentage and Education.  
As for his Family, on both sides, from wh● he was descended, they were some of the 〈◊〉 famous in their Generations. His Grandfather was that Excellent and truly great Man, 〈◊〉 Lord Wilmot, Viscount Athlone in Ireland. 〈◊〉 his Father, who inherited the same Title, 〈◊〉 Greatness, was by his late Majesty King 〈◊〉 the I. created Baron of Adderburg in Oxfords●●●● and by King Charles the II. the Earl of Roches●●● His Mother, of whom many worthy things 〈◊〉 be spoken, was the Relict of Sir Francis- 〈◊〉 Lee of Ditchly, in the County of Oxford, Baron 〈◊〉 Daughter of that Generous and Honourable ●entleman Sir John, St. john's of Lyddiard, in the ●ounty of Wilts, Baronet.  
He was Born in April 1648. And as for his Education, it was in Wadham-College in Oxford, un●er the care of that Wise and Excellent Governor Dr. Blanford, the late Right Reverend Bishop 〈◊〉 Worcester; there it was he laid a good Foundation of Learning and Study, though he afterwards ●uilt upon that foundation Hay and Stubble ●●ere he first sucked from the Breasts of his Mother ●●e University those perfections of Wit, Eloquence and Poetry, which afterwards by his own corrupt Stomach, or some ill juices after were 〈◊〉 into Poison to himself and others.  
Leaving the University, he betook himself to ●ravel, from which he returned in the 18th Year 〈◊〉 his Age, and appeared at Court with as great advantages as most ever had, greatly signalizing 〈◊〉 Valour at Sea in the Year 65. when he went ●ith the Earl of Sandwich, etc. He had so entirely 〈◊〉 down the Intemperance that was growing on 〈◊〉 before his Travels, that at his Return he ha●●d nothing more. But falling into Company that 〈◊〉 these Excesses, he was, though not without difficulty; and by many Steps, brought back to it ●●ain. And the Natural Heat of his Fancy being ●●flamed by Wine, made him so extravagantly ●●easant, that many, to be diverted more by that ●umour, studied to engage him deeper and deeper 〈◊〉 Intemperance; which at length did so entirely subdue him, that (as he told the Reverend Dr. ●●rnet now Bishop of Sarum) for five Years together he was continually Drunk; not all the while under the visible Effects of it, but his Bloo● was so inflamed, that he was not in all that time cool enough to be perfect Master of himself. Thi● led him to say and do many wild and unaccountable things. There were two Principles in hi● Natural temper, that being heightened by tha● Heat, carried him to great Excesses; a violent love of Pleasure, and a disposition to extravagant Mirth. The one involved him in great sensuality; the other led him to many odd Adventures and Frolicks, in which he was oft in hazard of his Life. The one being the same Irregular Appetite in his Mind, that the other was in hi● Body, which made him think nothing diverting that was not extravagant. And tho' in col● Blood he was a generous and good Natured Man yet he would go far in his Heats, after any thin● that might turn to a Jest, or matter of Diversion And so he came to bend his Wit and divert hi● Studies and Endeavours to support and strengthen these ill Principles both in himself and others.  
An accident fell out after this, which confirmed him more in these Courses: (I shall relate it in th● very Words of the Reverend D. Burnet) Whe● he went to Sea in the Year 1665. there happened to be in the same Ship with him Mr. Mou●tague, and another Gentleman of Quality; these two, the former especially seemed perswade● that they should never return into England Mr. Montague said he was sure of it, the other was not so positive: The Earl of Rochester, an● the last of these, entered into a formal Engagement, not without Ceremonies of Religion, tha● if either of them died, he should appear, an● give the other Notice of a future state, if there was any. But Mr. Montague would not enter into the Bond. When the day came that they thought to have taken the Dutch Fleet in the Port of Bergen, Mr. Montague, though he had such strong Presage in his Mind of his approaching Death, yet he generously stayed all while in the the greatest Danger: The other Gentleman signalised his Courage in a most undaunted manner, till near the end of the Action; when he fell on a sudden into such a trembling, that he could scarce stand; and Mr. Montague going to him to hold him up, as they were in each others Arms, a Cannon Ball killed him outright, and carried away Mr. Mountague's Belly, so that he Died within an Hour after. The Earl of Rochester (says the Doctor) told me, that these presages had in their Minds made some Impression on him, that there were separated Being's; and that the Soul either by a Sagacity or some secret Notice communicated to it, had a sort of Divination: But that Gentleman never appearing was a great Snare to him during the rest of his Life.  
As to the Supreme Being, he had always some ●mpressions of one, and professed often that he never knew an entire Atheist who fully believed there was no God: yet when he explained this notion of his Being, it amounted to no more than a vast power, that had none of the Attributes of Goodness or Justice, we ascribe to the Deity: These were his Thoughts about Religion. For Morality, he freely owned to me (saith the Reverend Dr. Burnet) that though he talked of it, as a finething, yet this was only because he thought it a decent way of speaking, and that as they went always in clothes, tho' in their Frolicks they would have chosen sometimes to have gone Naked, if they had not feared the people: So tho' some of them found it necessary for humane Life to talk of Morality, yet he confessed they cared not for it, further than the Reputation of it was necessary for their credit, and Affairs; of which he gave many. Instances, as their professing and swearing friendship, where they hated Mortality; their Oaths and Imprecations in their Addresses to Women, which the intended never to make Good: The delight they had in making people quarrel; their unjust usage of their Creditors, and putting them off by any deceitful promise they could invent, that might deliver them from present Importunity; of all which he afterwards sincerely Repent.  
He would often go into the Country, and be for some Months wholly employed in study, or the Sallies of his Wit; which he came to direct chief to Satire. For his other Studies they were divided between the comical and witty Writings of the Ancients and Moderns, the Roman Authors, and Books of Physic, which the ill state of Health he was fallen into, made more necessary to himself: and which qualified him for an odd Adventure which I shall but briefly mention. Being under an unlucky Accident which obliged him to keep out of the way, he disguised himself, so that his nearest Friends could not have known him, and set up in Tower-street for an Italian Mountebank, where he had a stage, and practised Physic some weeks not without success. In his latter Years, ●e read Books of History more. He took pleasure ●o disguise himself as a Porter, or as a Beggar, sometimes to follow some mean Amours, which ●or the vaniety of them, he affected. At other ●imes merely for Diversion, he would go about in ●dd shapes, in which he acted his part so naturally, that even those who were on the Secret, and ●aw him in these shapes, could perceive nothing ●y which he might be discovered.  
Besides the Derision calumnies and Jeers he put ●pon Religion in his Lampoons Satyrs, etc. it was too frequent a Custom with him to meet with several dissolute Persons, purposely to ridicule and dispute against Religion, etc. of which I ●hall give one memorable Instance related by Mr. Parsons, as the Earls own Words, One day at an Atheistical Meeting, at a Person of Qualities, I undertaken to manage the Cause, and was the principal Disputant against God and Piety, and for my performances received the applause of the whole company; up●n which my mind was terribly struck, and I immediately replied thus to myself; Good God That a man, ●hat walks upright, that sees the wonderful works of God, and has the use of his senses and reason, should ●se them to the defying of his Creator! But tho' this ●as a good Beginning towards my Conversion, to find my Conscience touched for my Sins, yet it went off again; ●ay all my Life long I had a secret value and reverence ●or an honest man, and loved Morality in others: But I ●ad formed an odd Scheme of Religion to myself, which ●ould solve all that God or Conscience might force upon ●e; yet I was not ever well reconciled to the Business of christianity, n●r had that Reverence for the Gospel of ●hrist as I ought to have, p. 23. of E. of Rochester's funeral Sermon.  
In this Antheistical state of Mind, denying 〈◊〉 Power of the Almighty: and despising his M●●●sters, he continued till by a most wonderful Providence, the Lord was pleased to open his 〈◊〉 Blinded Eyes: And it was thus, as he gave the 〈◊〉 count to the Reverend Dr. Burnet.  
Mr. Parsons in order to his Conviction, read him the 53. Chapter of our Saviour's Passion, t●● he might there see a Prophecy concerning it, writ● many Ages before it was done; which the Je●●●● that Blasphemed Christ, still kept in their Han● as a Book divinely Inspired: He said it to me, 〈◊〉 Mr. Parsons, That as he heard it read, he felt an ●●●ward force upon him, which did so enlighten his 〈◊〉 and convince him, that he could resist it no longer: 〈◊〉 the Words had an Authority which did shoot like 〈◊〉 or Beams in his Mind; so that he was not only convince by the Reasonings he had about it, which satisfied 〈◊〉 understanding, but by a Power which did so effectu●●● constrain him, that he did ever after as firmly believe his Saviour, as if he had seen him in the Clouds. 〈◊〉 had (said my Author) made it be read so often 〈◊〉 him, that he had got it by Heart: and 〈◊〉 through a great part of it in discourse with 〈◊〉 with a sort of Heavenly Pleasure, giving me 〈◊〉 Reflections on it; 
Vers. 1  some few I rememb●● Who hath believed our Report? H● he said, was foretold the Opposition the Gospel was meet with from such Wretches as he was. 〈◊〉 hath no Form nor Comeliness, 
Vers. 2.  〈◊〉 when we shall see Him, there is no Bea● that we should desire Him. On this he said, 〈◊〉 meanness of his Appearance has made vain and fo● People desparage Him, because he came not in suc● 〈◊〉 Coat as they delight in, thus for his own ●ords.  
Having thus far traced his Life, in several considerable and valuable Passages. I shall now Com●ndiously incert some of his chief Atheistical Arguments, used in defence of his immoralities, and ●●●tious Practices, as the same were urged to, and answered by the Right Reverend Dr. Burnet, as ●ake it; upon their first Acquaintance.  
The Three chief things they talked about were Morality, Natural Religion, and Revealed Religion, ●hristianiy in particular: For Morality (saith my author) the Earl confessed, he saw the necessity 〈◊〉 it, both for the Government of the World, 〈◊〉 for the Preservation of Heath, Life, and ●●iendship, and was much a shamed of his former practices, rather because he had made himself a ●east, and had brought pain and sickness on his ●ody, and had suffered much in his Reputation, ●an from any deep sense of a Supreme Being or ●●other State: But so far this went with him, ●●at he resolved firmly to change the course of his ●●fe, which he thought he should effect by the 〈◊〉 of Philosophy, and had not a few no less 〈◊〉 than pleasant Notions concerning the folly 〈◊〉 madness of Vice: but he confessed he had no remorse for his past actions, as offences against 〈◊〉, but only as Injuries to himself and mankind.  
Upon this Subject; saith the Reverend Doctor ●hew'd him the Defects of Philosophy for reforming the World: That it was a matter of Speculation, which but few either had the leisure or ●●pacity to inquire into. But the Principle that must reform mankind, must be obvious to 〈◊〉 man's Understanding. That Philosophy in mat●●● of Morality, beyon the great lines of our D●●● had no very certaind fixed Rule; but in the 〈◊〉 Offices and Instances went much by the fanciest Men, and Customs of Nations and conseque●●● could not have Authority enough to bear do the propensities of Nature, Appetite or Passi●● For which (saith the Doctor) I instanced in 〈◊〉 Points, The one was about that Maxim of 〈◊〉 Stoic, to extirpate all sort of Passion and con●●● for any thing, etc. The other was upon the straint of pleasure how far that was to go. U●●● this saith my Author, he told me the two Ma●●● of his Morality then were, that he should do 〈◊〉 thing to the hurt of any other, or that might prejudice his own Health: And he thought that 〈◊〉 pleasure when it did not interfere with these 〈◊〉 to be indulged as the Gratification of our Nature Appetites. It seemed, continued he, unreasona●●● to imagine these were put into man only to be 〈◊〉 strained, or Kerbed to such a narrowness: 〈◊〉 he applied to the free use of Wine and Women.  
To this, saith my Author, I answered, Tha● Appetites being natural, was an Argument for Indulging them, than the Revengful might as 〈◊〉 allege it for Murder, and the Covetous for St●●●ing; whose Appetites are no less keen on those ●●jects; and yet it is acknowledged that these Appetites ought to be curbed. If the difference is 〈◊〉 from the Injury that another Person recei●●● the Injury is as great, if a Man's Wife is 〈◊〉 or his Daughter corrupted? And it is impossible a Man to let his Appetites lose to vagrant 〈◊〉 not to transgress in these particulars. I ●●ther urged, saith the Doctor, that Morality ●●●ld not be a strong thing, unless a Man were ●●termined by a Law within himself; for if he 〈◊〉 measured himself by decency, or the Laws of 〈◊〉 Land, this would teach him only to use such 〈◊〉 in his ill practices, that they should not ●eak out too visibly; but would never carry him 〈◊〉 an inward and universal probity: That Virtue ●s of so complicated a Nature, that unless a ●●●an came entirely within its discipline, he could 〈◊〉 adhere steadfastly to any one Precept; for ●●●ces are often made necessary supports to one ●●other. That this cannot be done, either steadily 〈◊〉 with any Satisfaction, unless the Mind does inwardly comply with, and delight in the Dictates 〈◊〉 Virtue. And t●at could not be effected, ex●●●t a man's nature were internally regenerated and ●●anged by a higher Principle: Till that came ●●out, corrupt Nature would be strong, and Philosophy but feeble: especially when it struggled ●●th such appetites or Passions as were much kin●ed, or deeply rooted in the constitution of ones ●●dy. This, said the Earl, sounded to him like ●●thufiasme, or Canting: He had no Notion of it, ●●d so could not understand it.  
He comprehended the Dictates of Reason and philosophy, in which as the Mind became much conversant, there would soon follow, as he believed, greater easiness in obeying its precepts: I told 〈◊〉 on the other hand, that all his Speculations Philosophy would not serve him in any stead, to 〈◊〉 reforming of his Nature and Life, till he ap●●●ed himself to God for inward assistances. It was certain, that the Impressions made in his Reason governed him, as they were lively presented to him: But these are so apt to slip out of our Memory, and we so apt to turn our thoughts from them, and at some times the contrary Impressions are so strong, that let a man set up a reasoning in his Mind against them, he finds that Celebrated saying of the Poet.  
Video meliora proboque deteriora sequor.  
I see what is better and approve it: but follow what i● worse.  
to be all that Philosophy will amount to. Where as those who upon such Occasions apply themselves to God, by earnest Prayer, feel a disengagement from such Impressions, and themselves en●●ed with a power to resist them. So that thos● bonds which formerly held them, fall off.  
This he said must be the effect of a heat in Nature: it was only the strong diversion of th● thoughts, that gave the s●eming Victory, and h● did not doubt but if one could turn to a Problem i● Euclid, or to Write a Copy of Verses, it would have the same effect. To this I answer, That 〈◊〉 such Methods did only divert the thoughts, there might be some force in what he said: but if they not only driven out such Inclinations, but bega● Impressions contrary to them, and brought 〈◊〉 into a new disposition and habit of mind; the●● he must confess there was somewhat more than 〈◊〉 diversion, in these changes, which were brought on our minds by true Devotion.  
He further said sometime after that he did no● understand the Business of Inspiration; he believe● the penmen of the Scriptures had heats and honestly, and so writ: but could not comprehend how ●●d should reveal his Secrets to mankind. He could ●●t apprehend how there should be any corruption 〈◊〉 the nature of Man, or a lapse derived from ●●am— The Incoherences of stile in Scriptures ●●e odd transitions, the seeming contradictions, chiefly about the order of time, the Cruelties envyned the Israelites in destroying the Canaanites, Circumcision, and many other Rites of the Jewish ●orship seemed to him infutable to the Divine Na●●re: And the first three Chapters of Genesis, he ●●ought could not be true unless they were Parables ●his was the substance of what he excepted to Re●●●led Religion in general, and to the Old Testament 〈◊〉 particular.  
●ut in all these things (said the Reverend B. Burnet) ●old him he was in he wrong way, where he examined the Business of Religion, by some da●●●rts of Scripture: Therefore I desired him to con●●der the whole contexture of the Christian Religi●●, the Rules it gives, and the methods it pr●scibes, ●●othing can conduce more to the peace, order and ●appiness of the World than to be governed by 〈◊〉 Rules, nothing is more for the interest of every ●an in particular: the Rules of Sobriety, Temperance and Moderation were the best preservers of ●ife, and which was perhaps more, of Health, humility, Contempt of the vanities of the World, ●●d the being well employed, raised a man's mind 〈◊〉 a freedom from the follies and temptations that ●aunted the greatest part. Nothing was so generous and great as to supply the necessities of the ●oor, and to forgive Injuries: nothing raised and maintained a Man's Reputation so much, as to be exactly just and merciful, Kind, Charitable an● Compassionate: Nothing opened the powers of 〈◊〉 Man's Soul so much as a calm Temper, a seren● Mind; free of passion and disorder: Nothing made Societies, Families, and Neighbourhoods 〈◊〉 happy as when these Rules which the Gospel prescribes, take place, of doing as we would have other● to do to us, and loving our Neighbours as our lseve●▪ The Christian Worship is also plain and simple, suitable to so pure a Doctrine; the ceremonies of 〈◊〉 few and significant.  
The Issue of all this Discourse was, He told th● Reverend D. Burnet, that he saw Vice and Impiety were as contrary to Humane Society, as wild Beasts let lose would be; and therefore he firmly resolved to change the whole method of his Life to▪ become stricty just and true, to be chaste and Temperate, to forbear swearing and Irreligious Discourse, to Worship and Pray to his Maker. And that tho' he was not arrived at a full persuasion of Christianity, he would never employ his Wit to run it down or corrupt others; This Hopeful Bud of Grace, by the Blessing of God so fructified, that in a short time he became not an almost, but a● altogether Christian. Some Instances I shall compendiously give. And  
I. His hearty concern for the pious Education of his Children, wishing that his Son might never be a Wit, that is, (as himself explained it) one of those wretched Creatures, who pride themselves in abusing God and Religion denying his Being, or his Providence, but that he might become an Honest and a Religious Man, which could only be the support and Blessing of his Family; Complaining, what a vicious and naughty World they were brought into, and that no Fortune's or Honours were comparable to the Love and Favour ●f God to them, in whose name he Blessed them, Prayed for 'em, and committed them to his Protection.  
And here I must not pass by his pious and most passionate Exclamation to a Gentleman of some Character, who came to visit him in his last Sickness: O Remember that you contemn God no more, he is an avenging God, and will visit you for your sins; will in mercy I hope, touch your Conscience sooner or later as he has done mine; you and I have been Friends and Sinners together a great while, therefore I am the more free with you; we have been all mistaken in our conceits and Opinions; our persuasions have been false and groundless, therefore God grant you Repentance. And seeing him the next day again, he said to him, Perhaps you were disobliged by my plainness yesterday; I spoke the words of Truth, and soberness to you, and (striking his hand upon his Breast) said, I hope God will touch your Heart. To this may be added, his Comfortable Persuasions of Gods accepting him to his Mercy, saying three or four days before his Death, I shall die, but oh! What unspeakable Glories do I see! What Joys beyond thought or Expression; am I sensible of! I am assured of God's Mercy to me through Jesus Christ. Oh how I long to die and to be with my Saviour.  
The time of his Sickness and Repentance was just nine Weeks; in all which time, he was so much Master of his Reason, and had so clear and understanding, (saving 30. hours, about the middle of it, in which he was deli●ious) that he never dictated or spoke more composed in his Life: and therefore if any shall continue to say, his Piety was the effect of Madness or Vapours; let me tell them it is h●●●ly disingenuous, and that the Assertion is as sill● it is wicked. nor was this thing done in a corn● nmbers visited and attended him; and surely, 〈◊〉 any, the learned Physicians, that were convers●● with him in the whole course of his tedious sickness are competent Judges of a Frenzy or Delirium.  
To conclude these Remarks, I shall incert his dying Rem●strance, sufficiently attested and signed by his own Hand, as truest sense, (which I hope may be useful for that Good end designed it,) in manner and form following  
FOr the benefit of all those whom I may have drawn sin by My example and encouragemnet, I leave to world this my last Declaration, which I deliver in presence of the great God, who knows the secrets of hearts, and before whom I am now appearing to be judged▪  
That from the bottom of my soul I detest and ab●●● the whole course of my former wicked life; that I thi● can never suffiently admire the goodness of God, who haven me a true sense of my pernicious Opinions and vile P●●●tices, by which I have hitherto lived without Hope, 〈◊〉 without God in the world; have been an Open Enem● Jesus Christ, doing the utmost despite to the holy Spir●● Grace. And that the greatest testimony of my Chari●● such is, to warn 'em in the Name of God, and as they re●●●● the welfare of their Immortal Souls, no more to deny his ●●ing, or his Providence, or despise his Goodness▪ no mo●●● make a mock of Sin, or contemn the pure and excellent religion of my ever Blessed Redeemer, through whose Merits a●●● I one of the Greatest of Sinners, do yet hope for Mercy 〈◊〉 Forgiveness Amen.  
Declared and Signed in the presence of 

ANNE ROCHESTER.  
ROBERT PARSONS.   F. ROCHEST●● Jun. 16, 1680.  
FINIS.