The Second SPIRA: Being a fearful Example of An Atheist,  
Who had Apostatised from the Christian Religion, and died in Despair at Westminster, Decemb. 8. 1692.  
With an Account of his Sickness, Convictions, Discourses with Friends and Ministers; and of his dreadful Expressions and Blasphemies when he left the World.  
As also a Letter from an Atheist of his Acquaintance, with his Answer to it.  
Published for an Example to others, and recommended to all young Persons, to settle them in their Religion.  
By I. S. a Minister of the Church of England, a frequent Visitor of him during his whole Sickness.  
The Fifth Edition.  
London, Printed for John Dunton at the Raven in the Poultry. 1693.   

Imprimatur,  
January 6th. 1692/3. Edm. Bohun.   

The Preface.  
BEing often importuned by several of my nearer Acquaintance, to publish the following Relation, as an account that might be very useful to the Public, particularly against Profaneness and Atheism; and finding my Business at present very urgent upon me, I have at last yielded to give the Papers and Notes which I took during the whole Visitation, to a Friend of mine, to put 'em in some kind of Method and Order for the Press: And having examined the Piece, now 'tis perfected, with the Original Notes and Papers which I drew myself, I find the Substance and material Part very faithfully done.  
It cannot be expected by the Reader that the Style and Words are verbatim the same as delivered, especially the two Letters, which are in the following Tract, but as far as I remember, and as my Notes will assist me, (in taking of which I used all the Sincerity and Care I could) I dare affirm that there's nothing material left out, nor is there any interpolations which are not genuine, I mean such as do not add to the Sense, but only expatiate ' in order to give a plainer Notion and Idea of the Matter: But as to what that Miserable Gentleman delivered himself (who is the Subject of this Relation) both I and the METHODIZER of my Notes have been superstitiously Critical to give them as near the Truth, and very Expressions, as we could, believing the Reader would not be displeased to have as Nice and Exact Account of that part of the Treatise as possibly could be met with.  
There's another thing which the Reader will not be sorry to find, which is; That whereas in dreadful, surprising Relations, the Bookseller, Author, or both together, do usually clog the Matter of Fact with long and tedious Observations, impertinent Reflections & such like Stuff, only to make the Volume swell; here he will find no needless or trifling Digressions, but unmixed Relation, barely and purely delivered, so that the Reader all the while he reads, will be upon his Subject, and not perplexed with an Expectation of it.  
I've not more to add but this, That I'm willing to hope and believe this Treatise may be a means to startle some that are Atheistically Inclined; and perhaps reclaim others, who by seeing this, may conclude it their Interest, Rather to be a thoughtful Reader of such an History, than to be such an History themselves. And as for other Young People, whose Converse in the World has not yet given them the unhappy Acquaintance of our Modern Atheists or their Principles, this may be a Spur to their Diligence, and a Warning to keep them from the dreadful Sin of APOSTATISING.  
J. S.   

The Methodizer's Apology.  

I Am sensible enough that this Age has a deal of Curiosity and little Charity in it, not but that every one, who by Imprudence, Accident, or otkerwise, gives any just Occasion for others to be Uncharitable, is obliged in Justice to remove it, or be content to bear it.  
I shall therefore, so far as I am concerned, give that Account to the World which I have done to several Eminent Divines and Gentlemen, who have been with me for satisfaction in this Affair, viz.  
The Divine, whom I believe to be a Person of Integrity, and from whom I received the Minutes, (which I have thus Methodised) having mentioned 'em to me, I became Importunate for their Publication, which he declined several times, urging his Dependence upon the Family, and the Ill Consequence it might have, in respect of his Fortunes, perhaps of his Life. At last he consented, upon my Solemn Promise not to discover him, and upon assuring him, that only the two first Letters of his Name should be printed; all this time retaining from me a knowledge of the Family. So soon as I had put the Original Papers in that little Order the World now finds them, he desired he might have all back, to compare the finished Piece with the Original Notes; which he did, and wrote the Preface, acquitting me of any Additions, Interpolations, etc. With this Preface, amongst other things, he sent me a Letter (which afterwards he told me he designed to send by itself, and therefore it was sealed up). The Letter is as follows: (The Original may be seen at the Booksellers.)  
SIR,  
I Had Yours, with the Manuscript, and having compared it with the Memoirs I took, I think you have done Me, and the Case of that miserable Man, a rigid Justice.  
As to the Preface you mentioned in Yours, if the following will be any Service to you, you are free to it. Let only the two first Letters of my Name be printed at the latter end of the Preface. In the Title Page you may also say, By J. S. a Minister of the Church of England, a frequent Visitor during the whole Sickness, or something like it. I'm going down into Essex, and as soon as I return, I'll see your Bookseller, of whom I expect to receive half a dozen Books.  
Decemb. 26. 1692. Your real Friend and Servant, J. S.  
The Book being printed, several Divines and others, who were very willing to have a good Attestation, came to inquire of the Bookseller and of me about it, and I also being very desirous the World might be fully satisfied in it, (the Relation beginning to make such an unexpected Noise) pursued my Author, at his return out of Essex, with continual Importunities of Publishing all he knew of the whole Matter, with the Circumstances of Persons and Place, pressing the Concern of Religion, my own Reputation, and the Bookseller's, (who is hereby sufficiently acquitted from any unfair dealing in the Case) to which (as near as I can remember, and as I have told some in Town, whose Friendship I most value) he answered, That he was coldly received at his return, and loaded with the Epithets of Ingrateful Promise-breaker, etc. For he had promised them not to make the Concern public, (which indeed he has not in the most material Points): Besides, he tells me of some private Threats that he has heard, in case he betrays the Family to the Public Ignominy of such a Relation; and he says he is sufficiently assured, that those Divines and Doctors he saw with the sick Person, have been dealt with underhand, or else the Business must certainly have come to light before now. I told him, that I believed his dependence on the Family (which he told me had many Branches, and this Gentleman was unknown to him before that time) was not absolutely necessary, since I doubted not (for I have heard it promised) but that he would meet with a Patron, in case he should be expelled. He answered to this, That if all other Testimonies were taken off but his, he might reasonably fear, being unjustly degraded, or Eternal Imprisonment, and such an Action of Scandal, that would ruin (or at least inconvenience) several Patrons with him; how good this Argument is I know not, having very little Acquaintance in Law Matters: I told him, That several things looked suspiciously in it, as that it should come out by none of all those that were present, besides him. To which he answered as before, That he was confident they were all adjured silence, by Promises, Threats, or some other Methods suitable to their Qualities. I told him, That many suspect, that Mr. F— N— was the Person: He protested he was not. Here were other things of this nature that past betwixt us, in all which I discovered him mighty uneasy and apprehensive of further Mischief, continually renewing his Injunction and my Promise of not revealing any thing, if by any fortuitous or unguarded Expression, I had discovered the Family.  
As for my particular, I know well enough, that my own Integrity and Reputation is the Hinge upon which the Relation chief moves, and I am very willing that any Divine, Gentleman, or other Person whatever, should have the Liberty of Examining who and what I am, of all my acquaintance, and if my Credit hither to appears unspotted and free, and not stained with base, little and dishonourable Actions, I hope I shall have that common Charity in this Affair which every one would be unwilling to be denied, were he in my circumstances. The Bookseller will give any one an account of my Lodgings, where they may have means for further satisfaction upon this last Head. So that I think there's no necessity of subscribing my Name to this Apology.  
This is the fullest Account the World is to expect from what I at present know in this Affair, and if I receive any further light into it hereafter, I shall soon make it public, for my own credit, and the satisfaction of others.   


THe Methodizer of this History, being a Person of great Integrity, the Reader has no reason to question the truth of this printed Attestation he has here given concerning it; and what commendation I shall give of it, will be serviceable no longer than till thou hast perused it through; Thou wilt find such Wine in it as needs no Bush. This only I shall say, it well deserves thy serious and frequent Perusal; and I hearty wish those pious Gentlemen that have Estates would be instrumental in dispersing of it throughout the whole Kingdom, that so all ranks of Men, especially the Youth of this Nation, might reap some advantage by this extraordinary and amazing Instance. This is the Sentiment and hearty Desire of thy cordial Friend in the Lord,  
R. Wolley, M. A.   

February the 1st. 1692/3.  
A Gentlewoman came into Mr. Dunton's Shop, between three and four a Clock, and said, She knew the Second Spira, and was acquainted with the Family to which he belonged.  
Witness my Hand, Joseph Poole.   

February the 1st. 1692/3.  
A Gentlewoman came into Mr. Dunton's Shop, in Company with another Person, and said, She knew the Second Spira, and was acquainted with the Family; and when he importunately urged her to tell him who the Person was, she said, she would not discover the Person or Family, but that the Truth of it would be acknowledged in a little time.  
Witness my Hand, Ananias Hodges.   
Those two Persons live in Crutched Friars near the Pump.    

The second SPIRA.  
THat Examples prevail above Precepts can be no Surprise to any one that considers the rarity of them, or that most of the Senses being at once employed they should make so strong an Impression upon the Brain, and so upon the Understanding, according to the manner of Human Perception.  
The present Instance, whose Relation I have undertaken, having made so deep an Impression upon my own Mind, I could not think, but that if all Men participate of the same Nature as I do, but that they must be equally affected with it, some Allowance being made for this, That what I myself see and heard actually, I communicate by way of Relation to others.  
I am obliged, out of Tenderness and Reputation, to conceal the Name of the Family of this Gentleman, who is the Subject of the following Discourse, and could hearty wish that my concealing it would make so many as do know it, to forget every thing but the Example itself, that being only useful, the rest Ignominious: But I am afraid my Wishes will prove successless, there being four more Divines, besides myself, who were very frequently there, at the beginning of his Sickness, besides several Gentlemen and others, whose Acquaintance, or Design of doing Good might lead them thither.  
This unhappy Gentleman, who made so direful an Exit the eighth of this instant December, had in his youth Time the Advantage of a Religious and Virtuous Education; in which it was observable, That he made a more considerable Progress than was usual for such Years, being very warm and active in all Religious Exercises: Besides, he was a great proficient in Learning, being sent up to the University from the School where he was educated, very perfect in his Latin and Greek Tongues at sixteen Years of Age, where he continued five Years: His Behaviour and Deportment being such that all his Friends and Acquaintance looked upon him as an uncommon Blessing, an Ornament to his Family. At the Age of twenty one he came up to Town, and entered himself into the Inns of Court, designing to study the Law; his Friends and he concluding it necessary, That those that have Estates should have at least so much insight in the Law at to know how to preserve them.  
Oh that I could proceed with my Character, or at least abruptly break off, and say, Here he died, ignorant of the Town and its Vices! But alas, the Scene is changed, and here we bring another Person upon the Stage, laughed and ridiculed out of his Innocence and Virtue, by new Acquaintance, and for a long Time together playing the Hypocrite, assuming unto himself a degree of that Profaneness and Impiety he was innocent of, appearing more vile and base than he could suddenly bring himself to be, only to secure his Reputation with his Companions, and avoid the uneasiness of being a Common Jest. But this was not the only nor chief Method whereby he was brought to his Apostasy, for he had too much Judgement, and too well grounded to be shocked and altered with a bare Laughter, or a ridiculous Grin. He would often say, Gentlemen, those that pretend to Reason cannot be so bewitched with the Charms of Mirth as to think Laughing a good Argument to confute whatever may be said; if Religion be so unreasonable a thing as you'd persuade me, by laughing at it, why don't ye give me some fair Reasons against it? Hereupon some of the oldest standing would suggest, That Mahomet has more Votaries than Christ: That that Religion is not without its Martyrs and Confessors; That the wild Indians dare bravely die for their Religion: That there's no Nation, be it never so Barbarous, that gives us not some fine Examples of Doing and Suffering; that therefore it's not the Excellency of any one Religion, but the Prejudices of all, that produces these Effects: That 'tis the Habit and Custom of Education that creates the formidable Notions of Conscience, Heaven, Hell, Futurity and the Immortality of the Soul, all which are but the politic Inventions of Priests and cunning Magistrates, to enrich themselves and keep the Vulgar in Awe, who are naturally Superstitious and Fearful: With a deal more to the same purpose. Such Haranguesas these did by little and little poison the Principles of this poor Gentleman, and mould him into the same Leaven with themselves, not only into the same Judgement, but liberty of all Profaneness, Debauchery and Injustice, as far as he could act without the Cognizance of the Law. It won't be amiss to add, That this Gentleman was one of that CLUB which within these last seven Years met together constantly, To lay down such Rules and Methods as that they might be critically wicked in every thing that they could, without the Laws taking hold of them; and therefore the Law itself was more particularly examined, What Fallacies might be put upon it; Where and in what Cases it did not provide against unheard of Villainies; What Subterfuges and Evasions there might be in its Exposition; with many more like horrid Instances, which were all noted down as very useful Discoveries for the new Candidates of improved Impiety.  
But to proceed, This Gentleman's Sense and Education had furnished him with too much Prudence to lay open himself to every Body; he commonly kept a very fair Correspondence with his Friends, and in all strange Places was very sober and reserved, Prudence obliging him not to discover all he believed, to every Body. Thus he lived several Years, being as secretly wicked as all Temptations, and the Advantages of a good Estate, would suffer him: But as the Wicked do not live out half their Days by reason of their Intemperance and Debaucheries, so this Gentleman hastened his dismal Period by the like Courses, falling desperately ill on the thirtieth of November last, continuing so till the eighth of this instant December, as we said above.  
As soon as he found himself precipitated by his ill Courses into such a dangerous Sickness, he began to be extremely startled and amazed at the Apprehensions of Death (for he believed he should die) and in spite of all he could do, he could not forbear reflecting upon another Life; and notwithstanding all his Fortifications to the contrary, he could not confute nor rid himself of the Expectation of a Future Retribution. Being thus distracted with his Distemper and Fears, he threw himself upon the Bed, and discoursed with himself after this manner. Oh! what's the meaning of this Tumultuous War in my Breast? what Argnment is there now to assist me against Matter of Fact? Do I assert, that there's no Hell at all, and yet I feel one in my Bosom? Am I certain, that there's no Heaven, when I am so sure that there's a Hell? That there is no After-retributions when I feel a present Judgement? Do I affirm my Soul to be as Mortal as my Body, when this Languishes, and that is as Vigorous as ever? O that any one could restore to me my Ancient Guard of Piety and Innocency! But it's too late. Wretch that I am, whither shall I fly from this Breast, or what will become of me?  
He had no sooner ended, but in comes one of his old Companions, to pay him a Visit, for he had heard that he was not well: How now Brother (says he) why this Melancholy Look and Posture, you seem to be more concerned in your Mind than Body? pray tell me what's the Matter? The Matter? replied the other, fixing a pair of ghastly Eyes upon him, 'Tis you, and the rest of my Companions, that have instilled those Principles into me, which now having most need of them, leave me in the Agonies of Despair and Confusion. What Advice or Comfort have you now to fortify me against my fearful Expectations of another Life? Are you certain that my Soul is Material and Mortal? And that it will dissolve with the Body? I'm so certain, replied the other, that I venture my Whole upon it. Here I interrupted them by coming into the Room, and applying myself to the Sick Person, I told him, That I was a Stranger to him, yet hearing of his Distemper, I thought it my Duty to pay him a Visit, and give him what Christian Comfort and Advice I was capable of. I Thank you, replied the Sick Person, and would desire you then to engage that Gentleman that sits there (meaning his Friend) and prove unto him that the Soul is not Matter, nor Mortal. That the Soul is not Matter (said I) Descartes has proved in his Method, by showing that the Soul is independent of Matter. That Matter itself cannot think, neither in the Whole nor its Parts, is evident enough from Mr. Lock of HUMAN UNDERSTANDING. But after all we perhaps can best prove it thus; Matter is by every Philosopher granted to be in its own Nature indifferent to Motion or Rest: That if it be in Rest, it will lie eternally so, unless something else moves it; and that if any thing puts it in Motion, it will eternally move, were it not for the Opposition of other Matter which clogs and retards its Motion. But those that would have the Soul to be a pure fine Matter, say, that it first moves the Animal Spirits, they the Nerves, and these a Leg, an Arm, etc. mechanically, as Matter moves Matter. Now those that make the Soul the first Agent and Mover, make Matter to move itself, which is impossible, according to the  Thesis, which will have Matter to rest eternally, unless it be moved by something. But the Soul does move the Body independent of Matter, and Matter cannot move unless it be first moved: Therefore the Soul is not Matter, and consequently not perishable by Attrition, Transinutation, etc. But, Gentlemen, added I, I hope there's no need of a Lecture of this Nature to either of you; for you look like Creatures that have a share in Human Nature, which has the Doctrine of the Immortality of the Soul innate with it. The sick person made no other Answer than a dismal Groan, as if his Heart had broke, and his Friend also made haste out of the Room, without bidding us God b'w'e. I was surprised at such an Effect, and desired the sick Party to know the Reason of his Discontent, offering my Assistance to remove it, if possible, by Counsel, Prayers, Advice, or any way that lay in my Power.  
Alas, Sir, replied he, 've undeceived me, now it's too late; I was afraid of nothing so much as the Immortality of my Soul; now you have assured me of that you have ascertained me of a Hell, of a fearful Expectation of Judgement, of a Portion among those that have apostatised from their Religion, of the Lot of Atheists, and Denyers of Christ: You have now sealed my Damnation, by giving me an Earnest of it, I mean an awakened Conscience, that brings my Sins into my Remembrance, reckoning up the numerous Catalogue for which I must go and give an Account. Oh Apostate Wretch, from how great Hopes am I fallen! Oh that I had never known what Religion had been, than had I never denied my Saviour, nor been so black an Heir of Perdition. I was so surprised at such kind of Expressions that I stood speechless for a considerable Time, for having received the Character of a Person that had imbibed some atheistical Principles; I little expected such a desperate Change, but rather that I should have an hard Task of it to make him consider seriously of a future Life: But so soon as I could recollect myself, I said, Sir, I would desire you to take heed how you violate the Mercy of God, and think so slightly of the Sufferings of Christ, as if they were not sufficient for the Redemption of the greatest Sinner. This may be a Delusion of the Devil, who would now hinder you from Repentance and Faith in Christ. I hope, if I have convinced you of the Immortality of the Soul, 'tis to a good End; for the way to cure a Distemper is first to know it; if you had died ignorant of it, you had been miserably undecived in another World, whereas knowing it now, you have an Opportunity and some time left to prepare for your welfare. To which he replied,  
As to the Mercy of God, in Christ, I once knew and tasted what they are, which is now part of my Curse, in that I am more sensible of the loss of them. They are, I will grant you, sufficient to those that have any share in them; but what's that to me, who have denied Christ? Who have daily Crucified him afresh, and put him to open shame? The Devil has nothing to do with the Torture I undergo; 'tis no Delusion of his, but the just Judgement of God upon me; and your Convictions are also part of my heavy Judgement, in that you have given me a sensible Horror of my Sin, by proving my Soul immortal, whereas had I gone straight to Hell in my old Damnable Opinions, I had endured but one Hell, whereas I now feel two: I mean not only an inexpressible Torture which I carry in my Breast, but an Expectation of I know not what a Change. Oh that I were in Hell, that I might feel the worst! And yet I dread to Die, because that worst will never have an end.  
All that he spoke, was with an Air of such horror and eagerness as can scarce be imagined; indeed it had such Effects upon me, that I knew not what to answer: I trembled at the Judgement of, and I remember I wished within myself that one or two of the losest Atheists in the Age had been there, verily believing it would have put a stop to their Impiety. The Gentleman was got to Bed, refusing all Sustenance, and sweeting through Violence of his Torments, in the most prodigious manner that ever I saw or heard of. As soon as he was got to Bed, I desired to pray by him before I took my Leave, which with much Reluctance he consented to. In the midst of Prayer he groaned extremely, tossing and turning himself as if he had been under the deepest Agonies of Death: When Prayer was over, I asked him how he did, and why he groaned after such a rate in Prayer-time? To which he answered, As the Damned in Hell, which lift up their Eyes in Torments, and behold afar off the Saints in Abraham's Bosom, have their Torments thereby doubly enhansed, first by reflecting on their own Misery, and then taking a prospect of the Beatific Vision they have lost; even so, I, who know myself to be hardened, and sealed unto Damnation, hearing the Prayers of the Righteous, to which God Almighty's Ears are always open, granting their Requests, this increases my Torments, to think how I am excluded from such a privilege, and have no other Portion left me, but Blaspheming, Weeping, and Wailing, and Gnashing of Teeth, for ever. Pray Sir, said I, Consider, that there's a vast deal of difference betwixt you and those that are in Hell; they are lost irrevocably for evermore, without any opportunity of Reprieve, or hopes of Pardon; but you are yet alive, and have Promises belonging to you in common, with other Sinners; Christ died for Sinners, and God hath Sworn by himself, that he delights not in the Death of a Sinner, but rather that he should turn from his Wickedness and Live; and that at what time soever a Sinner returneth from the Evil of his Ways, he shall receive Pardon. To which he replied with his usual earnestness, I'll grant you as much difference betwixt me and those that are in Hell, as betwixt a Common Devil, and a Devil Incarnate. If these are irrevocably lost without opportunity of Reprieve, or hopes of Pardon, and I am yet alive, what then? what's the Consequence? not that the Promises belong to me in common with other Sinners, nor to any Sinners but such as Repent and Believe: If Christ died for Sinners, 'tis for such as Repent and Believe; but tho' I would, I can do neither, I have outstood my Day of Grace, and am hardened, and turned Reprobate; If God delights not in the Death of Sinners, 'tis of such Sinners as repent and return unto him; but his Justice will vindicate itself upon such obstinate perverse Sinners as I, who have denied his Power and Providence both in my Words and Actions, and now he has met with me for it; and oh 'tis a fearful thing to fall into the hands of the living God. If God was not against me, I should not value it, tho' all the Legions of Hell engaged me, tho' all the Power and Malice of Men joined in one Complicated Body to study and exercise the utmost Barbarities that Flesh and Blood could inflict upon me; but when an Angry Irreconcilable God looks upon his Creature in Wrath, and consigns him over to his Eternal Vengeance and Fury, this is intolerable, inexpressibly, afflicting, and grievous: Ah who can dwell in everlasting Burn? Oh ye that have any hope, and have not yet past your Day of Grace, Cry mightily to God, Day and Night; think no labour too much which secures you from the Wrath of God: Oh who can stand before him when he is Angry, what Stubble can resist such a Consuming Fire? This, and more to the same purpose, he spoke with so deep a Concern, the Tears trickling all the while down his Cheeks, that no Body in the Room could refrain Weeping, which he perceiving said, And can ye Weep at the image and bare relation of the effects of God's Wrath, what then do you think I suffer, who actually lie under the very weight of his Fury? Refrain your Tears for me, 'tis in vain; Pity is no Debt to me, nothing is so proper for me as some Course to complete my Misery, and free me from the Torments of my Expectation. Here he paused a little, when looking towards the Fire, he said, Oh that I was to lie and broil upon that Fire for a Hundred Thousand Years to purchase the Favour of God, and be Reconciled to him again. But 'tis a fruitless vain Wish, Millions of Millions of Years will bring me no nearer the ends of my Tortures than one Poor Hour: O Eternity, Eternity, who can discover the Abyss of Eternity; who can properly Paraphrase upon the Words for Ever and Ever!  
I could not forbear reflecting on that passage of broiling upon the Fire a Hundred Thousand Years to purchase the Favour of God, and be again Reconciled to him; how unproportionable was this Poor Man's Concern to that of the Common Practice of the World, a great part of which will allow no time in Days, Weeks, Years, to seek the Face and Favour of God? And amongst those that pretend to Religion? How coolly and indifferently do they spend that time they set apart for Private or Public Devotion, Were they sensible but for one Minute of what this Wretched Person endured, what a Spur would it be to their Devotion, and how careful would they be to make their Calling and Election sure, how fearful, lest having a Promise made them of entering into Rest, any of them should fall short through unbelief, and so be frustrated of their share and hopes of that Glory which is to be revealed?  
It began to grow late, so I took my leave of him for that Night, promising to renew my Visit, (if it pleased God,) the next Day, when I found him still in the same Condition, as to his Mind; but his Body was much weakened by his continual Sweats, caused by the Agonies he lay under. I found Three or Four Divines with him who had been at Prayer, which they told me, had the same uneasy effect upon him, as when I Prayed with him the Night before. One of the Divines desired him to consider the Example of St. Peter, who had denied his Master with Oaths and Curses, and yet was received again into his Favour. To which he replied, (officiously against himself, as he had done all the Day before,) 'Tis true, St. Peter did deny his Master, as I have done, but what then? his Master had Prayed for him, that his Faith should not fail, and being willing that he should Repent, he looked him into a Repentance, and assisted him by his Holy Spirit to perfect it; now if Christ would assist me to Repent, I should do so too, but he hath justly withdrawn his Intercessions from me: I have so often Crucified him a fresh, and put him to open shame, so often grieved that Holy Spirit, that God has taken it away from me, and in the room thereof has left me the Spirit of Impenitence and Reprobation, and given me a certain Earnest of a fearful Inheritance in another Life.  
He spoke little more that Day, for a deal of Company pressing in, it became troublesome to him, and towards Night Orders were taken for the avoiding such an Inconvenience. There were four more Divines in the Room besides, at six a Clock; we all looked upon one another, not knowing what course to take, no Text being offered in his favour, but what he readily turned another way; whilst we were thus Musing, he Cried out in a vehement affecting Passion, How long, oh Lord! shall thy Wrath burn for ever against me, shall thy Eternal Justice for ever exact upon a poor despicable Worm? What is my Value or Worth that thou shouldst pour out full Vials of Wrath upon me? Oh that thou wouldst let go thy Hand, for ever forget me, and let me fall into my first nothingness again; as my Righteousness could have profited thee nothing, so my Impieties have done thee no hurt, therefore Annihilate me, and let me Perish to nothing; be not Angate with me that I thus Expostulate with thee; 'twill be but a little time but thy Wrath will force the Dreadfullest Blasphemies from me, except thou prevent them: Oh that thou wouldst take away my Being, and my Misery; neither of them can add to, or diminish from thy Happiness, therefore let them both cease, and let my Name be known no more; or if I must still be, and be Immortal, and thou wilt Punish me, because I have Despised thee, let it suffice to be a Privation of thyself, and let me pass my Eternity in a Dream, without ever being awakened by the pangs of Torment, without ever being disturbed by the Gnawing of the Worm that Dies not. But Oh what fruitless Desires are these, for I am Expostulating with a God that has closed his Ears, and will not hear, with a God that has for ever shut out my Prayers, and only protracts my Breath a little longer to be an Example unto others! Oh ye Rocks and Mountains, that ye would hid me from the presence of an Incensed God But there's no flying from his presence, what he has begun he will finish, he will extend his Wrath against me for ever and ever. Here some Body knocked at the Door, and it proved to be a Penny-Post-Man with a Letter to this Gentleman; which being told him, How (says he) a Letter for me? A little longer, and I expect another sort of a Messenger, I am (added he) very quickly to give up my Accounts of every secret Action) that I have done, and I have a mind to make an Experiment of something of the same Nature, to see how I can bear it; and looking about the Room he espied me; pray Sir, said he, do me the favour as to open and read this Letter, the Contents I know not, but I suspect it to come from some of my old Acquaintance. I desired to be excused, alleging, that possibly there might be something in it that might be improper to divulge. Nothing, nothing, replied, he, can affect me now; I have no Honour, no Reputation, and what's yet worse, no Heaven to lose, by this or any other Act, therefore pray Sir oblige me, or I must trouble some Body else. Upon this I broke open the Letter, designing first to take a Cursory View of it, and then to proceed, or desist, according as I found the Contents, which upon perusal, I thought not impertinent to the present Case, and therefore Read as follows,  
Dearest Sir,  
UNderstanding you are fallen dangerously ill, and that it had a Melancholy Effect upon you, I could not, (considering our stricter Friendship) but endeavour at least the removal of those Evils your Mind may lie under, which perhaps is an Office no less grateful, than making your Body Sound and Vigorous. Sickness and Death are the common Lot of Mankind, and to Repine and Grieve at the bearing of this Lot, is to Combat the Laws of Nature, and Fight against Impossibilities; what Wise Man Repines at the Heat in Summer, or Cold in Winter, or troubles himself, that the Sun ever goes out of our Hemisphere all the Nighttime? a common Evil that every Body bears, ceases to be an Evil, because there's no one has a better Fortune to compare with it, and without comparison, nothing can be said to be better or worse; thus also a Good made common Palls into Indifferency from the same Reasons. But perhaps your Melancholy suggests unto you, that 'tis a dismal thing to Launch out into an unknown Abyss, to be you know not where, nor what. I Answer, I dream sometimes of frightful things, and the Ideas that I have of them, impress as afflicting Resentments upon my Spirits, as if they were real, but when I awake all vanishes. Thus, if we will examine Death, and its supposed Consequences, by the Prejudices of a Melancholy and Distracted Brain, we may be Miserable, proportionable to the height of our Folly; but if by our Reason we take a View of these Formidable Monsters, they grow tame and familiar to us. I would demand of him that asks me, What Estate I shall be in after Death, What Estate he was in before Life? Pain and Pleasure will leave their Impressions upon a Human Spirit; 'tis as natural as Wax to receive the Impression of that Seal by which it is Sealed. Therefore if I was either Happy or Miserable before I commenced Humanity, I must still reatin some Impression of it, but I now do neither, therefore shall do neither hereafter. I came out of a State of Nothingness, and shall return into the same again; as the Flame of an extinguished Candle dissolves and loseth itself in the Circumambient Air, even so the Taper of Life vanishes into pure Aether, and is no more, when the Laws of the Union of the Soul and Body are violated and broken. Death itself is nothing; and after Death there's nothing; and why should I be afraid of nothing? Take Courage, Man, and either Die like yourself, Master of your Fate and Happiness, so long as it is to be kept; or Recover, and Live Worthy the Character of a Person that knows how either to Live, or Die. So wishes  
Your real Friend and Servant, A. B.  
I had no sooner read this Letter through, but he surprised us all with repeated dismal Groans, as if his Soul had been struggling under the last Throws of Separation: We thought it not convenient to press for the Reason of it, considering that Human Nature feels, or at least supposes an Ease by complaining of the Evil it suffers, and it happened according to our Expectations, for at length he broke out into these afflicting Imprecations: Cursed be the Day wherein I commenced such a fatal Friendship: Oh unhappy Time, when first I imbibed these Atheistical Principles! When first I exchanged the Christian Faith for the Creed of Spinoza and the Leviathan! When first I relinquished all revealed Religion for the natural one, and the last for none at all. When casting his Eyes upon me, he said, I am not able to write an Answer to that Letter, though I earnestly desire there should be one, nor is it worth my while to get an Emanuensis for that purpose, for I suppose I shall have no occasion to write any more. I'm also sensible that you might be better able to answer such a Letter than I, and yet my present Circumstances are such (I being not only a Party, but the dismal subject a Matter myself) that what comes from me may make a deeper impression upon the Spirit of my Friend, than what comes from a strange Hand; therefore you will oblige me, if you will only lend me your Hand, and let me dictate; which I freely offering, he ordered a Chair to be set on the other Side of the Bed, thinking it convenient to be as secret and free from Noise and Diversion as possibly he could: And then he proceeded.  
SIR,  
BEing not able to use my own, I have borrowed another Hand to answer yours, possibly I may subscribe myself. You say well, It's a gratefuller Office to endeavour to remove the Evils of the Mind than of the Body. What you urge of the common Lot of Mankind, as Death and Sickness: I could wish it were my Case, but mine alas is a discovery that I pay dearly for, viz. That Despair and Hell is the common lot of Atheists. Now your Arguments cannot reach my Case, unless you first prove that Atheism is as inevitable as Death and Sickness, and that therefore the effects of it are to be born patiently, unless a Man will combat Necessity and fight against the Laws of Fate. Your way of arguing is such as I have used myself formerly; and I cannot but wonder now bow I could think it conclusive: Perhaps I never indeed thought of that, but was pleased with it, because I wished it to be true, and because I saw it my Interest that it should be so. If you please I'll just make a Reflection or two upon what you have writ, and then give you my Sentiments of the whole matter. You say, That if we examine Death and its supposed Consequences by our Reason, those formidable Monsters grow tame and familiar: If by our Reason you mean either the peculiar Creed of Atheists, or the common Reason of Human Nature; I am sure those Monsters will be less tame and familiar the more you think of them, for since no Reason discovers what an unexperienced death is, or the unknown change consequent thereupon, how can we judge of things that we know not? Reason as long as you please upon things that you are ignorant of, and at last you will be as far from Truth and Satisfaction, if not farther, than when you first began; like him that demanded a considerable Time to tell what God was; and when that was expired he demanded yet a greater; and being asked why he did so, he replied, the more he thought, the less he knew of him. It might have been retorted on him, though the same History gives no account of it; Why then did he petition for means of greater Ignorance and Confusion? Your Argument is extreme weak about a pre-existent and future State; viz. I retain no impression of Happiness or Misery that I had in a pre-existent State, therefore shall retain none in a future State. How that's a consequence in any Rules of Logic I see not. Next, you would have me believe upon your bare Word, That Death is nothing, and that after Death there's nothing. Pray how do you know either, having not yet tried? there are a great many that say the contrary. I have only concerned myself as to the rationality of your Letter, that I might induce you to believe I am not melancholy, distracted, or prejudiced in my beason, and I would desire you to believe it, That what I am going to say may not have the less credit, because it comes from one under my circumstances; Its Truth, and whether you will believe me or no, you will at last find it to be so.  
Here he groaned, and desired a little intermission, being not only weary with repeating so much, but at present dejected and confused with the unhappy Truths he was about to tell his Friend, and so he rested himself for about half an Hour; when calling to me again, he desired we might proceed: Which we did as follows.  
If I could force you to believe me I would; all I can do is to deal with you as a reasonable Creature, by opening my Breast to you, and then leaving you at your liberty to act as you please. Whilst we are in Health and Business we may seem to act contrary to our Intentions, and plead for things we believe not; but when we come to die the Vizard is taken off, and the Man appears as he is, open and plain. This is my Condition therefore I can have neither Interest nor any other Motive in imposing upon my Friends.  
Religion (I mean the Christian) is no fictitious Imposture; Heaven and Hell are real, and the immortality of the Soul is as certain as the existence of the Body; for a Time we have officiously deluded and cheated one another of our Religion and Happiness, and God, who will not always be despised by his Creatures without taking notice of it, has chosen me out as an example to you all, and as a Warning to the lazy indifferent Christian: But who, alas, can write their own Tragedy without Tears, or copy out the Seal of their Damnation, without the extremity of Horror? That there's a God I know, because I continually feel the effects of his Wrath: That there's a Hell, I am as certain, having received the earnest of my Inheritance there, in my Breast, where my Tortures are infinitely short of any Expression: That there's a natural Conscience, which is not the effect of a prejudiced Education, I now feel with Horror and Amazement, being continually upbraided by it with the Registry of my Impieties, and a bringing of all my Sins fresh into my remembrance; why God has marked me out for an example of his Wrath and Vengeance rather than you, or any of our Acquaintance, I presume is, because I am the greatest Apostate, having been more religiously educated than any of you, and therefore done greater despite unto the Spirit of Grace, and been the greatest Scandal to Religion. Oh what a presumptuous, egregious piece of Folly is it for Dust and Ashes to contend with their Creator, to question his Justice, his Power, nay his very Being, when at the same Time without this infinite wise God, every such vile Wretch would immediately fall into its Chaos again, being not able to exist one moment without him? What a vile ingratitude is it scurrilously to reflect upon the Christian Religion, when the Author of it died to reconcile such Reflectors to himself? And if after all that be has done and suffered to make such Fools happy, they will still deny him and despise the Benefits of his Redemption, what can be expected but that this Intercessor become an angry Judge and consign his Enemies over to the Reward of their Demeries? Don't mistake yourself, it's not a light Matter to question and contend with the God of Nature, to abuse Religion and deny the Author of it, and what is yet the worst of all, to apostatise and leave the way of Righteousness, as I have done; behold, God hath met with me for it, after a long Forbearance of several Years in inveterate Impiety and Profaneness: Let me entreat you, by my Example, to leave off your Sins by Repentance; who knoweth but God may yet receive you, and by me preach such a Lecture as may stop you in your Course of Wickedness? I speak not this out of any Love to Virtue or Hatred of Vice, for I am hardened and impenitently reprobate, only herein I imitate Dives, who was unwilling his Brethren should come into the same place of Torment with him: Make what use you please of this, only remember that if it does not reclaim you, it will double your Condemnation, and enhance your Gild, possibly to be overtaken 〈…〉 present World as I am, with the just Judgement of God; if not, be sure you will be light on hereafter: Which is all, and I wish I could say enough. From  
Yours, etc.  
As soon as he subscribed his Name and the Letter was sealed, he desired a Porter might be called and sent, for fear of a Miscarriage; which was done accordingly. And the Night being far worn, we all took our Leaves and left him, wishing him good Rest and a happier Condition the next Day: To which he replied, Gentlemen, I thank you, but my Happiness is at an end, and as for my Rest to Night, all the Ease I expect will be in wishing for the Day, as in the Day time I wish for the Night; thus spending the little remainder of my miserable Moment's in a fearful expectation of my Dissolution, and the dismal Account I am to make upon it. But Gentlemen a good Night to you, and remember my Example, to confirm you in that Religion I have disowned, that ye may stand more cautiously by my Fall, and secure the Happiness I have forfeited.  
The next day came several of his Friends out of the Country, having had an account of his Sickness and Distractions. When they came into the Room, one of them applied himself to him, telling him, That he and several more of his Relations were come on purpose to Town to see him, and were extreme sorry to find him in such a weak Condition as he appeared (for now he was almost nothing but Skin and Bones, the Agonies that he lay under doing the Office of the quickest Consumption.) To which he answered, I am obliged, out of common Civility, to thank you all; but who are my Relations? Our Saviour said, That such only as did the Will of his Heavenly Father were his Relations: I may also properly say, That none but the Atheist, the Reprobate, and all such as do the Work of the Devil are my Relations; this little Tie of Flesh and Blood will be dissolved in a Moment, but the Relation I have to the damsame is permanent and lasting, the ned Lot, the same Place of Torments, the same Exercises of Blasphemy, and the same Eternity of Horror will be common to us all; so that similitude of Torments, Place and Duration will join us in a very strict Union. His Friends, who had only had some Report of a kind of Distraction, were surprised to hear him deliver himself in such Terms, and began to inquire of some of us what was the matter that he talked at such a rate; who replied, We could wish it were Frenzy or Distraction, but we were afraid of a much sadder Cause, viz. the Sense of Hell, and God's Wrath upon him, which was so violent as to drive him into Despair, and the utmost Agonies and Horror of Mind, begging, if it might please God, the case might be altered before his Death, which they were sure could not be far off, if he proceeded as he had begun. He hearing them whisper, and imagining the Cause of it, called them all unto him, and said; You may imagine me distracted or melancholy, I wish I were either; but it's part of my Judgement, that I am not; no, my Apprehension of Persons and Things is rather more vigorous and quick than it was when I was in perfect Health: And it is my Curse, because I am thereby more sensible of my Unhappiness and the Condition I am fallen into. Would you be informed why I am become a Skeleton in three or four Days? Why, my Grief does continually extort some unhappy Expressions from me: Know then that I have sinned against the Holy Ghost, and done despite to the Spirit of Grace; that I have despised my Maker, and denied my Redeemer; that in short I have apostatised from the Christian Religion, and joined myself to the Atheist and Profane, and continued this Course under many Convictions, till my Iniquity was ripe for Vengeance, and the just Judgement of God overtook me, when my Security was the greatest and the Checks of my Conscience the least. Since I denied that Salvation that comes by Christ Jesus, there is no other Mediator or Intercessor for Sinners; if there be, who is he that can redeem my Soul from Hell, or give a Ransom for my Life? No, no, the Scripture is certainly true, and that says, That if we sin wilfully, after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sin, but a fearful looking for of Judgement, and fiery Indignation, which shall consume the Adversary. There remaineth no more Sacrifice for Sin, that's the Wound that pierces my Soul: Christ Jesus was the only expiatory Sacrifice for Sinners that God would accept of; and I not accepting (I would say,) and I despising this, there now remains no other for me to accept of, no other to make an Atonement and Satisfaction for me, There's no other Name under Heaven given whereby we may be saved, but by the Name of Jesus; and 'tis this Jesus that I have Reproached, Ridiculed, and Abused, in his Members here; nor is this all, I have not been content to do this myself, but by my Example have induced others to do the same. Methinks your Breasts are all open to me, and in the midst o● your Pity and Surprisals, yo● would bid me Hope, Believe, an● Return and Supplicate that Mercy I have abused; that Jesus came to save Sinners, and to bring them to Repentance, with other things o● this nature. I know that these are your thoughts, and by mentioning them I have saved you the Labour: Alas, how fain would 〈◊〉 Hope and Believe! Can a Man in Torments not desire to be freed from them? No, assure yourselves, I would upon any Terms, but the Displeasure and Wrath of God, obstruct the Power of Hoping and Believing; and though I would, I can do neither, nor do I know what some Divines mean, that say, He that desires to Hope, Repent, and Believe, in some measures does it: I experience the contrary; a fruitless Wishing that comes not to Act, is no more but a Conviction, which shall bring such Persons under greater Damnation. Would you have me to Return and Supplicate that Mercy I have Abused? Alas! how sad is my Case, that have no other hopes but what depend upon Abused Mercy? But why said I hopes? When I have no hopes at all, my hopes are frustrate, and my expectations are cut off, and what remains behind? why, I am bid to Hope and Believe; Oh what satire, what Mockery and Abuse is this upon me, to find me in Misery, and bid me be Happy, without affording me some power of being so! Indeed should Jesus Christ say so much to me, it would be some Comfort; but for you to do it, is the same thing, as to bid a Malefactor shake his off Chains and Fetters, and assume his Liberty; or to call upon the Dead to arise out of their Graves and Challenge their Estates and Honours again. How idle is it to bid the Fire not to burn, when Fuel is administered; to command the Seas to be Smooth and Calm i● the midst of Storms, such is m● Case, and such are the Comfort of my Friends: But I'm spent, an● can Complain no more; would 〈◊〉 God the Cause of my Complain would also cease; the Cause of m● Complaints! This renews m● Grief, and summons up the litt … strength I have left to Complain again, like an extinguishing Flam● that recollects at once all its Alimentary Matter for one gre … Blaze before it expires. 'Tis ju … so with me: But whether am I g●ing? As he said this, he faint away, and lay in a sort of Swou●… for a considerable time, but by t … help of some Spirits we brought hi● to himself again, and as soon as 〈◊〉 opened his Eyes, he said, Oh cruel and unkind Friends, to awake me from a Dream in which I had a Cessation from my Tortures, but now they return again, and Prey upon my Soul like so many Furies. This he spoke with so feeling and lively Concern, that not one of his Relations could refrain from Tears, none of them being able to speak to him for a considerable time before; You weep, says he, but your very Years come too late; was I like another Person that goes out of the World, it would be one of my greatest Troubles to see you Weep, or at least, it would add much to my pains; for he must be unnatural and senseless that could not be moved and troubled at the affliction of others, especially his Friends and Relations; but the Case is otherwise with me, my Cup is full, and already runs over, the bitterness of my Soul is as great as possible it can be in this World, and my Heart is full of Horror and Anguish, and no Grief can add unto mine, being already so great, that 'tis uncapable of receiving any more. Perhaps, this may seem a Paradox to you at first, but what think you of Time and Eternity? Can one add an Hour to Eternity, which comprehends and swallows all Time? Can one add any thing to the Wrath of God, which includes the Fury of Devils and Men, this being derivative and dependent on that, and can any one add to my Grief and Tortures, who am fallen into the hands of the living God? No, no, reserve your Tears for your Sins, and cast them not away so fruitlessly upon one that is neither the better nor worse for them.  
You may easily imagine what impressions such Sayings as these made upon the Spirits of his Friends, who were almost overwhelmed with Grief and Amazement, with Grief, at the lamentable State of their Kinsman, and with Amazement at the dreadful Judgement of God upon him. But in the midst of their Sorrows they had the Prudence to think of the Reputation of their Family, and to provide for as much Secrecy as they possibly could in such a Case; for the Rumour of a Man in Despair beginning to spread, they conveyed him by Night to other Lodgings; but he was grown so very weak, that notwithstanding the Care of those who conveyed him in the Chair, it had like to have proved fatal to him; for he fainted away several Times, but they got him into his Chamber and to Bed as soon as they could: After a little Rest he yet found so much strength as to express himself thus: I am not concerned to inquire whither you have brought me, or your Reasons for so doing; it had been something if you had brought my Person hither without my Horrors and accusing Conscience, or if you had changed my unhappy State with my Lodgings; but my Torments are rather the greater than before, for I see that dismal Hour is approaching and just at hand, when I shall bid you all a sad Farewell. The Doctors that had been with him in the beginning of his Sickness were again sent for, and they yet declared they could do nothing, so long as the Disturbance of his Mind was the Cause of his Weakness, only they ordered him some Cordial Julips, which they said might perhaps strengthen his Nature, so that he might live two or three Days longer. My Business called me away for a Day or two, and I came again upon Thursday Morning pretty early, the Day of his Death. When I came into the Room I enquired of his Friends how he had spent his Time? who had been with him, what Discourse or Expressions had dropped from him? And they told me in general, he had little Company, and that his Expressions were much shorter than before, being now unable to speak many words together; yet that what he did speak, seemed to have more Horror and Despair in it than formerly. Afterwards I went to his Bedside, and saw perfect death in his Face, mixed with such Amazement and Anguish, that it was the saddest Spectacle I ever saw in all my Life-time. I asked him how he did? To which he replied, Damned and lost for ever. I desired him not to entertain such a Thought; the Decrees of God were secret, and God might punish him thus, in this life, to make him fit for a better. They are not (said he) secret to me, but discovered for my greater Torment; and my Punishment here is for an Example to others, and for an Earnest to me of my own Damnation. Oh that there was no God, or that this God could cease to be; for I am sure he will never have Mercy upon me. Alas, said I, there's no contending with our Creator, therefore forbear such words as may provoke him more. True (replied he) there's no contending; I wish there were a possibility of getting above God, that would be a Heaven to me. I entreated him not to entertain such a Blasphemy, for— Here he interrupted me, saying, Read we not in the Revelations, of those that blasphemed God because of their pains? I am now of that number. Oh how do I envy the happiness of Cain and Judas! But (replied I) you are yet alive, and do not feel the Torments of those that are actually in Hell. To which he answered, This is either true or false; if it be true, what are my expectations, and how heavy will my Torments be, if I yet not feel the uttermost? But I know that 'tis false, and that I now endure more than the Spirits of the damned in Hell; for I have the very same Tortures upon my Spirit, as they have, besides the Torments I endure in my Body. I believe that at the day of Judgement, the Torments of my Mind and Body will be both of 'em more intense; but as I am now, no Spirit in Hell endures what I do: How gladly would I change my condition for Hell! And how earnestly would I entreat of my angry Judge to send me thither, if I was not afraid that he would out of vengeance deny me? Here he closed his Eyes a little, and began to talk idly and besides himself, every now and then groaning and gnashing his Teeth; but when he opened his Eyes and looked about, he grew sensible again, and felt for his own Pulse, saying, How lazily my Minutes pass on! When will be the last Breath, the last Pulse, that shall beat my Spirit out of this decayed Mansion into those desired Regions of Death and Hell? Oh! I find 'tis just at hand; and what shall I now say? I'm now afraid again to die. Ah the forlorn Hope, the destitute State of an Atheist that has no God to go to, nothing to fly to for Peace or Comfort! Here his Speech failed him again; and we all believing him to be just a leaving the World went to Prayer, which threw him into an Agony, in which, tho' he could not speak perfectly, he made what noise he could to hinder himself from hearing, and turned away his Face that he might not see the Action; which we perceiving, we recommended him to the Mercy of God, and gave over. His Speech returned not again for a considerable time, but he fixed his Ghastly Eyes upon us, and by the Air of his Countenance showed, that we had not a little disobliged him: And as soon as he could speak, he said, Tigers and Monsters, are ye also become Devils to Torment me, and give me a Prospect of Heaven, to make my Hell the more intolerable? Alas, Sir, replied I, what Interest can we have in making you miserable? 'Tis our desire of your recovery and reconciliation with God, that casts us down at the Throne of Grace; if we must not seek assistance at the hand of God, where else should we seek it? If God denies; who else can give it? If he will not have Mercy; whether must we go for it? To which he replied, Ay that's the Wound, God is become my Enemy, and there is none so strong as he to deliver me out of his Hand; he consigns me over to his Eternal Wrath and Vengeance, and there is none that is able to Redeem me. Was there another God as Mighty as he who would Patronise my Cause, or was I above, or Independent of God, than I could Act and Dispose of myself as I pleased, then would my Horrors cease, and the Expectation and Designs of my Formidable Enemy be frustrate; but this cannot be, for I— Here his Voice failed him again, and he began to struggle and gasp for a little Breath, which having recovered, with a Groan so Dreadful and Loud, as if it had not been Humane, he Cried out, Oh the insufferable Pangs of Hell and Damnation! and so he Died, Death settling the Visage of his Face in such a Form, as if the Body, tho' Dead, was sensible of the Extremity of Torments. How God disposed of him we know not; Secret things belong to the Lord, to us Charity and Hope; yet not so much as to make this no Example to us, for such Instances are signalised on purpose to Teach us Fear and Reverence, to Judge ourselves, and use the utmost Diligence and Care to make our Calling and Election sure.  
FINIS.   

Books lately Printed for John Dunton.  
THE late Trials of several Witches, Published by Cotton Mather.  
The Fourth Edition of the new Martyrology, or Bloody Assizes, with Additions so large, as renders it a new Secret History of the late Times.  
The sense of the United Nonconforming Ministers, against some of Mr. Davies Erroneous Opinions.  
Casuistical Morning Exercises, the Fourth Volume.  
Heads of Agreement assented to by the United Ministers.  
The Country's Concurrence with the London Ministers, by S. Chandler.  
The Second Edition of Gospel-Truth stated.  
A Defence of Gospel-Truth, being a Reply to Mr. Chancy's First Part.  
A Discourse showing what Repentance of National Sins God requires, etc.  
The Vanity of Childhood and Youth; these Four last written by Dan. Williams.  
The Life of Mr. Tho. Brand, by Dr. Annesley.  
The Mourners Companion, by J. Shewer.  
A Practical Discourse on Sickness and Recovery.  
Early Religion, or a Discourse of the Duty of Youth.  
Fall not out by the way, or a persuasion to a Friendly Correspondence between Brethren of the same Faith, all Three by T. Rogers, M. A.  
The Life and Death of the Reverend Mr. Eliot, by Cotton Mather.  
Mr. Barker's Flores Intellectuales, both Parts.  
Mr. Increase Mather's Sermon to a Condemned Malefactor.  
Mr. Quick's Young Man's Claim to the Sacrament.  
A Practical Discourse on the late Earthquakes.  
Mr. Crows Vanity of Judicial Astrology.  
Mr. Oakes Funeral Sermon.  
Mr. Kent's Funeral Sermon, both by Mr. Sam. Slater.  
Mr. Barlow's Treatise of Fornication, being a Penitentiary Sermon.  
The Celestial Race, by Mr. Bush.  
Mr. Bush's Sermon on a Person that died suddenly.  
The Eighth Volume of the Athenian Gazette, with a general Title, Preface, and Index to it.  
The First Volume of the Complete Library, with Two Alphabetical Tables.  
A Mourning Ring, in memory of your departed Friend, the Second Edition.  
The Young Student's Library, Published by the Athenian Society.  
— A Schene of Inquiries, Published by the Athenian Society.  
— An Ode to the Athenian Society.  
— The Visions of the Soul, by a Member of the Athenian Society.  
The Entire Set of the Athenian Gazettes for the Year 1691, or single Mercuries to this time.  
The History of the Athenian Society.  
An Account of the Divisions amongst the Quakers in Pensilvania.  
— A further Account of the Divisions of the Quakers in Pensilvania.  
The Principles, Doctrines, Laws, and Orders of the Quakers.  
The Character of a Williamite, by a Divine of the Church of England, Price 6 d.  
The Character of a Jacobite, by a Person of Quality, Price 6 d.  
Religio Bibliopolae, in imitation of Dr. Brown's Religio Medici.  
A Complete History of all the Remarkable Penitents that have been Executed at Tyburn for these last Thirty Years.  
The Double Descent, a Poem.  
The Divine Captain, by Mr. Hickeringil.  
Infant Baptism stated, in an Essay to vindicate its Lawfulness from the Testimony of holy Scripture; with an account of a Conference publicly held with an Antipedobaptist of no small fame: By J. R. a Presbyter of the Church of England.   

A CONFERENCE Betwixt a Modern Atheist, AND HIS FRIEND.  
BY THE METHODIZER OF THE Second Spira.  
LONDON, Printed for john Dunton at the Raven in the Poultry. 1693.