IN the year 1689. Octob. 27. a­bout 5 of the Clock in the E­vening one R. L. cut his own throat, with an intention of Self-murder. It was done but a few doors from the place of my a­bode; so that the Report and Out­cry reached me in a few minutes: The man had always been a stranger to me; so that I know not that I had ever seen his Face; how­ever, I had no manner of acquaint­ance with him; but being moved with the relation of such a Trage­dy, I was desirous to come into the presence of the poor wretch, and in­form my self of what had past, to learn the true grounds of such a piece of Wickedness, and to observe his Carriage and Behaviour, as well as to be ready to yield any Ministe­rial [Page 2] help, as there should be Oppor­tunity. It was but a little while e're I prevail'd with a Gentleman, who had sufficient Knowledge of him, to introduce me. Being come to the Chamber where he had done this horrid Fact, which was now thron­ged with Spectators, my Friend took to one side of the Bed, and my self to the other; His Wound was drest by the Chyrurgeon, being very large and deep; the Wind Pipe was cut about half through; so that all a­bout him concluded he was past re­covery, and so he judged of himself, tho I really thought otherwise, and told my thoughts to some that night; by his freeness of Speech, and other circumstances, having Reason to hope that the Chyrurgeon would perform his part so well as to make a Cure, which to his praise he did. The Case being thus, I presently ap­plied my self to him, asking, What made him to commit such a Wickedness as to go about to murder himself? At my first speaking he gave little heed; but asking him again to the same effect, [Page 3] immediately he turned himself a­bout to me, and shew'd a wonderful willingness to fall into discourse. To me it seem'd, that so soon as ever he recollected who I was, he was glad of my Company. I still put the same Question; and now he replied, ca­sting it upon the Devil; declaring how he was perpetually tempted to com­mit somewhat of this kind. I then de­manded, how the Devil should prevail so far as this upon him, and carry him away so that he could dare to destroy his own life? Then he began to lay o­pen, and spread before me his past Life; and truly he delivered himself so freely, distinctly and openly, the Room all the while being full of com­pany (too many of them such as had been partakers with him in some, at least, of his Wickednesses) that it was beyond what I could have ex­pected. He told me how he had left his Trade, being by profession a Sad­ler at Rochester, being debauch'd be­fore, but then waxing much worse and worse; he bemoaned his lewd Company keeping, whereby he was [Page 4] hardened every day more than o­ther; especially the sin of Sabbath-breaking he confess'd, and bewailed above all the rest, having of late years seldom or never attended up­on the publick Worship of God. At the first, said he, I spent indeed good part of my time in reading privately at home; but then I fell off from that also, and fre­quented Ale-houses, and such like places on that day, spending the Sabbath in drinking, revelling, &c. While he was relating these things, one came in, who had been an Old Compani­on, and too much conversant with him in those ways: He seeing him standing at the Beds Feet, cryed out, Oh—have a care, beware; you see what those wicked courses have brought me to, especially the sin of Sabbath-brea­king. These words he uttered not without warmth and vehemency. After such a Narration as this made to me, and some other discourses be­tween us, he requested me to pray with him; particularly he desired, and directed me to pray for a little longer time to live, that he might [Page 5] be spared but to the morning▪ One Night▪ but One Night! that it would please God to grant him but that Petition, that he might have a short time to repent, confess his sins, and call upon the Lord for for­giveness and mercy. I reply'd, That it was not a thing he could expect; how could he think God should be so gracious to spare his Life when he had attempted so wickedly to take it away? Why should he look for this Favour at God's hands, seeing he had left him so long, and most des­perately cast himself away, com­mitting Self-Murder! How could he think God would hear his Cry! It was a time to look after his Soul, and to humble himself. Oh but, saith he, the Malefectors many times have a Repreive; they are not presently executed after Sentence is past; and will not God spare me a few hours, only to the morning? Oh! may not this be, that I may have some space for repentance, and to seek pardon of my sins. For my own part, as I hinted before, I verily thought he might he recovered, and his deadly wound healed, calling to [Page 6] mind Instances of a like nature, when the Case had been more des­perate, and yet a Cure wrought. But thus I discoursed to bring him to deep humiliation, and godly sorrow, and earnest supplication to the Lord for grace and mercy. Then he call­ed for his Bible, and therein he shew­ed me several Portions of Scripture, which he had formerly taken no­tice of, and received some Convicti­ons from; underneath these he had drawn black lines, and marked with a Pen, and truly they were very ma­ny. At this I wondred a little, find­ing that he had been sometime no negligent Reader of the Word of God. We turned to the 51st Psal. and other Portions suitable to his condition. We read and searcht in­to them, and I still gave him all the light and help I could possible. Then again he desired me to pray with him, which I did, there being a ve­ry mixt Company in the Room, some of them too well acquainted with him in the days of his Impie­ty. After Prayer was ended, and [Page 7] some little discourse, I took my leave, but could hardly get leave from him to depart, he holding me by the hand, and desiring my help; But it grew late in the night, and I was unwilling to hold him discour­sing any longer, considering the great effusion of blood, and other circumstances, whereby his spirits must needs be exhausted, and much weakness follow, which requireth rest: So I left him, directing him spiritually, according to the ability God had given me; particularly advizing him not to yield himself up to Sathan's temptations, nor hearken to any of his suggestions, or be affrighted at them, however he was disturbed, but to compose himself, and wait upon God, and see if he would not be more merci­ful to him than he expected, even with respect to this present life: But I could not thus part with him for that night, but about an hour or two after I returned, enquiring of the watchers, of his state; I found his mind had been much disturbed, [Page 8] he had talked to them of very frightful apparitions; and upon my dealing more considerately with him, he was not presently brought off from the same, but did seriously own to me that there were appari­tions of Devils, tempting him, and terrifying him: I laboured to calm his tumultuous mind, and ap­plied my self to him much as be­fore, endeavouring to bring him to a sense of his sin, not only in this horrid fact, but in his life past, which had led him on to this wicked­ness, hardning his heart, and giving Sathan such an admission, and so great advantage against him; di­scoursing of the justice of God, and also of the redemption through Christ, and the riches of divine grace to save penitent sinners, even the chiefest of them, upon their true and unfeigned faith in the Son of God. In all this he was very atten­tive, taking in all that was said with great greediness and intention of soul, expressing wonderful repen­tance, and crying mightily to God [Page 9] for mercy; still he was exceeding importunate that he might live but a little while to perform that great work of preparing for an entrance into eternity; But if it pleased God to spare his life, O then how glad­ly should he manifest and declare his repentance to all the world, and what manner of person would he be? I still continued to visit him, next day, and I think some few days after till he was out of danger, and began to recover his former state of health. This is the summ of what I am able to recollect of that black Tragedy; and indeed it is so long since, that I cannot be so particular as I would: Little did I think then of making such use of this Example. But as to the mat­ters of any importance, I dare ap­peal to the omnipotent God, it is the Truth; yea, the person is now liv­ing at this time of writing, who is the Subject of this Relation; and it was all said and done openly.

Now I will make some Remarks, or Animadversions upon the whole, to [Page 10] prosecute my great and only design in writing after this kind and man­ner.

1. How came this Felo-de-se (for such he was to the purpose of his Heart) to fall under such horrour immediately upon the committing of this wickedness? If there be no God, no Judgment to come, but Re­ligion be a Publick Cheat, set on foot only for Private ends; then whence was it that this poor creature who had been hardning himself so long in sin, and now struck this blow, should immediately recoil, and be startled at the thoughts of Death? surely, upon the grounds the Athe­ists go, now was a time for him to have Triumphed, as having ac­complished his desire, and put an end to his miserable Life. He had been long weary of Living, and now he had desperately extinguish'd the Light of Life; how came he then to repent of what he had done, and to have such a dread of the darkness he thought to hide himself in? Alas! 'tis evident there was a [Page 11] Conscience striving and roused out of its deep sleep, which Revealed the wrath of God and his righte­ous Judgments.

2. Whence came this sudden change and alteration? Such fear and horrour and amazement in a few Moments? Upon speaking a few words, and debating the mat­ter calmly, the man became quite another than just before; whence should this proceed? Was there not ( [...]) something Divine in this sudden alteration? Indeed Atheists may brave it out while they are living, and in their strength and heat of Blood; but when it comes to Death, and they have the Sen­tence thereof past within them­selves, and a fearful expectation of the Righteous Judgment of the great God, then their Hearts must needs fail them; they say indeed it shall not, but they promise more than they ordinarily perform: We see the contrary daily, even in those who were no ways behind them, who speak so presumptuously: And [Page 12] what if they die desperately? This is no Argument; a Mad-man may throw himself into the Fire or Wa­ter, but who doth not know he takes the way to be burnt or drown­ed? A desperate Death of an Athe­istical Wretch disproves not a Judg­ment to come; and that Desperation is the fairest side of their Exit; for Peace, and Comfort, and Hope they have none.

3. Whence came those frightful Apparitions of Devils, or wicked Spirits, distracting his Mind, and tormenting him now more than e­ver? If this proceeded only from a Natural Cause, he must be very wise that can assign it; The loss of Blood could not in the least dispose to it; but contrariwise, it must naturally tend to Dizziness, and a Lethargick Frame. The Body was not distem­pered with a Fever before, only the restlesness of the Mind might some­what affect it; but all on a sudden the Man was full of Terror and af­frighted with Visions and Spectrums: He had horror in his looks; the Soul did [Page 13] as it were shew it self through the Windows, in a ghastly manner, frighted, and full of confusion. How many thousands have suffered worse than all this in their bodies, and dis­covered no such fear or terror, talked of no such dreadful Apparitions? To say, that this was only Fancy and I­magination, or a fit of Melancholy or Frenzy, would be very trifling; For there was no bodily distemper that did necessarily dispose to such things. Was it ever known, that upon such a Wound, or the stopping of the flux of Blood, by the Chyrurge­on, Men fell immediately into fear, and terror, and confusion, and talking of being tempted and tormented by the Devil? Ask the Chyrurgeons con­cerning all the Insections, Amputations or Cauteries, they make, where the pain is unquestionably very great many times, and the Case every way more terrible, if nothing but what is natural be considered; ask them, I say, if ever they found their Patients in such a Temper. No, here was Guilt, a wounded Conscience, and Satan, [Page 14] like a Lion, roaring upon his prey; and those infernal Vultures flocking to­gether about the same to devour it.

But, 4. Is this any new thing, and not the sad Experience of all Ages, in innumerable Examples of like na­ture? Doth not God threaten sin­ners, and do not his Judgments some­times overtake them thus? How ma­ny Sabbath-breakers and Scoffers have been brought to such a confes­sion, and struck with dread and horror at the end of their Lives? Those of them that have died natural deaths, have been oft under the same Con­vulsions and Agonies of Soul, as well as those that died violent deaths; there hath been no difference; so certain it is that a guilty conscience hath been the cause of such fearful ends, and not any unaccountable disorder of body.

The former Instance may, and doth sufficiently evince this, That man is subject to the Dominion of God, not only as a Creature, but as a Creature endued with reason and understanding, having a conscience which binds him over to the judgment of the eternal God. It was not slavish fear, and crafty insinuations of designing men, that brought the first Notion of God into the world; but God himself put this Fear into man▪s heart; so that whenever he sins willfully, and contumeliously, he is consigned over to the Judg­ment, and bound in Chains of Dark­ness and Horror against the Judgment of the last Day.

The following Example will make this matter yet more clear and evident, and answer the Title fully, being a Case of downright Despair, under a sense of the Wrath of the [Page 16] Almighty, without being able to take the least comfort.

'Tis thus, Being called to a poor Woman in the Neighbourhood, one M. T. who was very sick and weak in body, and drawing nigh to her End, her Husband importuned me to hasten away as soon as possi­ble, because she was withal lying under a very great disturbance and dissatisfaction of mind; He told me her Trouble of Spiris arose from some Opinion relating to matters of Religion, which she had imbibed in her Youth, and now it became her burthen. But when I came, I found another kind of Trouble, another Cause, and of a deeper Dye. The Woman lay in great Anguish, ex­ceedingly disquieted in her Soul; the Occasion far wide of what her Hus­band suggested; but he spake as he thought, those about the Woman keeping back the true Cause from him (as they told me) out of Pru­dence, he being of too Rugged a Temper and Carriage. It was this; In the mean time while she was a [Page 17] Servant, a lewd Fellow-servant had oft attemted to corrupt her Chastity, following her up and down continually, taking all oc­casions Deut. 21. 14. to humble her; in the dark about the House, in the Fields where she was employed in Countrey business. She resisted, and withstood him for a long time very vigorously, and never yielded up her self to his Lusts absolutely, to the last; but in short, not making the Case Known, nor seeking Help, at last, through the Lusts of her own heart, and the Snare of the Devil, being so oft assaulted, and so lascivious­ly, by a filthy wretch, she was guil­ty of too much dalliance, and suffered what ought not to have been.

Thus she got a Wound and Bruise in her Soul, which now caused Pains and Anguish intolerable.

She told me, she was a Reprobate, a damned wretch, that God had no mercy for her; yea, upon every turn this was her Expression, That she felt Hell-Fire within her. When I replied, That the Lord was willing [Page 18] to forgive Sinners, even the Chief­est, upon their Repentance, and Faith in his Son, who had suffered the Wrath of God due to sin, to satisfie for the same, and reconcile Us to the Father; That God was en­gaged to forgive such penitent Be­lievers, and we sinned in not laying hold on his Covenant; she would re­ply, It is true, but I have wilfully sin­ned, and am actually cast off b [...] God and am rejected for ever. She shock and trembled, and sweat in such a manner while she was disclosing her sin, and declaring her Anguish and Tor­ment, that it was a sad thing to be­hold a poor wretch lying in so mi­serable a condition, and enough to make one think that every thing was as dreadful as she said. When I found that no Argument would move her, to express any hope in God's Mercy, but she turned all up on her self, after the manner of such despairing Wretches, like Spira of Old, and such as have been quoted of the same kind: I demanded of her whether she was willing (could [Page 19] find her heart willing) to be saved? whether, if God should work such a wonder (as she thought of it) as to pluck her as a Brand out of the Fire, and to give her an Inherit­ance in Heaven, she would thank God, and be glad therein? Here she paused, and was at a stand: I urged her to speak her mind, to consider and answer. If her torments were so great already, and her fear and dread so much greater, would she not bless the Lord to be delivered from the lowest Hell, and to be sa­ved with everlasting Salvation? At len [...] she told me, Yes. Then I set in with her answer, and shewed her how willing God was, how graci­ous, that nothing was wanting on his part; that if she could believe all things were possible, she should see the salvation of God▪ But now she return'd her Old Reply; It was indeed the truth; but her Time was past; she was even now suffering the Wrath of God, the Torments of the Damned, Hell Fire was already kindled upon her. I confess, she kept so close [Page 20] to this, that it silenc'd me; and tho my heart was melted, and my Spirit much moved to reveal the Grace of God, and the unsearcha­ble Riches thereof, yet I could not beat her out of that strong hold. In the end, I prayed by her, and then having spent a little time more in Discourse, I departed.

This I had upon my own Spirit, that God had Mercy for her. Me­thoughts I could spy something to build upon for hope of her Salvati­on; tho I must confess to the very last, even at parting, she said still the same things, That Hell was her portion, that she had now an Hell within, that her tor­ments were dreadful; and some other Expressions worse (in some sense.) Once I replyed. She was yet upon Earth, on this side the Grave, in the land of the living (because she never ceased saying, she was in Hell): She returned again, that the Wrath of God was Hell, and that she suffered and en­dured without any difference from those in the place of eternal Torments. This is the Sum of what I can call to mind [Page 21] of this dreadful Example. She di­ed (as I heard afterwards, upon En­quiry) soon after. There was little or no notice of her condition, all being done in a corner, among poor people, where Visitors were few, and they were all willing to conceal so sad a Case: So that I know no fur­ther than what I learnt by this One Visit; and if I had not been call'd so Providentially, what is here rela­ted had been all lost, and in all like­lihood had never been brought to light.

Now let Us consider, and see what Arguments may be raised hence to be employed on the behalf of our Christian Faith, against Atheists and Scoffers.

(1.) I observe how small a mat­ter (as Men would be apt to speak) caused all this Disturbance; what a spark of sin set the Conscience of this poor creature on fire. Wan­tonness and Dalliance, how common is it in the world? What a trivial Matter is it with many to [Page 22] stir up Lusts in themselves or others, by wanton Embraces, and such like Behaviour as is not fit to be named. Those sins comprehended in the A­postles Phrase of Works of Darkness, are practic'd eve­ry Rom. 13. 12. where openly, in City and Countrey. But it was this that caused all these Convulsi­ons and Agonies in this miserable woman O that Men and Women, Young Men and Maids, would be Sober and Temperate, that they would be afraid to do those things which tend to shame and confusion; yea, the end of which is death. Learn by this Instance to fly youthful Lusts, ro avoid those wanton courses which corrupt good Manners, waste and wound the Conscience, lead sinners to the very Suburbs of Hell, and whence there is no deliverance without the displaying of the Rich­es of Divine Grace. But,

(2) Whence should this Horror and black Despair proceed? How came this Worm of Conscience so grievously to gnaw upon her heart? [Page 23] A Wound and Reproach she had got none among Men, nay, her Hus­band himself had nothing to re­proach her withal, and yet she was seized with this Horror and Des­pair, and a Cloud of Darkness came over her at her very end, and a dreadful Storm and Tempest did seemingly carry her away. If all were the Fruit of Natural shame, a­rising only from the Prejudice of Education (as Atheists talk) why then did she not smother it? What forc'd her to reveal it at the very end of her Life? Or how came it to torment her so exceedingly? I dare be confident the Atheists and Scof­fers commit greater Abominations than all this, and reveal it not, be­cause they are not yet under such a fearful Expectation of the righteous Judgment of God. But when God sets sin thus in order, then none can stand, but the hearts of all flesh faint and fail; then Fear and Horror seize upon the sinners. This, this was the Cause, that though she was dying, yet she must needs disclose [Page 24] her sin; therefore she could not hold it in, because she was full of the Fury of the Lord. It was nei­ther common sickness, nor com­mon shame could cause all these Pangs and Commotions. To see a wretch lye in this condition, sweat­ing and shaking, and looking with a countenance which spoke her in­ward Terrour, and talking at such a rate of the Wrath of God upon her: What creature that hath the Understanding of a Man, but must conclude here was the finger of God in it? Surely they are blind that cannot see this, they are without Reason, who would impute all to I know not what Occasions, rather than confess the Truth, to the Ho­nour of the great God, and Judge of all the world; it may be their own time may come when they shall be taught with an Iron Rod and Scor­pions. Yet further.

(3.) I observe her godly Educa­tion; for this, as she told me, she had enjoyed, and it was a great Ad­dition to her Load and Torment. [Page 25] Her Parents were Religious Persons, and instructed her well, so that she knew she ought not to yield to that wicked Servants Temptations, and strugglings with her, without re­vealing them, and using means to be freed from such sinfulness. Now this is very considerable. 'Tis true indeed the Atheists will catch at this as though it made for them and strengthned their prophane Princi­ples, the stress being great they lay upon it; Say they, So it is indeed, where persons have been brought up with the Notions of Heaven and Hell, of Eternal Vengeance due to sin, and the Torments prepar'd in another world for the Transgressors of the Law of God; These things, say they, in time of bodily weak­ness come to mind, and disturb the Man or Woman, working upon the Fancy or Imagination in a very frightful manner, just as the stories of terrible Chimera's told to Chil­dren, make deep impression upon them, doing wrong to their Na­ture, by disposing them to fear, and [Page 26] a timorous frame ever after. So shamefully do many discover their Principles, comparing the Terrors of the Law, and the Threatnings of the True and Eternal God; to such Vanities and Trifles. But will they hear Reason, and receive an Answer grounded upon the same, together with Experience, and Scripture which is fullfilled in the Eyes of all the World every Day? I answer then,

(1) How comes it about that all sorts of Persons fall under this Fear and Terror, all after the same man­ner, and sometimes those who are least likely, in the highest degree? Rich and Poor, Ignorant and Wise, Young and Old, Male and Female, those that have but little of this E­ducation as well as they that have the most. What think they of those Honourable Personages of High Birth, of pregnant Parts, who drank as deep of their Cup of Abomination in their Life-time, as themselves, and yet in their Deaths fell under the same Fears and Con­sternation? [Page 27] Surely the wise, and they that had been hardening their hearts a long time, and fortifying themselves so mightily, professing such Principles as these, should have quite vanquish'd those vain Fears, if they had been really no other, and meer Scare-Scrows. What will they say to the Death, and dying Re­monstrance of the late E. of R.

But (2.) Doth not the Scripture say this very thing, That God will be more terrible to enlightned Of­fenders than to those who sin thro' Ignorance? Are not they threatned to be beaten with Luke 12. many stripes? Doth not God denounce greater Wrath against his own People than o­thers? You only have I Amos 3. 2. known of all the Families of the Earth; therefore I will punish you for your Iniquities.

Now if God threaten this, if the Scripture prophecy of such a thing, and it come frequently to pass, it is evident that it is of God, and that [Page 28] the same Scripture is the Word of Truth. For Persons who have apo­statized from their former professi­on of Godliness, who have depar­ted from the way in which they have Religiously been trained up from their Childhood; for them to have their Consciences wounded, and to fall under Horror and De­spair, is no strange thing, but what God may justly inflict upon them, and what he hath threatned to do.

But (3.) If Education be a refi­ning of Nature, as verily it is, which none but brutish persons will deny, then the impressions which are made by such education are not to be counted otherwise than good and noble, not to be despised and condemned, but well spoken of, and reckoned such as tend to perfect the man. They that crye out against Christian education at the rate that Atheists do, that scoff and mock thereat, arguing after that manner, making the best fruits and effects of it to be meer folly and madness, are [Page 29] themselves insufferable, and wor­thy to be banished into a land not inhabited by men, at least not by Christians. What would they bring the World to? To wallow in sins and lusts, to commit all iniquity with greediness; put out the eyes of the understanding; stifle conscience and fear it as with an hot iron; let loose the inordinate affections; and extinguish all Gospel revelation? No question of it; this is at the bot­tom of their crying down religious education. Should a Club of drunk­ards cry down all Sobriety, it were more tolerable than for men of no religion (save the name only) to decry religious education. Should those poor creatures in Bedlam's Hospital talk against reason, and laugh at all who were not guilty of their dotages and extravagancies, there would be more reason to hearken and assent to all they say, though they set folly never so high above wisdom, than to lend an ear to those Monsters of Men who set their mouths against Heaven, and spit [Page 30] their venom upon every good thing, who talk against God, and Immortality, and a resurrection, and conscience, and a Judgment to come, and would kill religion in the very bud of Christian education: Who can endure to hear licentious wretches belching out those loath­soms principles of theirs, that early education is the greatest enemy of Man's nature, that the instilling vertue and religion into them is the debasing of their spirits, and mak­ing them fearful and cowardly? that this is all the fruit of the care and pains of Pastors, and Parents, and Tutors and Masters? that their instructions and reproofs and warn­ings, as far as they have their foun­dation in Religion, are no better than this, to make men live uncom­fortably, and die in fear and per­plexity. True indeed, it will work this, when persons depart from their principles of goodness, and give up themselves to work all unrighteousness; then conscience will sting them, and death will be [Page 31] bitter to them; but the righteous are as bold as a Lion, and are not afraid to meet death, as knowing that sin the sting of death is taken out by their Redeemer, the Son of God, the Messiah, in whom they have believed.

Because there hath past a word or two of Education, it will not be out of the way to quote an Ex­ample of the Vices of young per­sons, and the strange effects they have had upon them afterward, all their Life Long, working fear and terrour in them, arising from the forementioned grounds, even the sense of the Displ [...]asure of the most pure and righteous God, whom they have provoked by their lewd pract­ices. I have known a young man (and I would I could not say more than one) who being at a School [Page 32] where the Boys among themselves committed many evil things, even Defiling themselves, and working such things as were unseemly, he hereby got such a wound and bruise in his Conscience as was never after throughly healed, never having perfect joy and comfort afterwards; though he wept bitterly, and hum­bled himself, and repented in the very dust, and laid hold on the pro­mise of Pardon and Forgiveness through the Lord Jesus Christ, yet the remembrance of those youthful ways was a burden very heavy, and a matter of continual shame and trouble: Others might be cheerful and comfortable, enjoying tranqui­lity and serenity of mind, and hav­ing a bright Heaven over their heads; but as for him he still com­plained, that there was a cloud up­on his Spirit, and that shame and confusion were ever before him; and all this arose from that early practice which his companions en­ticed him to, even to sport them: selves together in such a manner as [Page 33] defiled them: It is not fit to ex­press the matter more plainly, for as the Apostle speaks of those great­er crimes of the Heathens, 'tis true of this little seed and bud of that wicked­ness Eph. 5. 12. it is a shame even to speak of those things which are done of them in secret. And verily it would be an excellent peice of service to Christian Religion if governours of families, especially they who take youth to board for publick Schools, and School-Masters themselves, would have a watchful eye over those committed to their trust; If they would employ and encourage some youths they could trust to make report of the very secret pra­ctices of their Companions: Little do many think what leudness is committed in their houses, yea in their Schools; what work is made for terrour and horrour in some, and for eternal Judgment in others: If they be not careful of those mat­ters, and do not apply wholesome councel, warning, instruction, or [Page 34] correction if need be, they are the greatest enemies to their own Reli­gion, the betrayers of the best part of their trust, I mean the souls of those under their care and charge in the absence of their Parents. I my self have been a Boarder in several Families, when about that Age, and in more publick Schools than one, and my Heart akes to consider what I have seen and known of that Nature: O that these few Lines may be seasonable to alarm them who have the care and tuition of Youth! But to return to the example after this necessary digression Remarks may well be made upon it, such as these.

1. Whence comes it to pass that there should be such a little remem­brance of youthful sins? That per­sons should be so mightily torment­ed upon the account of what they committed so early? Indeed what hath been here written is not the half what some have felt and suffe­red of this nature, it doth not ex­press the heaviness hath been many [Page 35] years upon them; they have mourn­ed for their evil ways, and would not, could not, be comforted: Though none have accused them of such things, yea though there hath not been the least notice taken thereof, not a word or syllable dropt to stir up shame or grief in them, yet they have fallen into this shame and confusion, and fear, accusing, judging and condemning them­selves. What can this be ascribed to but the hand of God? But the Law written in their hearts? And that conscience which God hath armed with a power to accuse, wit­ness, judge and condemn?

2. Whence was it that nothing was sufficient to relieve them in such a case, however throughly to heal and comfort them, no not the con­sideration of the age in which they did such things, nor the kind of evil committed, nor such other circumstances as might attenuate and lessen the crime? Atheistical persons mock at all sin, however circumstantiated, but surely such [Page 36] cases as these they would count meer trifles, and turn them off very easily, sporting at such youthful extravagancies. But, alas! These considerations were not wanting to those who yet were scarce able to bear up under their burden of guilt and horrour; they had rea­son to consider the case well, and make the best of it, but their reason was that which wounded them more deeply, because they saw such natural corruption within them, such early inclinations to evils, and such consent and yeilding to leud and wicked companions. The Law of God was made for the young as well as the old, and therefore the breach of that Law, though in their youth, was a grievous wound and tor­ment to them.

3. The secresy of those young sinners is very remarkable Sin­ners of all ages and conditions are naturally alike afraid of the Law; therefore they all vainly seek to hide themselves; even these young ones use to seek secret places to pollute [Page 37] themselves; so that such as these may well come under the Apostles rebuke of Chambering and Wantonness, as well Rom. 13. 13. as those who are old in sin. There were indeed degrees among them, some being more hardned than others, and not stick­ing at any place, but others, and more commonly, seeking a greater privacy.

I come now to produce another sort of example, tending still to make good the Argument, that there is a God, and that he governs the world, and will in his time judge the world, and reward every man eternally according to his works: The proof hath hitherto arisen thus, that the Soul or consci­ence of man hath a certain sense thereof, even in the greatest sinners [Page 38] themselves; Upon the breach of Gods law there hath followed shame and horrour, such as declares and makes it evident to all the world, that they expect the vengeance of the just and eternal God to come upon them and consume them; and it hath been made as plain, that all this was Supernatural: Now the following examples are also to the same purpose, though a little differing, and of a lower sphere. It hath been my lot to have been ac­quainted with several persons who have been under great disquietude of mind, strange hurries, confusions and distractions, which have brought them almost to their wits end; the cause of all which hath been preternatural, I mean not from their bodily humours, con­stitutions and tempers, or at least but accidentally, as I shall shew, and labour to set forth by and by: these cases were spiritual, and sometimes little or nothing depending upon the body; and they had ends very different, some very tragical, others [Page 39] without any mischief coming upon them, nay, very comfortable and peaceable, going off with greater light and liberty and tranquility.

Once I was called to a man in our neighbourhood one R. M. whose condition was deplorable, and the occasion of his trouble as strange, and his end as lamenta­ble, by laying violent hands on him­self, and destroying his own life. The case was this, (as he told me face to face) One night as he lay in bed he heard (as he thought) great groaning and lamentation made in the next room, which continued and increased to that height that he was exceedingly disturbed, and thought verily that the Woman who lay there (and was his House­keeper, he being a single Man) was the person from whom it proceed­ed. Hereupon he arose, and en­quired of her if all were well. She answered, Yes. Then he returned, and immediately heard the same Groans; This put him upon think­ing what it should mean; and then [Page 40] it darted into his mind, that his Si­ster, a poor Woman, who lived a­bout a Mile and an half off, was sick and dying: He presently hast'n­ed away to her House, found the door locked, and the Woman in­deed so sick and spent, that she was not able to rise and let him in; up­on this he called help, broke open the door, and finding her in a very dangerous condition, got Advice from one who Practis'd Physick (the next at hand) who ordered some Medicines, but in vain, for she quickly died.

This strange accident struck such a damp upon his Spirits, that he fell immediately into a deep Melan­cholly, which ended at last very Tragical, both for Body and Soul; for he killed himself, and while he lived, lay under hor­rour and despair. He cried out he was Damned, and could have no Peace or Rest, or take any Com­fort. When I discoursed him it appeared to me that his mind was wonderfully disturbed and confus­ed: [Page 41] He aggravated his crime of neglecting his poor Sister at a strange rate. Poor Wretch! He would plead, that not to shew pity and to help the Fatherless and Wi­dows in distress, was the greatest sin conceivable; that it was greater than Murder; that none had sinn'd like him; tho all this while no­thing could be learnt that he had been truly guilty in this Nature▪ tho he charged it indeed from this accident upon himself, and it workt strangely upon him, to such an height as the sequel may sufficient­ly make it appear. It was but once I visited him, when I heard from his own Mouth this extraordinary Relation, and saw the dismal ef­fects of it; after some Discourse and Prayer, I advised him, according to my weak judgment, what course to take, and what means to use, refer­ing him for his Body to a Physiti­an, and so departed; I had hopes he would get over this Perplexity and Trouble, but I would what fol­lows had not hapned; tho I do not [Page 42] charge the Mischief absolutely up­on the Parties to be mentioned, yet 'tis pity they acted so inconsiderate­ly and did so much wrong. There were a sort of People about him, who finding the poor man in this trouble, thought to make a Proselite of him, and presently sate in, and told him, his way to have Peace and Comfort was to be Dipped; that his Infant-baptism was of no value, and not to be trusted in as any thing yeilding Spiritual Profit and Comfort: with this new Doctrin they puzl'd afresh his weak disturbed head, and whereas the poor wretch stood in need of so­lid instruction suitable to his mala­dy, especially that the devices of Satan should be laid open to him, and his ignorant mind instructed in those Scriptures by him perverted, and the Doctrine of the Grace of God in Christ cleared to him; in­stead of such Applications they bu­sily infused this Notion; and this presently filled him with a new kind of Disorder: Now he questi­oned his Religion, and doubts of his [Page 43] Opinion and Principles; he was in no condition to consider of these important matters, and yet he dared not desist: This became a new mat­ter of Confusion, and how great it was I was better able to guess, than to express it, and leave every rea­der to judg. Thus was he hurried in his mind, and suffered not a lit­tle by this blind and inconsiderate Zeal: At last it ended in a perfect Distraction; then care was taken to prevent what might happen, yet it could not be done; for notwith­standing the attendance of two men, who were conducting him to a neighbouring Town for a Physi­tian's help, he found a means to Cut his Throat.

'Tis beside my purpose to make Re­flections upon persons of any Opinion or Persuasion in Religion, besides Athe­ists, who are its avowed Enemies.

The Anabaptists, or the Baptists (as they rather chuse to call them­selves) are men to whom I bare no such grudg or envy as to bring up any evil report upon them, as a [Page 44] Calumny or unjust Accusation God forbid, that while I am writ­ing for Christianity, I should act so contrary to one of its Principles as to do thus. They are Christians, and will, I doubt not, espouse this cause of our Lord with my self; and there are some of them my worthy good Friends, Pious and Judicious per­sons; but this I must Publish upon this sad occasion (and I pray God the Guilty would consider it) if a Man or Woman come under Trouble of Mind, and they can spie it out, or if any one newly be joyn'd to their fellow Dissenters of other Opini­ons, immediately they set upon them, thinking that now it is their time to Proselite them to their Party; and then they urge Dipping, and lay such a stress upon it, that they make it a Salve for every Spiritual Sore, and make all Religion to lie in go­ing down into the Water. But, alas! What kind of course is this? To take Advantage of their Bodily Weakness, and Infirmity, and confusi­on of their Minds to win persons, or [Page 45] draw them rather to a Party? How contrary is this to the free and open preaching of the Gospel practised by Christ and his Apostles? Truth seeks not corner, but loves the clear­est light, and gets most ground when it meets its enemies in their full strength, and they have all the advantage on their side they can wish or desire. To act otherways argues a bad cause, or at least a rash zeal to promote a good one in a wrong way. Would to God such proceedings might be laid down, and men do so no more, as upon my own experience, and not a single one onely, they have done. Let Christians labour to build up one another in faith in Christ, in love to God and Man, and stir up one another to good works, and be­ware how they trouble themselves or their brethren (especially at so unseasonable times) with questions tending to endless strife and debate, raising doubts and scruples, and striking dread and terrour into ig­norant and weak souls, m [...]king [Page 46] them to question their eternal well fare, if they do not presently subscribe their Faith, and espouse their principles. But enough of this, yet I hope not too much, because my matter led me to it, and I cannot but judge it necessary; God grant it may be profitable.

Now let us recollect the former example, and say something of it, answerable to the chief design in writing, to confute Atheists and Scoffers.

Some may think this a barren subject to ground any thing of this nature upon, but yet not so barren a soyl, but it may yeild some fruit to them that search it out.

1. I observe that this must needs bea Sathanical Delusion, and carried on by the wise and holy permission of God to bring about his secret purposes. That this was done by some Angelical spirit (and there is little reason to think it a good one) is surely unquestionable. For which way should the spirit of this man himself act and work at this rate, [Page 47] divining at things at such a di­stance, and being so disturbed at sounds and noises truly presignify­ing somewhat of a like nature with what he was concerned in? how should the event prove so true answering his thoughts? His Sister being languishing and dying at this time; and he not only fancying such a thing, but finding it more and more sensibly till he was led to the place where he really disco­vered the ground of that amazing alarum? To deny the matter of fact so notably circumstantiated, is for men to say that all are liars but themselves; to attribute it to a melancholly fancy or imagination, which might by Chance hit upon such a thing, would be a reviving of that old Atheistical dotage, that all things come to pass by chance, according to the sect of the Epicure­ans, even the world it self; but when we see the least things come to pass thus, as houses builded, and books made, without any help of an intelligent cause, meerly by this [Page 48] chance, then we may hearken to such solly. But some may say that melancholly persons have hit up­on strange presages, as to speak languages they knew not, to per­form peices of art and skill they ne­ver had any education to give them knowledge or understanding in; and so also to prophesy of events beyond their natural power to know; and so this man might have a melancholly fancy or con­ceit of somewhat which might prove true in the manner recited. But what an irrational and absurd saying is this, if duely considered? what is it grounded upon but meer presumption, without any reason to make it good? That this hap­pens sometimes to melancholly persons, or rather to persons possest, none doubts; who hath not read or heard of such things, matters of fact unqustionably true? But if this be of themselves, and not from intelligent agents, who invisibly work the same; repre­senting such things to their ima­gination, [Page 49] and moving the Organs of their bodies, what then shall we make of it? What reason shall we assign? Verily a man must confess that there is a divine relation, or a diabolical inspiration and agency, in all such cases: He that doth not own this, must say nothing, or as good as nothing; Let any make tryal, and say further, and see if he doth not speak absurdities and con­tradictions, and discover his own folly: Like as Plutarch, who would give a reason for the silence of the Oracles, and not knowing, or at least not acquiescing in the true cause being our Lord Christ's triumphing over the Devil, and spoyling those principalities and powers, he la­boured in the fire, and though a wise Man, yet he assign'd reasons very ridiculous, as will appear to any who will take the pains to read him upon that subject; his great conclusion being this, that the Oracles were all from a kind of blast arising at set times out of the earth through some natural hidden [Page 50] cause now decayed, and so there was no further spirit of prophecy; strange, that a natural blast, a vapour, or subterraneous wind should inspire the Pythonisses, and make them capable of predicting so many things as they did. But, alas! Poor Heathens who walked in darkness, might well stumble, and as they worshipped stocks and stones and ascribed a divinity to their idols, they might easily err in ascribing this supernatural power to the winds and vapours. But to come closer to our Atheists, who are sworn enemies to the doctrine of possessions by evil Spirits; if these predictions be not from such a cause, then it must be from the Men and Women themselves; they must then find it within them; But it cannot be from the body, and the corpulent matter; how should that foretel and predict? Let them shew it if they can: But if it be from the Soul and Spirit in them, then here is an argument ad hominem; Surely then it is a more [Page 51] excellent substance and being, than they ever allowed; 'tis then indeed a Ray of the immortal Sun, the image of the divine nature. What strange accounts are there (infallibly true, and beyond all contradiction) of these kind of prognostications, proceeding from such persons as never pretended to any skill or art above other men, nay, when they themselves were ignorant, at other times, of such things as they then wrought or uttered, and knew not the truth of what they delivered so prophetically? Witness the fa­mous dream of Sir H. W's. father, about the robbery of the University treasury, wherein he saw the rogues in their true lineaments and habits so as to give a discovery of them in a letter to his Son in the Colledge, whereby they were dis­covered and apprehended: But there are multitudes of such instan­ces. They who will not own some external agent, some spiritual intel­ligent beings, to make these revelati­ons and impressions, must solve [Page 52] these Phaenomena, another way if they be able; and let them take heed they speak sound sense.

2. The subject before us runs yet higher; here is a strange impulse upon the mind of this poor wretch carried on so far that at last it ends in distraction and self-murder: Yea though the man did immediately discharge his duty very largely to­ward the woman, and her children after her death, and began to be too profuse in his charity towards the poor, so that he would have parted with all his substance, and have become poor and miserable himself, if he had not been staid from his extravagant purpose; yet nothing would availe, but a strange inquietude seized his Spirit, and he was hurried from one thing to ano­ther, till at last he was weary of his life, and sought to rid himself of his misery by putting an end thereto.

What shall be thought of this, and such like cases? Is not the hand of Sathan in it, very evidently? [Page 53] Whence should all this storm and tempest arise, and increase so far, but from that evil spirit, who loves to cloud the mind, and wrap up himself in darkness, that he may work more effectually upon poor, weak and deluded Sinners? Here he fell like lightning, and as he Scared Job with dreams, and terrified him with Ch. 7. 14. visions of the night; so he did to this ignorant and feeble crea­ture; and tho secret things belong to God, yet it is clear enough so far, that he hurried him away, and prevailed upon him to be his own Executioner. That mirrour of pa­tience, Job I mean, yeilded not at all to this part of the temptation, of Cursing God, and destroying his own life; but here he proved victorious These things may seem Riddles, and become matter of scorn and laughter to Atheistical persons, leud wretches who give themselves up to pleasures, and have no will or leisure to examin the grounds and occasions of such tragical matters; [Page 54] but how consonant is this to the holy Scripture, and how agreeable to reason, when all the circumstances are duly weighed? How many and how frequent examples are there every where of this na­ture? Of such workings of that enemy of mankind, and great disturber of the Peace and Quiet of our Souls? Some are urged to do that which they most hate, and vi­olently urged, against their Inclina­tions. Some feel a kind of Force upon their Spirits, compelling them to such Actions as they loathe and abhor. Their Fancy and Imagina­tion is filled with abominable Idea's; and not only so, but they are even made to believe things of persons, which are contrary to their Sense, Reason and Judgment, and which tend only to Strife, Contention, Ha­tred, and such deplorable Effects.

I confess, when I have some times read the Monstrous Hatred between Parents and Children, Husbands and Wives, as it is reported in authen­tick Historians, I have much won­dered [Page 55] thereat; but now I think it is not so hard to render a Reason for it many times. If it were needful, or lawful to produce Instances by Name, to name the Persons; I could set forth such Examples as are most amazing: Of Wives, who have lain under continual Hurries of their Minds, being never at rest, but provoked to take away the Life of their dearest Husbands; against whom they have not the least grudge, but love them as their own Souls. Others have been stirred up to think, and do things which it is unaccountable how it should enter into their hearts, if there were not this Solutioo of it, That the unclean and wicked Spirit, that Old Serpent, the Father of Lies and Murders, suggests such matters, and is at work in the heart to carry on the same; he lays the Scene, he stands behind the cur­tain, and acts invisibly. Some of these tempted persons have revealed their condition to my self, and be­moaned it, desiring advice and assi­stance. Some have been at the ve­ry [Page 56] brink of Ruin, being ready to sink in the Mire and Clay, and to perish in those Mighty Waters; but it hath pleased God, after the Trial of their Faith and Patience, to set them free, and lead them into a large place. Some of these Cases spring, as it were, out of the ground, there being no manifest procuring cause, no sin or iniquity but what is common to our corrupt Nature; but others have had more matter within them, for that wicked Spirit to work upon; and then the Case hath been more deplorable, the tem­ptation and trouble lasting longer, and being also more black and terri­ble. What can Atheists say to these things? Whence proceed those im­pulses upon persons Spirits, of this Kind, which are so common? Whereby they are almost constrain­ed to do Evil, even what they hate, and which creates them so much trouble? Nay, which things are so troublesome to them, whether they con­sent or not thereto? Especially, what can they say to that which is carri­ed [Page 57] on sometimes even to Frenzy and Distraction, to Horror and Despair, which is more bitter and terrible than Death it self; so that they chuse Strangling rather than to live?

The Natural Result of All this, and what is most easily deduced from the same, is, That there is a De­vil, and that through the Corruption in us, and the guilt of our hearts arising from our sins, he hath great advantage over us, so that sometimes he makes a Prey of sinners, driving them where­ever he will, into spiritual Pits and Pre­cipices of Horror and Despair, and some­times into Self-Murder of various kinds. Oh how needful is that Petition of our Lord's Prayer, Lead us not into Temptation, but deliver us from Evil, [...], from the Evil One, the Devil, (as the Scripture-Phrase will bear it).

For my part, I do not think that the Possessions read of in the Gospel, were only singular Cases; for that Age and Season when the Messiah came into the World to give occasi­on to the proof of his divinity, by [Page 58] his dispossessing those wicked Spirits; he needed not such a testimony, doing other works which abun­dantly declared his Godhead; though out of pity to poor pos­sessed wretches he did this also as it lay in his way: But surely there is somewhat of the same kind in all ages, and quarters of the world; and the more corrupt any time or place is, the more of these possessions; even as sicknesses, diseases and deaths abound according to a peo­ples sinfulness; and strange judgments are the fruits of greater wickednes­ses: Hereby there is, besides other ends of Gods permitting it, perpe­tual occasion for the proof of the power of the Word and Prayer; these work mightily upon such per­sons to help them: Though all are not saved by the Ministry of the word, and prayer, and spiritual advice, as the Apostles themselves could not Mark. 1. 18. always cast out Sathan, yet this kind generally goes out by these means; and it may be an ar­gument [Page 59] against Atheists, that when no other means in the World, as Physick, Mirth and pleasure, or bu­siness can avail any thing, yet then this saves many such persons; it restores their souls, bringing Joy and gladness gain into them.

Thus I hope the Title is made good, and the matter in hand made evident by the Examples laid down, and the Reflections upon them of the horrour and despair of some poor wretches under apprehension of the judgment to come; some things also have been brought forth to corroberate the evidence. Now if any of the scoffers, and enemies of Religion, can give a solution of such matters as have been pro­pounded, and give a rational ac­count how these troubles come, and grow to such an height without any [Page 60] relation to Religion, to God or the Law of God, or a guilty conscience, and the judgment to come, they will attempt that which never yet hath been done, and I am bold to say, never will. We may read, and hear, and see Atheistical mockers in the pride of their hearts puffing at God himself, belching out their blasphemies against their Creatour, scoffing at his holy Word, and ridi­culing all such examples of guilty, trembling Sinners, who are filled with the terrours and indignation of the Lord: They call them silly, weak and fearful creatures; They brand them with cowardize, and turn all into a matter of common melancholly; and this is the hinge upon which all (I do not say their arguments but) their mockery and railery turns; besides this they have nothing to say in defence of their abominable principles, and to impeach the solid assertions of those that are believers. But what a desperate folly and madness is this that doth possess these men? They [Page 61] are not only of a perverse Spirit, as the Stoick of old, who would stiffly assert, that no passion ever be [...]ell a wise or vertuous man, as though they could put off the man when they would, and be as Gods; or of a Sceptical opinion, as they who would not believe any motion, when yet they saw every thing al­most in the world moving; nor such Pyrrhonians, who will doubt of every thing, and cavil for contention sake: But these Atheists and Saddu­ces of our age destroy Reason and Religion all at once; They lay the ax to the root of Truth, and resolve to give the lye both to God and man; nay they will not be­lieve their own eyes, nor ears, nor reason, against their wicked prin­ciples. Some of themselves have felt the wrath of God, and fallen into grievous horrour, crying out they have sinned and done wick­edly, and now God hath met with them, and their burthen is greater than they can bear; But their old companions say of them, that now [Page 62] they know not what they say, that they are delirious, or in a dream, and that they are afraid of their own shadow. Then it seems none have sense but profest Atheists, none have reason but they. A wise world indeed at this rate! Nay the poor wretches who lye under such torments must be abused by them, and become their laughing stock, while they are in such misery, and suffering the wrath of God. But this is just the old policy of the De­vil, to lay false things to the charge of the godly, and to put false con­structions upon the works of God, on purpose that men may not re­gard them, not take any due notice thereof for their education and pro­fit. These, say they, are poor, ignorant, deluded and melancholly men and women, and there is no heed to be taken to what they say or do. A fine stratagem! A design fairly laid to take off the sense of all the judgments of God in the world of this nature, to render all exam­ples useless, and in short to make [Page 63] men stocks and stones, or which is yet worse, and they had ra­ther, to make us all turn Beasts, that so we might go Hand in Hand together.

Truly, as it hath been wisely observed, Mr. Pascal's thoughts. It is an Ho­nour to Religion to have such Ʋnreasonable Men for its Enemies; And to have such inconsider­able Opposition made thereto is its advantage.

All that Atheists can say, is this, Believe none but us; Be­lieve not the sober sort of Man­kind; for they are Ignorant, Me­lancholy, and Mad, Persons of no Courage or Resolution; but trust Ʋs, who dare do any thing, who set our Mouths against Hea­ven, and would fain bring our selves to believe, that there is neither God nor Devil; who [Page 64] would fain renounce all Religi­on, and the Laws of God, and Light of Nature, and banish them out of the World; bringing con­fusion and destruction into all Kingdoms and Families: Believe Ʋs, who live in the most shame­ful Neglect of seeking after Spi­ritual Knowledge, and yet con­demn the most diligent Searchers into it for ignorant and unwise, who dispute, and set our selves a­gainst Religion, and yet never learnt, nor will we study what it is. Is not this the truth of these Atheists and scoffers? Their true portraicture? How is it then that men should hearken to them, and be enticed to walk in their ways? But there is an answer for it; 'Tis owing to the great corruption of mans nature since the first Apostacy from God; hence proceeds all this spiritual solly and madness.

'Tis hard to make an end of writing against such a generation of men as these are; and indeed I think they are not publickly handled as they ought to be; not that that they should be re­viled as men, nay many of them are persons of excellent natural parts and acquired also, but their pernicious and abominable prin­ciples cannot be sufficiently ex­posed. But my design is not an invective, but only to answer those cavils, and to take off the reproach cast upon the ever blessed God, and Christian Re­ligion, especially the fundamen­tal principles thereof; such as the immortality of the Soul; the Judgment to come; Hea­ven and Hell; The Divine authority of the Scriptures the being and providence of God; the being of Spirits, Angels [Page 66] good and bad; more especially the fallen Angels, those wicked Spirits the Devils: As for the last of these, the Sadduces of our age laugh at all that is written or related of them; and that which it pleaseth God to permit as a singular means to convince an unbelieving World, they labour to expose to con­tempt and derision; I mean not only the diabolical suggestions, and the temptations of those wicked Spirits, which do de­monstrate their being; but the frequent apparitions which are made by Spirits good or evil; This they cavil at above all the rest, and are glad to meet with the mention of such things, as though thereby they should make a great advantage, and triumph over the truth.

Now for the sake of such Ʋn­believers, and also for others who are at a loss in this Point, though I will not enlarge, as I might, upon this Subject, yet this I will say, and do protest before God, I lye not, but relate a serious Truth, That I my self have seen an Apparition, in the Sense, of which I am writing thereof. It was in the year 1684. in the Month of June, and in the clear Day­time, while I was in the open Air, in company with a certain young Gentleman: And this was strange, That the very same Person and my self were nearly concerned within a few Days, in a matter which that Apparition was evi­dently a Sign and Token of, as the Effect proved.

The thing was really strange, that I should be joyned with him in that Action; but there [Page 68] were private Reasons accidental­ly occasioning it.

Upon seeing this Apparition I gave Notice thereof immedi­ately, and satisfied both my self and others, that it was no De­lusion; but the Event put all out of doubt within a Day or Two after.

That it was really so, That I saw an Apparition, I know as truly as that I now am writing thereof. It had this Effect up­on me, among others, that tho I never doubted of the Being of Angelical Spirits, nor of Ap­paritions, upon sundry Occasi­ons, yet now I was confirmed in that behalf, and enabled ever after to make use of it as an irrefragable Testimony for the Truth, being my self an Eye-Witness of something of the same kind; and it pleased God [Page 69] that it hath since done me no small Service, in discoursing and arguing things of this Nature, when I have been able to pro­duce this, and some other like Cases, which have fallen under my own personal Knowledge.

Yet further, this I know, and do solemnly aver, That I have personally known an House (to say no more) troubled with Evil Spirits, that which is commonly called Haunted. In such an one I have lain many Nights, yea, Weeks and Months, and suffered that Disturbance which there was usually given: Not guessing at such a Cause, I was without any Fear upon my Spirits, but what I think might ordinarily befall any other man: However, it never wrought any Confusion and Ter­rour, as is common upon the fore­knowledge [Page 70] of such Cases; but ve­rily thinking that all proceeded from Robbers, and such Evil-disposed persons, and having strength sufficient with me, and being well provided against such Attempts, I was far enough from being daunted; but still sought to put an end to the disturbance, but in vain; till after much Vex­ation, and many Nights broken of Natural Rest, the Occasion was Providentially discovered, and the Trouble ever after ceased.

I know I write to the whole World, and in a Carping and Cen­sorious Age, and it will be no wis­dom to relate every circumstance, but rather be sparing, because I write not for Curiosity, but Instru­ction.

The End was this: In that ve­ry part where the greatest Di­sturbance [Page 71] was usually given, and the Noises mostly heard, which would often render the Mastiff-Dogs very fierce, which I heard with mine own Ears many times, and could think no other but that, as the Servants cryed out, The House was beset, and that Door would be broke open. A few pa­ces from the same, when the foundations were laying of a cer­tain building, the bones of a child were digged up by the workmen, and sent in to a dear Relation of mine (the owners wife) and my self dining toge­ther, from which time to this day, being many years, the haunting or disturbance hath ceased: That this was a murdered infant is as clear to me as the Sun; and there is the strongest presumpti­on to lay it to the person of whom my honoured Relation [Page 72] purchased the house and land; he being a single person to his death, and living to an old age with maid-servants, between whom fornication was in all likelihood committed and mur­ther added thereto; Upon en­quiry of the neighbourhood he appeared to be a person of no good fame but I could never trace it further. This case I have not been afraid to mention upon any just and proper occasi­on, nor am I ashamed now to publish it to the whole world. I pray God who knows the truth of what I write to make it serviceable to those who shall read it. Much hath been writ­ten (and that within a few years) on this subject; I cast in my mite, and may say, I pre­sume without [...]sting, that it is somewhat more than others [Page 73] have done before me. For I know not one of those learned men who have written so well on this occasion, that yet have written of their own personal knowledge, at least in two such cases. 'Tis true their Collecti­ons, and reports are beyond all doubt (unless men will believe nothing but what they know of themselves, and give the lye to all is told, though it come never so well confirmed) but what I offer here of this kind, is deli­vered upon my own personal knowledge and drawn out of the treasury of my own memory, helped by the Diary I kept at this time and many years before. But it is time to conclude, having proceeded so far as fully an­swers my design and purpose, of relating some matters of impor­tance to Religion, and arguing [Page 74] from the same in its cause and defence.

The Lord open the eyes of the blind Atheists, and profane scoffers and mockers; yea the Lord touch their hearts that they may acknowledge the truth, and no longer be the advocates of all manner of corrupt prin­ciples and abominable practi­ces.

To the wise and godly I sub­mit my labours, protesting (once more) that I have writ­ten nothing (willfully at least) but what is the naked truth, as I shall answer it to God the searcher of all hearts, and the righteous Judge of the World; for whose honour and glory I did set upon the work; and God forbid that I should speak wickedly for him, who is the [Page 75] God of truth, and neither loves, nor needs any lye; who hath also declared, that he will punish those who hate the truth, and will neither receive nor obey the same.