A letter from the Reverend Dr. ——­ to Mr. Wild in Newgate.

I am very sorry that after a life so spent as yours is notoriously known to have been, you should yet, instead of repenting of your former offences, continue to swell their number even with greater.  I pray God that it be not the greatest of all sins, affecting doubts as to a future state, and whether you shall ever be brought to answer for your actions in this life, before a tribunal in that which is to come.

The heathens, it must be owned, could have no certainty as to the immortality of the soul, because they had no immediate revelation; for though the reasons which incline us to the belief of those two points of future existence and future tribulation be as strong as any of the motives are to other points in natural religion, yet as none return from that land of darkness, or escape from the shadow of death to bring news of what passeth in those regions whither all men go, so without a direct revelation from the Almighty no positive knowledge could be had of life in the world to come, which is therefore properly said to be derived to us through Christ Jesus, who in plain terms, and with that authority which confounded his enemies, the Scribes and Pharisees, taught the doctrine of a final judgment, and by affording us the means of grace, raised in us at the same time the hopes of glory.

The arguments, therefore, which might appear sufficient unto the heathens, to justify killing themselves to avoid what they thought greater evils, if they had any force then must have totally lost it now.  Indeed, the far greater number of instances which history has transmitted us, show that self-murder, even then, proceeded from the same causes as at present, viz., rage, despair, and disappointment.  Wise men in all ages despised it as a mean and despicable flight from evils the soul wanted courage and strength to bear.  This has not only been said by philosophers, but even by poets, too; which shows that it appeared a notion, not only rational, but heroic.  There are none so timorous, says Martial, but extremity of want may force upon a voluntary death; those few alone are to be accounted brave who can support a life of evil and the pressing load of misery, without having recount to a dagger.

But if there were no more in it than the dispute of which was the most gallant act of the two, to suffer, or die, it would not deserve so much consideration.  The matter with you is of far greater importance, it is not how, or in what manner you ought to die in this world, but how you are to expect mercy and happiness in that which is to come.  This is your last stake, and all that now can deserve your regard.  Even hope is lost as to present life, and if you make use of your reason, it must direct you to turn all your wishes and endeavours towards attaining happiness in a future state.  What, then, remains to be examined in respect of this question