it in a characteristic letter (6 April 1769). After completing his seventy-ninth year, Fleming retired. He died on 21 July 1779, and was buried in Bunhill Fields. He left an epitaph for his gravestone, in which he describes himself as 'dissenting teacher,' and expresses a conditional hope of immortality. For this, however, was substituted a eulogistic inscription by Joseph Towers, LL.D. His funeral sermon was preached by John Palmer at New Broad Street. A portrait of Fleming, by William Chamberlain, was bequeathed by him to Dr. Williams's Library. An engraving by Hopwood is given in Wilson. Works Fleming's major work is 'A Survey of the Search after Souls,' 1758, dedicated to Nicolas Munckley, M.D. The title and topic were suggested by the writings of William Coward. To prove, against Coward, the existence of a separate soul, Fleming employs the arguments of Samuel Clarke, and especially of Andrew Baxter. He does not contend that the soul is inherently immortal, but simply that it possesses a 'capacity of immortality.' His view of the resurrection was adopted by John Cameron (1724–1799). Fleming was an unwearied writer of argumentative and combative pamphlets, the greater part of them being anonymous. His political brochures, in defence of civil liberty and against the Jacobites, church establishments, and the toleration of popery, are tart enough. Against the theological writers of his time, high and low, he entered the field with confident vigour. He attacked Thomas Sherlock, Soame Jenyns, John Wesley, the Sabbatarians as represented by Robert Cornthwaite, and the Muggletonians. His most severe, and perhaps his best remembered, publication is his 'character' of Thomas Bradbury, 'taken from his own pen.' The topics to which he most frequently recurred were the defence of infant baptism and of the authority of the New Testament against the deists, especially Thomas Chubb, whom he is said to have impressed. His own theology, as may be seen in his 'True Deism, the Basis of Christianity,' 1749, was little more than a specially authenticated deism. He retains the 'supernatural conception,' minimised after a fashion of his own, and the miracles of Christ, which 'did not introduce a single unnatural phenomenon,’ but 'removed defects in nature' (True Deism, p. 14). In a manuscript sermon (10 October 1773) he ranks Confucius, Socrates, Plato, Cicero, and Seneca among organs of divine revelation. Many of his pamphlets and sermons attempt to deal with the problem of a general