THE Design of these Papers is to transmit to Posterity, as remarkable an instance of pure Enthusiasm as the Reformed World ever knew.

They are writ in Answer to several Letters.

• The First of which desir'd a Representation of the Matters of Fact at Water-Stratford.
• The Next desir'd an Account of Mr. Mason's Character.
• The Third ask'd my Thoughts of the Impulses and Vision to which he pretended, and what might occasion them?
• [Page 4]The Last was, To enquire how it could be consistent with the Goodness of God to suffer a Person that meant well, to be deluded?

The Fact is this, That for Four Years, or more, Mr. Mason had been a stiff Asserter of our Savi­our's Reign a Thousand Years on Earth, and had drawn a Scheme of it in a Discourse, call'd, The Mid-night Cry; which was Preach'd in several Places with great Zeal, and receiv'd with much Applause.

This brought him many Followers Ten Miles about; and as his Hearers encreas'd for the No­velty of the Doctrine, so the Notion was con­firm'd, and in time improv'd.

The Reign upon Earth was to commence in England, and Water-Stratford was the very Spot of Ground where his Standard was to be set up; Those who would repair thither, might find a safe Retreat, but all other parts of the Nation would infallibly be expos'd to Fire and Sword.

Those who could heartily believe this, thought it their Interest to reside there; and those who had it, brought with them as many Necessaries as they thought would last 'till the good Time should come.

As for Lodgings, when his House was fill'd, some (as I was told) lay in the Town, and o­thers [Page 5]made themselves open Partitions in the Barn, fearing no ill, because they design'd none.

About Easter last their Notions were fix'd, and their Habitations settl'd.

Here they spent their time, nigh an hundred of them, (besides many hundreds of well-wishers who were coming and going) in Dancing, Sing­ing, Praying, &c. 'till the long expected Appear­ance presented it self, on April the 16th. last, a­bout One in the Morning.

Towards the latter end of April, being at Northampton, I call'd on Mr. Ives, a Relation to Mr. Mason's Family, and discoursing on his late Pretences; Mrs. Ives show'd me the following Letter, dated April the 23d. which I immedi­ately Transcrib'd.

Upon the reading of this, I went on the 28th of April, to visit my old Friend Mr. Mason at Water-Stratford, with whom I had been familiarly acquainted, twenty years before. I no sooner came into his Yard, but was surpriz'd with the wildness of unexpected Noises.

They were all singing, some to one tune and some to another, but so loud, that it could not be exact.

When I enter'd the House a more melancholy Scene of a Spiritual Bedlam (which still fills me with horror) presented it self; Men, Women and Children running up and down, one while stretching their Arms upwards to catch their Sa­viour in his coming down, others extending them forwards to meet his embraces, a third with a sudden turn pretends to grasp him, and a fourth clapping their hands for joy they had him, with several other antick Postures, which made me think that Bedlam it self was but a faint Image of their Spiritual Phrensies. All this while they were singing as loud as their throats would give them leave, till they were quite spent, and look'd black in the Face.

When these were tir'd, in came a fresh Com­pany, repeating the same Hymns, with the like noise and wildness.

At this time Mr. Mason was in a darkish Garret upon his Bed, (and dy'd as I take it, within a Month after) and it was with some difficulty that I got access to him; (for they had deny'd several.)

The Sister who wrote the Letter, introduc'd me, but told me beforehand, that he did not care to [Page 9]talk of his Sentiments, or Vision; but referr'd me (as to that Matter) to his Two Witnesses, who could say as much to it as himself.

He had a Week before been troubled with a [...], or a Ranula under his Tongue, which made him the more unwilling to talk. While I discours'd of common Matters, he heard me pa­tiently, but as soon as I enquir'd of his Vision, he sign'd to his Sister, to have me down to the Two Witnesses, who knew all his Mind.

I went from him into a lower Chamber, where two Men, which they call'd the Witnesses, (but I suppose one was but a Deputy, because I have since heard, that one of the Witnesses, who dy'd within a Week after, was sick when I was there) met me with many Spectators.

The Witnesses gave me the same Account with the Letter, That our Lord appeared to the Prophet, on the 16th of April, &c.

And to confirm the Truth of it, they further told me, That, at the same time, two Angels ap­peared in white, to a Man of their Society, as he was going homewards to Great-Harwood, and forc'd him back again.

I ask'd the Witnesses, What was their proper Business? They answered, with much assu­rance, That their Prophet was not to bear Witness [Page 10]of himself; That in the Mouth of two or three Witnesses every Truth should be establish'd; That God would give Power to his two Witnesses, &c. But the choicest Place was (as I remember) Isa. 44.5. One shall say I am the Lord's, and another shall call himself by the name of Jacob, and another shall sub­scribe with his hand unto the Lord, and sir-name him­self by the name of Israel: and so on to the 8th. Verse, Ye are my Witnesses.

They witnessed, That their Prophet was the very Person spoken of, Rev. 1.1. He sent and sig­nified it by his Angel to his servant John.

They witnessed, That Mr. Mason was that Elijah; that John the Baptist was not that Elijah that was to appear before the great and terrible Day, as the Baptist said I am not; therefore there were two Elijah's, and therefore John Mason was one.

They witnessed farther, That their Prophet saw our Saviour for a considerable time, that He said many things, but spoke no words. For His Ma­jestick Looks said, that he came to Judge and Con­demn the greatest part of the World; and his smi­ling Countenance said, He would save Sion, and the holy Ground; that is, said they, Water-Stratford and its Borders.

They could not, or would not tell me, how far the Borders would extend, but they told me that [Page 11]few, that very few of this Land should be Sav'd.

This I thought very hard, and therefore I ask'd them, What would become of some truly pious Persons, that might never hear of Water-Stratford? To which they answered, That some of the Elect would be hall'd thither, without their consent, by Angels. Will our Saviour (said I) be visible to all when He comes amongst you? They reply'd, To very few: And as they seem'd to explain themselves, only to the Prophet, and his Wit­nesses; but with the Prophet he would daily Con­verse, and be very Familiar; and His chief Resi­dence would be in the Clouds. They expect Him, they assur'd me, every Minute, and therefore Day and Night they are upon the Watch. When our Saviour has done here, He would (they said) carry the Believers in this new Prophet, to the New Jerusalem, and gather the Elect in other places to them.

When I ask'd 'em, How Mr. Mason was affected at the sight of our Saviour? they had an Answer ready, That he had not the least fear upon him; which, they told me, was the fulfilling of a Pro­phecy, Heb. 9. and the last. He shall appear the second time without sin to salvation.

And now I thought it time to enquire seriously, Whether it was not possible that their Prophet [Page 12]might be deceived? To which the Sister (who had been all the while present) gravely Answer'd, with an obliging Accent; O Sir, the Holiness of his Life makes it impossible, that God should permit him to be deceived.

When I had given (as I thought) a due reply to this, the Witnesses confess'd, they did not much insist upon that, since the Spirit assur'd both the Prophet and themselves, That He was the very Christ that appear'd to him.

To this I returned, That several have been as confident of the Spirit's impulse as themselves, and yet have been deceiv'd; and then they cited some­thing out of Dr. Owen, That though he that has not the Spirit may think he has it, and be deceiv­ed; yet they that have it know they have it, and cannot be deceived. Like those that are in a Dream, may think themselves awake; but they that are awake are well assur'd of it. After this I ask'd, what Argument they had to convince the doubtful, who thought it a little unreasonable to believe such strange matters at second hand? What Miracles, what Signs, &c. But they interrupted me, and in a half-passion answer'd, This was sign sufficient, that all should be Sav'd that believ'd it, and they that did not, should be destroy'd and damn'd.

This began ro stir me, and I could not forbear saying, That I fear'd they were all deluded, and that they would find in a little time, &c. But the Wit­nesses would not suffer me to proceed, and starting up in a furious transport, told me, I would be (I have forgot the Word, but am sure it meant) damn'd for my Unbelief, and so they avoided me.

When I came down into their Parlour, the Dancers were encreas'd in that Room to Thirty, or more.

They usually entertain'd all sorts of Vagabond-Fidlers, Singing-Boys or Wenches, and hir'd them to stay with them; because they thought our Savi­our would have all sorts of Musick to attend Him.

They pretended not to any Miracles, nor dis­cerning of Spirits; nor need they, for they re­quire nothing but this Faith, (That Christ has this Second time appear'd) in Order to Salvation.

If I had talk'd with the Prophet himself of these things, I could have had no better satisfacti­on; for the only Argument he made use of at that time, to any one that doubted, was—By the Eternal God I saw Him with these Eyes.—By the Living God 'tis true, &c. As he told many that went to see him, and as he said several times in his last Sermon out of the Window (the Sunday before I was with him) to above five hundred (some say fifteen hundred) People.

He had for a long time left off giving the Sa­crament to any, but some Select Persons of his own way; and since the 16th. of April gave it no more, because Christ was come. He had left off Praying, because he thought nothing remained to be prayed for; and had determined to Preach no more, because they should be all enlightned from above.

If any Man came to him, that had formerly ad­mir'd his Preaching or Praying, he would ask him, if he could believe that he saw Christ? If it was an­swer'd, that he dar'd not say that, but yet out of respect to him, was afraid to disbelieve, then he would thank God, that He had given him such a measure of Faith; and asking him if he could love Christ, charg'd him to get Oil. One of his most considerable Friends (whom he much valu'd) was to see him, a Week or ten Days before my going; and put the Case home to him, telling him, He should have a great care of what he said, for the sake of his many Friends, as well as upon his own account. For there were many had so great a re­spect for him, as to be ready to give credit to whatsoever he should vent; which, in all probabi­lity, would have this ill consequence, That if he should, after all his confidence, prove mistaken, they would never believe any other Prophet before [Page 15]him, for his sake. To all which Mr. Mason most solemnly reply'd; 'Tis as true as any thing in sa­cred Writ.

About a Week after I had been there, another Gentleman, of his and my Acquaintance, made him a Visit, and told him, He ought to be very cau­tious in talking of things thus much out of the way. But he answer'd positively, As sure as God is true I saw him; and added, He first saw his back Parts, and then his Face, which was too glorious for Words to express. This Friend then enquir'd, Whether our Saviour had said any thing to him? And, receiving no answer, he ask'd a Clergy-man that stood by, Whether he understood that our Saviour had said any thing? This anger'd Mr. Mason so much, that he passionately turn'd to him; What need was there of saying any thing, when He has actually began His Reign?

A third Friend of his and mine went to him, within a day or two after, when he not only as­serted the same things, but shew'd the very place where he stood, described the Foldings of the Gown, with the Colour of it, and declar'd the se­veral impressions that the Spirit made upon him at the same time; one was, That the crimson Gown was dipt in the Blood, of his Enemies. This Person [Page 16]had a great Reverence for Mr. Mason, and there­fore was not free to tell me the other Impulses.

I am well assur'd of the integrity of these three Persons, who were his intimate Friends, or else they had found no admittance.

I can't omit another remarkable Instance of their Extravagancy, which I receiv'd from a sober Gentleman. A Servant belonging to his Family, was standing at Mr. Mason's Fire-side, when he came towards the Chimney with a great Roll, and (whether he burnt it or not I am uncertain) down he threw it, crying out with a loud Voice, Fire, Fire, Fire. This gave the Alarm to all the rest, who ran up and down with their firery Ex­clamations for a long time after.

This Passage I had omitted (because it came from a second hand) had not the Sister (whom I visited with several Queries at Water-Stratford, on the twenty third of July last) in a great measure confirm'd it. For she acknowledg'd, That in a mystical way there had been often crying out Fire, to denote, (as I think she said) the suddenness of the Destruction that was coming upon the Land.

I ask'd her at the same time, Whether they had not often talk'd of Sacrificing, (for I had heard of several Stories of that nature, and some of them [Page 17]that seem'd black) but this was all that she did ac­knowledge, That there had been frequent men­tion of Sacrificing among them, not in a carnal, but in a spiritual Sense; that as formerly there was Sacrificing of Prefiguration and Expectation, so now they did eat the Sacrifice of (somewhat that signifi'd) Thanksgiving.

In truth, her Answers were by this time be­come so mysterious and refin'd (like Molino's Dis­courses in his Spiritual Guide) that she made me think of the Converse I once had with a melan­choly Rosicrucian Doctor, whom I desir'd, when he talk'd something obscurely, to explain himself; but then he was ten times more mysterious, and told me, What he said was not to be understood without an Angelick Ʋnderstanding.

The great thing I desir'd to know of her was, Whether Mr. Mason (who had been dead some Weeks before) had any Sense of his Death ap­proaching, and whether he had maintained the same Opinions to the last? I was the more in­quisitive, because I had receiv'd different Repre­sentations about it. She answer'd, That she ve­rily believ'd he had a fore-sight of his death, be­cause he had often said in this sickness, That he had fulfill'd his Ministry, and finish'd his Gospel. Whereas at the end of a former sickness, about three quar­ters [Page 18]of a Year before, he said, He knew, or be­liev'd, he should not die, because he had not ful­fill'd his Ministry, nor finish'd the work of the Lord. And I know, a little before he dy'd, he told his Northamptonshire-Friends, That they should not be surpriz'd if they heard he was dead.

But though he might think himself mortal three or four days before he dy'd, yet, I am well assur'd, that five or six Weeks before, he had thought o­therwise; for about that time, he told his most particular Friend, That our Saviour would daily converse with him; and that, 'till he went to the New Jerusalem. Which made him ask him, whether he thought he should live always, (or words to that effect) and he presently answer'd, There is here that shall never tast of death. The Sister ad­ded, That in his former Sickness, toward the lat­ter end of it, he declar'd, That he should not dye at that time; because several Prophecies were not verify'd. The most material was, Isa. 33.37. Thine eyes shall see the King in his beauty, they shall behold the Land that is very far off, thine heart shall meditate terror.

As to several other Queries I propounded, she answer'd so obscurely, though nevertheless discreet­ly, that I was enclin'd to write her a Letter about a Fortnight after; which obtain'd this Answer ver­batim.

This is a faithful representation of the matter of fact, in answer to my first Letter.

The second obliges me to express Mr. Mason's Character, which is but necessary, since the Re­ports concerning him are very different; some make him no less than an Apostle, and others [Page 25]speak him a most horrid Impostor; many have thought him divinely inspir'd, and not a few judg'd him to be diabolically possest.

On my first Enquiries, the accounts were indeed so various, that I could liken them to nothing bet­ter, than to some Pictures I have seen of a Saint, or a Devil, according to the different light to which they were expos'd.

But these different Representations have enabl'd me to make a better discovery, by engaging me to trace every story to its first original; and to exa­mine (more narrowly) the credit of the first In­former. And therefore I promise (for I am sure I can make it good) to describe him in his proper Colours, and to set him in a true light; and if it should happen (as I foresee it will) that some strokes be wanting for a perfect Piece, it is upon my integrity to make it the more exactly agreeable to the Original.

When he was at School at Strixton in Northamp­tonshire, his earnest Spirit that was then discover­able, made his Master often say, That if he liv'd, he was like to be a violent Zealot. When he re­mov'd to Clare-Hall, he had the repute of good Parts, but I have been well inform'd, by a Letter from a Clergyman in Northamptonshire (Mr. Gray, who was his Chamber-Fellow at Cambridge) dated [Page 26] Sept. 22. that he was but careless in some part of his Life there, that he would be sometimes starting of Questions, in reference to the usages of the Church of England (which seem'd to discover some dissatisfaction) and with greater earnestness, than points discours'd only for dispute sake are ordina­rily manag'd. His removal from Cambridge was first to Isham in Northamptonshire, where he liv'd with Mr. Sawyer. I have been told by his Friends, that he studied there most part of the Nights, and when 'twas said it would do him hurt, he answer'd, That he had lost his time at the University, and must regain it. His frequent saying in his Pulpit (according to his familiar way of Preaching) here stands one that has been as great a Sinner an any of you till it pleased God to open his Eyes, seems to confirm the account of his Chamber-Fellow, concerning his behaviour in the College; for from that time he was most certainly a Man of severe Morals.

Mr. Sawyer (at present of Kettering) gave me this account of him, in a Letter dated Octob. the first. That whilst he liv'd with him, he was indu­strious in his studies toward the supply of Acade­mical Learning, and needed rather a Bridle than a Spur, that his Sobriety and Piety was very exem­plary, that his endeavours were earnest, both in Family and Parish, to do those things that were [Page 27]honest, just &c. and that with a most chearful Spi­rit, freed from moroseness, or Enthusiasin.

In Buckinghamshire he lived several Years, very near me; and the Families, in which we liv'd, be­ing nearly related, I had frequent and intimate Discourses with him.

In his Principles, he was a rigid Calvinist, and not a little inclining to Antinomianism. 'Tis almost twenty Years since, that we discoursed eagerly about St. Peter and Judas; and he would acknow­ledge no other difference betwixt them, but what decrees and irresistible Grace had made. At another time we were no less earnest upon Imputation, &c. and for a Conclusion to our Discourse upon that subject, he deliberately asserted, and repeated it, That it was all one whether he had kept the Command­ments, or broke them all, since Christ had observ'd them.

His Preaching did commonly border upon the Predestinarian Points, and did often make his Hearers Melancholy, and now and then in danger of Despair. Very long, and very earnest he always was in the Pulpit, so earnest, as not to leave a dry thread about him, as his nearest Friends as­sur'd me, and so long, as to be always ready to faint before he gave over.

This, with his good Life, and novelty of his [Page 28]Doctrine, procur'd him many Followers.

After his two Sermons he commonly repeated in the Evening, to a great number that throng'd to hear him, and there were few days in which there were not some with him to propound their doubts. But how he could resolve them from his Principles, he never would tell me.

As for his Morals, I must needs say, he had such a (nature bonitas) complexional goodness, as se­cur'd him from the bad effects of ill Principles. He was a Person of as great Devotion as ever I met with, and his main aim was to make all he con­vers'd with to be religious. I think verily he was not only temperate but mortify'd, not only true and just, but kind and charitable. Charitable to the good Name, as well as to the Soul and Body. He was nec iracundus nec irritabilis, very affable in his Carriage, Meek in his Converse, and never over-earnest, unless (where he thought he could not exceed) for God.

The Family where he liv'd for many Years, and which he since often visited, very lately told me, They thought him as free from Vanity, as others could be from Vice; and that they could never see wherein he did too much, or where too little. I cannot indeed say so much, yet am ready to think, that all his Redundancies as well as Defects, were design'd in order to a greater good.

His Prayers were always vehement, and an aw­ful silence, betwixt every Petition, doubl'd their length, with a sort of divine breathings. He af­fected a laborious way of Address, or else 'tis im­possible to imagine but that the frequent habit (tho' he had receiv'd no extraordinary assistance) must have given him a greater facility to express himself. He did never (that I could hear of) speak directly against the Prayers of the Church; but as he made use of some of them in publick, so (when his head would not suffer him to pray in his Fa­mily) if he could not perswade any with him, to extemporize, he would then desire them to read some Collects of the Common-Prayer, which he said were very good. He was once discoursing with a very sober Person of the difference betwixt a Form of Prayers, and no Form, when he thus exprest himself. Both are very liable to be abus'd. No Form was apt to make Men Vain-glorious, but a Form was apt to make them careless.

His parts were once above the common level, but the ill conceptions that he entertain'd (and indulg'd) of the Almighty, and his dealings, did certainly so besot him, that he was not capable of a free thought, or a rais'd contemplation. Much musing and heavy thinking made him always liable to the contagion of the body's steam.

He was seldom free from violent pains in his Head, and troubled with vapours in an excessive manner. His Legs and Feet were often so very cold, that two or three hours rubbing could scarce procure any sensible heat. Tho' he lay in his Stockins and wore Boots, yet he was almost con­stantly benum'd in those parts.

His Head was often so much out of order, that he could not bear the least noise, and when he heard his Sons read, it was by way of whisper. He was forced sometimes to quit his own House, and to live in an unfrequented part of a large House, near me, where he scarce ventur'd to walk for fear of the noise of his own tread, nor could he pray in the Family (tho' it was his chief delight) at those times, lest he should disturb his brain with the sound of his own words.

He much affected the conversation of melancholy Persons, and had particularly contracted a most intimate acquaintance with one Mr. Wrexham, that was come to Haversham, (Mr. Mason's beloved place.)

A melancholy Divine indeed he was, and very often disturb'd. He had bestow'd much time and pains in compiling a more exact and compleat Scripture Chronology (as he thought) than is yet extant. When he had perfected the Work, he [Page 31]offer'd-it to the then Bishop of Lincoln, to be perus'd, and as he hop'd, approv'd. But it fell out otherwise, and the reproof he there met with, for wasting so much time and pains in a fruitless study, was so much laid to heart, as to hasten his distraction, which happen'd nor long after. This Mr. Wrexham (who was sometimes with Mr. Mason, for a quarter of a year together) was, as he himself own'd, the very Man that put him first upon Revelation Thoughts.

His death fill'd Mr. Mason with excessive grief, and the loss of his own most prudent Wife, before he had well digested it, made it so overflow, that he never rightly enjoy'd himself after it.

For his last four years (which I look upon as his Apparatus to his Millennium) he thought himself often acted by a Divine impulse, and tho' he would some­times write down the Sermons for the following Lord's D [...] (as he had formerly done) upon some other theme; yet he had no sooner ended his Pray­er, but he would tell his People, that the Spirit mov'd him to discourse of the mystery of the King­dom, and of nothing else.

Thus he went on till last April, when he did [...] (as the word is us'd Ecclus. 4.30.) think all his Imaginations to be certainties; and from that time he contracted (as he thought) [Page 32]such a Friendship with God, as might warrant him to despise Men. For from that very time his good nature left him, he became froward in his Con­verse, reserv'd in Discourse, and impatient of a Contradiction; yea, and seem'd to damn all Man­kind but a few in his own way; and thus he con­tinu'd to his last Minutes.

There are, I know, some serious and good Men, that will be ready to object (from common Report) against one part of the Character relating to his Morals: And there are, I acknowledge, several Stories banded up and down that look reflectingly that way: But on my word I have examin'd them all, and find many of them to be mere invention, and others to be but empty cavils.

There are but Two, that I can hear of, that are any ways considerable, and those I mall duly con­sider.

The former is a common Report that he did all this to get Money ( [...], Soph. Antig.) for your new light Men are generally covetous.

For an instance of this they tell a solemn Story of a Woman that came to abide amongst them, and Mr. Mason, they say, sent her back again for Money, that she return'd home, broke open her Husband's Trunk, brought the Money, and was [Page 33]well receiv'd. This Story I have examin'd, and thus much by their own confession is in it, and I am apt to think no more, viz. That about a Year since, a Woman that was his admirer, being told of a Desolation coming upon the Land, and be­lieving there was no place of Security but at Stratford, did break open a Drawer of her Husbands, where the Money was that she had earn'd in Nur­sing, and laid it up in Mr. Mason's House. But I was assur'd by the Sister (who I think would not deceive me) that Mr. Mason knew nothing of it; for of late he had not concern'd himself in Money Matters, any otherwise than to keep a little in his Pocket to give the Poor.

In Truth, I think he was always as far from Covetousness as any Man living; and the little Provision he made for his Children, (notwithstand­ing his Frugality, and his Teaching School some­times,) is, I think, a demonstration. He could not design Riches in gathering People to him, be­cause there were several Poor among them, that had little other Subsistence besides their Charity: And I am well inform'd, That several who had contracted Debts before they came thither, were there Arrested, and had their Debts paid amongst them. And I was particularly told by one of Nor­thampton, That a Relation of his, who had scarce [Page 34]Bread to eat in the dear time, went thither pure­ly for Subsistence, and pretending only (when a perfect Stranger to them) to be of their Party, far'd well for a Week, and then return'd home.

There is another Objection, that has been often urg'd against his Sincerity, of this nature, viz. That whereas he has at least pretended to a Divine Impulse for these last four Years, which oblig'd him to Discourse of the New Kingdom, yet whenever it happen'd that he preach'd any where out of his usual Circuit, he would handle other Subjects, and talk like other Men.

But to this I answer, That he did not pretend to be wholly acted by the Spirit in every Dis­course; and he often said, That the Mysteries of the Kingdom were not to be reveal'd to the unprepared, lest it should expose the Mysteries to ridicule, and the Persons to a greater Judgment. Milk for Babes.

There are, I grant, some other Objections to be made against him, but they do not so immediately reflect upon his Morals, as to prove he had any corrupt design. And though I deny him to be a Counterfeit, I grant him to be culpable. But this I think may be sufficient for the present, in answer to my Second Letter.

The Third desires my Judgment of the nature of the Impulses and Vision to which he pretended, and what might be the occasions of 'em?

I Answer,

1. As to the Impulses and Vision I am through­ly satisfied 'twas mere Delusion, upon these Ac­counts.

1. Because he has been formerly liable to Mi­stakes of this kind, for which take this Instance.

Ten or Twelve Years since Mr. Oliver Pashler, a sober Divine, of Buckingham, within Two Miles of Water-Stratford, walk'd with his Wife to give him a neighbourly Visit; they had no sooner en­ter'd the House, but Mr. Mason told Mrs. Pashler, she was very kind to let him see her twice in one Day. She was at first a little surpriz'd, and made answer, she had not seen him before for a long time. Then he grew positive, and said, You know very well that you walk'd by my Horse side for several Furlongs together, this very Morning, as I came from Haversham, and we discours'd so and so, &c. This put her into a great fright, and made her beg of her Husband to go home immediately, for her Ghost wax seen, and she should not live.

Mrs. Mason (a truly good Wife) seeing her in a great concern, desir'd her, for God's sake, not to be frightned, nor to take any notice of what her [Page 36]Husband said, for it was nothing else but one of Mr. Mason's melancholy Fancies, and he was often subject to 'em.

This Relation Mr. Pashler has formerly men­tioned to me, and several others; and two Months since he told me the particulars.

The case is here so plain, that I need only ob­serve that his coming directly from a Melancholy sort of People, and his eager Discoursing and Pray­ing with them, had over-heat his Brain, rais'd the Fumes, and stirr'd the Vapours in an extraordinary manner. He that in his early Years could be thus mistaken at mid-day, might more easily be now deluded at mid-night.

2. I am well assur'd that the Impulses, which he, and his Witnesses so much talk'd of, were not Di­vine, from the wretched Interpretation that they gave of Scripture, which we are sure was dictated by a Divine Spirit.

I could produce many Instances, but those men­tion'd in the Discourse I had with them are too plain to need more.

What could be more ridiculous than his and their Explication of Heb. 9. ult. He shall appear without sin. That is, say they, Mr. Mason shall have no sense of his sins.

In the Year 1669. he Preach'd and Printed a Funeral Sermon on this Text, and then he could give a rational sense of the words, which he thus explain'd. Christ's first appearance was very mean, He appear'd as the Son of Man, or rather as a Worm, a reproach of Men, all that saw him laugh'd him to scorn, but hereafter he shall appear as the God of Glory, and the Judge of the quick and dead. In the days of his flesh he appear'd as a Prisoner at Pilat's Bar, and as a Malefactor on the Cross. Then indeed he stood charg'd with the sins of his People, but in the day of Judgment he shall appear without sin unto their Salvation. Sed quantum mutatus! He that foolishly interprets the Spirit's dictates (I am certain) has not the Spirit.

3. 'Tis evident, that neither the impulses nor appearance was divine, from the ill influence that they had upon the persons affected.

He who before could discourse calmly, and seem'd, for his Meekness, to be a second Moses, does now, under pretence of divine inspiration, disclaim the use of reason, and imperiously dictates his own wilful imagination to the World for cer­tain and undisputable Revelation.

It has been well urg'd against the truth of some Men's Religion, that it makes the Man worse that heartily espouses it. And can it be thought, that [Page 38]that persuasion descended from above which marr'd (as I have thought) one of the best tempers in the World;

What he was before I have already said, (nothing but obligation) but of late he was so chang'd as to damn the greatest part of the Nation, and to enclose God's love within the petty confines of his own Sect. He was impatient of a con­tradiction, he would not hear an Argument, and what was worse, he told (I am sure) his choicest Friends, That the Books were seal'd and there was no place for repentance.

This I think is enough in answer to the former part of my Third Letter, which desir'd my sense of the Impulses and Vision; I proceed in the next place to give my Sentiments of the occasions.

1. He that has read the short character I have given of him, will find such a Chain of Causes, and concurrence of occasions, that he must needs con­fess, that nothing less than a constant guard over himself, could, without a miracle, have secur'd him from this, or the like infatuation.

We see from the very beginning of his life, that he labour'd under the burthen of his own Idiosyn­crasy, or pecular temperament. This I know he mistook for an advantage, which made his con­dition the more dangerous. This again was more [Page 39]operative from the stinging impressions that a sense of his early miscarriages had left upon his Mind. His grief was further heighten'd from the dismal Idea he had form'd of God, as if he had made Mankind on purpose to damn the major part; and his frequent Converse with Men of the same kid­ney, fix'd his Error, and made him obnoxious to the contagion of ecstatick Fits. Vid. Baron. & Ful. Miscel. Messaliani.

There may be, I grant, some valuable Persons who are lightly touch'd with the apprehension of Absolute Reprobation, &c. and may (as they think) make it serve to some serious purposes; but he that ruminates upon it, and converts it in Sanguinem & succum, as our Friend did, must ei­ther Despond or Prophecy. See Dr. Jackson, Chap. 51. of the 3d. Tome, Tit. Inordinate Liberty, &c.

The Converse I have had with several Despair­ing Creatures upon this very account, makes me to insist the more upon it: For I cannot see any rati­onal Comfort that can be administred to any that believe this Doctrine, because they naturally inter­pret every Providence against themselves. One concluded he should be damn'd because he met with no Afflictions here; and others, who have had great Afflictions, look'd upon 'em as earnests of the Damnation to which they were predestina­ted. [Page 40]There was one indeed, who had thought her Reprobation was determin'd, became rescu'd by a signal Providence.

As she was tempted to make away with her self, she saw her Child fall into the River, and sav'd it. I went to see her the same Morning, thinking it might serve for a good handle to rescue her. I told her, when I found her excessive me­lancholy, That she had as much reason as any bo­dy to believe she was elected, because God had made use of her to save the Child. And this con­sideration (while the thing was fresh) took so with her, that presently she became satisfy'd, and is now perfectly well, capable of sound Doctrine and good Advice.

To proceed,

His excessive Vapours were a no less natural cause of his windy Conceptions: He was so far sensible of his being that way infested, that he complain'd much of 'em to his Friend Mr. Ives, when he gave him a Visit ten or twelve days be­fore he dy'd. But to convince him that they had no influence upon his Judgment, he explain'd his Doctrine to him, and so betray'd himself. I am sure (said he) that Christ is now entering upon his Reign here, as really and truly as ever King Charles, King James, or King William Reign'd; [Page 41] but mistake me not, for I do not mean that he will sit in the Parliament-House, &c. This made Mr. Ives advise him to let Blood speedily, not so much out of hopes of working a Cure (for he found he was too far gone for that) as to prevent his growing worse.

These Vapours having made him uncapable of a sober use of his Faculties, he became dispos'd for a new Light, or for any thing that was out of the way. He believed, and often discours'd it, That Divine Inspiration was no strange thing, and he in­stanc'd commonly in Arch-Bishop Ʋsher, as a Man divinely inspired, and was under dismal apprehen­sions of a Prophecy that was much talk'd of, under his Name.

But these were but the beginnings of Distracti­on: His Friend, Mr. Wrexham, had taught him to be mad by Book; (let it not seem light, for I cannot forbear saying it, because I know it to be true,) and the loss of his good Wife made him continually descant upon the New-found-Ground, 'till he became compleat Master of the Crot­chets.

His chiefest Friends have very lately assur'd me, That the Millenary-Notion was wholly owing to Mr. Wrexham; and that he never truly indulg'd Melancholy (though be was often liable to it) 'till [Page 42]his Wife (a Woman of more than ordinary discre­tion, as well as Piety) departed this Life. I must add, That I well know that Mr. Mason did not only receive the Notion of the Millennium from Mr. Wrexham, but the very Year when it would com­mence; (he was by the way confident of the Year, though he would determine nothing of the Day:) to prove this I have not only the Testimony of his chief Friends, but Mr. Wrexham's Chronological Ta­lent to refer to.

Alsted (I well remember'd) in his Chronology, had fix'd it for this Year 1694. And while I was upon the Enquiry, Whether Mr. Wrexham had been conversant in this Millenarian Author, (though I had reason to suppose it, because my Learned Friend, that gave me his Character, had told me scarce any Chronology-Writer had escap'd him) my Bookseller at Northampton sends me the very Book that was Mr. Wrexham's, and his Name in the first Page, with several Notes and References under his own Hand-writing. 'Tis needless, I think, to cite much out of him, for there is scarce a Page where he explains the Visions and Prophecies, but we find frequent mention of the Year 1694. (See p. 146. p. 148. and 484. Ab hoc currente Anno 1623. us (que) ad 1694. erit protasis sive praeparatio ad mille annos Apocalypticos, quibus elapsis incipiet bellum [Page 43]Gog & Magog, & hoc excipiet illustris ille adventus Domini ad judicium.)

I will add farther, (though here. I am not cer­tain) That I verily think from what I have heard and consider'd, that I can assign the cause of the believ [...] appearance on that very Day it happen'd, or rather the Night preceding, the 16th. of April last.

As I urge not this for Matter of certainty, so I would not be thought to reflect upon Mr. Mason in it as a designing Cheat; but I do it to give a probable Account at least, How he that was capa­ble of any false impression, became deluded at that particular time, viz. on Sunday-Night, or Monday-Morning.

His coldness to the Church Prayers I have already hinted, and have in part said, that I meant by it, an indifferency rather than an aversion.

For he constantly observ'd, as far as I can learn, the great Days of the Nativity, Resurrection, &c. and always was well pleas'd to read the Epistles and Gospels belonging thereto, And he did most espe­cially commend the Collects of any part of Divine Service.

The Resurrection being commemorated but the Week before, the Meditation upon it was very na­tural to a devout Soul; and Mr. Mason being fully [Page 44]possest with an Assurance of his Appearing would naturally expect it as a thing in course after his Resurrection..

This (as I suppose) runs in his mind for the whole Week, and when the next Sunday comes, (the first after Easter) he reads the Gospel, John 20.19.

This being pat to his long surmizings, gives him a fresh heat, and more vigorous expectations; And when the day, and he (I should ha [...]e said the fasting day, for he would eat nothing on sundays that he might make room for vapours, which he [Page 45]verily believ'd to be inspiration) were quite spent with earnest Prayers and tedious repetitions, he naturally became all ecstacy nd trance.

Down he lyes (and before his usual hour as the Divine, &c. observes in a late Pamphlet) and doses on the Gospel he had lately read, which makes so powerful an impression on his Brain, that when he seems to awake betwixt twelve and one (as near as I can learn) He believes the Vision he had in his Fit to be a reality; yea, and thinks that he still saw it. This no one will wonder at, that has observ'd how frequent it is for Children, after some terrible dream, to cry bitterly, even after they are awake and their Eyes open. Tho' we bring them a Candle (as Mr. Mason had one by him) they still believe they see with their Eyes, what they saw in their Dream, and 'tis a long time before we can quiet them and a longer before we can undeceive them. He that shall read Casaubon's third Chapter may see enough to prove, that 'tis not at all mate­terial in point of Apparition, whether the species comes to the Eyes from without, or from within.

Thus I have, as I take it, given at one view a series of occasions to this surprizing novelty. I will now insist upon some particulars.

2 His long and earnest expectation of our saviour's Bodily presence did promote the delusion, whether [Page 46]we look upon't as a mere Dream, or a waking fancy; whether we suppose it a strong imagination, or a real apparition of one of those spirits, that can with ease transform themselves into Angels of Light.

One in his circumstances might easily be impos'd on any of these ways, without any reflection upon his sincerity.

We are all sensible hew natural it is for us to dream of those things we expect, and according to the earnestness of the expectation it makes a pro­portionable impression upon us. When we expect with Fear, after we have a [...]d a Sleep for some time, and begin but to sleep in earnest; the Ene­my approaches, and instead of a repose we find our selves clogg'd wich such a dreadful weight, and our heads fill'd with such dismal Scenes, that when we awake we are all Confusion, and conti­nue so for a long time after, though we do all we can to recollect our selves.

But if we expect any thing with an earnest de­sire of it, we are not only more certain to have it presented to us in our Dreams, (Quae enim quis (que) impense expetit, quae (que) fixius animo mente (que) concipit, ea in somnio meditatur, earum (que) rerum species noctu ob­versantur, says L. Lemnius,) but we are like to dose on, because we are in love with the Phantom, and would prolong the pleasure, and deceive our selves.

This may have been the case of our sick-brain'd Visionist; whilst his Fancy was working upon the common Theme, it might whirl him into a kind, of a dosing Fit, 'twixt sleeping and waking, (in which posture 'tis likely he finish'd his rude draught,) not so far awake as to exercise his rea­son, nor so soundly asleep as to hinder his confi­dence. He remember'd, he said, That he turn'd him­self in his Bed but a little before, and he was certain, that he slept ant after 'till he saw the Beloved. And the fight was so entertaining, that he could not but love the distempers that occasion'd it.

That which another would have call'd a hot Head, palpitation of Heart, or by the Gentile name of Vapours, he presently christens an impression from above, a Spiritual Impulse, and a Divine Afflatus.

And then, as my Account was, (though the Divine, &c. says, that he slept first,) He call'd up the Family of Expectants, who were as ready to Believe, as he could be to tell them, and the more they believ'd, the more was he confirm'd.

I was lately giving this account of the Matter to a worthy Gentleman, that much valu'd him, who was of the same mind with me, and confirm'd the thought by an agreeable Story of his own Lady, that expected, and dreamt, and was equally con­fident, [Page 48]'till she had receiv'd a demonstration to the contrary. It was, as she told me, a lucky mistake, for 'till that time (which was but the Week be­fore) she was enclin'd to believe Mr. Mason, and his Wonders.

But those who are unwilling to believe he was half asleep, because they heard him Swear the contrary, may, if they please, no less rationally, believe, That he had, by much thinking about it, drawn the perfect figure in his own imagination, and that his earnest desire had as confidently set it afore him.

I have known even a fearful expectation do much, and work wonders of this nature. A Lady, in a Family where I was very conversant, after the death of her beloved Child, had such fears of Death, that the picture of it was always before her; and she was possess'd with the belief of it to that degree, that when she was invited abroad to divert the Fancy, she would protest almost every ten steps, she saw Death in every thing she look'd on. And would often (to convince the Company that she was not mistaken) call to the Coach-man to stop, and make the Servant bring the Pebble to the Coach, which she verily thought was a Death's Head.

But our Fears (as I have already said) are not so good at painting as our Hopes, where we meet with no Colluctation, and where every thing helps to uphold the Fancy and nothing to oppose it.

He that has a confident expectation of the be­loved Good, (whether he has grounds for it or not) shall screw his Imagination into the possession of it, and see it, and enjoy it, by an anticipation. But if some shall still think (as I find they do) that it could be nothing less than an Apparition indeed and in­deed, then I say further, That the earnest expecta­tion will abundantly satisfie how it might be oc­casion'd by that evil Spirit, who well knows how to delude the Sense and mock the Fancy.

The Devil, tho' he was long since degraded, and expell'd those blissful Regions (and so lost his glory) for misbehaviour, remains still a cunning Sophi­ster, as his name imports; and the many thousand years experience of such an active Spirit, cannot but have improv'd his Knowledge to an immense degree.

They (one or other of them at least) can never be thought ignorant of every Man's Constitution; and no doubt but they hold a mutual Correspon­dence to find out every Man's blind side.

Nor is it to be doubted but that they do most particularly confer Notes, consult all their Poli­ticks, and unite all their Forces to attack the Person [Page 50]that means well, that is good in the main, and most ardently breaths after the things of a divine life.

Those subtle Spirits need not be told, that even good Men are soonest decoy'd into a snare, by such as are of a Feather with themselves, that Error will sooner be entertain'd from a Pious, than Truth from a Prophane Person; and that the Messengers of Satan, dress'd in the true Apostolick Livery, may spread the infection of Error incognito, and under specious Disguises.

It is their Nature, their Essence, (if I may so speak) to show then spight and malice to him especially that is any thing God-like: And if they find him too wise and good to forsake his integrity, they shall drive the Naii that will go, and smite him with a Notion that will chase away Sobriety.

They that think to discern the Spirit, says Dr. Jackson, without more ado, by his way of breath­ing, may, instead of him, be troubled with an un­welcom Guest, always ready to invite himself where he sees preparation made for his better—The Devil has learn'd many ways of Salutation and Address, able to fill empty Breasts, or shallow Heads, unsettled in Truth, with such pleasant, mild and gentle blasts, as are apt to breed strong persuasions of more than angelical Inspirations. God grant, says he, in the [Page 51]next words, the carriage of ensuing times may ar­gue these Admonitions needless.

3. Another occasion of this Delusion might pro­ceed from his daily converse with men of ordinary parts, and with mean Souls, that were taken with Novelty, and immediately expected a new Heaven, and a new Earth.

He seldom or never would Discourse with Men of Sense upon these things, but with poor igno­rant Creatures of great Faith, (such as 'twas) but of little Reason.

Here I grant he design'd well, to bring the poor to the Kingdom of Heaven, and thought it more becoming to give than to receive. But this mean Converse with shallow Admirers, sok'd him farther in his profound depths, and the immediate impression that his Notions made upon their easie and purely pas­sive minds, help'd to persuade him that it was from God.

That this was his way, I am very certain, and it has been a repeated Objection to me against his In­tegrity, That he seldom associated himself with men of sense, and when he did, he would wave all Discourses of an elevated Nature, and talk like other men.

The Objection I have already Answer'd; that which I at present urge, is, That a Man's parts will rust if they have not sometimes the whet of a gene­rous Conversation, and in this condition, he will [Page 52]either be over-run with Melancholy, whilest he Converses only with the grim Visages and grisly Shades of his disturb'd Phancy; or else he will be­come vain and empty, toss'd to and fro with every flatus.

4. I may add, that one thing more which help'd forward the Delusion was from his taking too much Tobacco. This he thought an innocent entertain­ment, and therefore he indulg'd it: But 'tis natu­ral for frail Man to delight himself too much in that which nourishes his Disease. I seldom visi­ted him but he was envelop'd in clouds of Smoke, and this, amongst other things, over-heat his Brain, and kindled that Zeal which wrought it self into new Light and Prophecy.

I the rather mention this, because his chiefest Friend did ascertain me of the Truth of it. For upon my enquiry, Whether he was at all times a­like full of Rapture? It was presently answer'd, That generally, while he smok'd, he was in a kind of Ecstacy, and all his People flock'd about him to receive his Communications. It made me think of blind Homer, and his gaping Poets.

And so much for my Third Letter.

The Fourth enquires how it may consist with the Divine Goodness to permit a Person of no ill mean­ing to fall into so great Delusion?

This Query, I confess, was propos'd to me in some-what a different Dress; for instead of a Per­son of no ill meaning, they propounded it, how a per­son sincerely good, &c. But the Word Sincerity, when apply'd to an Enthusiast, is liable to an arrest. And therefore I shall first give my Reason why I de­cline it in the present case.

1. He that is perfectly Sincere, will not only a­void all known Evil, (as I hope Mr. Mason did) but will suspect his private Judgment, and do all he can to know the Truth; in which particular it is to be fear'd that he was much defective.

Dr. More, in his Treatise of Enthusiasm, though he is some-what tender of some Enthusiastical Per­sons, yet he cannot but grant that the extravagan­cies of most of them, are occasion'd through their own Fault, and the Guilt lies at their own doors. There is an irregularity or vitiosity of the Will, ac­cessary to this Distemper, whereof Temperance, prudent Refreshment, Humility and Attention to sober Reason, would either be a Prevention, or a Cure. Now the neglect of these are in some de­gree or other culpable, and so far evil, and so far the person is not perfectly Sincere.

Though they are violently, yet they are not ir­resistably assaulted by their own Complexion. I confess indeed, That it seems hard at first sight, [Page 54]that Reason, after its utmost efforts, should be so liable to the vigour of the Phantasms, and should be so far captivated by 'em, as to list it self under the Enemy's Colours, and fight on the contrary side. Of which there are several instances in Ca­saubon; and Dr. More speaks of David George, and others, that were grave and sedate in Speech, and engaging in Conversation, as much as Mr. Mason could be.

But to this I would offer two things.

1. That Melancholy does occasion sometimes a particular, tho' not a total Eclipse of the Light of Reason; and then, tho' all the other powers of the Mind act wonderfully well, yet here is an in­curable flaw 'till Time, or Care, or Providence re­move it. Now these Persons, as they are not to be flatly term'd Insincere, neither can they properly be call'd Sincere, being craz'd quoad hoc, and have the sad comfort of Hercules furens solus te jam praestare potest furor insontem.

2. The other thing that I would offer, is, That Men are strangely apt to dandle the Children of their own Brain, to cherish their amusing Phan­tasms and Imaginations, which they at first begot in the Mind, by unreasonable Fastings or Rigours, (thinking it unlikely that their should be a bad effect of so good a cause) by too intense Medita­tion, [Page 55]by over-curious and anxious enquiries into future Events, by fanciful conceits of new Disco­veries, by morose Zeal, &c. Here, I say, it's true, That at first, Reason, and other good means, might have mastered the impressions, but being suffered to brood long upon the Mind, then (like a suffu­sion in the Eye) they tincture and stain it, and every thing in this case appears in the colour of their own disease.

Now, certainly, a Delusion which thus over­takes a Man, must be call'd voluntary, and so far culpable, though not in its self, yet in its Sources and. Causes. 'Tis just as we blame a Man, who through outragious Love, or excessive Drinking, falls into Frenzies, the wildness of which, while it lasts, he shall be fatally subject to, and yet surely his sottishness in contracting it, can't be call'd in­nocent.

I do not doubt but John of Leyden as verily be­liev'd himself that the King of Sion was come, when he ran naked, and bellow'd it about the Streets of Munster; as John of Stratford, that he had seen a glorious Appearance of our Blessed Lord and Sa­viour preparing to Judge the World, and to save Sion, and the Borders, that is Water-Stratford, and the Parts adjacent.

None can give better proof that they are in ear­nest, [Page 56](but for all that we must not call 'em sincere,) than to venture their Lives upon it, as those mi­serable Wretches did in Germany, with Veni, Creator spiritus, always in their mouths; and as Hacket and Venner, and his Fifth-Monarchy-Men here in England, appealing as Solemnly to God as these Witnesses of Mr. Mason's did, (in their Pamphlet call'd, Two Witnesses to the Mid-Night-Cry,) and praying as long as they had breath.

If a Man was Sincere, he would hear an Argu­ment, but all the Arguments in the World are in­significant to such as think they can confront them by a Vision or Revelation.

Dr. More, in his Mystery of Godliness, tells us, That Enthusiastick Madness is never disjoyned from the highest kind of Pride, even there where it seems to be most humble. For the attributing nothing to it self, but that all its Knowledge and Power is immediately from God, is nothing else but an ostentation of an higher kind of Power, and more infallible way of Knowledge than other Mortals have; of which Mahomet's Vision is a lively Re­presentation.

It is some-what pitiable indeed, when the Stu­dy of the Scriptures proves an occasion of such Delusions. But Manna us'd otherwise than by Di­vine Prescription, bred Worms, and stank. Nor is [Page 57]it strange, that Persons who have fits of our first Mother, (Curiosity, and Pride, and Itch after for­bidden Knowledge,) should grow giddy, by look­ing down upon depths of Speculation, which the Divine Spirit has interdicted our search into. Such are in particular, our Lord's precise time of Com­ing to Judgment, the punctual Season of his Re­storing the Kingdom to Israel, which the Father has put in his own power.

The Truth is, the Opinion of the Chiliasts, had need be exceedingly weeded and prun'd, or else it will bewitch the Imagination, and ravish the lower Man with gay and glittering forms of the Empire of the Saints, the New Jerusalem, Enthroning of Christ, &c. Or else it will, not only divert us from the Expectation of a more Heavenly Bliss, and invite us to sit down on this side Jordan; but it will, if pursu'd home, sap the Foundation of our Lord's Spiritual Kingdom, by interpreting the Prophecies of it to an earthly Sense. But to pro­ceed;—Could that Man be perfectly Sincere, who (when he was by Office and Duty, a Guide and In­structor of the Ignorant) never minded that of S. Paul, advising Men not to be soon shaken in mind, nor to be troubled, neither by spirit, nor by word, nor by let­ter, dictated by a truly divine spirit, as that the day of Christ was at hand.

Could he be in all parts of Duty Sincere, and yet take no notice that searching of the Scriptures, judging of our selves what is right, proving all things that we may hold fast that which is good, are du­ties?

Alas! Sincerity obliges us to do all we can to know the best, as well as to act according to the best of our Knowledge.

A rational Believer is not only to believe wil­lingly what God says, but is also to use diligence in searching whether God has said it.

Supine Credulity and neglect of this, is often­times a cause that Man is given over to a repro­bate Mind, or undiscerning Understanding.

Sincerity must take in moral Prudence, (which is the perfection and vertue of the judging Powers within us) to make it compleat; and then the eye of the Mind will be kept clear and perspicacious; then will all corporeal Impressions be duly exa­min'd, and brought to a true Test, and just Light, whereby may be discover'd what is solidly true, and sincerely good.

This will enable us to form Persuasions about divine Matters, not only confident and vigorous, (for strength of Perception is not always a badg of Truth,) but also true, Substantial and Real, I mean such as will approve themselves to all Impar­tial Enquirers.

The more we are enclin'd to curiosities by our natural Temper, we should the more nicely and curiously inspect our Phantasms, and examine our own Concei [...]

The neg [...]ct of this I take to be the great cause of Mr. Mason's miscarriage, and therefore it grieves my very heart to think, that Men who pretend to Sense, yea, and Religion too, should (out of fondness to any Man's person) so state the Que­stion, as if they were more suspicious of God than Man.

Shall we call this Charity, to be unjust?

Shall we be unjust to God, who cannot Err, that we may be charitable to Man, who at best is prone to it? No, no, Let God be true, and every Man a liar.

If we are unwilling to Judge the Man evil, 'till we see his wickedness; Let us, at least, never think ill of God, 'till we can be assur'd of Man's Sincerity; and because that can never be certain­ly discover'd, we must never admit the least thought that may possibly reflect on God.

I say not this for want of a farther Answer, for I could be full of Argument, let the Question be stated how it will; but I can't forbear expressing my resentment and indignation against all such, as would rob, as would dethrone God, that they [Page 60]may Deifie a Man, and that chiefly for being out of the way.

If they love Mr. Mason, because he was good, one would think they should love God too for his goodness; because their beloved Mr. Mason could have no goodness but what he receiv'd from Him. And if they love him for any other qualification, they do but caress an Imperfection, and hug a De­lusion; they do but tread in the steps of the Hea­thens, who deify'd their Passions and Distempers; they imitate the Turks, who to this day, count mad and epileptick People Sacred. Pessima res est errorum apotheosis, & pro peste intellectus habenda est, si [...]i [...] [...]ce [...]it veneratio. Nov. org. Aph. 65.

Vain Creatures! That profess a veneration for the Man, because they thought him God-like and good, and at the same time would admit a suppo­sal, That God is less than good, and unlike Him­self. I could— Sed praestal motos componere—

The Query is, How it may consist with the Divine Goodness to permit a man of no ill design, to fall into so great Delusions?

Here, it is likely, some would have made no difficulty to answer roundly, That 'tis no ways inconsistent with God's Attributes, to convey a false Persuasion in Religion into the mind of his Creature, provided there be no moral turpitude in [Page 61]it. But I cannot see why falsehood in Religion, should claim Kindred with Heaven, by so near and immediate a descent. God is Light, and in Him is no Darkness at all; nor can the same Fountain send out sweet Waters and bitter. I hope we may resolve the case on better grounds than these. For when God in his Wisdom and Goodness had affor­ded us his word, and uncontestable Revelation for our Light, and Reason for the Eye to discern it; and had in the fundamental parts transmitted to us those Scriptures, interpreted to us by the holiest and best of Men, the early Guides or the truly Catholick and Apostolick Church; and had done all it could become a prudent Law-giver to do, to fore­warn us of our danger in going astray, and to fence us in (while we are in pursuit of Truth) by such Prece [...] as these; To be wise unto sobriety; not to intrude into those things which we have not seen; vain­ly puft up in our fleshly mind: To contend for the Faith which was once delivered unto the Saints, &c. Having done this, I say, and much more to secure us; I see not how more could be expected at his gracious Hands.

If after this, Mens fanciful Heads will break through all restraints, and over Hedge and Ditch follow the Will with wisp of Imaginations, and wan­dring Lights, it is a double injury to charge God [Page 62]of defective Conduct. His Providence is no more bound to preserve us from Error than from Sin, in a forcible way; nor can it be any imp [...]tion upon his Goodness, that after the Provision he has made to make all Men wise and good, there should yet remain some wavering, or weak in Faith, others fluttering after shining Fancies in a Scripture dress.

Can we imagine Truth dearer to Him than Ho­liness? Or, that bad Diet will not produce Di­stempers? And curious and mysterious Studies in things too high for us, should not end in vapours and giddiness?

As for Holiness of Life (which the devout Si­ster stands upon,) 'tis the same thing that was plea­ded for Pelagius, Socinus, and several others that I could name, who lead as vertuous Lives, and were as exemplary in their Conversations. But in plain Truth, Men of weak Judgments, and of devout Affections, impressive Fancies, and indiscreet Au­sterities, will ever be obnoxious, by the plain rea­son of the thing, to such Temptations; and there­fore I must tell such Persons, who have already o­vercome the relishes of the Flesh, that their pro­per Scene of Trial and Virtue, lies in cleansing themselves from filthiness of Spirit; such is Singu­larity, [Page 63]Newfangl'dness, Spiritual Pride, and do­ting on our Darling Opinions.

The wholsome Words, and the sound Doctrine, which the Apostle mentions in his Epistles to Ti­mothy and Titus, do, (if not primarily signifi'd) at least imply (mens sana) the Doctrine of Men sound in their Wits; and I am confirm'd in the thought, from the Words set in opposition [...] them.

Thus in the sixth of the first [...] Timothy, and the fourth Verse, in opposition to [...]lsome Words, we read of the Man that dotes about Questions, that is sick or craz'd, [...], Desirat ut saepe solent aegroti, says Grotius. And Diodat explains it by a kind of Frenzy, and violent Passion. Delirans instar foeminae pica laborantis, says a third, so troubled with the Green Sickness of the Mind, that (neglectis sanis e­duliis, vel noxia, vel minus sana, deperit;) he likes no­thing but what is unfound, and will encrease the Didemper. And Verse the fifth, 'tis oppos'd by perverse Disputings of men of corrupt minds; as we read it; but I think it should be render'd, the odd Disputings of Men, that have their Understandings perverted.

Yea, I am apt to think that 'tis call'd sound Do­ctrine, in a direct opposition to the Doctrine of Men that are craz'd quoad hoc, in opposition to the Do­ctrine of the Kingdom, as they call it.

Titus 1st and the 9th, Holding fast the Faithful Word, as he hath been taught, that he may be able by sound Doctrine, both to exhort and to convince. — Not giving heed to Jewish Fables. Of which we know the chief was, That the Messiah was to set up a worldly Kingdom. Non intendentes Juda­icis Fabulis de Messia Rege terreno, de resurrectione priore in his terris, says Grotius upon the place.

But to draw to a Conclusion. Over-straining of Devotion, produces more crazy Visionists and En­thusiasts, than any one Cause whatsoever: And when, like Turkish Dervises, Men have grown gid­dy and entranc'd by Pensiveness, long Fasting and Rigour (unreasonable and unsupportable to Na­ture,) the next step is, that they shall entitle their several Fancies to some Sacred regard, and deliver Dreams for Oracles. And would you have God work Miracles for such Mens security, who has declared, He delights not in the Sacrifice of Fools.

No— We may justly leave them to walk in the Fires that they have kindled, partly by colli­sion of Hard and Apocalyptick Passages against one another, and partly by hardships upon their Na­tures of their own imposing; which raises the Lee of Melancholy in their Humours and Blood, and disturbs the Instruments of Reason, and the Animal Spirits, or chases them into too rapid or vertiginous [Page 65]Motions; as a mere Fire-stick whirl'd about, shall appear a Circle, or a Globe of Fire.

Let us not then be angry at the nature of things, nor suspect the Almighty Goodness, because his Wisdom did not permit him to exert his miracu­lous Power to undeceive his Creature, who did all he could to cherish his Distemper, and make much of the Delusion.

2. But Secondly; Whereas you say it is not to be conceiv'd, how God should suffer so holy and good a Man to be deceiv'd; I beseech you, for God's sake, to consider again, that we can at most but guess at Man's Goodness.

The inward Principle (which alone can give him his due Epithet) is unknown to us. In Cha­rity we judge well where the Evil is not apparent; but we know a Man may be superstitious in avoid­ing Superstition, or be over-credulous for fear of falling into Unbelief; a Man may pride himself in his Humility, and his breathing after a more pure way, may be nothing more than an affecta­tion of Singularity. And withal I must say, it gives one some cause to suspect this, where we see People affect a Set of new and peculiar Phrases; as, hanging upon the Skirts of Christ, getting of Oil, with twenty more such like canting expressions, that I could name.

We may well make a demur to the plea of Ho­liness, because it is often misjudged by its being measured by the Standards of a Party. Hair Shirts and Discipline, are in some places marks of Grace; and elsewhere, a Man commences Saint, by morose Zeal, from sour Faces, and extempore Effusions.

4. Though he might mean well, yet his sins of Ignorance might deserve Correction.

Sins of Ignorance, we know, are punishable in the whole Congregation, and they become thereby guilty; as is plain from Lev. 4.13. and therefore is a Sacrifice order'd upon their account, v. 14. But Ignorance is almost insufferable in the Priest, whose business it is to know the Will of God, and to instruct others.

If he instructs his Hearers amiss, it may (it is likely) extenuate their Guilt in some measure; but I can't but think, that He himself must pay for it. And therefore it is observable in the fore­nam'd Chapter, (where he speaks of sins of Ig­norance, and of them only,) Moses begins first with the Priest, verse 3. If the Priest that is a­nointed do sin according to the sin of the People, &c. It should have been render'd, If the Priest sin to the sin or guilt of the People, (i. e. To make them sinful or guilty: To cause the People to sin, as it is well [Page 67]render'd by the Seventy,) by giving them Matter to offend, either by Doctrine or Example, as Tremellius explains it. This, though it be done out of igno­rance, requires an Offering greater than is order'd for the common People, verse 28. yea, greater than for a Ruler, verse 22. And therefore I con­clude the Sin in a Priest (though it be of igno­rance) is much greater than the like sin in any o­ther. He that causes many others to sin, 'tis fit he should be deluded, that many others may learn Righte­ousness.

If it be enquir'd, Wherein did he cause others to sin? I may tell you in a few instances out of many, viz.

By neglecting the Rites and Offices of the Church, he caus'd others to neglect them.

He caus'd many of the neighbouring Parishes to forsake their Pastors.

He occasion'd many worthy Ministers of Christ to be censur'd, because they would not violate their Consciences, and do as he did.

He occasion'd a Separation, and encourag'd Schism.

How great a Sin this is, I shall not now deter­mine, but be it as great as it will, 'tis I am sure far greater in a Minister of Christ (though I say nothing of his Subscriptions and Oaths) than it [Page 68]can be in another, because his main business is to preach up Ʋnion, and to oppose those who would cause Divisions. I say farther, be it as great as it will in the People, and greater in the Pastor, it will still be an aggravation of it at this time, when so many new Sects are brooding.—

Again, His dismal apprehensions of an Eternal Decree, which had damn'd the major part of Man­kind, mov'd the fiery Spirits of many of his Hear­ers, to aspire to the same whole-sale Condemna­tion.

In a word, He made a great number to neglect their Families, their Business and Calling, and to lead a santering life all the Week long.

4. Lastly, Though we should still grant that he meant well, yet God might have several good Ends in suffering this Delusion. Namely:

• 1. That other Men may be the more thankful, that God hath kept 'em within the compass of his revealed Will, and all just Moderation, as Bishop Hall speaks it, Solil. 29. and that they whom he hath blest with Wisdom, and a discerning Spirit, might the better content themselves with their share, (Casaub. p. 47.) and be the more heartily thankful for that which he there calls the highest gift of God (Grace excepted, which is the Refor­mation of it) namely, sound Reason.
• [Page 69]2. There may be another end of this Divine Permission of an Error, viz. Because some certain earthy and heavy Complexions are hereby invea­gled into the ways of Holiness, and stirr'd up by that vehemency and zeal us'd by such Persons, to bethink themselves of the powers of the World to come; when calmer. Exhortations, though joyn'd with closer Reasonings, would have been altoge­ther unsuccessful. And though this indeed be a way of Preaching Christ, that is (in the main) unwarrantable, and unsafe, yet we know St. Paul, when the Principle was Envy and Strife that actu­ated▪ the Preacher, rejoyc'd nevertheless that Christ was Preach'd, either in pretence or truth.
• 3. 'Tis worthy of God to suffer it, because here­by an occasion is administred to the Guides of the Church, to exercise their vigilance, and their gifts of discerning of Spirits, in a sober and rational ex­amination of every confident Pretender. The pi­ous and prudent exerting of such their Authority and Care, being a thing of manifest tendency to the safety of t he Flock, and to the magnifying of the Ministry or the Gospel, in all the Genuine and Apostolical methods of its promotion.
• 4. God's Timing of the permission of this Delu­sion, makes it a more signal act of his good Provi­dence. When Liberty in Religion had made Men [Page 70]Licentious, when a most gracious Indulgence has been abus'd to Extravagancies; then, then does it please God to suffer this Delusion, that all Men may be certifi'd of the danger of Enthusiastick Prin­ciples, both to Church and State. Nemo satis credit tantum delinquere, quantum permittas, adeo indulgent sibi latius ipsi, says the Satyrist, Juv. Sat. 14.
• 5. To conclude all, I shall in the last place give a Parallel case which we meet with in the 13 Chap. of the First Book of Kings, of the Man of God out of Judah, by the Word of the Lord, unto Bethel.

Whilest Jeroboam stood by the Altar to offer In­cense, he cry'd against the Altar in the Word of the Lord, and said, O Altar, Altar! Thus saith the Lord, &c. His Message anger'd Jeroboam, and he put forth his hand against him, and it dried up. Hereupon Jeroboam desir'd the Man of God to pray for him, that his hand might be restor'd. He did, and it succeeded. And the Altar was rent, as he foretold. The King then invites him home, by promises of a Reward, as well as Refreshment. But the Man of God said unto the King, If thou wilt give me half thy house, I will not go in with thee, neither will I eat Bread, or drink Water in this place, for so it was charg'd me by the Word of the Lord, Eat no Bread, nor drink Water, nor turn again by the same way that thou camest; so he went another way, &c. [Page 71]After this there was an old and Lying Prophet in Bethel, that follows him, and finds him sitting un­der an Oak, (faint, perhaps, and weary,) and smoothly invites him to his House to eat Bread. But he immediately answers, I may not, neither will I, for I was forbid by the Word of the Lord. When the cunning old Prophet found he was suf­ficient Proof against his Invitation, he then pre­tends a Revelation (which he thought a proper Bait for a Man that way given.) I am a Prophet al­so (says he) as thou art, and an Angel spake unto me by the Word of the Lord, saying, Bring him back with thee, into thine House, that he may eat Bread, and drink Water, (but he lied unto him.) So he went back with him, and did eat Bread, and drink Water. Which he had no sooner done, but the same false Prophet that deluded him, pronounc'd his Sentence, and as he returns, a Lion met him by the way, and slew him, and his carcass was cast in the way, and the Ass stood by it; the Lion also stood by the carcass.

Here now I would fairly ask, Whether this Man of God did not deservedly suffer without any possi­ble reflection upon God's goodness?

For he had as much assurance as it was possible for Man to receive, of the Mind of God.

The sign of the Prophecy came to pass, the wi­thered Hand was restored at his Prayer, and we [Page 72]find him so undoubtedly satisfy'd of it, that he de­nied the King's Meat or Treasures.

And should he not (do you think) have deny'd the old Prophet too, notwithstanding all his warm Words, and Angelical Pretences?

He should not (you must needs say) have left a certainty for an uncertainty: He was certain that the first Order was the Mind of God, and there­fore he ought to have observ'd it, 'till he had re­ceiv'd from God himself (with the same, or equal evidence) as positive Orders to the contrary. Thus saith the Lord, v. 21. Forasmuch as thou hast disobeyed THE MOƲTH OF THE LORD, and hast not kept the Commandment which the Lord thy God hath commanded thee, &c. Praecepit tibi, [...] says Grotius, (and adds, Virorum laudatorum facta non lau­danda quoties adferuntur in sacris literis, solet aliquid addi, unde intelligamus id non probari,) commanded thee with an Emphasis. When the Scripture men­tions the ill actions of good Men, it commonly adds somewhat to show the dislike of it. Now I dare say, there is nothing can be objected against this nameless Man of God, that may not be as fairly urg'd against our Neighbour, who had the Name of a Prophet, and nothing else.

Our Neighbour had long since known the true Mind of God reveal'd in his Word, and was well [Page 73]acquainted with the evidences that confirm'd it to be his. He had seen the good effects that it had wrought on others, and had experienc'd the reno­vation it had wrought on his mind. It had taught him to deny all manner of Invitations to sensual Gratifications, it had made him above the Pleasures or the Profits of the World; it had taught him to be empty of himself, that he might be fill'd with God.

But when he had made so great a progress in the right way, whilst he is pensive and thoughtful, and languishing almost for a more blissful estate, the Decei­ver overtakes him, sollicits him ('tis probable) to return, and promises that very refreshment upon Earth, for which he languish'd. At first he could answer the Suggestion boldly, The Word of the Lord has forbid me to expect my refreshment here. But when it pretends to be the Voice of God, for God's sake, then he disobeys his word, and entitles the Delusion to a Divine Impulse.

Thus is he entertain'd for four or five Years, and then God thought it fit, that the same false Spirit that first impos'd upon him, should perfect the Delusion, with which he dy'd. Bene ore mali Prophetae sententiam mortis accepit, cujus seductione a praeceptis vitae declinavit, ut inde paenam veraciter su­meret, [Page 74]unde culpam negligenter admisit, says Greg. on the Death of the Man of God.

Nor can any thing that I know of be said for Mr. Mason, that may not more fairly be pleaded for the Man of God.

If you plead that his Error was not wilful, the same may be said for the Man of God; and Igno­rance or Negligence under the Law, was not so culpable as it is under the Gospel.

If you say that Mr. Mason had many grounds for his compliance; 'tis answer'd, the Man of God had as many, and more reasonable.

Mr. Mason's Friends I have heard plead, That there has been formerly supernatural Impulses; and therefore he being a truly good Man, had reason to expect and believe them. But may not the same be better urg'd for the other's relying upon the old Prophet, when communications of that Nature were more frequent; and he might modestly think, Why should not this old Prophet have a Revelation as well as my self?

But Mr. Mason, they say, had something in Scripture to countenance the Suggestion. Suppose it was so, yet his Anonymous Predecessour had much more; for did not God countermand to A­braham the Sacrificing of his Son? And was not [Page 75] Balaam, that had been forbidden, bid afterward to go with the Messengers, Numb. 22.

These, and such like Instances, might more ra­tionally persuade, than two or three obscure Texts, full of Mystical Allusions.

But notwithstanding all this that might be said for the Man of God, a Lion met him by the way and slew him.

I urge not this, because I would have it thought that Mr. Mason's well-meaning may not in some mea­sure lessen his guilt, and his Vapours more. But I would have those considerations be of what force they can to extenuate the Crime; because I find the Lion did not devour the Carcass, when it had destroy'd the Man. And I would be glad to have it thought, that the poor deluded People were less culpable, than their Teacher; because the Ass that stood by (and went only as he was driven,) though he was in danger, had no hurt.

However, it should be a warning to every one (that is not quite rid of his Senses) never to cleave to any Man's Opinion out of admiration to his Person, but to make God only Soveraign Lord of his Faith. It should teach us, that right Reason is the illumination of the Mind; and when it is in a calm Spirit, is the best Inspiration we have grounds [Page 76]to expect. That the Method for our Salvation be­ing long since establish'd, we have no reason to look for any farther Revelation. In a word, it should teach us to be careful in matter of Religi­on, to keep within the due bounds of God's Re­vealed Will, and so to endeavour the advance­ment of the common Good, as that a pious Zeal may not draw in Confusion, nor by a mistake rear up the Walls of Babel, whilst we intend Jerusa­salem; as the Devout Bishop Hall most piously ad­vises.