AN Impartial Account OF Mr JOHN MASON OF WATER-STRATFORD, AND HIS SENTIMENTS.  
By H. MAURICE, Rector of Tyringham, Bucks.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne quis Sapiat supra quam oportet, sed ad sobrietatem Sapiat.  Rom. 12.3. 
— Proxima puris  
Sort est manibus, nescire nefas.  Sen. Herc. Fur. 
LONDON, Printed by Tho. Warren, for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, MDCXCV.   

TO THE Most Reverend Father in GOD JOHN, Lord Archbishop of YORK.  
May it please your Grace,  
IN Obedience to your Lordship's Wishes, I here publish an entire Account of Mr. Mason, and his Followers; which by God's Blessing may detect Error, and becalm Faction; In those chief, who esteem a general Rendezvous upon Earth, a better enjoyment, than Heaven's Triumph; who look upon all Government as Antichristian, and think it their duty to despise Dominion, that they may set up themselves, and Christ together.  
I had designed, indeed, to silence the Incredulity of the Atheist and Deist, but a report being spread, (and believed by some great Friends) that I was the Publisher of Mr. Mason's Letters, etc. made me contract my thoughts, that I might gain, and undeceive the more Readers.  
I return your Grace my Humble Thanks, for the Honour of your Commands, for the opportunity of doing a probable piece of Service to the Church of God, and for the liberty you have given me, to profess myself,  
My Lord, Your Lordship's constant Servant, Henry Maurice.   

AN Impartial Account OF Mr. JOHN MASON, AND HIS SENTIMENTS.  
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 desired a Representation of the Matters of Fact at Water-Stratford.  
The Next desired an Account of Mr. Mason's Character.  
The Third asked my Thoughts of the Impulses and Vision to which he pretended, and what might occasion them?  
The Last was, To inquire 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, called, The Midnight Cry; which was Preached in several Places with great Zeal, and received with much Applause.  
This brought him many Followers Ten Miles about; and as his Hearers increased for the Novelty of the Doctrine, so the Notion was confirmed, and in time improved.  
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 exposed to Fire and Sword.  
Those who could hearty 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 filled, some (as I was told) lay in the Town, and others made themselves open Partitions in the Barn, fearing no ill, because they designed none.  
About Easter last their Notions were fixed, and their Habitations settled.  
Here they spent their time, nigh an hundred of them, (besides many hundreds of wellwishers who were coming and going) in Dancing, Singing, Praying, etc. till the long expected Appearance presented itself, on April the 16th. last, about One in the Morning.  
Towards the latter end of April, being at Northampton, I called on Mr. Ives, a Relation to Mr. Mason's Family, and discoursing on his late Pretences; Mrs. Ives showed me the following Letter, dated April the 23d. which I immediately Transcribed.  
April 23d. Water-Stratford. Dear Cous. Ives.  
THE Thing which I am about to relate to you, is very wonderful: I need not rehearse what Doctrines my Brother has of late (four Years) been upon; you know it has been of Christ's setting up of his Kingdom, and that it would be ushered in by a dreadful Tribulation, and that this was very near at hand. But the great Thing I have to acquaint you with, is, That on the sixteenth day of this Instant, the Lord Jesus Christ did appear in this House to his Servant my Brother Mason in his glorious Person. He was in a Crimson Garment, his Countenance exceeding Beautiful, abundance of sweetness and great Majesty. He had the sight of him for some considerable time, and then he was pleased to disappear. I have not time nor strength to write what I heard from him of Christ's glorious Person: He often says, that all the glories that the World speaks of, are but dirt to what has appeared in the face of Christ. Thus much I was desirous to acquaint you, and the rest of my Relations with; and now He and the rest, that have had the Faith of Christ's coming, live in the immediate expectation of Christ's Appearance here, to gather to himself all his People, to preserve them from the storm that is coming upon this land. Those I say that God has given this Faith to, are come hither, and sing and dance before the Ark day and night, some at a time, and bid the michal's despise to their peril. Here has been many hundred of Spectators, but my Brother's advice to them all is daily, to go home, and see if they have Oil, and trim their Lamps, for the Bridegroom is very near coming.  
My Brother has had a thousand false stories reported of him; and one, that he was mad; But he never had any thing like it in all his Life. And it is not doubted but he will prove the Prophet of the Age, and sent of God, as Noah was, to warn the World, and the Forerunner of Christ's second coming, as the Holy Baptist was of Christ's first coming; and that Elijah in the last of Malachy, that was to be sent before the Great and Dreadful Day.  
But I must conclude, That those who have this Faith of Christ's coming be mean, unlearned, and contemptible Persons, in the Eye of the World, excepting this Minister; and that has much stumbled all sorts of People. God gives the Faith to whom he pleases; and at Christ's first coming was given to Fishermen, and unlearned poor Creatures; and so He has done again, that no Flesh may glory in His sight. I have been larger than I thought. I rest  
Your Affectionate and Humble Servant and Kinswoman, Margaret Holms.  
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 surprised 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 entered the House a more melancholy Scene of a Spiritual Bedlam (which still fills me with horror) presented itself; 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 antic Postures, which made me think that Bedlam itself was but a faint Image of their Spiritual Frenzies. All this while they were singing as loud as their throats would give them leave, till they were quite spent, and looked black in the Face.  
When these were tired, 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 died as I take it, within a Month after) and it was with some difficulty that I got access to him; (for they had denied several.)  
The Sister who wrote the Letter, introduced me, but told me beforehand, that he did not care to talk of his Sentiments, or Vision; but referred 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 discoursed of common Matters, he heard me patiently, but as soon as I enquired of his Vision, he signed 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 called the Witnesses, (but I suppose one was but a Deputy, because I have since heard, that one of the Witnesses, who died 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, etc.  
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 forced him back again.  
I asked the Witnesses, What was their proper Business? They answered, with much assurance, That their Prophet was not to bear Witness of himself; That in the Mouth of two or three Witnesses every Truth should be established; That God would give Power to his two Witnesses, etc. 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 surname 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 Majestic Looks said, that he came to Judge and Condemn the greatest part of the World; and his smiling Countenance said, He would save Zion, 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 few, that very few of this Land should be Saved.  
This I thought very hard, and therefore I asked 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 replied, To very few: And as they seemed 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 assured 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 asked '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 inquire seriously, Whether it was not possible that their Prophet might be deceived? To which the Sister (who had been all the while present) gravely Answered, 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 confessed, they did not much insist upon that, since the Spirit assured both the Prophet and themselves, That He was the very Christ that appeared to him.  
To this I returned, That several have been as confident of the Spirit's impulse as themselves, and yet have been deceived; 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 assured of it. After this I asked, 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, etc. But they interrupted me, and in a half-passion answered, This was sign sufficient, that all should be Saved that believed it, and they that did not, should be destroyed and damned.  
This began ro stir me, and I could not forbear saying, That I feared they were all deluded, and that they would find in a little time, etc. 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) damned for my Unbelief, and so they avoided me.  
When I came down into their Parlour, the Dancers were increased in that Room to Thirty, or more.  
They usually entertained all sorts of Vagabond-Fidlers, Singing-Boys or Wenches, and hired them to stay with them; because they thought our Saviour would have all sorts of Music 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 appeared) in Order to Salvation.  
If I had talked 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, etc. 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 enlightened from above.  
If any Man came to him, that had formerly admired his Preaching or Praying, he would ask him, if he could believe that he saw Christ? If it was answered, that he dared not say that, but yet out of respect to him, was afraid to disbelieve, than he would thank God, that He had given him such a measure of Faith; and ask him if he could love Christ, charged him to get Oil. One of his most considerable Friends (whom he much valued) 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 him, for his sake. To all which Mr. Mason most solemnly replied; '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 answered 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 enquired, Whether our Saviour had said any thing to him? And, receiving no answer, he asked a Clergyman that stood by, Whether he understood that our Saviour had said any thing? This angered Mr. Mason so much, that he passionately turned 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 showed the very place where he stood, described the Foldings of the Gown, with the Colour of it, and declared the several impressions that the Spirit made upon him at the same time; one was, That the crimson Gown was dipped in the Blood, of his Enemies. This Person had a great Reverence for Mr. Mason, and therefore was not free to tell me the other Impulses.  
I am well assured 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 received from a sober Gentleman. A Servant belonging to his Family, was standing at Mr. Mason's Fireside, when he came towards the Chimney with a great Roll, and (whether he burned 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 confirmed it. For she acknowledged, 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 asked her at the same time, Whether they had not often talked of Sacrificing, (for I had heard of several Stories of that nature, and some of them that seemed 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 signified) Thanksgiving.  
In truth, her Answers were by this time become so mysterious and refined (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 desired, when he talked 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 Angelic Understanding.  
The great thing I desired 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 received different Representations about it. She answered, That she verily believed he had a foresight of his death, because he had often said in this sickness, That he had fulfilled his Ministry, and finished his Gospel. Whereas at the end of a former sickness, about three quarters of a Year before, he said, He knew, or believed, he should not die, because he had not fulfilled his Ministry, nor finished the work of the Lord. And I know, a little before he died, he told his Northamptonshire-Friends, That they should not be surprised if they heard he was dead.  
But though he might think himself mortal three or four days before he died, yet, I am well assured, 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 answered, There is here that shall never taste of death. The Sister added, That in his former Sickness, toward the latter end of it, he declared, That he should not die at that time; because several Prophecies were not verified. 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 answered so obscurely, though nevertheless discreetly, that I was inclined to write her a Letter about a Fortnight after; which obtained this Answer verbatim.  
Aug. 16th. 1694. SIR,  
I Received your Letter, but must beg your Pardon in not sending the Papers of my Brother; for I cannot be free to lend them out, for many reasons, and have denied to do it to a Minister that was his intimate Acquaintance: and what of them has been seen formerly, has since his Death been improved against him: and so has all that ever was taken out by piece-meals, and has turned to no account but pecking-work against the Doctrine of the Kingdom. If any Person would spread the Doctrine in course, as it was delivered in the four Years Ministry, than all would see, how He cleared and proved all things by Scripture, which he Preached. But the Papers that he kept by him, were but part of the Doctrine, and the Midnight-Cry contains the three parts, which he often Preached upon; That Christ would have a Davidical Kingdom here, and that it would be ushered in by a dreadful Tribulation, and that this would be done in a short time. He also often declared, That he knew himself to be the Harbinger sent before Christ's Face, which several Scriptures point out, that should prepare the way of the Lord, (though he often would say, that he knew himself to be the Unworthiest of all the Lord's Ministers, but God should have all the glory of his grace to him, for ever.) He declared that by him the way of the Lord was prepared, and all things restored in a ministerial way, by a declared Decree; and that God had given him special grace for this Work, and had unsealed the Book to him; that was to be sealed till the time of the end, and had given him the Revelation of Jesus Christ, and the testimony of Jesus, which is the Spirit of Prophecy. He also declared to us about three Weeks before he sickened, That now he had fully and wholly done the Work, the Lord had sent him upon, as to the Message before Christ's Face, and that he had but very few words more to say to us, for he should soon be parted from us, and be with Christ. He told us also, That Christ had took the matter into his own hands, and that he would visibly perform what he had sent him to declare; He said that God had done the part of a God to this Nation, in giving them warning, and they should know that they were the truths of the eternal God, that were delivered amongst them, and the words of truth and sobriety; though the Nation had hist at all, and the Devil had roared against it, yet God would vindicate this Cause, and that soon too. Two days after he sickened, He began to tell us, how God had poured in his Loving kindness into his Soul, in an extraordinary manner; and so it continued all his Sickness. And the last words he spoke to us were, that he was full of the lovingkindness of the Lord. During his sickness he spoke but little, but what he did, was constantly confirming what he had formerly delivered. And to the last he still testified. That he had seen the Lord, and that it was time for this Nation to tremble, and for Christians to trim their Lamps.  
And as to our present expectations (as you desire to know) We believe there will be a change, according to the word we have had delivered amongst us, and that Christ did really appear to my Brother, and we take it as a Seal to the doctrine of the Kingdom, and as an appearance for his appearance.  
We do believe also, that the Lord will appear where the word of the Kingdom has been Preached, where the Seed of the Kingdom has been sown, which my Brother and others have believed is meant this Seed of the Kingdom, which is that Mustard-Tree in which the Birds will come and lodge in the Branches thereof, as Mat. 13.32. And it's believed that the people of God will be gathered there, for where the body is, thither will the Eagles be gathered together. And that he will appear in that Mountain where he has been waited for, as in Isaiah the 25.9, 10. And we do believe him a Prophet sent to this Nation.  
Now as to the second Request in your Letter, I find myself very willing to serve you, but not capable; For the Doctrine that my Brother delivered was very large and weighty, and so are the particulars of his Life; and I not being able to write Sense or English, conclude, that you will be much troubled to read what I have writ already. And if I say any thing of that honourable Minister, I must say as hundreds more do that knew him; That for soundnese of Doctrine, for Christian Converse, and for Exemplary Conversation, he has not left his Fellow in the World, He had such a continual Tide to spirituality, such a Zeal to the glory of God, and such a Flame of love to Jesus Christ, that I never saw the like upon no Man upon Earth before. There was certainly an extraordinary effusion of the Spirit of God poured out upon him, and he was the self-abasingest Creature that ever I knew in my life. He would stoop to the necessities of the meanest, but would not yield to the sinful humour of the greatest. He would never speak evil of no Man, but would say to us, though you condemn practices, condemn not particular Persons; for said he, a Man that is truly humble, will never open his Mouth in Self-boasting, or Censure of others. He was, like Moses, meek in his own Cause; dead to Affronts, and deaf to Reproaches, and blind to Injuries, but a vehement Man in God's Cause. And to the Cartload of Reproaches that was of late cast upon him, I never heard him answer any thing to them, but Blessed be God that he has accounted me worthy to suffer in this honourable Cause. He worked in God's Service, as if he was to merit Salvation by it; but yet called himself an unprofitable Servant. He was of an easy nature in point of Civility, but of a steely nature in point of Sinfulness. He was the fiercest Man in the World against Sin, but the pittyfullest Man to the Sinner.  
His Charity was extraordinary to poor Christians, but perfonned with the greatest Secrecy that possibly could be; and he never turned one Petitioner from his Door without an Alms, and most commonly gave them Soul-instruction also. Now as to his every day Exercise in his Family, I need not acquaint you, for all knew how he walked, and how strict he kept the Sabbath. But to note particulars that were remarkable of his Life, would swell to a large piece; and I hear, that Mr. Hammet, and Mr. Mehew, have been writing his Life and Doctrine, who have been well acquainted with his Conversation these many Years, and have known what a faithful Minister of Jesus Christ he was, and what extraordinary success, from first to last, God gave him in Conversion work in his Ministry, and what an universal respect he had for all Christians; and where he saw most of the Image of God, those he loved best, though they differed from him in Opinion. The Haversham Christians are able to give a large account of his Life from first to last, ever since he entered into the Ministry; and that honourable Family also can give you an account of a good part of his Life, therefore I shall say no more From, Sir,  
Your humble Servant, M. Holms.  
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 speak him a most horrid Impostor; many have thought him divinely inspired, and not a few judged him to be diabolically possessed.  
On my first Inquiries, 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 exposed.  
But these different Representations have enabled 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 lived, he was like to be a violent Zealot. When he removed to Clare-Hall, he had the repute of good Parts, but I have been well informed, by a Letter from a Clergyman in Northamptonshire (Mr. Grace, who was his Chamber-Fellow at Cambridge) dated 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 seemed to discover some dissatisfaction) and with greater earnestness, than points discoursed only for dispute sake are ordinarily managed. His removal from Cambridge was first to Isham in Northamptonshire, where he lived 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 answered, 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 lived 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 honest, just etc. and that with a most cheerful Spirit, freed from moroseness, or Enthusiasin.  
In Buckinghamshire he lived several Years, very near me; and the Families, in which we lived, 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, etc. 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 observed 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 assured me, and so long, as to be always ready to faint before he gave over.  
This, with his good Life, and novelty of his Doctrine, procured him many Followers.  
After his two Sermons he commonly repeated in the Evening, to a great number that thronged 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 secured 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 conversed with to be religious. I think verily he was not only temperate but mortified, 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 lived 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 designed in order to a greater good.  
His Prayers were always vehement, and an awful silence, betwixt every Petition, doubled their length, with a sort of divine breathe. He affected a laborious way of Address, or else 'tis impossible to imagine but that the frequent habit (tho' he had received 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 public, so (when his head would not suffer him to pray in his Family) if he could not persuade 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 expressed himself. Both are very liable to be abused. No Form was apt to make Men Vainglorious, but a Form was apt to make them careless.  
His parts were once above the common level, but the ill conceptions that he entertained (and indulged) of the Almighty, and his deal, did certainly so besot him, that he was not capable of a free thought, or a raised 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 Stockings and wore Boots, yet he was almost constantly benumbed 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 ventured 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 disturbed. He had bestowed much time and pains in compiling a more exact and complete Scripture Chronology (as he thought) than is yet extant. When he had perfected the Work, he offer'd-it to the then Bishop of Lincoln, to be perused, and as he hoped, approved. 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 happened nor long after. This Mr. Wrexham (who was sometimes with Mr. Mason, for a quarter of a year together) was, as he himself owned, the very Man that put him first upon Revelation Thoughts.  
His death filled 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 enjoyed 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 Lords 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 moved 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 used Ecclus. 4.30.) think all his Imaginations to be certainties; and from that time he contracted (as he thought) 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, reserved in Discourse, and impatient of a Contradiction; yea, and seemed to damn all Mankind but a few in his own way; and thus he continued 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 examined 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 maul 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 returned home, broke open her Husband's Trunk, brought the Money, and was well received. This Story I have examined, 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 earned in Nursing, and laid it up in Mr. Mason's House. But I was assured by the Sister (who I think would not deceive me) that Mr. Mason knew nothing of it; for of late he had not concerned 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 informed, 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 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, fared well for a Week, and then returned home.  
There is another Objection, that has been often urged against his Sincerity, of this nature, viz. That whereas he has at least pretended to a Divine Impulse for these last four Years, which obliged him to Discourse of the New Kingdom, yet whenever it happened that he preached 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 revealed to the unprepared, lest it should expose the Mysteries to ridicule, and the Persons to a greater Judgement. 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 Judgement 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, walked with his Wife to give him a neighbourly Visit; they had no sooner entered 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 surprised, 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 walked by my Horse side for several Furlongs together, this very Morning, as I came from Haversham, and we discoursed so and so, etc. 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, desired her, for God's sake, not to be frighted, nor to take any notice of what her 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 overheat his Brain, raised the Fumes, and stirred the Vapours in an extraordinary manner. He that in his early Years could be thus mistaken at midday, might more easily be now deluded at midnight.  
2. I am well assured that the Impulses, which he, and his Witnesses so much talked 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 mentioned 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 Preached and Printed a Funeral Sermon on this Text, and then he could give a rational sense of the words, which he thus explained. Christ's first appearance was very mean, He appeared as the Son of Man, or rather as a Worm, a reproach of Men, all that saw him laughed 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 appeared as a Prisoner at Pilat's Bar, and as a Malefactor on the Cross. Then indeed he stood charged with the sins of his People, but in the day of Judgement 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 seemed, 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 urged against the truth of some Men's Religion, that it makes the Man worse that hearty espouses it. And can it be thought, that that persuasion descended from above which marred (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 changed 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 sealed and there was no place for repentance.  
This I think is enough in answer to the former part of my Third Letter, which desired 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 secured him from this, or the like infatuation.  
We see from the very beginning of his life, that he laboured under the burden 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 operative from the stinging impressions that a sense of his early miscarriages had left upon his Mind. His grief was further heightened from the dismal Idea he had formed 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, fixed 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 touched with the apprehension of Absolute Reprobation, etc. 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. Tom, Tit. Inordinate Liberty, etc.  
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 administered to any that believe this Doctrine, because they naturally interpret every Providence against themselves. One concluded he should be damned because he met with no Afflictions here; and others, who have had great Afflictions, looked upon 'em as earnests of the Damnation to which they were predestinated. There was one indeed, who had thought her Reprobation was determined, became rescued by a signal Providence.  
As she was tempted to make away with herself, she saw her Child fall into the River, and saved 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 satisfied, 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 complained much of 'em to his Friend Mr. Ives, when he gave him a Visit ten or twelve days before he died. But to convince him that they had no influence upon his Judgement, he explained his Doctrine to him, and so betrayed 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 Reigned; but mistake me not, for I do not mean that he will sit in the , etc. 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 disposed for a new Light, or for any thing that was out of the way. He believed, and often discoursed it, That Divine Inspiration was no strange thing, and he instanced commonly in Archbishop Usher, as a Man divinely inspired, and was under dismal apprehensions of a Prophecy that was much talked 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 complete Master of the Crotchets.  
His chiefest Friends have very lately assured me, That the Millenary-Notion was wholly owing to Mr. Wrexham; and that he never truly indulged Melancholy (though be was often liable to it) till 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 Talon to refer to.  
Alsted (I well remembered) in his Chronology, had fixed 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 escaped 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 Handwriting. '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. usque ad 1694. erit protasis sive praeparatio ad mille annos Apocalypticos, quibus elapsis incipiet bellum 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 considered, that I can assign the cause of the believ●… appearance on that very Day it happened, 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 observed, as far as I can learn, the great Days of the Nativity, Resurrection, etc. and always was well pleased 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 possessed 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.  The same day at evening, being the first day of the week, when the doors were shut, where the Disciples were assembled, for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you; and when he had so said, He showed unto them his hands, and his side. Then were the Disciples glad when they saw the Lord. Then said Jesus to them again, Peace be unto you; as my Father hath sent me, even so send I you: And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whos's soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 
This being pat to his long surmisings, 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 verily believed to be inspiration) were quite spent with earnest Prayers and tedious repetitions, he naturally became all ecstacy and trance.  
Down he lies (and before his usual hour as the Divine, etc. 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 observed 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 surprising 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 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 imposed on any of these ways, without any reflection upon his sincerity.  
We are all sensible hue 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 ourselves clogged which such a dreadful weight, and our heads filled 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 ourselves.  
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 quisque impense expetit, quaeque fixius animo menteque concipit, ea in somnio meditatur, earumque 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 ourselves.  
This may have been the case of our sick-brained 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 finished his rude draught,) not so far awake as to exercise his reason, nor so sound asleep as to hinder his confidence. He remembered, he said, That he turned himself in his Bed but a little before, and he was certain, that he slept an't after till he saw the Beloved. And the fight was so entertaining, that he could not but love the distempers that occasioned it.  
That which another would have called 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, etc. says, that he slept first,) He called up the Family of Expectants, who were as ready to Believe, as he could be to tell them, and the more they believed, the more was he confirmed.  
I was lately giving this account of the Matter to a worthy Gentleman, that much valued him, who was of the same mind with me, and confirmed the thought by an agreeable Story of his own Lady, that expected, and dreamt, and was equally confident, till she had received 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 inclined 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 possessed 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 looked on. And would often (to convince the Company that she was not mistaken) call to the Coachman to stop, and make the Servant bring the Pibble 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, than I say further, That the earnest expectation will abundantly satisfy how it might be occasioned 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 expelled 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 improved 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 Politics, and unite all their Forces to attack the Person that means well, that is good in the main, and most ardently breathes after the things of a divine life.  
Those subtle Spirits need not be told, that even good Men are soon decoyed into a snare, by such as are of a Feather with themselves, that Error will sooner be entertained from a Pious, than Truth from a Profane Person; and that the Messengers of Satan, dressed in the true Apostolic 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 spite and malice to him especially that is any thing Godlike: 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  Guest, always ready to invite himself where he sees preparation made for his better— The Devil has learned 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 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 designed 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, soaked him farther in his profound depths, and the immediate impression that his Notions made upon their easy and purely passive minds, helped 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 Answered; 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 either be overrun with Melancholy, whilst he Converses only with the grim Visages and grisly Shades of his disturbed Fancy; or else he will become vain and empty, tossed to and fro with every flatus.  
4. I may add, that one thing more which helped forward the Delusion was from his taking too much Tobacco. This he thought an innocent entertainment, and therefore he indulged 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 enveloped in clouds of Smoke, and this, amongst other things, overheat his Brain, and kindled that Zeal which wrought itself 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 answered, That generally, while he smoked, he was in a kind of Ecstacy, and all his People flocked 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 inquires 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 proposed to me in somewhat a different Dress; for instead of a Person of no ill meaning, they propounded it, how a person sincerely good, etc. But the Word Sincerity, when applied 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 Judgement, and do all he can to know the Truth; in which particular it is to be feared that he was much defective.  
Dr. More, in his Treatise of Enthusiasm, though he is somewhat tender of some Enthusiastical Persons, yet he cannot but grant that the extravagancies of most of them, are occasioned through their own Fault, and the Gild 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, 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 itself 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 termed Insincere, neither can they properly be called Sincere, being crazed 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 Fast or Rigours, (thinking it unlikely that their should be a bad effect of so good a cause) by too intense Meditation, by overcurious and anxious inquiries into future Events, by fanciful conceits of new Discoveries, by morose Zeal, etc. 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, than (like a suffusion in the Eye) they tincture and slain 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 called 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 outrageous 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 called innocent.  
I do not doubt but John of Leyden as verily believed himself that the King of Zion was come, when he ran naked, and bellowed 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 Zion, and the Borders, that is Water-Stratford, and the Parts adjacent.  
None can give better proof that they are in earnest, (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 called, 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 Enthusiastic Madness is never disjoined from the highest kind of Pride, even there where it seems to be most humble. For the attributing nothing to itself, 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 somewhat pitiable indeed, when the Study of the Scriptures proves an occasion of such Delusions. But Manna used otherwise than by Divine Prescription, bred Worms, and stank. Nor is 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 Judgement, 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 pruned, 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, etc. 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 pursued home, sap the Foundation of our Lord's Spiritual Kingdom, by interpreting the Prophecies of it to an earthly Sense. But to proceed;— Can 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.  
Can he be in all parts of Duty Sincere, and yet take no notice that searching of the Scriptures, judging of ourselves 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 virtue of the judging Powers within us) to make it complete; and then the eye of the Mind will be kept clear and perspicacious; then will all corporeal Impressions be duly examined, and brought to a true Test, and just Light, whereby may be discovered 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 badge of Truth,) but also true, Substantial and Real, I mean such as will approve themselves to all Impartial Enquirers.  
The more we are inclined to curiosities by our natural Temper, we should the more nicely and curiously inspect our Phantasms, and examine our own Concei●…  
The neglect 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 assured of Man's Sincerity; and because that can never be certainly discovered, 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 may Deify a Man, and that chief 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 received 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 deified their Passions and Distempers; they imitate the Turks, who to this day, count mad and epileptic People Sacred. Pessima res est errorum apotheosis, & pro peste intellectus habenda est, si ●…i●…●…ce ●it veneratio. Nou. org. Aph. 65.  
Vain Creatures! That profess a veneration for the Man, because they thought him Godlike 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 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 contestable 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 Catholic and Apostolic Church; and had done all it could become a prudent Lawgiver 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 puffed up in our fleshly mind: To contend for the Faith which was once delivered unto the Saints, etc. 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, men's fanciful Heads will break through all restraints, and over Hedge and Ditch follow the Will with wisp of Imaginations, and wand'ring Lights, it is a double injury to charge God 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 virtuous Lives, and were as exemplary in their Conversations. But in plain Truth, Men of weak Judgements, 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, Newfangl'dness, Spiritual Pride, and doting on our Darling Opinions.  
The wholesome Words, and the sound Doctrine, which the Apostle mentions in his Epistles to Timothy and Titus, do, (if not primarily signified) at least imply (mens sana) the Doctrine of Men sound in their Wits; and I am confirmed 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 crazed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 increase the Didemper. And Verse the fifth, 'tis opposed by perverse Dispute of men of corrupt minds; as we read it; but I think it should be rendered, the odd Dispute of Men, that have their Understandings perverted.  
Yea, I am apt to think that 'tis called sound Doctrine, in a direct opposition to the Doctrine of Men that are crazed 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 Dervishes, Men have grown giddy and entranced 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 men's 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 Motions; as a mere Firestick whirled 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 conceived, how God should suffer so holy and good a Man to be deceived; I beseech you, for God's sake, to consider again, that we can at most but guests 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 Leu. 4.13. and therefore is a Sacrifice ordered 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 Gild in some measure; but I can't but think, that He himself must pay for it. And therefore it is observable in the forenamed Chapter, (where he speaks of sins of Ignorance, and of them only,) Moses gins first with the Priest, verse 3. If the Priest that is anointed do sin according to the sin of the People, etc. It should have been rendered, 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 rendered 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 ordered 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 enquired, 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 caused others to neglect them.  
He caused many of the neighbouring Parishes to forsake their Pastors.  
He occasioned many worthy Ministers of Christ to be censured, because they would not violate their Consciences, and do as he did.  
He occasioned a Separation, and encouraged 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 can be in another, because his main business is to preach up Union, 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 damned the major part of Mankind, moved the fiery Spirits of many of his Hearers, to aspire to the same wholesale 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 hearty thankful for that which he there calls the highest gift of God (Grace excepted, which is the Reformation of it) namely, sound Reason.  
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 stirred up by that vehemency and zeal used by such Persons, to bethink themselves of the powers of the World to come; when calmer. Exhortations, though joined 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, rejoiced nevertheless that Christ was Preached, either in pretence or truth.  
3. 'Tis worthy of God to suffer it, because hereby an occasion is administered 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 Licentious, when a most gracious Indulgence has been abused to Extravagancies; then, then does it please God to suffer this Delusion, that all Men may be certified of the danger of Enthusiastic Principles, both to Church and State. Nemo satis credit tantum delinquere, quantum permittas, adeo indulgent sibi latius ipsi, says the Satirist, 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.   
Whilst Jeroboam stood by the Altar to offer Incense, he cried against the Altar in the Word of the Lord, and said, O Altar, Altar! Thus saith the Lord, etc. His Message angered Jeroboam, and he put forth his hand against him, and it dried up. Hereupon Jeroboam desired the Man of God to pray for him, that his hand might be restored. He did, and it succeeded. And the Altar was rend, as he foretold. The King than 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 charged 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, etc. 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 than 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 spoke 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, pronounced his Sentence, and as he returns, a Lion met him by the way, and slew him, and his carcase was cast in the way, and the Ass stood by it; the Lion also stood by the carcase.  
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 find him so undoubtedly satisfied of it, that he denied the King's Meat or Treasures.  
And should he not (do you think) have denied 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 observed it, till he had received 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 MOUTH OF THE LORD, and hast not kept the Commandment which the Lord thy God hath commanded thee, etc. 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 urged against our Neighbour, who had the Name of a Prophet, and nothing else.  
Our Neighbour had long since known the true Mind of God revealed in his Word, and was well acquainted with the evidences that confirmed it to be his. He had seen the good effects that it had wrought on others, and had experienced 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 filled 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, solicits him ('tis probable) to return, and promises that very refreshment upon Earth, for which he languished. 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, than he disobeys his word, and entitles the Delusion to a Divine Impulse.  
Thus is he entertained for four or five Years, and then God thought it fit, that the same false Spirit that first imposed upon him, should perfect the Delusion, with which he died. Bene ore mali Prophetae sententiam mortis accepit, cujus seductione a praeceptis vitae declinavit, ut inde paenam veraciter sumeret, 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 answered, 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 urged 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 myself?  
But Mr. Mason, they say, had something in Scripture to countenance the Suggestion. Suppose it was so, yet his Anonymous Predecessor had much more; for did not God countermand to Abraham the Sacrificing of his Son? And was not 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 Carcase, when it had destroyed 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 Sovereign 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 to expect. That the Method for our Salvation being long since established, 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 intent Jerusasalem; as the Devout Bishop Hall most piously advises.  
FINIS.