Mastix his Letter to a Private Friend (Plain)

by Henry More (as Alazonomastix Philalethes)

This letter, appended to the 1651 compound volume containing Henry More's attacks on Thomas Vaughan, adopts a markedly different register from the polemical fireworks of the Observations and The Second Lash. Written to an unnamed friend who has raised private concerns about the reprint of More's anti-Vaughan pamphlets, the letter is More at his most reflective and least combative — a philosopher explaining himself to someone he trusts.

More defends his use of satire, distinguishes genuine Christian faith from sectarian enthusiasm, and offers a remarkably nuanced assessment of Jacob Boehme — acknowledging the mystic's sanctity while diagnosing his errors as the product of an overactive imagination operating on a melancholic temperament. He discusses the Quakers with a mixture of grudging respect and deep suspicion, recounts two of his own dreams (one a vision of England's Civil War, the other a bout with the Ephialtes), and reflects on the epistemological status of visionary experience. The letter closes with a profound distinction between the "merry" and "grave" temperaments, and the paradox that melancholy — the condition that predisposes to enthusiasm — also predisposes to genuine illumination.

The twenty-eight sections cover theology, psychology, political philosophy, and autobiography with an intimacy absent from the public polemics. The table of contents reads like an intellectual map of mid-seventeenth-century England: Boehme, Quakers, dreams, deification, Platonic faith, the Articles of the Christian religion, and the art of telling one's own dreams without becoming an enthusiast. The archive now holds the complete More–Vaughan compound volume: Enthusiasmus Triumphatus, the Observations upon Anthroposophia Theomagica, The Second Lash of Alazonomastix, and this text.

Source text from the EEBO-TCP Phase I transcription (TCP ID: A51300, Wing M2649, ESTC R203116). CC0 public domain.

The Contents of Mastix his Letter.

THe reason why he permitted his Observations and Reply to be reprinted.
Of David George and Jacob Behmen.
That there are two main wayes of assenting to truth viz. The Evidence of Reason, or the Vigour of Fancy, and to which of these two Jacob Behmens complexion carried him.
The great use of that Consideration, and a vindication of Jacob Behmen from the calumnie of his Adversaries.
Mastix suspects the objections here propounded to be his friends own, though he dissemble it, but the willinglier answers to them for his sake.
A generall Apologie for the mirth of his Observations.
An Apologie for the whole second Section of his Reply.
The Faith of the Platonists and of Christians in reference to a blessed immortality in what they agree and in what they differ, and the preheminence of the one above the other.
That God is not united after the same manner with every Christian, that he is with Christ himself, and yet that God is communicated to every true Christian.
Deification what it is, and how warrantable a term, and yet discountenanced by Mastix, and the reason why.
That the Wise and Virtuous are truly Kings and Priests according to the suffrage both of Christians and Heathen Philosophers, and the reason why Mastix put on so gorgeous a Scheme of grandiloquence towards his Antagonist.
That it is not Enthusiasme but thankfulnesse to professe what knowledge we have, to have received it from God.
The vast difference betwixt Articles of Faith and Opinions, and the great price Mastix sets on the one, though he slights the other.
That he is a professed friend to all Sects whatsoever, provided that they revolt not from the Essentialls of Christianity.
Bertius his partiality against the Calvinists taxed, and that a conscientious Christian that keeps to the plain truths of the Gospel, sits free and secure from the Distraction of Sects.
Mastix his Opinion concerning the Quakers.
What may be the most dangerous designe of the devil in that Sect.
How to defeat this designe of his; with an intimation of the reason why God may permit this errour to spread.
Mastix his Dream of the beginning of the late commotions in England.
The interpretation of his Dream.
The occasion of his Dream, and the comparing thereof with the Figuration of his phansie by day into a breathing Colosse.
That that fit was not properly Enthusiasme, but ordinary (though very vehement) Devotion; and that there was nothing divine therein, but that truth which was there uttered, viz. That the Christian life is farre to be preserred before conformity of Opinions.
What happened to Mastix nearest to the nature of Vision or Enthusiasme of any thing that ever befell him, and his Descant thereupon.
That the guidance of Dreams is more proper for Action then Speculation, and more fit to determine us (when we are plainly at a losse) what to do, then what to conceive in points of Philosophy or Religion.
Mastix apologizeth for taking the liberty of telling his own Dreams, excusing himself from the example of Cardan.
The reason why he sets himself so zealously and professedly against Enthusiasme.
The exceeding great advantage the staid and sad mind has above the light and merry.
Why Melancholy men may become more holy and illuminate then others, and the great danger of miscarriage in that Complexion.

Mastix his letter to a private Friend concerning his Reply.

I Received yours [•]ome three weeks or a moneth after the date thereof. I suppose the tedious length of the way and many digressions, and by-visits of the Bearer, made it to come so late; but it is not the more unwelcome or lesse seasonable. Your good opinion of what I have wrote against Atheisme is no small satisfaction to me for my pains therein. For that men of so exquisite judgement as your self allow of a Performance, it is to me a plain argument, that if others do not concurre[•] that the fault is more to be suspected in him that reades, then in him that writes the Discourse.

If my Observations and Reply be shortly reprinted, as you hear, it is through the importunity of our friend Parresiastes, who would not let me be quiet till I had given him leave to do it. The strongest Engine that he had to move me to it, was the consideration, that if I would not let them be reprinted while I might amend such things as I thought fit, that they might hereafter be republished whether I would or no, with what ever disadvantages hang upon them.

That you wish they were as effectuall an Antidote against Enthusiasme, as That other is against Atheisme, it does imply that you think they are not; and I thank you for your freedome in declaring your opinion; to which I willingly subscribe. But Parresiastes will prefix a Treatise concerning the Nature, Causes, Kindes, and Cure of Enthusiasme, that in my judgement will strike home to the purpose[•] so that mingling all together they may happily prove as soveraign a Medicine against Enthusiasme as you conceive that other to be against Atheisme[•]

Methinks he is something bold with some Authours that considerable men set no small price upon. But let him look to that; You know the man and the manner of his disposition, how free and exert he is, and what a sincere zeal he has to the Truth. What he writes concerning David George and that other so near akin to him, I must confesse I dare not blame his boldnesse therein, they seeming to me (so farre as I can possibly fathome them) at the best but Enthusiastick Sadduces. But as for Iacob Behmen I do not see but that he holds firm the Fundamentalls of the Christian Religion, and that his minde was devoutly united to the head of the Church, the crucified Iesus, to whom he breathed out this short ejaculation with much Fervency of spirit upon his deathbed, Thou crucified Lord Iesus, have mercy on me, and take me into thy kingdome. But though I be very well assured of the sanctity of the Man, and look upon him as one that is as much beyond the other two, as his boastings of his own person are lesse then theirs who either equalized themselves with, or set themselves above our Saviour, who is God blessed for ever; yet it is to me no argument at all, that whatsoever he writes is from an infallible spirit; But the case seems to me to stand thus.
There being two main wayes whereby our mind is wonne off to assent to things. viz. The guidance of Reason, or The Strength and vigour of Fancy; and according to the complexion or constitution of the body we being led by this Faculty rather then by that, suppose, by the strength or fulnesse of Fancy rather then the closenesse of reason (neither of which Faculties are so sure guides that we never miscarry under their conduct; in so much that all men, even the very best of them that light upon truth, are to be deemed rather fortunate then wise) Iacob Behmen, I conceive, is to be reckoned in the number of those whose Imaginative facultie has the preheminence above the Rationall; and though he was an holy and good man, his naturall complexion notwithstanding was not destroyed, but retained its property still; and therefore his imagination being very busie about divine things, he could not without a miracle fail of becoming an Enthusiast, and of receiving divine truths upon the account of the strength and vigour of his Phansie: Which being so well quallified with holinesse and sanctity, proved not unsuccesfull in sundry apprehensions, but in others it fared with him after the manner of men, the sagacity of his imagination failing him, as well as the anxietie of reason does others of like integrity with himself.
Which things I think very worthy of noting, that no mans writings may be a snare to any ones minde, that none may be puzled in making that true which of it self is certainly false; nor yet contemne the hearty and powerfull exhortations of a zealous soul to the indispensable duties of a Christian by any supposed deviations from the truth in speculations that are not so materiall nor indispensable. Nay though something should fall from him in an Enthusiastick Hurricano that seems neither sutable to what he writes elsewhere, nor to some grand Theorie that all men in their wits hitherto have allowed for truth, yet it were to be imputed rather to that pardonable disease that his naturall complexion is obnoxious to, then to any diabolicall designe in the Writer; which rash and unchristian reproach is, as farre from the truth, if not further, as I conceive, then the credulitie of those that think him in every thing infallibly inspired.
I cannot but interpret it as an argument of the sincerity of your affection and friendship that you discover some measure of sollicitudes, what successe this second edition of the forenamed Pamphlets may have, and must give you many thanks for your so seasonable and particular intimations of what you have observed most liable to the hasty censure, as you say, of either the heedlesse or malevolent Reader; but I suspect it is but an handsome Scheme of suggesting to me your own dissatisfaction in severall of those passages which you propound. And therefore I am the more willing for surenesse to answer to all, to ease you of that anxiety your mind may be any way burdened with on my behalf, when you shall understand that all is right at the bottome, let things appear at first sight as they will.
First then as for my Observations, let the mirth and humours therein be as wilde and exorbitant as they may, provided they be no other then may well be found in some angry Aristotelean that has taken pepper in the nose, upon the sleights and abuses put upon his Master Aristotle, the Dramatist has offended nothing in all this, having throughout kept the Decorum of such a person as he intended to represent. And must confesse that on set purpose that the Writer might be the more certainly concealed, I gave my self leave to let slip sometimes such passages as were least likely to fall from my pen. But understanding what an enraged Antagonist I had got, that he might not adde injustice to wrathfulnesse, and discharge his choler at randome where ever his suspicion and jealousie should carry him, I thought it better to be so courteous as to satisfie the inquisitive, and so just as to prevent that injury that might fall upon the falsly suspected, then to shelter my self any longer by concealing the authour of that merry Exploit.

But as concerning my Reply, I cannot there give so succinct an account, the impatiency and fury of my Adversary having torn off our masks, and constraind us to act in our known persons, but must descend particularly to those severall Exceptions that you observe to have been made against sundry passages of that writing, and I shall take them in that order of Pages as they lie.

What you intimate concerning the whole second Section (according as Parresiastes has divided the Book) as if it smelt too much of pride and magnifying my self, You are [•]irst to consider what a showre of dirt my Antagonist had powred upon me in his foul Answer, endeavouring to tread me down into a dunghill if he could; and therefore it is more pardonable if I rise up with more courage and shake off all suspicion of being so pittifull a creature as he would make me; and truly I had a conceit that shewing the inward frame of my mind so freely to him, it might have proved as successefull as the flying open of Prince Arthurs shield in his combate with the Gyant Orgoglio; but it seems he had no eyes to behold that kind of lustre. But in the second place that which is more considerable, I magnifie my self in nothing, but in the common accomplishments of every sincere Christian, and that I set them off in so high and lofty a strain, is but a zealous profession that the ordinary Christian graces are farre to be preferred before all the miracles of Magick that my Antagonist hankers after, all the knowledge of Nature, and what ever else the world will afford; but I have apologised to this purpose already in my Preface to my Antidote.
Pag. 175. line 27. Sing of Platonick Faith. What you write as if some men conceited from this passage that I affected a Faith that was not Christian, I wonder much at their mistake. These verses are transcribed out of my Poems of the Immortality of the Soul, and contain a very considerable argument thereof, which is the Goodnesse or Benignity of God, on which the Platonists or better sort of the Heathen relyed, or reposed themselves upon, in their expectation of happinesse from him; that is, They had their Recumbency upon that principle in God which moved him in the fulnesse of time to send Iesus Christ into the world, according as it is written, God so loved the world, that he gave his onely begotten Sonne, &c. which is a greater and more particular manifestation of the love of God, then the poore Heathen ever did enjoy. But yet so farre forth as they did rely on the goodnesse of God, they did not differ in their faith from us Christians, who also rely upon the same, though upon more explicite terms, and from a more certain and particular knowledge thereof revealed in Christ Iesus, that noble pledge of the love of God towards us. Besides, the Resurrection and Ascension of Christ is a more palpable argument of a blessed Immortality then any the Philosophers could ever produce.
Pag. 177. l. 23. My glory, my joy, my communicated God. That some have been scandalised with this Passage I conceive is, because they have fancied that I understood thereby a more mysterious union with God then is competible to any saving Christ himself. But for my own part I am so farre from thinking that the union of a Christian with God is hypostaticall, that I hold it utterly inconsistant with Christian Religion to think so. For if our union with God be the same that Christs union is, we are as much God as he, and as lawfull objects of adoration: whith in my apprehension destroyes the whole frame of Christianity. But to those that have no mind to cavill, this place have been found void of all offence, it signifying no more then what is expressely in the Scripture if you compare S. Peters [non-Latin text] with that of S. John, God is love, and he that abideth in love, abideth in God and God in him. But it is a riddle to me that God who is Love, should communicate himself so fully as to live and abide in a man, and yet that he should not be for all that communicated to him, which they do plainly imply that cavill at this Passage.
Pag. 180. l. 20. This is to be Godded with God and Christed with Christ. Those that reprehend this passage, they seem to me to be very reprehensible themselves, as having fallen into two errours: The one is, that they think it so enormous and extravagant an expression of men being called Gods, when as very sober and holy writers have made use of the phrase, being warranted thereunto as they conceive from Scripture it self which expresly bestows upon us the title of sonnes of God, John 1. Filios Dei fieri, h[•]e. Deos, say they, Nam quis nisi Deus potest esse filius Dei, Isa. Cafaub. and the same Authour out of the Fathers. [non-Latin text]. S. Augustine speaks very roundly to the same purpose, Templum Dei aedificaxi ex iis quos facit non factus Deus, and Athanasius ad Adelphium, [non-Latin text], Christ became man, that he might make us Gods. But what this Deification is, he doth distinctly and judiciously set down thus, [non-Latin text], To be made God, sayes he, is to be united with the Deitie by the partaking of the Spirit of God. And for my own part I understand nothing else by Deification which is so often repeated in that excellent Manual Theologia Germanica, in which, though there be much of Melancholy, yet I think there is more true and savory Divinity then in thousands of other writings that make a greater noise in the world. The other errour my Reprehenders are reprehensible in is, in that they look upon me here as countenancing such phrases as these, when it is plain I check the users of them, for their affectation of such high language, especially they having abused it, not onely to an unmannerly usurpation of an equall estate or paritie with Christ, but to a wilde presumption that there is no other God but such as themselves are. Which abominable opinion of theirs presenting it self then so fully to my mind, carried me forth in that zeal and vehemencie you see, and therefore may be a sufficient excuse for so large an excursion, I keeping my self still so well within compasse, as not to let go my main designe, which was against Phantastrie and Enthusiasme, And do here plainly show that it may well lead a man at length to down right Ranting and Atheisme.
Pag. 183. l. 11. Lord of the foure Elements, and Emperour of the World. It is in my apprehension but an extravagant censure of those that say these expressions are so extravagant. If these words were to be literally understood, I confesse it were the voice rather of a Mad man, then of one in his right senses: but they being to be understood morally, they are not onely sober in themselves but contain in them a consideration very proper and effectuall for the making others sober also, I mean such as by their naturall complexion, being hurried on too fast after high things, are liable to grow mad with excessive desire of being in some great place of honour and rule amongst men, or else of being admired for some strange Magicall power over Nature and externall Elements; we reminding them hereby, that there is a more noble Empire and more usefull Magick to be fought after, then what so pleases their mistaken fancies; in endeavouring after which they shall neither forfeit their Bodies to the soveraigne Power they ought to obey, nor yet their Souls to the Devil, nor squander away the use of their wits and reason upon meer lying deceits and vanities. Besides, this inward command ouer a mans self, which the wisest have alwayes accounted the highest piece of wisdome and power, has ever been by all good men compared with and preferred before scepters and kingdomes; so that I do but speak in the common Dialect of all those that have professed themselves to have had that right esteem of Wisdome and Virtue which it deserves. The Philosophers are very loud in their expressions concerning this matter, [non-Latin text], Laert. Zen. And Horace following their steps, or rather outgoing them, writes thus;

Ad summam sapiens uno minor est Iove, Dives,
Liber, honoratus, pulcher, rex denique regum.

Nay they are not onely content to set out the dignity of their Wise man as they call him by the title of a King, but will not allow any to be truely so called besides him. [non-Latin text]. And Dem[•]philus addes that he is the onely priest also [non-Latin text]:

Christianity joynes both Titles together, the Scripture teaching us that all true Christians are both Kings and Priests: So sober and warrantable are those Metaphors taken from politicall dignities.

But is it not a piece of Pride to speak of a mans self in such high terms? I answer, is it not a piece of basenesse for a man to be ashamed to professe himself a Christian, and his high esteem he has of that calling, especially he being so fairly invited thereunto, partly to wipe off the foul calumnies of his Adversary who would make the world believe, I wrote against him out of envy, the poorest and most sneaking of all passions, and utterly contrary to all magnanimity and true gallantry of Spirit; and partly to recommend to all generous Souls the love of Christianity and Virtue. under the notion of a very Royall and magnificent State and condition (which I do in most parts of this present Section) and so to win over, if it were possible, my Antagonist himself, from the vain affectation of Magick to a more sacred and more truly glorious power over his own Nature.

Pag. 183. l. 24. I still the raging of the Sea, &c. Impera ventis & tempestatibus, dic mari, quiesce; & Aquiloni, ne flaveris, &c. is the very allegorie that that devout Soul Thomas à Kempis uses in his devotions lib. 3. cap. 23. See also my Morall Cabbal[•] and the Defence thereof, and it will warrant to a syllable every thing that I have wrote in this Section of this kind.

Pag. 115. l. 7. And impregnation of my understanding from the most High, &c. Here you say they demand of me if I take my self to be inspired. Yes, in such sort as other well meaning Christians are, that take a speciall care of venting any thing but what they can, or at least think they can, give a sufficient reason for. I suppose that every one that is wise, it is the gift of God to him: And Elihu is right in this, though much out in his censure of Iob, I said, dayes should speak, and multitude of yeares should teach wisdome. But there is a spirit in a man; and the inspiration of the Almighty gives them understanding. The Apostle also bids, that if any one lack wisdome, that he ask it of God, wherefore if any one find any measure of wisdome in himself, or at least think he does, he is to give him the glory of it: but whether Wisdome thus obtained of God be Inspiration, or no, I leave to those to dispute that love to bring all things into a form of controversie.
Pag. 281. l. 12. The most valuable Opinions that are controverted amongst Churches and Sects, &c. That from this place and some others of my Reply, some would gather that I make nothing of the Articles of the Christian faith, it is a signe to me that they either want Reason or Charity. For in my own thoughts I make a vast difference betwixt the Articles of the Christian faith and Opinions, and cannot forbear to professe that my judgement is, That if Sects differ in these, some of them will not fail to prove maimed or defective Christians; of which sort I conceive are such Articles as these; namely, The existence of a God Omnipotent, Omniscient, and infinitely Good, together with the Trinity of the Godhead, The Divinity of Christ, That he is a sacrifice for sin. That he came into the world to root out the works of the Devil, and every plant that is not of his Fathers planting, that is, all manner of Idolatry and Wickednesse of either Flesh or Spirit. That he rose corporeally out of the grave. That he ascended up into heaven visibly in the sight of his Disciples. And that he will in due time return visibly from thence to take vengeance on the wicked, and recompence the good when he shall change their vile bodies into the similitude of his glorious body, crowning them with everlasting life and joy. These and such like Truths as these so plainly comprehended in the sacred Text, it never came into my mind to debase them so much as to cast them into the rank of Opinions, though of the best sort that can be imagined: For these are not the objects of Opinion to any reall Christian but of Faith, by which I understand a steady and unshaken belief that they are true. And whosoever contradicts any of these, I make bold to pronounce (let him talk as sweetly and graciously as he will) that it is nothing but either puzzled Nature, obfuscating Melancholy, or some Diabolicall mysterie working in him, that imboldens him to contradict so holy a truth.
Pag. 281. l. 31. To cast me amongst the Puritans as thou callest them. It is also groundlesly spoken of those that vote me for a peculiar enemy to the Puritanes, from this passage and some others of like nature, when as if they read but on a little further in this place, they may see I openly professe my self a Friend to all Sects whatsoever in the Christian world. For what warrant have I to be a foe to them that God himself is a friend to; as I make no question but he is to any, in any Sect that hold the Fundamentalls of Christianity with a conscionable endeavour of living accordingly, and does mercifully wink at their Childishnesse in the rest. But if in stead of Children they prove Bears and Lyons, and devour their Neighbours out of a zeal to their own follies, or it may be out of a worse principle, Pride, Covetousnesse and Revenge; I must confesse I think they are not then Christians at all, but Wolves in sheeps clothing.
And verily every Sect, as a Sect, is of this nature and condition, and they want nothing but opportunity to show their fangs, and therefore I think Bertius has done very unjustly in laying all the load upon the Calvinists, as if that were peculiar to them that is the disease of all Opinionists whatsoever. But for my part my ambition is to be found rather amongst them that are sound then those that are diseased, containing my self within the sober limits of the Word of God for the Articles of my Faith, and shall be so civill to others, as to give them leave to believe what they will, so they do not believe against what is plainly and expresly contained in Scripture. For for a man to be hot for some Point that with a great deal of study and care he has hammered out of the Text, and imperiously to obtrude it upon others, seems to me as absurd, as if some conceited Artisan should force another to buy some elaborate toy, that he has spent a great deal of time and pains upon, at his own rate, when the chapman professes he has no need of any such impertinent curiosities. And I doubt not but that this is the condition of every man that has an hearty and favoury sense and firm belief of the grand Truths of Christianitie, such as are, That there is an all-seeing eye of Providence that takes notice of all our actions to reward or punish them. That if we sinne and unfainedly repent thereof, that we have a Mediatour Jesus Christ the righteous, who is a propitiation for our sins. That we may through him in time have a very considerable victory or conquest over them, we keeping as close to his precepts and example as we can, and earnestly imploring the aid of his Spirit for a further proficiency dayly in that life that has begun to appear in us, and to [•]each us; that denying all ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ, who gave himself for us that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works; I say, a constant endeavour after such a pitch of holinesse as this, and a firm belief of His return to judgement whom we most affectionately love, adore, and to the utmost of our power imitate in our conversations, is so warm and filling a cordiall to the sincere Soul, that he will either loath, or at least not much long for what ever humane invention can afford him as an overplus. For if a man stick to such plain things as these, and others of the same nature that are to be found and easily understood in Scripture, he has built his house on the Rock of ages, and all the Sectarian Gibberish in the world cannot distract him, nor dissettle or bring him into any diffidence but that he is safe and well.
Pag. 282. l. 32. Coldnesse and trembling seized upon my flesh. What you say some have collected from this place, is the most fair and probable calumniation of any. For for my own part I have so little esteem of any Sect whatsoever, that comparing their Title with that of a Christian, I conceive it little better then a reproach or calumny. But to tell you my opinion of that Sect which are called Quakers, though I must allow that there may be some amongst them good and sincere hearted men, and it may be nearer to the purity of Christianity for the life and power of it, then many others; yet I am well assured that the generality of them are prodigiously Melancholy, and some few perhaps possessed with the Devil. And I conceive that he doth work more cunningly and despightfully against the kingdome of Christ in that Sect then in any open Sect that has appeared in these latter times. For they intermingling so great severity and conspicuous signes of Mortification, the close keeping to the light within, and the not offending in the least manner the dictates of our consciences, but to walk evenly and sincerely before God and man, they intermingling, I say, these wholesome things with what is so abominable and dangerous, viz. the slighting of the history of Christ and making a meer Allegory of it, thereby voiding all that wisdome of God that is contained in the mysterie of Christianity, as it referres to the very person of Christ; this, I say, cannot proceed from any thing so likely as from the craft and watchfull malice of Lucifer, who undoubtedly envies Christ his Throne both in Heaven and in Earth, and therefore would bring one of these two mischiefes upon his Church, that is, either the slurring of the person of our Saviour, or else of that, without which he can take no complacency in his Church, and that is, true and reall Sanctity or Holinesse.
Wherefore this is the perverse Dilemma he thinks he has caught us in. That if this Leaven of the Quakers prevail, the person of Christ will be outed and the mysterie thereupon depending cancelled, and all that advantage to Life and Godlinesse therein comprehended taken away; which he will be as able to effect as to pull the Sunne out of the Firmament. But though it succeeds not this way, yet he at least promises himself that these Instruments of his speaking so loudly for and acting (so farre as many can discern) so earnestly and seriously according to the stricktest rules of a Christian life, and calling upon every one so vehemently to do the like, to mortifie the old man with all his lusts and concupiscences, and to put on the new man which is created in righteousnesse and true holinesse, adding, that God will enable us to do all this if we will but cordially set our selves to it, and that unlesse we do this, all the rest of our Religion profits us nothing (which things are most true and precious) he hopes, I say, that this their so lavish profession of these duties will make them be still mo[•]e coldly entertained by them that otherwise are zealous enough in that other part of Christianity, they being thus blemisht and besmeared with the foul fingerings of such execrable persons as they must needs seem to be, and indeed are, that set so little by him whom God of a truth hath exalted above men and Angels: and so like Children they will forsake their meat because some ugly body has touched it, as Hucsters aud Victuallers in Turkie let go for nought what ever a slave, as he passes by, layes his hand on, no body after vouchsafing to eat thereof.

Now in as many as this Stratagem takes effect, the end of Christianity is supplanted as Christianity it self was endeavoured to be supplanted before. For Christ gave himself, that he might redeem us from all iniquity and purifie unto himself a peculiar people, zealous of good works, as was above rehearsed out of the Apostle.

But the plot being discovered, the mischief may be certainly prevented viz. If besides all that honour we otherwise give Christ, we adde a faithfull and constant obedience to his will: which will of his is that we become perfect, as his Father which is in heaven is perfect: And we shall be the better spurred up to mend our pace towards these accomplishments, or be more forcibly driven thereunto, if we seriously set our selves to enquire into the true causes, why God permits such a Mysterie as this to work, that tends in very truth to the utter ouerthrow of that warrantable, though more externall, frame of Christianity that the Scripture it self points out to us, and which should be as a rich Cabinet wherein that Jewell the Diuine life is to be found, viz. whether it be not, that we hypocritically content our selves with this empty Tabernacle though the Presence and power of God abide not therein (as it does not unlesse we find our selves purified from all filthinesse of flesh and spirit, or at least hold our selves bound in duty with all earnestnesse possible to endeavour thereafter) whether, this I say, be not the cause that God threatens thus unto us the utter overthrow of that Religion under which, against the mind of our Law-giver we would shelter our selves with all our hypocrisies and abominations.

As for those that from this Passage of this aenigmaticall Colosse, that my Imagination was transfigured into, conceive me to affect divine Visions as you say, and extraordinary Revelations, and so to be sick of that Disease that I would pretend to cure others of; I must confesse I was transported so farre in this place, that it is pardonable if they do suspect me of some such distemper, they not knowing of what frame of spirit I am. But as for my self, there is nothing at all in this that happened to me, that seemed to me extraordinary, and that onely I look upon as divine in it which such men as these in all likelihood would the least of all esteem as such, which I think I shall easily make you understand, by comparing what has hapned to me in my sleep with this that befell me awake.

At the beginning of the late commotions here in England I dream'd thus. Me thought I was at a friends house in the rode betwixt London and Scotland, where having gone out into the outward court in a bright Moon-shine night; a little before I returned in again, I looked first towards the North, where I saw in the heavens a Woman with a child on her lap, holding her arm over it, with that care and tendernesse that Mothers and Nurses usually do over young Children. I afterward turned me toward the South, and looking up I beheld the Effigies of a very old Man with a long beard, lying on his side all along stretcht parallel to the Horizon. This representation was, as I easily discerned, made of a very bright cloud, that had imbibed plentifully the light of the Moon. I looking steddily upon him, he began to move his right arm, but from the elbow onely, and that very leasurely, raising it but a little height, and then let it fall to the same posture it was before. He moved it thus, so farre as I can remember, some six or seven times, lifting this part of his arm every bout higher then other, and keeping the same distance of time in all; but the last stroke was struck by his whole arm from the very shoulder. When he had thus done, I turned my face, returning into the house; but before I had reached the door, he sent these words after me, with an hollow voice much like thunder afarre off, There is indeed love amongst you, but onely according to the flesh.
Not at all dismaid neither with the sight nor the voice I passed into the hall and told them what had hapned, expounding the generall meaning of my dream in my dream, advertising them that the Old man his manner of striking so gradually, was an Embleme of the proceedings of God when he chastises a nation, adding certain reasons out of Aristotles Mechanicks, which I had very lately read, why those strokes must needs be one heavier then another and the last (which represented the hand of God striking to a more signall overthrow if not finall destruction) by farre the most heavy of all.

That this was the Method of God in plagueing a people, but that which provoked him to wrath or brought mischief upon them was the want of that life and spirit of Christianity which is the Divine love, whereby the eagernesse of the love of the world with all the honours and pleasures thereof is abated and all Christian duties, we owe one to another, thereby the more easily performed. For whereas that carnall love will amount to no more then what is found in wilde Beasts and base Vermin, that rake and roven and tear away their prey where ever they can get it, pulling it into their own dens and dark holes to provide for themselves and their young ones; that better Love which is the Spirit of God communicated to us, makes us more universally benigne and kinde, desiring and endeavouring the good of all, being as ill at ease at the calamity of our Neighbours, as if it had hapned to our selves; and rejoycing as much in their welfair as if it were our own; which assuredly is the indispensable condition of every true Christian; and therefore if we were such, Christendome could not be embroyled in such warres, disturbances and confusions as it has been these many ages. To this purpose I spake in my sleep, which being no more then I thought oftentimes before, while I was awake, could seem to me to have nothing in it extraordinary.

That which may seem most strange to others is the Vision (as I may so call it) in this dream, which would have amused my self, had I not remembred that over night I had looked upon the Frontispiece of Ptolomies Maps, where my fancy it seems having laid hold on his venerable beard, drew in thereby the whole scene of things that presented themselves to me in my sleep; And though some may think this dream to be more particularly applicable to what has hapned of late yeares here in England, yet no man can demonstrate but that the congruity may be onely casuall.

Now as occasionally from the Picture of Ptolomie my Fancy was carried into that dream by night, so was it also in the day time transfigured into this breathing and speaking Colosse, by Eugenius his mentioning of and comparing me with that enormous statue. For that the fancy will work of it self without any leave or direction from our superiour faculties, is very plain, and that as well by day as by night. But the difference is, that a man awake has ordinarily the power, if he think good, to curb such Fantasmes when they appear, and so I could have done this knowing right well it was but an occasionall fancy, but such as would serve my turn to set off that Truth I had to declare unto the World, with more force and vigour; and therefore I let it go on. Nor is there in all this any thing either extraordinary or divine, the naturall causes being so apparent to any mans capacity.

But that Truth which this breathing Colosse uttered to the world is not onely divine, but one of the most concerning divine Truths that Christiandome can take notice of. For it arises out of the height of that life that is truely and indispensably Christian, and without which those happy times, which the Prophets have prophecyed of and very good and precious men hope for, will never come upon the earth. And if that of the Deity that lies hid in men ([non-Latin text], as the Philosopher speaks) raised it self up more then ordinarily at this bout, it producing nothing but a more quick and sensible gust of a truth, so sacred and evident to every one in whom the grace of God does abide, it cannot amount to that which men call Enthusiasme, but is to go onely for a sober and warrantable, though a very vehement and affectionate fit of Love and Devotion, upon a fuller and clearer impresse or manifestation of the excellency of that Life and Spirit which Christ came to communicate to the world. Of which by how much every one does partake, by so much the more he will slight the curiosities of Opinions, and in this light plainly see that the zeal after a conformity to them does more then any thing hinder the growth of Truth, and the advancement of the kingdome of Christ upon the earth. For while they have that whereby they may make a show of godlinesse before others, they are the more easily retain'd in the estate of Hypocrisie, they fancying that they serve God well enough in the promoting of their own conceits and inventions which they shamefully call the Truth of God. And besides, they hinder that good which sincere Christians may do in the world, who have so much the fear of God before their eyes, that they will not lie and dissemble for their own advantage, and therefore men of least conscience, carelesse what is true or false in Religion, but very crafty for themselves, and that will conform to any thing to mend their livelihood (and those that are the most Atheisticall, will be able to do this the most exquisitely) get into power and place in the Church, and so the Wolf having put on the Shepherds coat and taken his crook into his hand, very formally tends the flocks of Christ, and undoubtedly will give a wonderfull fair account of his office at the last to that great Pastour and Bishop of our souls.

This therefore that is so intelligible and rationall so manifest and commonly known to all that have made that due progresse in Christianity which they may, is not to be held as an extraordinary piece of Enthusiasme but a plain, though very zealous, declaration of an indispensable Truth.

That which came the nearest to Vision or Enthusiasme that ever hapned to me, was about seven or eight and twenty yeares ago, when on a morning in my bed after break of day I heard, as I thought, a sound of a Trumpet very shrill and piercing, the longer it sounded, the more shrill and piercing it was, so that it pain'd my eare more and more. Methought I was then in an open place and in a free Horizon, saving that something a thick Mist hundred my prospect, but it grew thinner and thinner, and an innumerable company of Angels, blew and purple colour'd about the shoulders, filled the heavens round about, but the sight was obscure by reason of the mist. But according as the Trumpet sounded louder and louder, the Mist grew thinner and the Vision clearer: But the shrilnesse of the Trumpet did pierce my eare with such a great pain, that I could not go on till the sight was perfectly cleared up.

That which might perswade a man that there was something more then ordinary in it, is this, that whereas I was really asleep; yet I did plainly find in my self a power of waking my self, if I would; which seems almost impossible for one that is asleep. But out of the great desire that I had to see the vision cleared up. I forbore the waking of my self so long as I could, and endured the great torture the shrill sound of the Trumpet put me to; but at last it growing intolerable, I was fain to awake my self out of this dream.

That a man should be in such intolerable torture may also seem to some to be beyond the causality of a dream: But to me it does not at all, who, upon the reading of Aristotle's Mechanicks, where he speaks of the [non-Latin text] and [non-Latin text], and the power of removing timber thereby, fell into a dream of moving a great piece of timber by this ordinary engine, that caused a pain unspeakable. For every time I pressed down the Lever with my body, I was in as great a torment, as if my bowells had been torn out, so that groaning very pitteously, my Chamberfellow called to me, thereby ridding me of my dream and pain at once. And in my apprehension that other circumstance of finding it in my own power to awake my self if I would, is not much unlike their case that are troubled with the Ephialtes, that perceive themselves in some sort asleep, and endeavour to waken themselves as well as they can.

That which seems most unanswerable to my self is what it is impossible to propound to another, as being unexpressable, and that is that admirable Temper and frame of spirit I found my self in upon my waking, which, if it were in my power to relate, would seem to most men incredible; so that, for this passage sake, I should be prone to suspect something more then naturall in what preceded it, did I not consider that sometimes there may be of it self such a Tenour and Disposition of body, that may either suggest or imitate what is most holy and divine: So uncertain a guide shall we have of whatsoever offers it self to us, and would inform us of any thing that cannot be made good out of Reason or Scripture: And I know nothing worth the taking notice of in all Divinity that is not determinable by these two.

But for those Dreams or night-Visions that do not ptetend to instruct us in any generall Speculation or Theoreticall Mysterie, but concern the management of our affairs, and particular negotiations, humane prudence being so lubricous a principle, when we are once really at a plunge; I think it not at all unwarrantable in a matter not unjust to follow such intimations as these, if they be offered, there being therein more of self-resignation and a fuller relyance upon that Providence which by such uncertain becks and nods (as they must needs seem to strangers) doth notwithstanding hereby sometimes most clearly and certainly communicate her mind and purpose to her own favourites, to their singular advantage and stupendious successe.
Sir you will pardon my garrulitie, as you may be enduced to term it from Theophrastus his example, who makes the telling of a mans dreams a character of that vice: But the best is it must be then to a stranger, which will I hope excuse me that have told mine to an intimate friend; and I might further justifie my self from the practice of Cardan, that published severall of his to all the world, which I think are of as little consequence as these of mine.
I have now answered to the chief Exceptions made against any particular passage of my Reply. What you say of some that they much marvell at the whole designe in generall, that I do so zealously and industriously oppose Enthusiasme, they not seeing that it is worth the while so to do; Certainly this censure must come from such men as are either tainted with this disease themselves, or else such strangers to it, that they have not so much as observed the mischievous workings thereof. But for my own part I being so throughly perswaded in my judgement of the truth and solidity of Christian religion and that it is maintainable by Reason against all cavills and sophistries whatsoever (let the Adversary oppose as fiercely and cunningly as he can) and obseruing likewise that the whole businesse of Enthusiasts is to decry Reason as an impure and carnall thing, I could not but look upon Enthusiasme as the onely Sleight and most effectuall Engine (seem it to others as despicable as it will) to unhinge Christiandome, dethrone Christ and annull that great and precious Mysterie of Christianity, in which the Wisedome and Goodnesse of God does more clearly shine forth, then in any Dispensation of his Providence that he ever set a foot as yet in the world. And what is to come, must be but the accomplishment of this Period. Wherefore it seemed to me very unjust and ignoble, not to endeavour to the utmost, by any means possible and lawfull, to hinder the progresse of so dangerous an evil, and to provide so well for the honour of that Religion I was born under and do professe; that it should not be basfled or dashed out of countenance by that which is neither Religion, solid Reason, nor any thing else laudable, but merely a bold and wilde Distemper of a Melancholy spirit.
To what some particularly except against the Merriment of my Reply I have said enough elsewhere, and therefore will onely adde this, That if that false Gravity, which is nothing else but a sower kinde of pride, take the chair of censure, Mirth appealing thence to any indifferent Judge, will need no Pleader; but if she stand in competition with that sedatenesse and benigne sadnesse of spirit wherein dwells true Gravity indeed, she will then deserve none. For assuredly this temper is beyond all comparison better then that merry Complexion. For whereas Mirth and Levity do often betray the Soul, so that she is surprised by what is foolish and vain, this Stayednesse and Gravity does not onely guard her from what is evil, but restrains her from what is triviall, and makes her spend her pains upon no enterprise but what is worthy so noble a nature as her own; which is no Pride, but true Magnanimity and Generosity of Spirit. Besides, such as are of a light Genius that is alwayes so pleasant and well contented, even to a redoundancy of toyishnesse and sport; it is a signe that their desires are shallow, in that they are so easily and continuedly satisfied, and therefore in a present incapacity of valuing the representations of more weighty objects. Whence it is that the profoundest & most concerning Mysteries of Philosophy and Religion are never infused into such slight & flue vessels. But the grave and sad minde that seldome ruminates on small matters, whose carriage being calme and quiet to the world, yet is full of workings within and strong breathings after the noblest Acquisitions, does not fail in the conclusion to enjoy her contentment secretly and apart from others, being fully compensated for her patience with all that wisdome and holinesse that the Spirit of God bestows on them that have long waited for him.
And in this I conceive, Melancholy men have their speciall advantage, that Complexion making their desires vast and vehement, and their resentments very deep and vivid, and therefore very fit for the highest communications, their desires, joy and thankfulnesse bearing a more answerable proportion to the weighty matters they receive. Hence it is they are more frequently blest with a greater share of illumination and extraordinary sanctification then others, if there be no Let by reason of some flaw in Nature, or some default in themselves. For then instead of proving better then others, they may prove farre worse, that Complexion exposing them to errours and mistakes proportionable to the greatnesse of their spirits and vastnesse of their desires, and so makes them often degenerate from the state of men that seem'd to the World extraordinarily holy and illuminate, into meer Mock-prophets and ridiculous Enthusiasts; afterwards Ranters, Atheists, and what not.

Sir, I have now answered to all the intimations in your Letter, saving what is generally intimated, or rather fully expressed in them all, which is your faithfulnesse and unfained friendship, which cannot be answered by words, but by an earnest endeavour of really approving as well as professing my self

Your affectionate friend to serve you,
M.

Errata Insigniora sic corrige.

Pag. 15. l. 4. for live sense reade lively sense. p. 25. l. 33. como[•]ion r. commotion. p. 29. l. 14. his spirit r. their spirit. p. 100. l. 2. And this r. And his. p. 107. l. 6. slea r. flea. p. 176. l. ult. then all-spreaden r. then an all-spreaden. p. 269. l. 24. [non-Latin text] r. [non-Latin text]. p. 273. l. 17. immortall r. immorall. p. 276. l. 28. Religions r. Religious. p. 280. l. 21. Divine r. the Divine. p. 280. l. ult. reacheth r. hath reached to. p. 282. l. 16. Lights r. Light. p. 286. l. 13. it discovered reade discovered it. p. 296. l. 29. reade And I. p. 299. l. 32. r. ex Diis p. 302. l. 31. r. pag. 185. In the Epistle pag. 1. l. 24. r. How strangely. p. 2. l. 4. r. into this.

Colophon

Henry More, Mastix his Letter to a Private Friend Concerning his Reply (London: J. Flesher, 1651). Published as the fourth and final text in the compound volume also containing Enthusiasmus Triumphatus, the Observations upon Anthroposophia Theomagica, and The Second Lash of Alazonomastix. Twenty-eight sections on topics ranging from Jacob Boehme to the Quakers to the epistemology of dreams. Includes a table of contents and an errata sheet for the whole volume.

This text completes the extraction of the entire A51300 compound volume. All four texts from the 1651 printing are now in the archive: Enthusiasmus Triumphatus, the Observations upon Anthroposophia Theomagica, The Second Lash of Alazonomastix, and this letter. The Hermetic section also preserves More's The Immortality of the Soul (1659), Robert Fludd's Mosaicall Philosophy (1659) and Doctor Fludds Answer unto M. Foster (1631), and Vaughan's Anthroposophia Theomagica (1650) and Anima Magica Abscondita (1650).

Source text from the EEBO-TCP Phase I transcription (TCP ID: A51300, Wing M2649, ESTC R203116). TEI XML from the Text Creation Partnership, University of Michigan. CC0 public domain. Eleven illegible gaps from the original microfilm are marked [•]. Twelve passages of Greek and Latin are marked [non-Latin text] where the TCP transcribers could not render non-Latin script. End-of-line hyphens joined. Twenty-one page-break paragraph splits repaired.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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