A66550	----	A seasonable vvatch-vvord unto Christians against the dreams & dreamers of this generation delivered in a sermon November 16th. 1665 / and being the last lecture, which was preached by that reverend, faithful and eminent man of God Mr. John Wilson ... Wilson, John, 1588-1667. 1677 Approx. 28 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66550 Wing W2897 ESTC W3002 12596913 ocm 12596913 64070 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66550) Transcribed from: (Early English Books Online ; image set 64070) Images scanned from microfilm: (Early English books, 1641-1700 ; 970:6) A seasonable vvatch-vvord unto Christians against the dreams & dreamers of this generation delivered in a sermon November 16th. 1665 / and being the last lecture, which was preached by that reverend, faithful and eminent man of God Mr. John Wilson ... Wilson, John, 1588-1667. [4], 10 p. Printed by S. Green & S. Green, Cambridge : 1677. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams in the Bible -- Sermons. Sermons, English -- 17th century. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Seasonable VVATCH-VVORD UNTO CHRISTIANS Against the DREAMS & DREAMERS Of this GENERATION : Delivered in a SERMON November 16th . 1665. And being the last Lecture , which was Preached By that Reverend , Faithful and Eminent Man of God Mr. JOHN WILSON . Sometime Pastor of the Church of Christ in Boston in New-England . Acts 26 , 27 Wherefore I take you to record this day , that I am pure from the blood of all men : For I have not shunned to declare unto you all the counsel of God. CAMBRIDGE : Printed by S. Green & S. Green. 1677. Christian Reader , THere being too ●oo many filthy Dreamers crept in among us , who by their fi lt by Dreams Blaspheme that worthy Name whereby we are called , re●…g that One Holy , Blessed and Eternal God in three Persons , the Father , the Son , and the Holy Spirit , into whos● Name we are Baptized ; and that one only Mediator between God and Man , that Man Christ Jesus , and the whole Doctrine of divine efficiency both in the decree , particularly Election and Rebrohation , and the execution thereof in the fall and restitution in Redemption , and the application thereof , and so denying the resurrection and the last judgement , together with the authority of th● holy Scriptures , yea , under the sacred words , Repent , Repent , calling upon men to renounce and deny all their Religion , and th● prof●ssion and practise thereof , saying ( as Edward Burrows in his Preface to George Foxes Mystery ) that they have sufficient cause to cry against us , and to deny our ministry , our Church , our Worship , and our whole Religion : And some of them ( called and known by the name of Quakers ) und●r the pretence of the light within them , and of the Spir●t as their only Rule , having ( even of their Women ) been acted in a most beastly , shameful and horrid manner among us , agai●st the very light of nature , and the common dictates of modesty , especially in that Sex , so as to go openly , and wholy naked , in the day time , in some of our most frequented streets , and of our publick Assemblies . Another of them to transform her self into a deformed shap● , as 't were of the Devil , unto not only the disturbance and affrighting of o●her● 〈◊〉 the solemn Assembly for Worship , but to the hazarding thereby the lives of divers Women with Childe , together with the fruit of the Womb , as b●…d on the Lords day in Boston on the 8th . of this month , ( beside other practical abo●inations which their Principles lead them to . ) It was judged meet to set before you in Print that solemn , serious and seasonable Testim●ny , which was given by that h●ly , prayerfull and p●evailing Man of God , that some●… faithful , 〈◊〉 and watchful Pastor of that eminent Church of Christ , which was the fi●st in Boston , that now blessed John Wilson by name , which was Preached by him in his last ●…cture Sermon in the said Church 〈◊〉 〈◊〉 16 of November 1655 and was taken from his month in Characters by the pen of a ready and judicious writer , and hath been compared and found faithful by my self also who took it in Characters . It was judged meet ( I say ) to Print it for our further Humiliations who have caused such Dreams to be dreamed , by not beleiving , embracing , clearing to , and carefully observing of the Doctrine of the Apostles so plentifully delivered unto us by the faithful Stewards of the mysteries of God and Ministers of Christ , to build us up on him in faith and love . To shew also how inexcusable those among us are , who against all such warnings are still flicking after such filthy dreamers , who defile the flesh , despise dominion , and speak evil of Dignities , Jude 8. To establish such as may be wavering , and are of a doubtful mind , and lastly to encourage the Righteous to hold fast the faithful word , which they have received , at the very sheep of Christ , of whom he hath said Joh. 10. 27. My sheep hear my voice and they follow me , & v. 5 A stranger they will not follow but will flee from him , for they know not the voice of strangers . But if any will be flocking after these ravening wolves in sheeps cloathing , let such know that God sends these strong delusions in the unsearchable depth of his righteous judgement against those that believed not the truth but had pleasure in unrighteousness , that they all might be damned in believing a ly , and that the approved might be made manifest , And also let them know that the time shall come wherein , whether they will bear or forbear to hear they shall know that many faithful Prophets have been among them , and through his grace still are , for neglect and contempt of whose seasonable warnings they shall perish , and their blood shall be upon their own heads , according to Ezek. 33 beginning But the faithful watchmen that have seasonably sounded the Trumpet have thereby delivered their own Souls , being pure from the blood of all men . Now the God of peace that brought again from the dead our Lord Jesus Christ , that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Jesus Christ , to whom be glory for ever and ever Amen : His I am , and him I desire to fear , and for his sake I am in him , Boston 25. 5. 1677. Yours to serve you in the Gospel Thomas Thacher . Jer. 29 , 8. For thus saith the Lord of hosts , the God of Israel , let not your Prophets , and your Diviners , that be in the midst of you , deceive you , neither hearken to your Dreames , which ye cause to be dreamed . IT is a strange thing ( my Brethren ) that the Lord should speak in this manner to his people , or that there should be such a thing found among them ; for he speaks to the Rulers , and to the old men , &c. and he saith that they had caused these things to be spoken , that are Dreams , and the Lord doth give warning to them , that they should not hearken to these D●eams : wha●● the people of God ▪ that prosess his holy name ? will they have a●●and in this woker to have Dreams spoken , and to have Dreamers come , that shall be instrumental of the damnation of the s●ul● of men ? but it is so sometimes , that there are those that will compell others 〈◊〉 these things : ●s I remember there were those that came to Aaron , and would have a Calf m●de , &c. and ▪ I remember there was one that came to the Prophet M●caia● , and told him of these and those Prophets that did declare good to the King with one mouth : and let thy word be like the word of one , of them , and s●●●k that which is good : but they were a company of Dreame●● and Ahab doth not love M●●●●b : and he doth never speak a good word to me , wherefore I hate him : and the messenger that goes to him tells him that there were so many hundreds of them that do speak pleasing things to the King , and I pray thee do thou speak such like things to him , that may be matter of contentment to him ; but that Prophet of the Lord would not turn to the right hand , or to the left , for the King , or for any other ; but what God did put into his mouth , that he would speak : and so it is generally , that when the false Prophet doth arise among the People of God , it is because of Gods people that are the cause of it : and it is they that do set them up , and maintain them , and would have pillows laid under their elbows : and why is it so ? why ( my Brethren ) even since it was that Eve did hearken to the voice of the Serpent : And also the children of God are much given to novelties ; these are things that they never heard of before : and if they may have these and those things spoken which they never heard of before , this is all many care for , though they are such things as came not cut of the mouth of God : yet because they are new things , and that please their ●u●ors , therefore they affect them : thus the Apostle Paul , one would think an Apostle good enough ; yet there were many that were unsatisfied with him , as in the Epistle to the Galatians we read , & bewitched with the false Teachers ; these give us ( say they ) the Gospel in this and that way ▪ &c. however they did once look at the Apostle Paul as an Angel of God , even as Christ Iesus : but now the case was altered : and now Paul was no body : and come of him what would , he might st●rve for all them : they were carried away after those that ven●●d their new things . Again the word of the Lord doth come with marvelous great power , and might , when it is dispensed as it should be and accompanied with the holy Spirit of God : and men cannot go on so pleasingly and quietly in their sinful wayes , &c. but these P●ophets of God are ready to be upon their back● , and sit upon their skirts , & tell them their own &c. Again another reason is ▪ because the p●ople of God , that live under the word of God where God is stretching forth his hands all the day long , are ( through corruptio● in them ) 〈◊〉 〈◊〉 of the things of God , & that because divers 〈◊〉 them have no● 〈◊〉 the truth of G●d ▪ 〈◊〉 the love of it , for if they had received the tru●h in the love of it , then they would abide still in that love of the 〈◊〉 and w●●●d not account any thing too good for the faithful M●… of God ▪ But there are Hypocrites that come into the C●… ▪ and 〈◊〉 in the same Pew● , and seem to be very attentive , and some●… speak such a word as this [ A br●v● S●… ] and [ 〈◊〉 〈◊〉 Sermon 〈◊〉 a ga●lant Sermon it was that 〈◊〉 ●eard to day ▪ &c. ] b●● yet they never subjected themselves indeed to the truth of God : and will not part with their lusts which they ●oster in their own bosoms : and if they love no● the truth , there is something else which they love surely ; and indeed it 〈◊〉 〈◊〉 ▪ even as our Lord and Saviour Christ saith , in the 5th of John , 〈◊〉 〈◊〉 co●● in my Father● Nam● , and ye receive m● not : if another shall come ▪ in his own na●● him ye will receive : and him they shall receive , though it should be in the Devils name : and now it is just for God himself to give them over to the believing of lies , and to st●o●g d●●●sions , and if there be one delusion more strong then another , and more abominable then another , yet it will go down with them ; as they that would have Barr●●b●s rather then Christ , so it is with these that would not have the truth , no● did receive it in the love of it . The Devil himself of Hell cannot propos● to them 〈◊〉 lye more abominable then other , but th●● will receive th●●am● , and God is just in this Judgement upon them for d●llying with his truth : and for their not receiving of it ; Satan is an enemy to God , and an enemy to the truth : and when the Co●● 〈◊〉 sow● in the field , then that enemy comes , and ●e sow● his ●ar●s : he hath a great hand in stirring up such men as these , and 〈◊〉 these Dreams into their heads , and he will set up his Kingdome to pull down the blessed Kingdome of the Lord Jesus Christ thereby : and he will have his Ministers , and he will have deceiver● ( transforming himself into an Angel of light ) and he will come in the Name of God , and in the name of Christ also ▪ even 〈◊〉 the ●agabond Jews Act. 19. and the sons of St●●a are said to do so . There is nothing that the 〈◊〉 Prophets do , but he will by turning himself into an Angel of light do the like . The Devil spake that truth , as it may be questioned whether there can be a better truth spoken concerning Jesus Christ , i. e. thou art the holy One of God : and so the Damosel , we know , that said these men are the Servants of the most high God , which shew unto us the way of salvation : could you have spoken better words than these ? but that was only to make way for the bringing forth other things , that are in the pack , &c. Now saith the Lord do not you hearken to these Dreamers : it is a very lamentable thing to see that any such Dreamers should arise , as Quakers and Ranters , and these and those that trouble the Churches of God : but whom may we thank for it ? even Gods People : in out Text God here saith , you have caused these Dreamers thus to speak their Dreams , i. e. by setting them up , or countenancing them : & by not testifying against them : God would have us seek to the Prophets , but it is to those that indeed come in his Name , and are sent by him : and if we do despise his Servants , we despise him : but as when those that did adjure by Jesus , whom Paul Preached ; it was said to them , who are you ? so may the Lord say , these and those that are sent in my Name I know , but as for you ( these or those ) who are you ? But alas , if God leave People to themselves , what will they not come unto ! This is one reason of it also , namely , because People are ready to follow a multitude : do you not see how they flock after them , and like them very well : and for your Ministers ( Ministers ) what are they ? and , as Corah and his Company , we can preach as well as you : and we can offer Incense as well as you : and Baptize as well as you , &c. yea , but Christ saith , you shall know them by their fruits : but thus are they crying dow● , and crying out against the faithful Ministers of God : and if we look into this Chapter , see what they say : is there not Jeremiah that maketh himself a Prophet ? whereas it was not Man , but God that made him a Prophet : alas poor man ! he would have been glad to have been cut of the work , but that God did call him to that work : but they had rather have some other than Jeremiah to be the Prophet : These Ministers , what are these Ministers ? but if you would go to such a manner of Meeting , and h●ar what things are spoken there , you would like others better then your Minister : and so are men ready to cry up these as the great power of God , as was of him said , Act. 8. thus 't is here ; but I beseech you ( my Brethren ) if men will cast off the Lord , and his Ordinances , and follow their own humours , let them alone , as Mat. 15. they are 〈◊〉 leaders of the blind ; but yet notwithstanding the Lord hath pitty upon his poor people when he sees them thus taken in the net , and the Lord comes in now to give them warning : O do not hea●ken to these Dreamers , but he●●ken to the holy Word of God , even as in the Psalm now sung , Psal. 〈◊〉 ●9 . The Word , the Word , the Word ( and the Statutes , the Statutes , the Statutes of God , and the Ordinances of God , &c. Oh these are the things which we are to observe : one word from the Lord is to be preferred before all other matters . You may think it a strange thing that thus they should speak against the faithful Ministers of God , but thus it hath been with the Prophets of old , yea , and with our Saviour Jesus Christ himself , who did not preach as the Scribes did , but with authority , and it was sp●ken of him , that God would raise up a Prophet like to Moses , &c. but yet when he comes into his Ministry , to draw all men to the faith and obedience of his holy name : yet ( He , O they would have made a King of him , when as he did so wonderfully feed them : and never man spake as he ! &c. but ) afterward what was our Lord Jesus in their account ? even a Wine-bibber and a Glutton , and a man that did practise with the Devil himself , even with ●elzeb●● himself : thus did they speak against our Saviour Jesus C●… : and yet Christ did labour among them , and gave them many warnings : Wo be to Coraz●… : and wo be to thee B●…ida : and wo be to these , and wo be to those : but at length they came to that to cry up ●arrabbas before him ▪ yet Christ did not leave giving warning , O Jerusalem , Jerus●… , I would have gathered thee as a●●e● gatheret● her Chicke●● under her wings : and 〈◊〉 did weep over them ; that they would not know the things of 〈◊〉 peace : and that though he came to them , yet they ( even his own ) did not receive him ; but were weary of his Ministry : and the Romans ( say they ) will come and destroy us : they thought it would be their u●ter undoing , whereas indeed that wa● 〈◊〉 cause of their overthrow that they did reject him : yet still our Saviour Jesus Christ goes on to preach to them : and so it is in ou● dayes : and there be those that go about , and give it out , as though they were Christ : and how many are ready to hearken to such : 〈◊〉 consider , what came you into this Wilderness for ? did you come to gaze upon one another ? &c. no , you came to see , and hear that great Prophet , even the Lord Jesus , in his Ministers , that you might have the Ordinances of God in his Churches rightly gathered , and the holy Sacraments rightly administred : I trow you did not come hither for the World , to scrape the World : much less to put your necks under these and those tha● would overturn all order among you : but O fool●sh Galatians , who hath bewitched you ? you come hither to hear the blessed voice of Je●us Christ , and you did make account that when you came hither , O how holy should you be ; &c. and we came not to separate from the Churches in Old England ( God forbid ) but we did indeed only separate from the polutions there : but alas , who hath bewitched you ? that there should be any found to leave the blessed Ordinances of God , and to follow these and those : and if he be a new one , and have new things to teach them , that is enough to many : but the word of God will not spa●e any in their sin : nor let men sleep quietly in their sin : will not let the Drunkard alone , nor the Swearer alone , &c. but these D●eamers have their soft Pillows to place under mens Elbows , that they may not be hurt by leaning thereon : but see here the mercy of God that would not have men let alone , and run to hell in such way of their Dreams : O do not this abominable thing that my soul hates ▪ and did not the Lord give warning to K●rab and his company ? and so to the People , that they might not follow them ? but away , away , save your souls , and come not near them if you love your lives , if you love your souls come not near to th●se men , but hearken to the voice of God ; so here , &c. And therefore hearken not to the Dreamers , and Dreams which you have caused them to Dream : but if you have been deluded , come out from those delusions ; if by your connivances , or entertainments , and the like , we have encouraged such Dreamers , O continue no longer so to do : And if these would not ( in our T●… ) 〈…〉 Dreamer● , yet 〈◊〉 here come 〈◊〉 the name of the 〈…〉 ●o you to give y●u warning : O 〈◊〉 〈◊〉 not to th●se 〈…〉 ; God will tell you 〈◊〉 day you had you ▪ 〈…〉 Norton , and your Hoo●●r , ●●d your 〈…〉 , a●● 〈…〉 , and these and those , you had ●y Ministers , and 〈…〉 Minister that God hath 〈◊〉 , ●●t the t●●e will com●… 〈◊〉 〈◊〉 , if you have he●●d them ▪ and 〈◊〉 them , O what a ●weet meeting will that be , and then may they say , Lord ▪ ●ere we are , and the Children that th●● hast given us , &c. But otherwise God will say , why did you not receive them ? when they come to d●spise the Proph●●● of the Lord ▪ 〈◊〉 it but the least of the holy Prophets and Messengers of the Lord , the wrath of the Lord rose against his People , so that there was no remedy : hea●ken not therefore to these o● those Dreams or Dreamers , but stop your ears against them : 〈◊〉 the Adder that keeps her self from being ●harmed , she is said to stop her ear with the ground on which she lyeth , and the other ea● with some other part of her body ; so in this case stop your ears against them , and take heed in this case : else Conscience will fly in your faces another day , and say I told you of it , and I checked you for it , and you would not regard . But therefore hea●ken to those that do in a right manner speak to you the word of God , that are fitted for it , and are called of God to that work of the Ministry : hea●ken to these ▪ And have you not ( many of you ) been converted by the Ministers of God ? and have you not been comforted by them many a time ? &c. and will you now cast off the Lord , and 〈◊〉 ●ervants ? O to day , while it is called to day , hea●ken to the Lord● voice ; the Lord is yet willing to receive you , and to p●otect you ; but if you hearken to these Dreamers , God will turn to be your Enemy : and will testifie against such , as against A●ab , and Zedec●ia● spoken of in the Chapter where our text is ▪ that were left to commit villany in Israel , even to commit A●… with their Neighbours Wives ( and that is the 〈◊〉 of 〈◊〉 and those Sects , and Errors , that such shall be left to com●… 〈◊〉 like uncleanness ) and the King ro●sted these Dreamers 〈◊〉 the 〈◊〉 , as one would roast ●n hog : and this did become 〈◊〉 Proverh , The Lord make th●e like Z●dechia● and like A●ab , &c. And so I say , m●●k what will come on such like Dr●●me●● : and so saith the Apostle , mark those that do cause divisions , and offences , contrary to the doctrine which ye have learned , and avoid them : ma●k them so as to avoid them and mark the course that the Lord will take with them , and with those that will follow after them . There are many D●●●mers in these times , the Q●●ker hath his Dreams , and the S●●ker hath his Dreams , and I cannot reckon up all of them : and one Dream doth beget another , but the Lord doth testifie against them all : and the Lord calls them bad Fig● , none so bad a● those Figs were that did thus despise the Lords Prophets and Messengers , or Ministers : the Dreamers would take you off from them , but I be●eech you that you would not hearken to those Dreamers , but hea●ken to the voice of the Lord by his Ministers in their speeches , in their writings . I have known New-England about thirty six years , and I never knew such a time as this is that we live in : you came hi●her for your Children , Sons and Daughters , and for your Grand-children to be under the Ordinances of God , that they might be as Plants in the Lords house , was not this a great end in your coming hither ? now if you love your selves , y●ur Families , your Children , if you love God , if you love Christ , if you love Heaven , then hearken not to Dream●●s , no● cause them to Dream that would corrupt the People of God , and that would take them off from the holy and blessed will of God in these things : you would not suffer any to come and ●ob you of your Money , or your Jewels , &c. would you let them come into your Houses , and take them away by force from you ? no , you ●…d thrust them away , and what have you to do here ? O much more so , when they come to rob you of the O●d●n●nce● of God , and of his faithful Ministers ; this is as much as in them lies to take away our God from us , and communion with him : go serve other Gods , said Saul , by his acting , in his thrusting poor David away from the Ordinances of God : and so the two Tribes and a half were very careful about their Children , that it might not be said to them , what have you to do with the Lord God of Isra●l ? and you have no part in the Lord , and ●o their Children should be made to ●●ase from fearing the Lord : and when they saw any thing that did look like a new Religion , and like a superstition , now the people of God arm themselves , and let us go every one , and suppress and destroy those that would be the Authors thereof , unless they did repent : and what do they say ? the Lord God of Gods , he knoweth this and that : wha●… go and set up an Altar against Gods Altar ! O w●e●ches that we were if so●…e should do , but we were afraid left in time to come your Children might speak unto our Children saying , what have you to do with the Lord God of Israel ? and therefore that Altar was only a memorial that we and our Children are in the Covenant of God : so it should be ; we are to be zealous for God , and zealous for his Ordinances , that we our selves may injoy them , and also our Children after us , and that none might thrust them from their part in the Lord , and from their enjoyment of the Ordinances of God. We are afraid sometimes of Turk , or Pope , or these and those : be you afraid of nothing , but as our Lord & Saviour Christ saith , I will tell you whom you shall ●ear : do not fear 〈◊〉 that kill the body , but fear him that can kill the soul : and love the Lord , fear God , and honour the King , that is the duty of every good Christian : above all fear and obey the Lord : hea●k●n to the good word of God , that is able to save your souls , and build you up , and give you an inheritance among them that shall be saved : that when the Lord Jesus shall come in flaming fire , he may have nothing to say against you , but ●ay say to you come ye blessed inherit the Kingdome prepared for you ▪ and here is life and death set before you : New-England , here is life and death set before thee ; choose which you will : Let the Governour choose which he will , let the Church of Bost●… choose which they wi●…et us all choose life , and choose 〈◊〉 the Lord , we and our Houses as Joshua , and then God 〈◊〉 with us : and if God be with us , who is there 〈◊〉 be against us to 〈◊〉 and so be for God , 〈◊〉 to live to God , and to be willing to d● for him also if he call us to it : O be willing to submit to his will , that we may be able to kiss the stake , and the 〈◊〉 if the Lord call us to it ; There is no ●…ng in the World that hath such a Crown at that would be : we are 〈◊〉 up our reckoning before hand . ( as John Frith did ) what it way cost us to be for , and to serve the Lord ? trust not in men , trust not in the Governour , trust not in the Magistrates : trust not in your Captains , trust not in your Castle , or Amunition , trust not in your own righteousnesse but trust in this , that if the Lord be your God , and if you walk worthy of the Lord unto all pleasing , that he will be with you : and say as the holy Prophet David ; Here we are Lord , and thou knowest that we came hither to shroud our selves , and our Children under thy wings , and leave our witness behind us when we are dead : but here we are , and do to us even as is good in thine eyes : and yet as he said , who knoweth but we shall finde mercy in his sight ; but then walk as David did : that though not afraid of the Lyon or Bear , or of ten thousand of his Enemies , yet he flies from his Son : and then what did he ? truly he went bare-headed by the ascent of Mount Olivet , weeping as he went : and Kingdome or no Kingdome , he left that to God ; but there prayeth to God , and that was a Prayer against Ahitophel [ Lord curse the 〈◊〉 of Ahitophel ] and God did hear him , and restore him to 〈◊〉 House , and Kingdome , and Glory again : so let us all pray , and repent ; Governour repent , Magistrates repent , Ministers repent , People eve● all repent , young and old repent , and then it shall go well with us . FINIS . 
A81567	----	The divine dreamer: or, a short treatise discovering the true effect and power of dreames; confirmed by the most learned and best approved authors. Whereunto is annexed the dreame of a young gentleman, immediatly before the death of the late earle of Strafford. Gonzalo. This text is an enriched version of the TCP digital transcription A81567 of text R22994 in the English Short Title Catalog (Thomason E157_6). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 23 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A81567 Wing D1720 Thomason E157_6 ESTC R22994 99871884 99871884 156887 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81567) Transcribed from: (Early English Books Online ; image set 156887) Images scanned from microfilm: (Thomason Tracts ; 28:E157[6]) The divine dreamer: or, a short treatise discovering the true effect and power of dreames; confirmed by the most learned and best approved authors. Whereunto is annexed the dreame of a young gentleman, immediatly before the death of the late earle of Strafford. Gonzalo. 20 p. s.n.], [London : Printed in the yeare 1641. Dedication signed: Gonzalo. Place of publication from Wing. Reproduction of the original in the British Library. eng Strafford, Thomas Wentworth, -- Earl of, 1593-1641 -- Early works to 1800. Dreams -- Early works to 1800. A81567 R22994 (Thomason E157_6). civilwar no The divine dreamer: or, a short treatise discovering the true effect and power of dreames;: confirmed by the most learned and best approved Gonzalo. 1641 4062 4 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-08 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE DIVINE DREAMER : OR , A short treatise discovering the true effect and power of Dreames ; Confirmed by the most learned and best approved Authors . Whereunto is annexed The Dreame of a young Gentleman , immediatly before the death of the late Earle of STRAFFORD . Printed in the yeare 1641. TO THE VERTVOVS CARINDA . MADAM , IT was your pleasure not long since to admit me into your Ladiships presence , where I tooke the boldnesse to begin a discourse of the Planets , and to declare the power of them : which conference d●d arise from the death of Sir Thomas Wentworth , who departed this world in his Clymactericall yeare . A friend of mine being at the place of execution , heard a pittifull Lady warble forth a mournfull duty ; and as soone as her eyes beheld his head parted from his shoulders , she uttered these words with teares in her eyes , ( O what wit , treson , harmes ) which being examined , were the true letters of ( Six Thomas Wentworth ) without adding or taking away of a letter . Well might she confidently affirme what she said , since none will deny , but that the cutting off the head spoyles the wit . I have according to your Ladiships command , sent you this dream of the Lord of Strafford , in regard formerly you have been pleased to lend an eare to my tedious relation ; the which is included within a small treatise , stiled , the Divine Dreamer , together with the service Of your Servant GONZALO . The severall Heads . 1 THE definition of a Dreame . 2 How Dreames presage good or bad fortune . 3 That sad Dreames and joyfull proceed from a good and bad diet . 4 That Dreames doe predestinate sicknesse and diseases , and that by severall causes . 5 That some Dreames are as well grounded upon the grace of God , as naturall causes . 6 That some Princes have been admonished by Dreames , both of their owne and peoples welfare . 7 A Dreame of Sir Thomas Wentworth , Lord Strafford ; wherein his nature and fortune is gathered , from his name and title , and made knowne by a Dreame . The Divine Dreamer . IN the first place I shall set downe the definition of a Dreame : A Dreame is that which appeareth to us while we are sleeping ; not by the function of the eyes , but by imagination . Some Dreames leave a man joyfull and well disposed at a thing : Contrariwise , there are others sad and offensive , that for divers dayes after such dreames , procure a melancholy languishing both in Soule and Body , making a man unable to receive any delight . Many have presaged by these dreames both of good lucke and bad , which soone after should happen unto them . Some ignorant people have not spared to say , that they are the soules of deceased persons , or Angels , that doe advertise men of such things as shall ensue unto them . My purpose is not to discourse if the soules of the deceased have at any time returned into the world , I leave that to be decided by learned Divines ; but will discourse of the causes naturall , both concerning pleasing dreames , and such as are turbulent and offensive . Dioscorides , Pliny , and Galen say , that there are divers kindes of meates which doe ingender and cause sorrowfull dreames , as Beanes , Pease , Coleworts , Garlicke , Onions , Leekes , Chesnuts , and all opening roots , the flesh of a Boare , or old Hare , and Beefe , all water-fowles , as Duck , Goose , and the like . All troubled wines ; nor is there any doubt to be made , but that commonly , according to such meates as wee use in our feeding , raising humours answerable to their severall qualities , that dreames are begotten of the same nature . All these meates before mentioned , with many others , which I have omitted , doe ingender evill humours , and are cholericke , phlegmaticke , and melancholy . It is necessary then , that the body that hath been used to such kindes of meates , should likewise bee of the temper of the said humours , and that the manners and actions of the soul , should follow the temperature of the body , Galen is of opinion , and hath written a booke thereof expresly . Likewise such men as have sustained some great losse , either in their honours , body , goods , parents , kindred or friends , and oftentimes in their dreames they have very strange , fearfull and mournfull apparitions : For many times it comes to passe , that men dreame in the night time , seeming to speake , see , understand , negotiate in the precedent dayes affairs , or else on some thing whereto they beare much affection : But by meates that are easily digested , causeth pleasant dreames . Such as eate anniseeds after supper , or when they are going to bed , or have fed with Saffron , or dranke with Burrage or Balme , he will not onely have a subtill spirit , but also will dreame very acceptable things . There is a certaine Unguent prepared by Apothecaries , which is called Populeon , in regard of the juice of Poplar leaves , if the temples be rubbed therewith , and chafed with the liver , veines , the branches of the great Arteries , and the soles of the feet , it is not onely the provocation of sound sleepe , but it causeth also delightfull and facetious dreames . Cicedamus saith , that himselfe made an oyntment compounded in this manner : the fat of young infants taken out of their graves , the single of Persley , of Aconitum , of Pantaphilon , wherewith if some women and weake persons had chast their braines , it is almost incredible to speake what and how many things they did perswade themselves to see ; one while matters of delight , as Theaters , Gardens , Fish-ponds , Ornaments , & the like ; so they imagined they lay with him or her of whom they were most desirous . Otherwhiles they seemed to see Kings and Magistrates with their guards and attendants ; yea , all the glory and pompe of mankinde , with many other excellent things , as wee see in paintings farre greater then ever Nature made them . At other times they did see heavy sights , as Ravens , Scritchoules , Prisons , Dens , and Torments . Having spoken concerning the qualities of Dreames occasioned , and proceeding from sustentation , and also some things externally applyed , I will now speake of such as doe predestinate sicknesse and diseases , and that by naturall causes . Hippocrates saith , that if a man doe dreame that he seeth f●…e , it noteth the Dreamer to bee abounding in Choler , or of a Cholericke humour and disposition , whereby hee is very apt to fall into hot and burning diseases . Hee that dreameth he seeth smoake or mists , or profound darknesse , is much disposed to melancholy sicknesses . To dreame of raine and moysture betokeneth the abounding with good humours . To dreame of storme , haile , or ice , signifieth the redundance of phlegme to be most cold , the constitution of the aire hath such power over humane bodies that it impresseth both in the body and the soule the present qualities and dispositions thereof . Galen declares that a man dreamed that his left thigh was transformed into a Marble stone , and within a short while after by a dead Palsie hee lost utterly the use of that member . A Wrastler dreamed that he was in a vessell full of bloud , and so deepe therein that scarcely the top of his head could bee seene . Galen gathered by this dreame that hee had great neede of taking some bloud from him , by meanes whereof he was cured of the plurisie . Others dreamed that they were bathing themselves in a Bath of hot water . The Physitian prognosticated upon this dreame , that the Patient must be freed from this disease by judicatory swimming which thereon followed , and thereby he won great reputation ; whosoever dreameth that he is pressed with a great burthen , there is no doubt but his animall faculties are oppressed by a great multitude of humours : contrariwise , such as dreame they flye in the aire , runne , leape , and dance , denoteth a light body exempt from the superaboundance of vitious humours . Such as dreame that they are in dunghills and such like filthy places , they must needes bee possessed of noysome humours , but they to whom it appeares that they are conversant in pleasant , sweete , and delightfull places , good humours doe abound in them , and it is a signe of health . Besides these forenamed dreames , I will not here insert that there are none but such as are grounded upon naturall causes , but on the grace of God , especially hee giveth advice to some men to expresse such things for the benefit & good of others : as hapned to Galen the Physitian , who had a man under his care that had an artery in his ancle bone halfe cut in sunder , whereby hee lost all his bloud before any remedy could be applyed to him : hee writeth that hee was advertised in his sleepe that hee should cut the artery in sunder and the ends would retire to each side , and so locke together againe , when hee awaked hee executed what his dreame had represented to him , & by that meanes hee cured the man . We read likewise of an Angell that appeared in the form of the goddesse Pallas to Antonius ( Physitian to Augustus ) admonishing him that though Augustus was sicke , yet hee should not faile to bee present in the battell , which was on the morrow to be given by Brutus and Cassius , and that he should there abide in his tent , which he would have done , but that the Physitians perswaded him to the contrary , for it came to passe that the enemies souldiers wonne the tents , where questionlesse they had slaine Augustus if hee had beene present there ; So by this dreame he prevented his death , wonne the day , and remained sole Monarch of the Roman Empire : under his Reigne was borne the Redeemer of the World . Quintus Curtius declares in the life of Alexander , that when he maintained his siege before the City of Tyre , hee being entred for succour of the Carthaginians , who said they were descended of the Tyrians , concluded to raise his siege as dispayring ever to surprize it , but in a dreame a Satyre appeared unto him , after whom hee followed , as hee fled before him into his Chamber . His Interpreters told him that this was a certaine forewarning to continue his siege for longer daies before the City , and that hee should surely take it , which fell out to be true ; and this long before had beene foretold by a Prophet who said that a Greek should governe in the Country . The Scriptures are full of Dreams whereby divers Princes have beene admonished both for their owne and peoples welfare , as Abimelech King of Gerar , who was possessed of Abrahams wife , supposing she had been his sister , onely hee was fore-warned sleeping , that hee should attempt nothing against her modesty , lest he incurred the judgement of God , and he obeyed . Another Egyptian King by Dreames which Ioseph interpreted to him whilest hee was in prison , found neverthelesse the assistance of God to shun his owne ruine , and the death of his people , by a barrennesse in his Kingdome , which should continue for seven yeares ; after as many years of rest : by reason whereof he made such provision of graine , that he had sufficient to serve the people during those fore-told seven yeares ; whereas else hee had wanted provision for his people . Katherine de Medicis , Queen of France , and wife to Henry the second , dreamed the very same day before the said King was wounded to death , that shee saw him very sickly , holding downe his head as he walked downe the streets of Paris , being followed by an infinite company of his people that lamented for him : hereupon shee most earnestly intreated him ( and as is said ) with wringing hands upon her knees , not to adventure into the ranke of Tilters on that day ; but hee giving no heed to her words , the last day of the feasting for the marriage of Madam Margret , sister to Emanuel Phillibert , Duke of Savoy , for her honour ; and turning to breake a Lance against a bold and valiant Knight ( to wit ) the Count of Montgomery , happened to bee wounded : for in the Lances breaking on both sides , a shiver or Splinter entred by the sight of his Helmet , and strucke very farre into his head . The King died soone after of this wound , aged about 40 yeares , leaving his Kingdome lamenting his losse : wee may observe the dreame of this great Princesse , and how it happened , whereof doubtlesse God gave premonitions by his good Angell , both for her good , and the whole realme of France ; but the King more desirous to follow the vanities of the world , then the good advertisements of his wife , by his decease the people of France suffered many calamities . His son Henry 3. three dayes before he was murdred at S. Cloa , beheld in a dream all his royall ornaments , to wit , his linnen vesture , Sandals Dalmatium robe , mantle of azure Sattin , Crown and Scepter , bloudy and made foule with the feet of religious men , and other people , and that he himselfe was angry with the Sexton of the Abby of S. Dennis ; & albeit all good advice was given him , according to the danger of his dreame , stands securely upon his guard ; yet so it fell out as a thing permitted by heaven , that hee could not avoyd that fatall chance , but was slain , whatsoever strong guard was there about him . Calphienia wife to the adopted father of Caesar , having dreamed that she beheld Caesar slaine and massacred , gave him notice thereof , but he instead of converting of it to his benefit , dispised the dreame , and went to the Senate house , the day following where the dreame sorted to wofull effect . I cannot omit the dreame and revelation of Ioane d'Arke , the Virgin that dreamed , that shee her selfe should be the only meanes to put Charles the seventh in possession of his Kingdome . After he had acquainted her father and mother with her dreame , she is brought to the Lord Baud●icate , and habited like a man , is presented to the King . The matter seemed ridiculous to the King , he takes upon himselfe the habit of a Country-man , this Maid being brought into the Chamber goeth to the King , and salutes him with a modest countenance , and delivered to him the charge which shee had received of the God of heaven , and told him that shee should be the meanes to place the Crowne upon his head , and relieve Orleance that was besieged by the English . The King was perswaded to give her a Troope of one hundred , and a good horse . She puts her selfe into a mans habit , and like a valorous Captaine goeth toward Orleance , and relieveth the Towne with victualls without resistance . After shee was in Orleance , shee sends a Letter to the King of ENGLAND , and his Troopes , and wisheth them to depart without shedding any more innocent blood . Ioane d'Arke a second time relieveth Orleance , and brings in fresh provision , she makes choyce of 1500 men , and enters the Fort of Saint Loope , the virgin in the formost of the ranckes , crying Saint Denis , the next day they tooke two other Forts , on the third day , the English made the French recoyle , but the virgin incouraging her men , and marching couragiously was shot in the arme ; ( tush saith she ) this is a favour , nothing amazed , she takes the arrow in one hand and her sword in the other , and enters the Fort , in these three dayes the English lost eight thousand men , and the French not one hundred , and as a remembrance of their victories , the Statues of Charles the seventh and Ioane d'Arke , are placed upon the Bridge of Orleance , kneeling before a Crucifix . Charles the seventh is crowned at Rheins all Champaigne yeelds unto him , and the King that was in great danger of loosing his Kingdome , is now an absolute King . I shall in the last place relate a Dreame of a young Gentleman , which of late hapned , the truth of which is fresh in my memory , this Gentleman being disquieted with the thundring of Peeces , which his Imagination told him was in the ayre , and not upon earth , looking towards the heavens , he did conceive that he saw a great Army ready to encounter with another , and observing the Leaders , he perceived one to be a tall blacke man , the other low of stature , the tall blacke man ran with his Rapier against the same , and transported thus with fury , he stumbled and fell , and as he fell divers arrowes were shot , some out of the North , some out of the South , some out of the West , some out of East , as if all the foure quarters had blowne no other blasts , after this appeared divers like ghosts , walking with Crosier staffes who seemed to harden and incourage the Souldiers , yet their arguments could not win them to give battle , these in the twinkling of an eye lost their pure whitnesse , and shewed themselves in blacke with Miters falling from their heads , next to these followed a troop of Shavelings , some carrying Crosses , others praying with Beads , but on the suddaine a pillar of fire appeared , and they vanished , and all the heavens seemed to be disturbed looking downeward hee saw a grave old man sitting in a Chaire of State upon the top of a mountaine , having a Septer in his hand , with a Treple Crowne on his head , having with him diverse habited in long roabs and red hats , that seemed to hold the chaire , whilst his eye was busied in the view of them , a thunder-bolt fell and cleft the mountaine which swallowed them up , then he seemed to passe through pleasant fields , and the first he met with was a young Cavalero , the next he met withall was a poore souldier , now thovght the young gallant that he should learne what was the variance betweene these troupes , but before the gentleman could speake to him , the souldier made towards him , and like a bold ruffian demanded his purse who was a little unwilling , yet having no remedy to prevent the taking thereof did deliver it , and in requitall , the souldier said , Come you to heare newes ? in briefe it is thus , our Generall being dead our armies were disbanded ; and having uttered the words , vanished , and in his roome entred a poore Countrey man who was very desirous to learne whether he met with any souldiers that had driven away his cattell , for hee pitied this poore man , but could give him no comfort in regard his money was taken away from him : the gentleman passing on , came to a great house that was fortified with bulwarks , trenches and well man'd , and on the side of it was an arme of the Sea , but in regard hee could not give the word hee was not admitted : as hee passed by hee perceived one that was looking under a tree to take the true height of a Starre : falling into conference with him hee told him what a vision he had seene , and would needs know what this blacke man was that fell from heaven ; the Astronomer told him if he would have a little patience till he had laid his Mathematicall Instruments aside hee would shew him his full proportion : whereupon drawing forth a small glasse out of a box that expressed such curiosity , as if many Artists had assembled together to compose it ; no sooner was the box opened , but the beauty of that which was contained therein , made the young Gentleman stand and admire whether that which his eye beheld , was the worke of Art or nature , or both . Having taken a smal ribband which was of a skin colour , from the sides of the box , he drew forth a glasse in an Ovall frame , set round with Diamonds and rubies , the middle thereof was made of Topaz , and so exactly cut , as it sufficiently expressed the skill of the Lapidary . On one side of the glasse he could perceive this tall man habited like a Prince , on the otherside like a mourner , and by him an executioner , with this inscription over his head in great letters ( worser rul'd not traytors head must off ) now Sir said the Astronomer cast up each Letter of this inscription , and you shall finde out his name and title , the which hee presently and readily undertooke , by transplacing the Letters , and found it to be Sir Thomas Wentworth Lord Strafford : It was no small wonder to him , to see that his Lordships name and title should so truely divine his nature and fortune , no sooner had this astronomer shewed this glasse , but he vanished , and making a horrible noyse at his departure , the Gentleman awaked , and sell againe into a sweet slumber , and soone after gave this Relation to divers . I am of opinion with Volaterans , that many times a person going to his rest , not cloyed with bad affections , nor superfluity of food ; but being vertuously minded , and healthfully disposed , his soule in sleeping may foresee things to come ▪ for the soule , which of it selfe is divine and celestiall , being not offended with any evill cogitations , or over-bad meats , is at free liberty , and best performeth her actions when the body sleepeth , not being busied with any other matters . FINIS . 
A25315	----	A discourse concerning the divine dreams mention'd in Scripture together with the marks and characters by which they might be distinguish'd from vain delusions : in a letter to Monsieur Gaches / by Moses Amyraldus ; translated out of French by Ja. Lowde ... Discours sur les songes divins dont il est parlé dans l'Escriture. English Amyraut, Moïse, 1596-1664. 1676 Approx. 189 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A25315 Wing A3034 ESTC R16142 11928209 ocm 11928209 51065 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25315) Transcribed from: (Early English Books Online ; image set 51065) Images scanned from microfilm: (Early English books, 1641-1700 ; 48:4) A discourse concerning the divine dreams mention'd in Scripture together with the marks and characters by which they might be distinguish'd from vain delusions : in a letter to Monsieur Gaches / by Moses Amyraldus ; translated out of French by Ja. Lowde ... Discours sur les songes divins dont il est parlé dans l'Escriture. English Amyraut, Moïse, 1596-1664. Lowde, James. Gaches, Raymond, d. 1668. [88], 132, [2] p. Printed by A.C. for Walter Kettilby ..., London : 1676. Translation of: Discours sur les songes divins dont il est parlé dans l'Escriture. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams in the Bible. 2000-00 TCP Assigned for keying and markup 2001-11 SPi Global Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-02 TCP Staff (Oxford) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion Imprimatur , Ab. Campion , R mo D no Arch. Car. à Sacris Domest . Feb. 12 ' 167● Ex AEdib . Lamb. A DISCOURSE CONCERNING THE Divine Dreams MENTION'D IN SCRIPTURE , TOGETHER With the Marks and Characters by which they might be distinguish'd from vain Delusions . In a Letter to Monsieur Gaches , by Moses Amyraldus . Translated out of French , by Ia. Lowde , Fellow of Clare-Hall in Cambridge . LONDON , Printed by A. C. for Walter Kettilby , at the Bishops-head in S t Paul's Church-Yard . 1676. TO THE Right HONOURABLE JOHN , Earl of Bridgewater , Viscount Brackley , Baron of Elsemere , Lord Lieutenant of the County of Bucks , and one of His Majesties Most Honourable Privy Council . MY LORD , THE first Fruits , by the Law of Moses , were due to God , yet is it no violation now of the Laws of heaven , in some proportion , to shew our just esteem of those who are so much like it here on earth : Hence it is that I presume to Dedicate these my first endeavors of this kind to Your Lordships Patronage and Protection ; and I could wish that the first productions of Art and Study were like those of Nature , that is , the best and most perfect in their kind , that so the Present might more resemble it's Patron . I do not present this to Your Honor , as if you stood in need of Translations , for in this respect You perhaps are the most improper Person in the Kingdom to make such Dedications to , being Your self so Great a Master , not only of the French , but also of the more Ancient and Learned Languages . But I look upon my self under some obligation of justice , to return that to Your acceptance , which was the result of some few hours , which I should have counted stoln from Your Lordships Service , but that such is your Candour and benign Temper , such Your great love and affection to all commendable Studies , that You and they seem to have the same Ends , and the same Interests ; thus what ever time is employ'd in them , You are pleas'd to look upon it as spent in Your own Service . But this is not all the right You may justly challenge to this Translation , Your Title to it seems yet more particular ; wherein such was your Favour and Condescension , that , as it would be Ingratitude to conceal , so would it be almost Arrogance to acknowledge them ; wherein ( pardon the pride of the expression ) I had the Honour to be instructed by Your Lordship in the French Tongue ; You being pleas'd , not only to peruse , but in many places to Correct it , so that I cannot now so properly challenge any thing therein my own , as the Imperfections . And now I hope you will pardon this my innocent Ambition , if I desire to publish my Gratitude , and that sense of my Obligations , which is too big to be confin'd in a private breast . How acceptable this Treatise may be to the World , I know not , yet this I know , that I should have sufficiently oblig'd the Age , if in the Dedication I had given it Your Lordship's just Character ; this being the most probable way to provoke men to the love and imitation of Vertue , not to represent it in Idea and Speculation only , but as it appears both more amiable in it self and more prevalent on others , when thus incorporated in the lives and practices of Noble Persons : But this though a true and just Relation , would be as uneasie for You to hear , as it would be difficult , yea above the power of my Pen to perform : Thus among other things , Your own Temper concurs in this , to make You Heroically Vertuous , that is , a follower of Vertue merely for Vertues sake , since Your modesty will not endure the common & cheap Reward of a due Praise and just Commendation . But yet I could wish that I had not so much to plead for the seasonableness of the Discourse , in an Age where Infidelity on the one hand , & Fanatical Enthusiasm on the other , seem to divide the greater part of the World ; where some men look upon all Divine Revelations to be mere Dreams , others mistake their mere Dreams for Divine Revelations : Now what more proper and seasonable in these circumstances , then that which is the design of this Discourse , that is , to evidence the Grounds and Reasons why we receive those that are truly Divine , and reject the vain pretences of others ? And to whom could the Dedication be more suitable then to one whose Principles and Practices at once confirm and adorn the Religion you profess ; whose well-settled judgment , and understanding of Your Religion in general , and Your great affection to the Church of England in particular , render You equally distant from the Superstition of the Romanists , and the Novelties of later Enthusiasts ? My Lord , I shall not any further by a tedious address misemploy those precious minutes , which are usually spent either in Your serious and private Studies , or in more publick Employments : I shall only beg , that God would long continue You amongst us , and bless Your endeavours in settling and securing the Kingdom by Your Counsel , and supporting the Church by Your constant Affection ; which is the hearty Prayer of Your Humbly Devoted Servant Ja. Lowde . THE PREFACE TO THE READER . I Shall not go about to make any tedious Apologies for the publication of this Treatise , being conscious to my self of the innocence of my intentions , that , however I may be mistaken in my apprehensions , or have fail'd in my design , yet I did intend herein , not to offend , but to serve thee ; for I am not of the temper of those , who would rather commit a deliberate crime , then want an occasion of Apologizing : the reasons then inducing me hereunto were principally these two : 1. Because those who have not stock enough of their own to trade withall , are not altogether unserviceable to the Commonwealth , by becoming Carriers and conveyers of other men's goods ; and Translations , I conceive bear some resemblance hereunto , and if it be for the benefit , and advantage of a Kingdom , to bring in the Riches of Forreign Countries , then certainly can it not be disserviceable to the Commonwealth of Learning to make the works of other Nations intelligible to our own , and whatever Law there may be in particular against other things of the French Nation , yet there is none against the Importation of their Learning . 2. This Treatise , if we consider the whole Series and Method of it's mannagement , seems a sufficient vindication of the sober use of Reason in matters of Religion ; if we reflect upon those natural and necessary deductions which the Learned Author makes from certain and undoubted Principles , and those other rational motives of credibility , which he makes use of , to prove those dreams he there treats of , to be truly Divine . Yet not so as to exclude that secret sense and inward consciousness , which was the immediate result of the Divine Impression made upon their minds by the Spirit of God , especially in those dreams and visions , where particular and personal commands were convey'd to any of his Servants , as to Joseph to convey our Saviour into Egypt . But here I am very sensible that this reason of its publication , viz. the asserting the use of Reason in matters of Religion , will by some be thought rather fit to have prevail'd with me to have let it laid still buried in its Native French , lest by this means the contagion should still further prevail in the English Nation . How far an extravagant opinion of the power & extent of Reason may have possess'd some , I know not , yet this is certain , that we must not therefore wholly reject it , because others have overvalued it , or by some other ways abus'd it ; we must not forbid our selves the use of fire & water , because some have employ'd both to their own ruine : For by this way of arguing , we must bid Adieu not only to Reason , but Scripture too , which has been abus'd , not only by great pretenders to Reason , but by ignorant and unstable men , to their own destruction . But then if we would either prevent the rise , or stop the growth of any such opinions amongst us , the way to do it , I conceive , is not to suspect our friends , ( such who are not only free from errour herein , but also very able and willing too , to defend the true Ancient Catholick Faith in this particular ) not , I say , to suspect our friends , but so to treat our open and profess'd enemies , the Socinians , in such a sound way and Method of proceeding as may be the most effectual to convince them , or however to secure our selves ; that is , First , with strength of Reason ; Secondly , with Candor and Ingenuity of Temper . 1. With strength of Reason , thus to baffle them at that weapon , which they pretend to be so much their own , though in deed and truth , they cannot lay such a just claim & undoubted title to it , for in many things they perhaps are the weakest arguers of any sort of men whatever ; yet seeing they are such pretenders to it , we must deal with them accordingly , by the strictest and severest methods of reasoning : for a good cause cannot suffer more , then either by too violent an urging of weak arguments , or an unskilful managing of good ones ; and a weak defence , like a cold petition , is its own answer , and a kind of giving up the cause we pretend to plead for , besides it brings a disreputation to truth to see its Patrons and Defenders worsted . In order therefore to our more successful proceeding herein , in all Personal disputes with these Adversaries , they ought not to demand , nor should we grant them any other part , then that of an Opponent , and the reason is , because ours is the Ancient Truth , which has been in the possession of the Church long before their opinion was ever thought of , and therefore we must be suppos'd in rightful possession of it , till the contrary be prov'd : which they will be never able to do , seeing their great Art and Policy consists rather in evading the force of our arguments , then in trusting to any of their own . I speak not this , as if our Christian Religion , was not as well able to confute its adversaries , as to defend it self , provided only that they would but acknowledge so much reason and ingenuity , as not to look upon frivolous evasions for solid answers , which if they do , they then seem to labour of a certain weakness of mind , something like that of Scepticism , only the Scepticks they deny or doubt of every thing , these by the like unreasonable principles , do or may assert any thing , and thus in stead of being what they so much pretend to be , such Masters of Reason , they hereby destroy the very foundations of all rational discourse . 2. We should treat them with all Candour and Ingenuity of Behaviour , for our Reasons and Arguments will be then the more likely to convince their understandings , if withall we endeavour to oblige their affections , however not provoke their passions . Thus 't is verily thought , that Arrius had never rais'd those tempestuous storms w ch we read he did , If Alexander , the first that oppos'd the Arrian Heresie , had carried himself with more moderation , and been less eager in so good a cause . And having gone thus far in answer to the objection , give me leave to enquire a little further into the merit of the cause ; what there is in Reason so destructive of Religion , that the very name of the one should seem heretical in the other ; what is it wherein Reason hath so highly offended , that it should be excluded the Temple , and from having any thing to do in matters of Religion . Doth that Religion , which once commanded us to give a reason of the hope that is in us , doth it require nothing now , but blind obedience ? Was Reason requir'd , as it were in the very infancy and first ages of the Church , and is it now become useless , nay dangerous in its riper years ? Is that which is the imperfection of old age , viz. the weakness of our intellectuals , is it now become the perfection of our faith ? The Heathens indeed , they look'd upon a Prophetick fury and alienation of mind to be either a necessary concomitant or a certain effect of their inspiration . The Turks they look upon mad men and fools as the only Prophets and men inspir'd , and we know what Church it is that asserts ignorance to be the Mother of Devotion : But we have not thus learned Christ ; for our Religion doth not go about to build the Christian upon the ruines of the Man , nor do we then cease to be Rational when we become Religious , Religion being founded , and as it were grafted upon the stock of Reason . Thus the Moral Law is either the same with , or founded in the Light and Law of Nature ; and the Christian Law , though it be above them both , yet is it not contrary to either . Thus Reason and Religion do friendlily agree , and mutually conspire to support each other ; for Religion improves Reason , and Reason thus improv'd and enlightned , defends Religion ; and as on the one hand the mysterys of our Faith are so far from being any real ground of an objection against it , that indeed they render it more Divine and Venerable ; for we might perhaps justly question the Divinity of that Religion , wherein we see nothing above the power of a finite understanding , either at first to find out or afterwards to comprehend ; so on the other hand the sutableness thereof to our rational faculties in other things , is no less a commendation and confirmation of it : for to say that God should institute an unreasonable Religion , is such a foolish assertion as needs no confutation ; for certainly God would either have given us a Religion sutable to our Faculties , or Faculties sutable to our Religion . If it be here objected that God and Scripture condemns Reason , and that it doth not become us to dispute against the express Commands of God ; To this I answer , that Scripture doth no where condemn that Reason which I here plead for ; but all those places which they urge against it , may and must be interpreted either concerning the Traditions of the Jews , or the doubtful and disputatious Philosophy of the Gentiles , either of the Science falsly so call'd , which the Gnostics so boasted of , or of meer Natural Reason , as such , destitute of Divine Revelation ; Or , lastly of the carnal Appetites of Christians , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Law of the members warring against the Law of the mind . Secondly by Reason we know the Scriptures to be the Word of God , and by Reason we come to the true meaning and sense of them , and by Reason we know the obligation that lies upon us therefrom , and without this it is not easie to conceive a way how God could either have convey'd the knowledge of his Will to us , or of our Duty to him ; and it is not probable that Scripture should condemn that , without which all its own commands would signifie very little or nothing . I shall here therefore briefly enquire into the nature of Reason , both as it was in innocence before the Fall , and as it is now in this state of depravation ; for the want of a right distinguishing herein hath been the cause of many errors and mistakes about the power and properties of it ; however 't is that which must needs cause a great deal of obscurity in what is said concerning it , in this complex'd and undistinguish'd capacity . And this is that which seems the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first fundamental error in Mr. Hobs his Politicks , that he doth not sufficiently distinguish betwixt pure and corrupted Nature ; so that there must needs be a great deal of falshood in some things and confusion in others , when he ascribes that to Nature in general , which doth not belong to it but in such a particular respect and private consideration . Reason in innocence was that inward Principle , that Divine Light set up in the soul of man , which bore an equal respect to truth and goodness , by which we were both instructed in our duty and enabled to perform it ; it was part of that Divine Image , wherein Man was created , and that which directed both the speculative and practical dictates of the understanding to their respective ends ; viz. to the acknowledgment of the Divine Wisdom in matters of speculation , and yielding obedience to his will in matters of practise . Now did right Reason enjoy an universal , and undisturb'd Empire , now was there not that contrariety in the faculties of the soul , but what was Knowledge in the understanding immediately became Obedience in the will and affections ; now was Reason and Righteousness , as it were the very complexion of the man ; nor was there any further need of Supernatural Grace to be super added to him , besides what was naturally contain'd in these Essential Principles of his constitution , which made him such as God design'd him , viz. a Man in Innocence . This was the state of Reason before the Fall and it yet remains the same in substance , though not in the same degree of purity and perfection , as before ; it is the reliques of the Divine Image , yet remaining in us , by which we are still enabled in some measure to understand truth and practise our duty ; it is that power or faculty of the soul , or the soul it self , as it contains in it the principles and foundations of ratiocination , and a power and ability of drawing right consequences therefrom , but yet so obscur'd and weakned , that there is now need of Divine Illumination and assistance for the performing of that which before we were able of our selves to do : But then though God did thus punish man by taking away part of that strength which he had so misemploy'd ; which was the effect of his justice , yet did not his goodness suffer him to sink below himself , though he became weak and guilty , yet he remained a man ; his faculties , though deprav'd , yet were they not annihilated , and as the Principle is not wholly taken away , so neither are the Acts and Exercises thereof necessarily false ; so that we are not abandon'd to an eternal Scepticism , but we have still sufficient grounds of truth and certainty within our selves , for we had better have no such faculties as pretend to Reason , then such as should always deceive us even in things that we clearly and distinctly perceive . And here may be as strong arguments drawn from the goodness of God , that the punishment of the first sin did not extend to an absolute falsification or total corruption of our faculties , as there may be from his veracity , that he gave us true ones at first ; for indeed to assert Reason thus wholly corrupted , would be to introduce such a confusion and disorder into the nature of things as is inconsistent with the notion of a Providence , such an one , as we should think that God would rather have annihilated the whole race of mankind , then ever have suffer'd it in the world . And this is the true State of Reason in it self before the Fall , and as it is in us now since , only here we must further know that this natural Faculty of Reason in Christians is further enlightned and inabled by the Divine Revelation of his Will , and by the assistances and influences of his holy Spirit . I could wish therefore that those men would speak more intelligibly , who go about to give such particular & distinct differences betwixt the Spiritual and meer Rational Man , as they call him , in their Actions relating to Religion , as if there was any Character either more certain in it self , or more warrantable to us , to judge of the Spirit of God in a man by , then by it's producing the effects of Righteousness in him ; That the Principles of Natural Reason and Grace are two distinct things , flowing from different Fountains , is certainly true ; but then why we should oppose these two , especially in a Christian State , where God is never wanting by his grace to assist the humble and sincere exercises of Mens Reasons , where the more truly Rational any Men are , the more Spiritual they are , and the more Spiritual the more truly Rational ; here actually to distinguish betwixt the Spiritual and meer Rational Man , when the same effects of real Righteousness equally appear in both , this is arrogantly to take upon himself that which is only proper to God , to be a searcher of hearts . As for that place of 1 Cor. 2. 14. upon the misunderstanding whereof they seem principally to found this their opinion , but the natural man receiveth not the things of the Spirit of God , for they are foolishness unto him , neither can he know them , because they are spiritually discern'd ; here by the Natural Man is not meant the Christian Rational Man , but a man endow'd only with the Principles of Natural Reason , void of Evangelical Grace and Divine Revelation ; now this cannot be apply'd to a Christian who enjoys both in their respective degrees : so that the true meaning of that place is briefly this , That the matters reveal'd in the Gospel and Preach'd by the Apostles were such , as the Learned Philosophers of the Heathens and others , who were only led by Humane Reason , did absolutely despise as seeming foolishness unto them , nor could they by any Study of their own come to the knowledge of them , for they were only to be had by understanding the prophesies of Scripture , and other such means as depend upon Divine Revelation : so that the Christian doth receive and believe the Gospel and the things therein contained , by arguments drawn from the Scriptures themselves , by prophesies and miracles and other evidences of Divine Revelation afforded therein , and by the assistances of the Spirit of God deriv'd therefrom , but then this doth not exclude but include Reason , for grace is not a super addition of a new faculty , but a new power and principle to the old . Now I see no reason , why those who are Baptis'd into the same Faith , and live in the same Christian Communion , and give all due obedience to the Laws of God and Man , according to their power , why any such should be suppos'd to act from a Principle of meer Natural Reason , and not also from that of a truly Divine , and in its own nature , Saving Grace , and that for no other Reason , but only because some few men , who are highly conceited of themselves , and censorious of others , who pretend to a monopoly of the Spirit , and as it were to a Commission from Heaven to pass sentence on all who differ from them , only because these men are pleas'd to vote whomsoever they will , Formal , Moral and meer Rational Men. But indeed those who are thus particular in describing how far a meer Rational Man may go in matters of Religion , what sins he may avoid and what duties he may perform , and yet have nothing of the true Spirit of God and Saving Grace ; these men , however they may pretend and perhaps really are great enemies to Pelagianism , yet they seem herein to be too great exalters of the power of Nature , and in all probability too uncharitable censurers of Divine Grace , whilst they attribute all the good works perform'd by those meer Rational Men either to the Power of Nature , or to Common Grace , as they call it , which , according to their interpretation and explication of it , is little better , seeing it is neither in it's own nature sufficient nor by Gods appointment intended to bring any one to Salvation ; that distinction therefore betwixt Common and Saving Grace , as Grace , doth signifie those inward motions of the Divine Spirit , by which we are enabled to believe and practise aright , according to this acceptation , it hath no foundation in Scripture ; for all such Grace is in its own nature sufficient , and by Gods appointment design'd to bring Salvation , if we by our own fault do not hinder the event ; though it be granted , that this also may differ in degrees . Among other grounds and reasons of this their mistake , this seems not the least , that they entertain too mean apprehensions of that Covenant which God hath made with Christians and their Children , and also of the Sacrament of Baptism , by which they are admitted members of Christs Church : Yet notwithstanding both these , they look upon a man before a certain critical moment of conversion , as they suppose it , little better then an heathen , and that all the good works that they have or can perform before it , stand them in little or no stead , in order to their Conversion , and that after this , all the wickedness that they do or can commit , shall do them no prejudice in reference to their Salvation , which opinion is of very bad consequence to the concernments of a Christian Life . But here we must also know , that there is need of a continued course of Sanctification throughout our whole lives , both to compleat and perfect that holiness first begun in us , and also by reason of those many sins and infirmities , which we are all subject to , which are to be turned from by repentance and reformation . And as this opposition betwixt the Spiritual and meer Rational Man , is without any warrant from Scripture , so is it very difficult , if at all possible , to assign the exact limits betwixt Grace and Reason in our selves , and then much more in others . 1. In our selves , it is very hard to say that this was an Action of our Reason only , that an Act of the more immediate assistance of the Divine Spirit , Joh. 3.8 . the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whether it goeth , so is every one that is born of the Spirit , thus he that is born anew , is discernably another kind of man then he was before , thus his new birth is seen by the fruits , though the beginnings , and the modes of procedure , and the means of conveying this to him be undiscernable , Mark 4. 26. 27. so is the kingdom of God , that is , the kingdom of Grace ; as if a man should cast feed into the ground , and should sleep , and rise night and day , and the seed should spring and grow up , he knoweth not how . These are the more ordinary methods of the Divine Spirit , but then when God calls out some particular persons on some great and eminent employments , either to do or suffer in his service , he frequently confers more sensible influences of his Grace and Spirit on such ; Neither is this spoken in the least to oppose the joys and consolations of the Holy Ghost , nor the sober and well-grounded experiences of Pious Men. And as we cannot distinguish betwixt these in our selves , much less can we do it in others , for if a man be outwardly pious , and give no just occasion of suspecting his real honesty and sincerity , whether such an one be notwithstanding an hypocrite , this is best known to God and his own conscience ; yet we by the Laws of Charity are to judge the best , but if such an one under all this , be an hypocrite , this is that which a man may also be under the highest pretences to the Spirit ; so that it is only the event , that must determine the truth and sincerity of men's professions . The sum of what I here intend , is this , that , provided we become new men , if we cease to sin and learn to do well , if we turn from wickedness and perform real and sincere obedience to the Laws of God , as the Divine Spirit indeed is , so must it be acknowledg'd to be the principal cause of this change in us , yet we need not here trouble our selves too nicely to determine the exact limits , how far our Reason , as a less principal cause either might , or might not be instrumental herein . But the proper use and just extent of Reason will further appear by considering it's object , which is the knowledge of God and the Divine Will , the knowledge of our selves and the nature of things , so far as these or any of these come under humane cognisance , so far as they are either our perfection to know , or our duty to practise ; so that nothing but either the impossibility or the unlawfulness of the enquiry must limit the exercise of our Reasons , thus must we not indulge either an extravagant curiosity on the one hand , nor an idle supine negligence on the other , for it would argue presumption in us to pry into those hidden things which God hath reserv'd to himself , as it would sloth and ingratitude , not make use of our faculties for those purposes , that God design'd them for . And there have not been wanting those who have erred in both extremes , first the Pelagians and Socinians , who make Reason the great rule of faith and manners , who scarce acknowledge any other authority , or ground of their belief , or higher principle of action : others there have been who too much undervalue it , and ascribe not only too little to it , but look upon it as a dangerous and pernicious thing , as if it was the Devils instrument to undermine the foundations of Faith and all true Religion ; some indeed have set it in the throne and then fallen down in adoration to it , others on the contrary have unjustly vilify'd that which is indeed a ray of Divinity , and I know not whether have been more to blame , or done more disservice to Religion , those who have ador'd it as a God , or those who have rejected it as a Devil . I shall therefore briefly show the power of Reason in some things and its weakness and inability in others , and give some particular instances of both . 1. Reason is a guide to a man in the choice of his Religion in general , that is , supposing an Heathen in doubt of his own and desirous to fix upon the true Religion ; here rightly to determine his choice , he hath no other way but to bring the several pretenders to the test of Reason , and examine them by those Rules , that Reason dictates to be the Characters of truth and certainty , that is , by the agreeableness and correspondence they bear to the notions of God and the nature of things , to those inward impressions they have of vertue and goodness imprinted upon their minds , and according as they come confirmed with the outward attestation of true and unfeigned miracles : and here authority , as such , ought not to be urged , nor can it be of any force in this consideration , though it must be also granted , that the concurrent testimony of different parties is very considerable herein , as when the matters of fact relating to our Saviour and his Religion are not only granted , but attested by all parties , not only friends but enemies , when both the Iews and Heathens do grant his miracles ; whereas those that other Religions pretend unto , being both in their own nature , more sleight and frivolous , more phantastick and a●ry , then solid and substantial , and really serviceable to the glory of God and the good of men , in this respect they are less worthy of God and less agreeable to the nature of miracles , and also wanting the universality of attestation , they are more liable to cheat and imposture . And here the certain evidence of humane testimony is of more force to convince a man , then the pretence of Divine Authority ; I say , then the pretence , for in many it is only so , and that which is real is to him no more , for as yet be doth not believe any of them to be Divine , but from the strength of their respective Reasons and Arguments must conclude them so . And here the use of Reason will be more particularly necessary to distinguish betwixt true and false miracles , now a miracle being something above the power of natural causes to perform , it will be very difficult rightly to assign the just limits of the power of nature , to be able to say thus far can it extend , and no further ; and that which still augments the difficulty , is , rightly to know how far the Devils power may extend in things of this nature , whether first he can by his own native power work miracles ; which seems not so reasonable to believe he can , for then mankind would almost have laid under a fatal necessity of being impos'd upon by his power and malice , Miracles being as it were the Great Seal of Heaven , which God makes use of to confirm the truth of Doctrines . But then nothing hinders , but that the Devil may by his knowledg of Nature either so fitly apply natural agents to the producing of such effects , as may require a good degree of Reason and Philosophy to distinguish them from Real Miracles , or may by God , for Reasons best known to himself , be permitted sometimes to work true ones . Yet not so , but that upon a strict and due consideration of the circumstances of the Action , or the end and design of the thing , there will something appear whereby to distinguish such a miracle from those which are the more genuine and immediate results of the Divine Power . To this we may further add , that the Divine Providence is particularly concern'd , where there seems as it were a competition betwixt the power of God and the power of the Devil ( as in the case of Moses , and the Magicians of Egypt , and in others proportionably ) there some ways to appear in confirmation and approbation of the one , and in discovering either the absolute cheats and impostures , or the comparative weakness and imperfection of the other . The sum of what I here intend is this , that by using our Reason , and the Rules thereby afforded us , we may distinguish betwixt the delusions of Satan , and Divine miracles , but without this it will be impossible to do it . 2. We should continue Christians upon the same Grounds and Reasons that others first became such , that is , upon a due considering and understanding of our Religion , so that we may both be the more confirm'd in the belief of it our selves , and may be the better enabled to give an account of it to others ; thus should we be Christians upon choice and consideration , and not only because it is the Religion of our Country . It is not sufficient for us meerly to be baptised into the Christian Faith , but we must our selves understand and undertake what the happiness of our Birth and Education first Entitled us to . Yet this is not so to be understood as if Christians were Sceptically to doubt of their Religion , or so far to indulge the extravagancy of their enquiries , as for the present to suspend the belief of their own , and to be in an equal indifferency to all Religions ; yet may they piously enquire into the Grounds and Reasons of their Faith , being warranted herein both from Precept and Example in Scripture . And as in the other particular ; Reason was necessary to distinguish betwixt true and false Miracles , so is it here to judge of Doctrines ; that so we may preserve that Faith once delivered to the Saints free from errour or corruption either in Principles or Practises : and indeed when once we bid adieu to Reason , we then open a gate to all those errours and fanaticisms , which either the malice of the Devil , or the impostures of men , or our own corrupt natures may suggest , we deprive our selves of that which God design'd for our defence , and expose our selves naked to the power and malice of our enemies . 3. Reason is necessary to determine the lawfulness of some actions and the expediency of others ; for it was impossible for Scripture to descend to all the particulars of humane life , much less to all the circumstances of them it was sufficient for it to have laid down some General Principles , it being now the Office of Reason to apply particular instances to these General Rules ; and that which renders Reason here further necessary , is , because that vertue for the most part consisting in the middle betwixt two opposite vices there is need of a careful and steady attention , lest while we endeavour to avoid the one extreme , we unwarily run into the other : and here Reason will in many cases be very useful to us rightly to determine the just limits of our duty , only we must not make this bad use hereof , always to go to the utmost extent of what is lawful , we must not live always upon the very confines betwixt vice and vertue ; for this would be to chuse to walk upon the very brink of a precipice , where perhaps we may be safe , but the action would never be counted prudent . This would be only to make use of Reason to teach us how little we might be vertuous , and how far unwise . And this possibly may be one Reason why many times it is so hard to assign the precise boundaries betwixt vice and vertue , exactly to determine where the one ends and the other begins ; because God never design'd us to make use of that speculation , but to keep our selves within the measures of prudence and safety . 2. I shall shew the weakness and imperfections of Reason , and what those things are wherein it is deficient . 1. It is not in the Power of Reason to have found out the mysteries of our Religion , nor the methods of Salvation , for these do either depend upon the Essential Nature of God , or the free determination of his will : both which are unsearchable by humane Reason . Whether therefore the Platonick Triad , or the threefold principle mention'd by Plato and his followers , be the same with or may upon just grounds be apply'd to the Christian Trinity , may be justly question'd ; for it must be a very favourable interpretation that infers an Unity in the Trinity , and Trinity in Unity from Plato's Principle : yet whatever knowledge he might have of a Trinity , this was neither born with him , nor was it the result of his natural reasoning , but it came to him by tradition either from the Iews , or from those who had it thence ; as the greatest asserters of the Platonick Trinity do acknowledge . Whether Orpheus , Trismegist or Plato had indeed any true knowledge or distinct notions of a Trinity , I shall not here undertake to determine , seeing that after the great pains and Study that some men have bestow'd herein , such is the obscurity of those Authors expressions , such the doubtful and various interpretations put upon them by men of different opinions , such the doubted truth and credit of some of those writings , such the loose conjectures rather then necessary consequences made from the whole , that the result of all seems only this , that possibly it may be thus , and possibly it may be otherwise . So that I am apt to believe that men do not entertain this or that opinion for the necessary cogency of the Arguments on either side , but according to the agreeableness , that this or that opinion may have to the tenour of their former Studies , and to the Authors they have been most conversant in , or bear the greatest affection for , or for some other collateral inclinations , rather then Reasons of Belief . I shall therefore on this occasion with all indifferency propose these few considerations , which thou mayst receive or reject , as thou seest convenient . 1. The notion of the Trinity , as relating to the Christian mystery , is much more obscurely express'd in Plato himself , then we find it now since in his followers , I mean those of the Platonick School , who liv'd after the coming of our Saviour . For the Trinity , such an one as the Christians assert , could never in all probability have been gathered from what is there said of it , nor could it probably have been concluded to have been Plato's meaning , if the appearance of the Christian Doctrine , had not given occasion and opportunity to his followers to apply his notion of it to the Christian mystery . 2. At or upon the appearance of our Saviours Doctrine in the world , there were two sorts of men , whose interest it might then be , though for different Reasons , to assert & promote the notion of the Platonick Trinity : First , the Platonists of the Age , who might think it tended much to the honour of their Master & his Philosophy to find in it those mysteries which the Christians look'd upon as the peculiar Characters of their Religion : thus did they vie Platonism with Christianity , equalling it in all things , relating either to Speculation or Practise with the Christian Doctrine ; thus did the appearance of the Gospel in the world rectifie the Philosophy of the Gentiles in some things , and made them ambitious to conform their notions to the Christian Religion , as far as they thought convenient , in others . Another sort of men who might promote the belief of the Platonick Trinity were profess'd Christians , yet such as had no mind to believe any thing of this Christian Mystery ; and these men boldly asserted that the Trinity was only a Pagan notion brought out of Plato's School into the Christian Doctrine : Thus did they endeavour to disparage what they had no mind to believe , but yet withal suppos'd that it was in Plato , thinking it a sufficient Argument , either of it's falseness or unfitness to be made part of the Christian belief , because the notion ( say they ) was taken from a Pagan Philosopher . 3. Whether might not the Providence of God be some ways concern'd herein , either by occasioning or permitting such expressions in Plato , as might afterwards be made use of , though not for the proving of the Trinity , yet for the facilitating the reception & belief of it among the Gentiles . I shall not here Dogmatically assert any thing , nor shall I oppose the opinion of the Traditionists ; yet I think we need not too operously contend for it nor lay more stress and weight upon that Argument , then the evidence thereof will bear , because the Christian Trinity doth neither depend upon , nor stand in need of it : As for the inability of Reason to find out those methods of Salvation now reveal'd in the Gospel , I shall have occasion to mention it hereafter . 2. The mysteries of our Religion , as they could not be at first found out , so neither can they be now fully comprehended by Natural Reason , and this is that which Reason it self acknowledges , that it is not in the power of a finite capacity fully to comprehend the mysteries of an infinite Being ; yet are these very mysteries so far as necessary to be believ'd in order to Salvation , sufficiently intelligible , being so far clearly laid down in Scripture . But then we must not place our own private fancies or the doubtful and controverted opinions of particular men in the number and rank of Divine mysteries , thus coyning more out of our own brains , then God and Scripture ever made . Thus a late Author hath rank'd Reprobation and absolute Decrees , in an equal order with the Trinity and Incarnation : but if all the unintelligble opinions , which have been broach'd of late years , must be receiv'd as Divine Mysteries , what a monstrous thing would Religion by this means soon appear ? Nor doth the belief of this particular hinder us from making the mysteries of our Religion as reasonable and as intelligible as we can , provided only , that we do not make Reason the Rule and Condition of our believing them ; we must not reject what we cannot fully understand , this is both the fault and folly of the Socinians , for herein they shew themselves neither sound Divines nor good Philosophers ; for 't is probable that if they had been more conversant in Philosophy , they would not have so err'd in Divinity ; if they had a little tam'd and corrected the extravagancy of their own conceited abilities with the difficulties of Philosophy , and a little more us'd their understanding to the obedience of nature , they then would not perhaps have thought it such an unreasonable thing to submit to that of Faith , for what an affront is it both to Reason and Religion to be so credulous as to believe things altogether unintelligible in Philosophy , and yet be such Virtuosi in Religion , as to believe nothing but what is capable of demonstration , or within the compass of our faculties to comprehend . Here we may further defend the mysteries of our Religion , not only from the Authority of the Speaker , in as much as it is very reasonable to believe , what the God of truth reveals , but also by such subsequent illustrations as may at least facilitate our apprehensions of the thing ; and this is that which Athanasius his Creed makes use of , as the reasonable soul and body are one man , so God and man are one Christ ; here we may also make use of those Arguments which are call'd argumenta ad hominem , that is , we may consider whether those respective persons , we then deal withal do not believe some things altogether as unaccountable as those things they charge upon us . Thus the heathens have no Reason to object against us the credulity of believing upon bare Authority , seeing the Pythagoreans in particular did look upon Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost of as great Authority , as the Christians do their sic dicit Dominus , and generally all Sects of Philosophers did jurare in verba Magistri , did yield great honor and obedience to their respective Founders , nor have they any Reason to object the unconceiveableness of the Trinity and Incarnation , seeing they believe things concerning their gods altogether as unintelligible as these Christian mysteries . And to come a little nearer , the results of the Divine Omnipotence and Omniscience , how God can create something out of nothing , and how he can know the free determinations of our secret thoughts , and these not only present but future , all which is notwithstanding part of our natural Creed ; this perhaps is as unconceiveable as any thing that is contain'd in our reveal'd Religion . 3. It is not in the power of meer natural Reason to perform the precepts of the Christian Religion without the concurrence and assistance of the Divine Spirit . Here for a man to deny either the being of God , or the operations of his Spirit in us , is ( to use a familiar resemblance ) as if we should deny a sharp Rasor to have an edge , because we cannot see it , whereas indeed the very invisibility of it is an Argument of its being ; or as if we should deny any motion in the world , because we cannot explain the communication of it , though here as in the other , the visibility of the effects doth sufficiently prove the truth of both . There are some who argue the duty incumbent on us to believe the Christian Religion , from the benefit that accrues from it to mankind , making this the foundation of their argument , that men naturally ought to believe that w ch is for their advantage : how far this is true , I shall not here enquire , yet this is certain , that where we have all the Reason in the world to believe a thing , and none to oppose it , where God makes that our duty , which is also our interest ; there to deny or disbelieve such a thing , is not only to act against our selves , but to fight against heaven : & of this nature is the belief of the Divine assistance . Such is the amiableness of the Divine Nature , that some are of opinion , that if the Atheist did but frame a notion of it , though he could not believe that there was a God , yet he must necessarily wish there was one ; so here such is the advantage that accrues to us from the belief of this Divine Assistance , that , methinks , those very men who deny it , ought notwithstanding to believe it , in order to their own designs of acting to the utmost extent of the powers of nature , for they might more vigorously exert these , if they liv'd under the imagination at least , that they had a greater power then their own concurring with them . As for that controversie concerning Grace and moral Vertue , if the question be first clearly stated , and the sense and acceptation of the words justly determin'd , and then the thing calmly discours'd without the heat of contest and disputation , the difference betwixt the contenders on either part seems not so great , but that it seemes easily reconcileable . Here Grace may be consider'd in a double sense , either first as it signifies the Divine Assistance , that inward root and Principle of all Christian Vertues and Graces ; or secondly , as it signifies the fruits and effects of the Spirit , the Christian Graces themselves , as now reduc'd into acts and habits : In this latter sense Moral Vertues , as to the substance and matter of them , are the same with Christian Graces , they differ only in the principle from whence they flow , thus the Christian Vertues and Graces spring from a more Divine Original , then the Moral Vertues of Heathens . In the first sense there are none , but profess'd Pelagians , that assert morality or moral vertue , in opposition to or derogation from the Divine Assistances ; but those who perhaps by some are now thought too great friends and Patrons of it do mean and intend nothing of this by it . That which hath render'd this question more obscure and intricate , is , that they are not rightly agreed about the sense and meaning of the word morality ; some say that by morality is properly meant such a degree of vertue and honesty as is attainable by the mere strength of nature , without the advantages of Divine Revelation ; others by morality seem to understand not only this , but also include in it all the assistances and encouragements that attend Christianity . Whether is the properer acceptation of the word I shall not here enquire ; yet however those who take it in this latter sense cannot be thought to ascribe too much to the power of nature , only they include more in the sense and meaning of the word so taken , then perhaps can properly belong to it . I shall here only add one consideration , which refers to Reason in matters of Speculation , and so put an end to this digression . 'T is this , that it no ways reflects dishonourably upon Reason , that it is not in its power to convince a Sceptick , Scepticus nec potest alium redarguere nec ipse redargui , and the Reason of both , is , because he neither asserts nor grants any Principles whereby he may either prevail upon others , or he himself be confuted : Scepticism is a capricious phrensie of the mind ; and it tends no more to the disreputation of Reason that it cannot cure it , then it doth to the dishonor of Grace , that it doth not always captivate the perverse wills of wicked men . But there are degrees in this Sceptical humor , and we then seem to retain some Tincture of it , when we unreasonably and immoderately undervalue and enervate those Arguments which natural Reason , brings for the proof of some of the Articles of our natural Religion , viz. The being of God and the Immortality of the Soul , Revelation indeed hath advanc'd these to higher degrees of certainty , then before they had ; but I see not how it tends to the advancement of the Honor of Divine Revelation , by too rigid , if not Sceptical , denials to invalidate all those Arguments that Reason may suggest in proof or confirmation hereof . Reason , me-thinks , here should not be treated as an enemy , but rather help'd and incourag'd then discountenanc'd in so good a design ; we should rather procure and maintain a certain rational tenderness and modesty of mind , whereby we should be asham'd either to assert or deny any thing upon unjust grounds ; and this temper of mind is equally distant from a vain credulity on the one hand , and an unreasonable demanding of demonstrations in matters uncapable of them , on the other , it assents not to things on weaker grounds then Reason may justly require , nor doth it require more evidence then the nature of things , and the nature of men are capable of . But I must remember that I write a Preface , not a Treatise , I shall now only premise something concerning the Nature of Prophesie and Divine Revelation in general , and so refer thee to the following discourse for further satisfaction . An operose attempt to prove that which no sober and considerate man ever went about to deny , would rather weaken , then add any strength to the thing design'd ; yet I could wish that either the affectation of singularity , or a more pernicious design of some in this present age had not render'd the proving the truth of Divine Revelation ( in opposition to those who would ascribe all prophesie to some lower principle ) not altogether unnecessary . It is indeed both unjust and uncharitable to suggest unreasonable surmises of the possible intentions of an Author contrary to his express words ; only here give me leave to shew the Reasons why it may be suspected that the Author of Tractatus Theologico-Politicus , notwithstanding what he there speaks of it , yet may indeed assert no other Prophesie or Revelation , then what is within the power of nature to perform . 1. In his sixth Chapter , he absolutely denies all miracles in general , & then it is very inconsistent with , and naturally consequent upon this his principle to deny this of prophesie in particular . The opinion of miracles according to him , is founded in the ignorance of natural causes , since nature never goes out of her fix'd order and settled course , whatever we may weakly or ignorantly conceive of it , now according to this way of arguing , prophesie may as well be the result either of blind chance or natural causes , though such as are not commonly known , as other miracles . Now the nature and notion of a miracle , doth as well belong to the certain Prediction of future contingencies and the declaring and revealing things naturally unknowable , as it doth to those things which leave more immediate and sensible effects behind them : and if God by such an eternal decree hath so fix'd the course of nature , that it can no ways now be alter'd , then prophesie must run the same fate with miracles , and he that denies one , if he be consistent with himself , must deny both . 2. He tells us , that God may reveal by way of prophesie such things as we already know by the light of nature , that which I here take notice of , is not the falsness of the assertion , but only that he doth no where plainly and clearly tell us , whether the prophesies contain'd in Scripture , be above the power of nature or no , or whether they may not naturally follow from such a System of the world as he supposes . 3. He himself doth sufficiently explain his own opinion herein towards the end of his first Chapter ; Denique Prophetae Dei spiritum habere dicebantur , quia homines causas Propheticae cognitionis ignorabant eandemque admirabantur , & propterea ut reliqua portenta , ipsam ad Deum referre , Deique cognitionem vocare solebant : wherein he positively resolves prophesie , as well as other miracles , into natural causes , though such as are unknown to us . My design here will not give me leave fully to examine his opinion either concerning miracles or prophesie , only I shall observe in general , that it is but a very weak way of arguing , which he there uses , viz. That because God sometimes makes use of natural causes , or the accidental ministery of some other means in working of miracles , therefore to ascribe the whole causality or efficiency to those things which God for other Reasons thought fit to employ on those occasions , thus he asserts Moses his throwing Ashes into the Air , to be the natural cause of the Biles that thereupon befel the Egyptians . Thus also because God makes use of the phansy in the conveying of prophesy , therefore must it wholly be subjected here and reach no farther , therefore he concludes that the Prophets prophesy'd according to the various temperaments and complexion of their bodies , and some Prophets were more obscure in their prophesies then others , because their phansy was not so good , nor their imagination so strong as the rest . But this kind of Reasoning seems much what like that of the man who speaking of the miracle of Christs feeding five thousand with five Barly-loaves and two fishes , Joh. 6. 10. gave this account of it , that what they wanted in meat , they made up with grass , because it is there occasionally said , that there was much grass in the place . Prophesy in the notion of it , may include those two things , 1. A prediction of future contingencies , a foretelling , not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only such things , the events whereof depend upon the natural and necessary connexion of causes , but such as come to pass by the free determination of Mens wills and though the proper nature of prophesy doth not consist herein , yet is it a certain character of a true Prophet , where it doth occur , for it is not in the power of any lower principle certainly to foretel such things . 2. Prophesy more properly implies the Communication of the Divine Will to men , and that with this particular design , to instruct and inform the world in things of great concernment ; for there may be private notices and personal commands convey'd from God to Men , which yet are not sufficient to denominate them Prophets . Prophesy in the first sense doth suppose the being of God to a Christian , and proves it to an heathen , for there may as strong an Argument be drawn from the punctual predictions of future contingencies in all the particular Modes and Circumstances of them , to prove a Divine Being , as there may from the regular order and constitution of the universe ; for it is as impossible certainly to foretel things to come in that very way and method wherein they happen without Divine Revelation , as it would have been for the world to have reduc'd it self into this stately frame by the fortuitous concourse of Atoms . And as prophesy proves the Being of God , so the being of God proves at least the possibility of prophesy , si dentur dii , datur divinatio , says Cicero , and the consequence is good and valid ; unless with the Epicureans , that granting a God we deny his providence , and the government of the world by him : Prophesy and Divine Revelation being one great instrument which he makes use of herein , and indeed it would have seem'd a great defect in providence to have created such a Noble Creature as Man , without a way of communicating suitable notices to him , as the conveniencies or necessities of things might require . Thus the Stoicks argue in this case , if , say they , there be Gods and yet they do not declare to men future events , then either they do not love men , or they know not themselves what will come to pass hereafter , or they think it nothing concerns men to know , or they think it inconsistent with their Majesty to do it , or lastly they know not how to communicate this their knowledge to others : but all these consequences are false , therefore the Being of God proves such a kind of prophesy or divination . This argumentation of theirs refers to prophesy in the first sense , but it would be more strong and undeniable if from thence we infer'd the being of prophesy in the latter ; that is , the Revelation of things much more considerable then the meer knowledge of future events ; for he that denies prophesy in this sense , must either grant all those false and unworthy consequences before mention'd , or some of these , which are as false as the other , either first that God hath declar'd his whole Will by the Light of Nature , so that nothing more remains further to be reveal'd ; or Secondly , that nature hath declar'd enough , and that there is no need of any more ; or Thirdly , that it is inconsistent with the free determination of the Divine Will to make any further Revelation , then what nature hath already discover'd . But now this kind of Prophesy or Divine Revelation was both necessary in respect of man , and no ways contrary to any resolution of the Divine Will , 1. It was necessary , because all the several Religions that ever appear'd in the world , either really had , or at least pretended to Divine Revelation , now things being in this posture at our Saviours appearance in the world , it was necessary that his Religion should have the truth of that which many of the others only pretended to , both to free Christians from the danger of being seduc'd by the false pretenses of others , and also fully to assure them of the truth of their own Religion . Not though as if the false Oracles of the Heathens did first occasion that Revelation that was truly Divine , for this had always a precedency in nature to that which was false and counterfeit ; thus God first gave the command to Adam not to eat of the forbidden fruit , before the Devil ever tempted him thereunto . And the reason of that resemblance , which we sometimes find betwixt Sacred and prophane Rites , is not , that God took occasion from them to institute the like amongst his own people ; but because the Devil , being Gods Ape , doth many times either pervert Divine Institutions to Superstitious or Idolatrous purposes , or erect something of the like nature of his own to keep some in the belief and practise of the false Religion , and to seduce others from the true one , so that it is no ways inconsistent with the subtilty or malice of the Devil , but rather highly promotive of both , to borrow some Divine Rites and Sacred Institutions and insert them into his own Worship . And it seems more probable , that the Egyptians here borrowed from the Jews , then the Jews from the Egyptians ; for notwithstanding the great hatred which they bore to the Jews , yet they might imitate them in some part of their Religious Worship , and that not out of any love they had either to them or their Religion , but that they might the better secure some of their own people in their Idolatrous Worship , who perhaps had entertain'd too great an opinion of some of the Jewish Ceremonies , or that by this means they might some other ways more effectually manage their malice against them ; but what ever was the first occasion or original of the Devils Oracles , yet this is certain , that at Christs appearance in the world , they had very much prevail'd in the Heathen Nations ; and therefore it was necessary that Christ should both silence these , and institute a more certain method of Divine Revelation of his own . 1. Revelation was necessary to assure the world of Gods reconciliation to mankind , and upon what terms and by what methods we may attain Salvation : for though the Divine Goodness be as knowable by the Light of Nature , and as easily apparent in the notion of a Deity , as any other of it's attributes of Power and Iustice ; yet being conscious to our selves of daily offending God ; and guilt being naturally full of Iealousie ; We could not be so fully assur'd of Gods mercy without such a Revelation , having forfeited the effects thereof , as to our selves , and however though we might have some notions of Gods parability and willingness to pardon , yet we could scarce have imagin'd that his mercy would have extended thus far , not only to pardon our sins , but also to confer upon us such a degree of happiness . Nor doth their way of reasoning seem cogent and necessary , who tell us that Natural Reason leads us to a Mediator , and that such an one , as God indeed has appointed to be God and Man : God , say they , is perfectly just and perfectly merciful , and being just he must condemn all mankind , because sinful , but this would be repugnant to his mercy , which must also be perfect with effect , now seeing the perfection of these two attributes of justice and mercy may consist in God together , and since this cannot be , unless God doth satisfie , and Man do suffer , therefore Reason dictates such a Mediator , as is both God and Man. But this is a Post-nate way of arguing , found out since Gods Revelation of his Will in this matter , for where did ever appear any such way of reasoning amongst the Heathen Philosophers , or any others , before Gods declaration of it ; so that all that can follow hence , is only an agreeableness of the Divine Methods of Salvation , here made use of , to Reason , not any ability in Reason to prove that the things ought to be so , Antecedent to the Revelation . 2. This Argument doth suppose or endeavours to prove the Incarnation of Christ , knowable by the Light of Nature , which is so far from being true , that it is not fully and clearly conceiveable how it could be done , even now when it is reveal'd ; there are indeed some instances in nature which seem to facilitate the belief of the Incarnation , thus what is man , but as it were a previous Essay to the Incarnation ? being compounded of Principles as far distant as Heaven and Earth , of Soul and Body : but then this is only an illustration of a truth already reveal'd , not any Antecedent Argument to prove it . I might easily enlarge further on this subject , but I am very sensible that I have already transgress'd the due limits of a Preface : the ensuing Treatise will be a sufficient demonstration of the other particular , viz. That Divine Revelation is no ways contrary to the free determination of the Divine Will , it being that which God hath promis'd in general , and particularly by this way of Dreams and Visions . Errata in the Preface . b PAge 7. for might or might , read may or may . c p. 3. line 10 , after particular , insert , actions . d p. 6. l. 15. read consistent . pag. 7. for Biles , r. Boyls . p. 3. l. 13. for seems , r. is . Errata in the Book . PAge 17. l. 5. for leave , r. bear . p. 17. l. 16. for your , r. the. p. 20. l. 19. for that , r. the. p. 25. l. 3. for that , r. their . p. 41. l. 17. insert the. p. 44. l. 23. for it and its , r. their . p. 58. l. 10. insert and. p. 118. l. 11. r. phrensies . A DISCOURSE CONCERNING Divine Dreams . THE INTRODVCTION . Doubt not but you remember the conference we had , as we went to Councellor Amproux his lodgings : one of our Discourses was concerning the Nature of those Dreams which God sometimes sent unto his Servants , and particularly concerning the marks and characters , by which they might know them to be truly Divine . For as much as you found a great deal of difficulty in that matter , I should have been glad if we had discours'd further upon it . But the night came on , and obliged you to retire to your lodgings ; and Madamoiselle de la Suze , who staid for me in another place , and I went also to ours , we had some discourse in our return concerning it , and she desir'd me ( according to my ability ) to illustrate and explain what did seem more obscure and difficult in that subject , which she thought worthy of a more attentive consideration . I bestow'd some thoughts upon it in my journey , and if other affairs had not prevented me , I had e're this committed them to Paper : But if my occasions , which are at present so urgent , and importunate do permit , I will do it : and I here begin this little work in midst of their disturbance , on purpose to engage my self to a necessity of finishing it , that so I may send it as a testimony of that respect which I bear you , and of that singular esteem which I have of your rare qualities , and of the Honour of your Friendship . CHAP. I. Of natural Dreams and their several Causes . THere are three kinds of faculties in man , which are subservient to him , both in acquiring and preserving knowledge , viz. the External Senses , which are as it were , at the one extream ; the Understanding at the other ; and the Internal Senses in the middle betwixt these two . The impression of external objects made upon the Corporeal senses is not call'd by the name of Dreams , seeing it is made upon us waking ; neither are the ratiocinations of the understanding call'd Dreams , because Dreams are form'd in some of those faculties , which are common to us with beasts , to whom also , as to dogs and horses belongs the power of dreaming : so that it necessarily follows , that that impression , wherein the nature of dreams doth consist , must be made in the internal senses . Now these are commonly accounted three , the Common Sense , the Phantasie , and the Memory : all which three , some do think to be but one and the same faculty , but diversly considered according to its divers modes of acting upon its respective objects : others do distinguish them as different faculties in themselves , and not only in their operations . I I shall here follow this latter opinion , both as more universally receiv'd , and more fit and proper for the explication of that which I here undertake , and shall assert , that dreams are not made in the common sense or sensus communis , because that doth not act , but when the external senses are awake : nor to speak properly , are they made in the memory , because the Idea's of things there are only in Potentiâ , and when they are reduc'd into Act , do then pass into the imagination or phansie . But the images whereof dreams are form'd , are in Act , as we say , and therefore must necessarily be in that part which we call the Phansie ; to which all the world do more generally agree . That impression then ( which is the cause of dreams ) must be refer'd to one of these three causes , Nature , Angels or God ; and accordingly there can be but three kinds of dreams , natural and supernatural ; and these , such as proceed either from the operation of Angels , or such as are more purely Divine . As for natural dreams , they may be divided into four Classes , ( 1. ) there are some which are to be imputed to the mere temperament of the body , or to the Constitution wherein the person that dreams , chances to be , when he has such or such visions . For Example , those who are of an hot or Cholerick constitution , or at that time have their Stomachs over-charged with Choler , they commonly dream of fire ; those who are naturally Phlegmatick , or who then chance to abound with Phlegm , do dream of ponds and rivers , and inundation of waters : and it is proportionably the same with others , according to the diversity of their constitutions . And although experience shews this to be true , and that Physicians do take indications from dreams , whereby to judge of the temperature of the body , yet the reason , why it is so , doth not so easily appear . I shall briefly offer something , as a reason hereof , as I pass along , though my design doth not at all oblige me hereunto : it is this , I think we may truly assert that the operations of our outward senses do convey into our memory the Idea's of all sensible things , which are there preserv'd upon all occasions ; and that it is from thence that the subject matter of natural dreams is taken . For if we could imagine a man to have liv'd to the age of twenty five years without any use of his senses , we must also imagine him to have liv'd so long without ever dreaming , in as much as he had not the Idea of any sensible thing in his memory ; since also it is certain that in sleep the natural heat is more intense in the inward parts , as the liver , the heart , the diaphragm , and in all those parts that surround the Stomach : Hence it causes vapors to arise into the brain , which on the one hand are hot by the heat they draw from their cause , that rais'd them ; and on the other hand retain something of that humour , which is more universally predominant in the temperature of the body , or more particularly in the stomach , whether it be Choler , or Phlegm , or Blood , or Melancholy , which are the four usually here taken into consideration ; according therefore to the heat of these vapors , so they put the Idea's in the memory into motion , and reduce them into Act in the imagination ; and as they retain something of such or such an humor , so they affect the brain , & particularly that part which is the seat of the phansie , with the quality of that humor from which they proceed . Now that which produceth the effect , is , that the organ being thus affected , doth better receive the images of those things which do suit with its present constitution , and doth better retain them ; whereas those others which do not at all agree therewith are dispersed and fly away : so that if these vapors do arise from a Phlegmatick humour , then the phansie is apt to represent to it self waters and inundations , if from Bile and Choler , then fire and burnings ; and those other forms of things of a different nature , which the heat had rais'd and drawn from the memory into the imagination , slip away and make no abode there . But however it be , that we decide this question , the dreams that proceed from such a cause , can have no other power of signification . but only from the effect to give some knowledge of the cause : The reason hereof is this , because that which produceth them being altogether void of all understanding ( for neither the heat , that is in the inward parts , hath any ; nor the memory , nor the imagination , and as for the understanding , it is not at all concern'd herein ) therefore these cannot be design'd to any particular end . 2. But there are others ( which is the second kind of dreams ) wherein the temperament , and the disposition of humours have no place , and these proceed from no other cause then the heat , which arising from the lower parts to the brain , doth put the Idea's and images of things in the memory into motion , and represents them to the phansie , but in a confus'd and disturb'd manner , in proportion to the greatness of the heat , and according as the vapors , which arise from the stomach are gross or subtle , and as they are more or less abundant , and so accordingly fill the vessels of the brain ; for when they are gross and in great plenty , the images of things recall'd from the memory , are there so swallowed up , that either it presents none to the fansie , that it can take any notice of , which is the cause that we then dream not at all ; or if it do , yet it is attended with so much weakness and obscurity , that when we awake , we remember nothing of what we dream'd ; and hence it is , that some , though very few , never dream at all ; because the vapors that arise in their sleep , are always thick and darksome ; and hence also it is , that ordinarily we do not dream immediately after meals , for as much as the stomach being then full , doth send up to the brain vapours in too great abundance ; but if the vapours be more thin and subtle , if they be in less abundance and more calm , then the images of things do present themselves to the phansie with more distinction , and yet not without a great deal of disorder , for let us suppose the images of themselves orderly plac'd in the memory , yet there are two things that may cause confusion ; the one , that the heat that moves them , doth also disturb them , as we see small pieces of matter in a vessel full of water , remain each in its proper place , so long as the water is calm and unmov'd : but if you put fire under it , the water by boiling is put into motion , and the several substances are jumbled together by its agitation : the other , that while the external senses are awake and in action , they govern and fix the phansie by their influence , but when they are laid asleep and the phansie thus more at liberty , there is a great deal of irregularity in all its actions ; from hence it comes , that the images , ( wherewith the memory , agitated by the heat , hath fill'd the phansie ) do joyn themselves one to another fortuitously and without order , from whence is form'd an infinite number of phantastical and extravagant compositions : we see the experience hereof in a feaver , when the violence of the heat and the cholerick vapours do disturb the imagination ; and we see it also in fools , who though they neither sleep nor are in a feaver , yet have their imagination disturb'd by reason of the distemper of their brain ; which makes them conceive so many Chimaera's and utter such strange inconsistencies , and divers kinds of things , which have no natural connexion among themselves , passing into the phansie and joyning themselves one to another with a great deal of irregularity ; for the imagination is a faculty , which of it self is able to receive the impression of those Idea's , and also joyn them together ; but because it is corporeal and by consequent void of understanding , it can neither perceive their agreement nor their disagreement , nor conveniently dispose of them according to reason : So that it acts here , as a blind man would do , who being among a great number of broken and mutilated statues , should go about rightly to reassemble their parts by groping : for it would frequently happen without doubt , that he would , for example , set Marius his head upon Cleopatra's body , and put the thighs of a Brasenhorse under the trunk of Epaminondas . And these dreams have yet less power of signifying things to come , then the former ; for as much as the composition of the images is altogether fortuitous , and by consequent incapable either to represent any thing , as in an allegorical Emblem , or nakedly and without any such representation to foretel it ; for every Emblem and Symbolical representation is the work of an intelligent agent , and the foreseeing things to come requires still more light of reason . 'T is true indeed , that the understanding sometimes makes some reflexions upon the things thus presented to the phansie in sleep ; for there is this difference betwixt our dreams , and those of Dogs and Horses : those of such animals do not reach any higher faculty , then the imagination , for as much as they have none higher , whereas ours do sometimes affect the understanding ; so that we do sometimes make rational reflexions upon those phantasms , and sometimes long discourses , as it frequently happens to those who are accustomed to speak in publick . But then in the first place , it is not the understanding that forms these Idea's , it only acts upon them , as they are represented by the imagination , so that it cannot give them the least power of signifying things to come ; and further how can that which cannot foresee things future , when awake , do it when asleep , and be able to represent them in those different shapes which then concur in the fansie ? so far is it from doing any thing of this , that it cannot pass any rational judgment either of the past or present , of which yet it hath much more knowledge then of things to come , and indeed no extravagance is able then to check or set bounds to our understanding ; we raise our friends whom we know to be dead , and discourse with them , as if yet living , we set Paris in Quercy and London in Germany , and this without any great wonder to us , we become Beggars and Kings in a moment , nor doth this so strange an alteration any ways amuse us , and there is nothing so phantastical or disagreeable , which doth not thus seem reasonable to us . 3. The third sort of natural dreams are such as proceed from those employments of our life , to which we apply our selves with great intention of mind ; for studious men dream of books , covetous men of money , Souldiers imagine they see battalions of foot and squadrons of horse , and generally those who are delighted in any employment dream of things relating thereunto : And it is not difficult to render a reason hereof , for the images of these things are most familiar to them , and do most frequently occur ; so that it is no wonder , if when the inward heat , which is much more intense in sleep , doth move and agitate this store-house of sensible Idea's ; no wonder , I say , if these do first and more frequently offer themselves , but yet always , almost with the same phantasticalness , as the former , so that we may make the same judgment of both , and believe that they have no more power to signifie things to come , then they had . 4. The fourth kind of natural dreams is that which arises upon occasion of some passion which has either possess'd us , whilst yet waking , and upon which we now reflect being asleep , or such as takes its first rise in our sleep by the motion of the irascible or concupiscible appetite ; and here it fares with us almost in the same manner as in those , which proceed from the temperament of the body and the constitution of the humours , for thus it presents to our imagination objects , which leave some resemblance to our passions . Those who are hungry imagine they see feasts , and those who are thirsty believe they drink at fountains . The amorous see their inclinations ; and the cholerick the objects of their anger , and run to meet their enemies , who present themselves in arms before them . But as these dreams have without doubt a cause antecedent in your passion , so it is certain that ordinarily they are no less extravagant , then the former , nor more capable to give any certain knowledge of things to come , nor of those very things which already exist , if they be altogether unknown to us before our dream ; for the sensitive part of our soul is indeed able to submit to reason , but in it self doth no ways partake of it : so that it being in its own nature irrational , it is impossible it should produce any thing , which as we said before , requires an intelligent agent for its cause . 'T is true , sometimes it happens that some of these dreams do come to pass , which makes us think , there is some resemblance or agreement betwixt the dream and the event , and by consequence , that some Angel or Spirit is concern'd therein : But as Aristotle has observ'd , this happens by meer chance , as he that without any aim should shoot a thousand arrows , may at last by chance hit the mark : so in our dreams such an infinite number of visions do pass into our imagination , that it is not only no wonder , if one should sometimes chance to be true , but it would be much more strange if once or twice in our life it did not so happen ; but if any of our dreams do not only come to pass , but there also be a remarkable agreement betwixt it and the event , and such as that we ought necessarily to suppose the operation of an intelligent agent to intervene , we ought not then to reckon this among natural dreams , but to refer it either to God or to some action of Angels . CHAP. II. Of Angelical Dreams in General , and some rational reflexions on particular ones . THere are two sorts of dreams which we may impute to created Intelligences , the one where the things signifi'd are contained in Symbolical and Mysterious Representations ; the other where they are propos'd naked without any such resemblances ; as for the first , those who undertake to give rules of their interpretation , do it in two different ways , for they tell us that we ought sometimes to take the direct contrary to the dream for it's interpretation : as if one dream of marriages , they say , it is a sign of death ; and on the contrary , if we imagine in our sleep that we see Mourning-weeds and Funeral-attire , we shall then suddenly hear of a Marriage ; but one may dream of such things without Angels any ways concerning themselves herein , for that the images of those things may remain in the memory , and by the meer force of nature return into the Phansie , when we are asleep ; but when any such dream shall happen and it be imprinted in the imagination by the operation of an Angel , we may assure our selves that it is not a good one that doth it , for they are the Ministers of God , who is never that Author of those dreams , whose signification is thus to be read backward , much less hath he established any such rule to interpret them by , and there is not the least footstep hereof either in Scripture or Nature , and there is too much of uncertainty in these interpretations to entitle them to Divine Revelation . And this makes me call to mind that which they report of Buchanan , who every year inter-leaf'd his Almanack with white paper , and where the Almanack foretold Fair-weather , he writ over against it Fowl , and where it said it should be Rain or Cloudy , he set opposite to it , a Fair and Clear Skie , and that after he had observ'd it fifty or sixty years , he said , he always came nearer the truth , then the Almanack , but hence it follows not , that those who made Almanacks , did design by the contrary predictions those events , which Buchanan did thus prognostick , but that the Astrologers making for the most part their Prognostications at an adventure , and some of them not having the least knowledge of the stars , it might very well happen that Buchanan , thus by chance might foretel fair or foul weather , by taking always the contrary to their Predictions . But the more common rule of Interpreting of dreams is to observe the agreement and resemblances which are betwixt the dreams and their events ; thus they tell us , that he that dreams he hath lost a tooth , shall loose a friend , and he that dreams that a rib is taken out of his side , shall ere long see the death of his wife . I shall not here stay to relate examples of this nature , which have been verifi'd by the event . Cicero among others relates this , a certain man dream'd that there was an Egg hid under his bed , the Sooth-sayer to whom he apply'd himself for the interpretation of the dream , told him that in the same place where he imagin'd to see the Egg , there was treasure hid : whereupon he caus'd the place to be digged up , and there accordingly he found Silver , and in the midst of it a good quantity of Gold , and to give the interpreter some testimony of his acknowledgement , he brought him some pieces of the Silver , which he had found ; but the Sooth-sayer hoping also to have some of the Gold , said , and will you not give me some of the yolk too ? Now these dreams , which we cannot reasonably impute either to natural causes , or to meer chance , yet do they not exceed the power of Angels to convey ; for an Angel either good or bad ( for I shall not now examine the question , which of the two it is ) I say , it is not impossible for an Angel to know that there was treasure hid there . An Angel might also imprint such a dream upon the mans imagination , whilst he was asleep , and also reveal to the Sooth-sayer , that the Egg did signifie a treasure , where there was Gold and Silver hid , or might furnish him with occasions to conjecture so . There are also some of this nature , which respect the future , which may proceed from the operation of Angels . The Poets say that Hecuba , the wife of Priamus being with child of Paris , dream'd that she brought forth a burning torch ; upon occasion whereof the Soothsayers did presage , that the Child should be the cause of the ruine of Troy and of its conflagration . The Ancient Historians tell us , that the Mother of Phalaris dream'd that among the Statues which she consecrated in the house of her Son , she saw that of Mercury , who from a bowl , that he had in his hand , pour'd out blood upon the Earth , which boil'd out in so great plenty , that it overflow'd the whole house , which was interpreted and confirm'd by the cruelties of Phalaris the most bloody man upon Earth . Cyrus in a dream fansi'd he saw the Sun at his feet , and that he thrice attempted to catch it in his hand , but that it always rowling away escap'd him : which the Magicians thus interpreted ; his attempt thrice to catch the Sun signify'd that he should reign thirty years , which the event confirmed . These dreams , I say , may proceed from the operation of Angels , for as much as the impression of these images in the fansie is not above the Sphere of that Activity ; the Idea of the Sun is in all mens memorys ; and that of burning torches , of Statues and of blood ; so that there was nothing wanting in these occasions but to reduce them into the fansie , and there to put them into a due place and motion . And as for the prevision of things to come , which Angels would signifie hereby , this they can do partly of themselves and their own proper Conjectures , partly by a certain kind of revelation from God. The Devil who seeks all opportunities of doing mischief to the world , had resolv'd to promote and carry on the barbarous humour of Phalaris to all manner of cruelties , and seeing the house of Priamus flourishing and his state great and potent , he propounded to himself to do all he possibly could to ruine it , and to that purpose to make use of all occasions that presented themselves , and to make Priamus his very children instrumental thereunto . And although these were but meer designs , of the event whereof , he could have no certainty , for as much as the will of God and his providence superintends all things , yet he doth not forbear to hope , and to foretel the manner of that thing which he himself designs to do , which God , for reasons best known to himself , would not hinder the ratification of by the event . As for that of Cyrus , it was impossible for Angels to Divine how long he should reign , but God suffers sometimes some of his more secret Counsels to appear to the view of created intelligences , and from these radiations which proceed from the Cabinet of the Divine Counsels , they either certainly foresee some things to come , or at least form such reasonings and conjectures as come very near the truth . Those other dreams which propose things nakedly , as they are in themselves have no need of an interpreter to understand them , but when the event confirms them , they are not therefore the less wonderful . I shall produce two or three examples which seem very remarkable . Two Arcadian friends travel'd together and lay one night in the City Megara , where the one lodged in a publique Inn , the other in a private friends house , as was usual in those days . After Supper , he in the private house being gone to bed , and asleep , the other appear'd to him in a dream , and prayed him to come to his assistance , for as much as the Master of the Inn design'd to murther him : the affright of the dream having wakened him , he rose up , but being come to himself he took it for a meer dream and idle vision , and went to sleep again . In his second sleep , the image of his friend came again into his phansie , and he imagin'd that he pray'd him , that since he would not help him whilst living , yet at least he would not let his death go unpunish'd : for that the Master of the house had murther'd him and had cast his body into a Cart full of dung , and desir'd him to go early in the Morning to the Gate of the City before the Cart went out , the man being very much mov'd by his dream rose up , and going to that Gate , there stop'd the Cart loaden with dung ready to pass , whereupon the Carter being frighted fled away , and the body being there found , the crime was by this means discover'd , the Host punish'd , and all the City struck with admiration at the wonderfulness of the dream . Cicero relates this in the book already cited : See also another taken out of the life of Monsieur Peiresc , Councellor of the Parliament of Provence . This excellent Personage going from Montpellier to Nismes lay all night in an Inn , which is the Mid-way betwixt those two places ; he had in his company one Iames Rainier , Citizen of Aix , who in that journey lodged in the same Chamber with him : as that great man slept , Rainier observ'd that he talk'd and mutter'd something in his sleep , otherwise then was usual with him , whereupon he wakened him , and ask'd him what was the matter ; Oh! said he , you have made me lose a most excellent and pleasant dream ; for I was dreaming , that I was at Nismes , and that a Goldsmith shew'd me a golden Medal of Iulius Caesar , which he would sell me for four Crowns , and as I was ready to give him them , both my Goldsmith and my Medal vanish'd away together by your awakening of me . Being arriv'd at Nismes and having not forgot his dream , he went to walk in the City , till such time as dinner was ready , and passing up and down he went into a Goldsmiths shop , to ask him whether he had any rarity to show him , whereupon the Goldsmith answer'd that he had a Iulius Caesar of Gold ; Monsieur de Peiresc asking the price of it , he answer'd , four Crowns , which thing did fill the mind of that great person , both with joy and admiration , as well for that he had found a Rarity , which he had long very much sought for ; As also for the surprising , and strange manner whereby it came to his hands . A third shall be another out of the same book of Cicero . Hannibal having taken Sagunta , dream'd that Iupiter call'd him to a Council of the Gods , where Iupiter commanded him to carry the war into Italy , and that one of that Assembly should march in the head of his Army , and having begun his March under the Conduct of him , who was appointed to be his guide , the guide forbad him to look behind him , but he could not prevail so far with himself , being transported with a desire to know what that was , which came behind him , where he saw a great and terrible beast all compass'd with Serpents , which did wind themselves about it , and where ere it pass'd , it turn'd all upside down , houses and trees , and shrubs , and generally all that ever came in its way : being astonish'd at the sight , he demanded of the god that conducted him , what that Monster signify'd , whereupon he told him that was the ruine and desolation of Italy , but as for the rest , that he should not trouble himself with what should come after , but march on without losing of time . This last dream did certainly proceed from some evil Angel , for a good one would never have sent into his imagination the Idea of a Council of false gods . But an evil one made use of the Images of the false Deities , which their Statues , had left in the Memory of this Heathen General , and joyn'd other things necessary thereunto for the perfect constitution of the dream . As for what was foretold of the desolation of Italy , it was easie for an evil Angel to Divine , viz. That if this Carthaginian Captain did follow the Counsel given him , and enter into Italy with a Splendid and Victorious Army , that he would there make very great Desolations . And if the event was answerable and exceeded even what the Devil was able to conjecture , it therefore so happen'd , because God had so ordain'd it in the Counsel of his Providence . The first of these Examples , as it is recited by Cicero , may be refer'd to good or bad Angels , ( 1. ) To bad ones , as they had a great Empire among the Heathens , and having had a great part in the design of him who committed the Murther , they then by the discovery drew two Signal Advantages : the one , that after they had caus'd an innocent man to be slain , they then caus'd also the guilty to die , this being a great pleasure to the enemy of mankind , whose destruction he delights in , and if he were permitted , he would unpeople the whole earth . The other , that hereby they gave some Credit and Authority to Dreams of this nature , which passing for Extraordinary and Divine , did further confirm some men in the respect they bare those Deities , to which they were attributed . 2. It may also be attributed to good ones , for as much as , although , God hath left the Heathen Nations in a great measure to walk in their own ways , yet notwithstanding , he has not cast off all care of them in respect of his Universal Providence , of which the Angels are his Instruments , and the Executors of his Will and Pleasure . And although for good reasons he might suffer the poor Arcadian to be slain , it was yet an effect of his Providence to punish the Murtherer : for this is one great means , by which he preserves Humane Societies , for the subsistence whereof God always takes a particular care . As for the Second , I should without any great difficulty attribute it to a good Angel , who would thus testifie , that though they be invisible , yet they do not only converse here below with men , but also that they have a kindness for great Persons , who are lovers of Learning and Vertue ; for to impute this Dream to meer chance , I think it can no more reasonably be done , then to those natural causes , of which I spoke before . The Author of Peiresc his life , has indeed reason to say , that considering all the parts of that Story separately , there is not any one singly that seems to be very wonderful . The City of Nismes , saith he , might come into the Imagination of this great man , as he slept , seeing he had a Design to go thither , and was almost arriv'd at it : he might also dream of Iulius Caesar's Medal , being very curious of those Antiquities ; Although the Medals of that kind were very rare , yet it was no strange thing to meet with one there , seeing that Nismes was a City which had been very much frequented by the Romans . It was more probable to find one in the hands of a Goldsmith , then elsewhere , for they into whose hands such pieces of Antiquity do sometimes come , do often desire rather Currant Money , and find better opportunities of putting them off at Goldsmiths , then elsewhere . It might easily come to pass , both that Peiresc should dream that he bought it for so reasonable a price , and that a Goldsmith should be content with four Crowns for a piece , which those that are curious would without any difficulty buy at a far greater rate . But that so many circumstances should meet together in one and the same Dream , and that they should all exactly answer the particularities of the event , is that which far surpasses both the accidental hits of meer chance , and all natural causes , so that we must necessarily attribute it to some intelligent cause . And every one may see that this is no ways above the power of Angels ; they then certainly knowing that at Nismes , in the hands of a Goldsmith , there was a Iulius Caesar , which they had seen and heard valued at four Crowns , they might hereupon go and make this impression in the Imagination of this great Person . However I do not see in this Dream any the least Character , which doth necessarily oblige us to refer it to evil Angels : no more then ( briefly to mention it ) that of Calpurnia , the wife of Caesar , who the night immediately before the death of her husband , dream'd that she saw one run him through with a Sword in the Senate : though the relation which she made , and the prayers by which she endeavour'd to divert him from the Senate that day , prov'd all ineffectual : but good Angels may give us good advertisements , though we do not follow their advice , and this is a testimony of the care they have for the conservation of the life of Princes ; as the neglect thereof is a proof of the imprudence of those who are concern'd therein . It is not related to us in Scripture , what was the dream of Pilate's wife , when she sent to pray him not to have any thing to do in the death of our Lord Christ : however it was , it seems to have come from the impression of a good Angel , though Pilate did not submit thereunto : However it was sufficient for the Angel in this case , to have caus'd his wife thus to give testimony to the Innocence of our Saviour ; However , I say , it was ( for I would not make it an Article of Faith ) and every one here may use the liberty of his own judgment ; perhaps this was done to distinguish betwixt those Dreams which Angels cause in our Imaginations by the express Command of God , and those which proceed from their operation by bare permission : those ought to be more powerful and efficacious , for as much as they are intended for the execution of some Design , which God hath purposed with himself , and therefore 't is necessary that he so far dispose the understanding of those , whom these visions concern , that they defer so much to them , as is necessary to bring about the Design ; but these coming only from the good Inclinations of Angels , which God suffers them to follow and to discover on such and such occasions , it is of no great importance , though they do not produce the effect , which their Authors design'd ; and it is sufficient satisfaction to them , that they have shown that good will , which they have for men , and especially for those who are eminent in vertue or dignity . CHAP. III. Of Divine Dreams . AS for Divine Dreams , they are also of two sorts , the one contains future things under AEnigmatical and Mysterious Representations , the other are much more plain and naked ; there are very remarkable Examples of the first sort in the History of Ioseph , as well in those , which concern'd himself , to foretel his own grandeur , as in those of Pharaoh , to forewarn him of the seven years of plenty , and seven others of dearth . The Image of Nabuchodonosor is yet more remarkable , as the stone cut without hands , which from small beginnings came to be a great mountain and fill'd all the World ; There are Examples of the other kind in the History of the birth of our Saviour ; as well those which were sent to the wise men , to warn them to return some other way , then where Herod did expect them , as in those by which Ioseph was commanded to carry Christ into Egypt , and to bring him back again in due time . As for Iacob's vision which was convey'd to him in a Dream , when he went into Padan-Aram , it was compounded of both the sorts , for the Ladder upon which the Angels did ascend and descend , had without doubt a mysterious signification , which related to Christ , but the words which he heard , contain'd the promises , plain and intelligible , which were not wrap'd up in the vail of dark and mysterious representations . Now concerning these and all other Divine Dreams in general , we may make these three Enquiries : 1. Why God hath sometimes reveal'd himself in Dreams to his Servants ? 2. How they could certainly know , that those Dreams had God for their Author , and that they were not vain delusions ? 3. Whether this way of Revelation by Dreams , be yet practis'd , and whether God doth still make use of it under the Dispensation of the Gospel . As for the first of these questions , the Apostle tells us , That God at divers times , and in sundry manners spoke of old to the fathers by the Prophets , but hath now in these last days spoke unto us by his Son ; where he opposes the dispensation of the Son to the former of Law , in three things , 1. That God formerly spoke to the Fathers by the Prophets , but hath now spoke to us by his Son. 2. This he did at divers times , that is , he reveal'd the knowledge of himself by degrees , and as it were by parcels , adding one light to another successively , whereas he has now reveal'd to us all at once so much of his truth , as he design'd us to know even to the end of the world . 3. He now only reveals himself in one way , viz. By the preaching of the Gospel , whereas then he did it in divers manners . And these divers manners may refer to those several kinds of faculties , which , as I said before , we make use of for the getting and preserving of knowledge , viz. The External Senses , the Internal , and the Vnderstanding . As for the External , God makes little use of three of them for this end , viz. Touching , Smelling and Tasting , but doth frequently employ the other two : for he hath been presented visibly to our eyes , as well in humane appearance , as to Abraham and Manoe and to some others , as in other shapes , as to Moses in the burning Bush : And as for hearing , he hath often caus'd voices to be heard from heaven , as by Abraham , and also by Moses , in the Bush , and in many other instances . As for the Internal Senses , he employs them both waking and sleeping . 1. Waking , by Extasies which he hath sometimes sent to his Servants : for then he acted in such manner upon their Imagination by that Power and Vertue which he there display'd , and made so great and so powerful an abstraction of their souls from their External Senses , that their functions did altogether cease , though they were not then asleep : and yet in the mean time he Imprinted in their phansie the Images of Extraordinary and Admirable things , and made them inwardly to understand the voice , which gave them , either some Instruction or Command : We see a famous Example hereof in S. Peter , when he saw the sheet descending from heaven , and heard the voice , Kill and eat , for he was then in an Extasie or Trance , and the things which S. Iohn relates to us in his Revelation , were thus convey'd to him . 2. In sleep , by dreams , such as I have already mention'd , and others of the like nature ; and there is little difference betwixt Extasies and Dreams , only that , though in both there was a Cessation of the Functions of the bodily senses , yet in an Extasie , it was not altogether so entire and absolute , as in sleep , nor did it proceed from the same cause ; for in sleep this cessation proceeded from natural causes , from whence it usually comes ; but in an Extasie , it was caus'd by the extraordinary and miraculous power of the Spirit of God , which drew a way the Souls of his Servants from the Organs of their External Senses , and hinder'd it from displaying its power and efficacy . As to the understanding , the Spirit of God in this case acted in these two ways upon it . 1. That , whereas ordinarily the knowledge which we have in the understanding , enters by the Ministery of the senses , which conveys the Images of sensible things , and by these sensible objects furnishes us with the occasions of ratiocination ; yet here God did immediately imprint in the spirit of his Prophets the understanding of those things , which he would reveal to them , thus making them to understand without the help of ratiocination : and he reveal'd many things thus to Moses and others . 2. That whereas we are not ordinarily induc'd to great actions , but after an attentive consultation upon the end , which we propound to our selves , upon the motives that induce us , and upon the means by which we may attain them , God did sometimes inspire his servants with miraculous and heroick motions , by which they were carried to extraordinary things without such a deliberation , only , because they were inwardly sensible to themselves , that it was God that thus excited them , such was that of Ehud when he kill'd Eglon , King of Moab ; such was that of Phineas when he slew the Israelite and the Madianite at one blow ; such that of David when he resolv'd to fight Goliah with a sling ; and if there were any other ways , which God sometimes made use of to reveal himself by , under the legal dispensation , as the voice that was heard in the Tabernacle , and the lights of Vrim and Thummim , they may be referr'd some way to that which I now come briefly to speak unto , and my design doth not oblige me to enlarge my discourse further upon this matter . I shall only shew in general , why God made use of all these divers ways , and particularly , why this of dreams . For the first , we must know , that the Church , as S. Paul tells us , was then in its infancy , and there is a great deal of difference betwixt the way whereby we instruct Infants , and that by which we teach Arts and Sciences , to those who are of riper years ; To these we only make use of words , or if there be occasion , to make Demonstrations to the eye , we only make them in lines and Mathematical Figures , or at the most content our selves to propose to view the objects and the experiments of sensible things , as those of the Vacuum or the Loadstone ; and all this doth only give occasion to the understanding , to form its own reasonings ; but as for Infants , for as much as their faculty of reason is yet weak and imperfect , we make use of Medals , Emblems , Representations , Hieroglyphicks and other such like Artifices , so that we have of late years seen painted Chards , full of Emblematical Figures , whereby to imprint the Rules of Logick in the minds of the younger sort by play , and the reason hereof is , that besides that men have no need of those helps to make them understand these Sciences , the Maxims and Theorems whereof they easily conceive at their first proposal , they also have no need of those allurements to invite them to learn , for as much as the beauty of the things themselves is a sufficient invitation hereunto : whereas children have both need to be taught for Example , by the Figure of an Ox , what is meant by a Real or Substantial Being , as we see in some Philosophical tables , as also they must be entic'd by these pretty devices , for the difficulty of the things would discourage them , if we went about otherwise to instruct them . The Jewish Church being then in this condition of Infancy , these divers ways , which God made use of to instruct it by , have contributed something to the easier understanding of that which he design'd it should know , and had more power to prevail upon their minds , by affording matter of admiration by rare and miraculous events , then if the things had been deliver'd more plain and naked . I say expresly , that which God design'd they should know , because sometimes the same things have been made use of for different purposes ; For the Institution of Types , Symbolical Representations of things to come and those Admirable Prophetical visions have been often made use of , as a veil to cover and hinder the understanding of those things which ought not otherwise to be interpreted , then by the events . 2. For the Second , since it pleased God to make use of all these means to reveal himself to the Prophets , and by them to others also , there is no reason why he should have excluded that of dreams : and indeed there is yet this further reason in particular for them above others , that although there is a great deal of vanity in ordinary dreams , and that those which proceed from Angels have very often much of uncertainty and ambiguity , and that some Philosophers , as Aristotle among others , did suppose that there ought to be no regard had to that way of Divination , yet it hath always been almost the universal opinion of all Nations , that the Divinity did principally Communicate it self to Men by Dreams . Homer hath attributed some to his Iupiter : The Stoicks held that there were some altogether Divine : Plato said the same in some respects , and generally in the Eastern Nations , this opinion had a very great reputation : So that it was principally in those Nations that they have reduc'd the interpretation of dreams into an Art , and have laid down Rules concerning it ; and now because the people of Israel were also of the same opinion , God therefore chose to send them such dreams , as were truly Divine ; thus firmly to fix them to these , and to divert them from that vanity , to which other Nations suffer'd themselves to be carried by those others ; and further 't is true , that the most natural way of conveying the knowledge of any thing whatever , even of the Deity it self , to men , is either by the presentation of some visible things , which furnish them with the means , and occasions of reasoning , and thus to rise from the consideration of the effect to the understanding the nature of the Cause , as is done in the dispensation of nature ; or by way of speech , and to make known truths to them by vocal instruction , as under the dispensation of the Gospel ; thus S. Paul joyns these two dispensations together , when he says , that since in the wisdom of God , the world by wisdom knew not God , it pleased God by the foolishness of preaching to save those that believe : But to be thus instructed , there is need of more clearness and strength of understanding then we ordinarily have in our Infancy , so that the Church being then in that estate , it ought to be instructed some other way : Now among all the ways and methods made use of for this purpose , there was none more proper nor sutable , then that of dreams ; for as Plato saith , when a man , whose stomack is full of wine and victuals , comes to sleep , 't is certain that such an one is very unfit to receive the communication of the Deity , and the visions fram'd in such an ones fansy would be very obscure , confus'd and turbulent . But when an honest man , one who is sober and temperate , when such an one dreams , and that after a perfect concoction of his meat , there now rises no more vapours to his head , but is in a profound sleep , his humours calm and sedate , his imagination still and clear , as the smooth surface of a mirrour or looking-glass , being then sequestred from all the things of this present life and the commerce of sense , he is thus a very proper subject to receive the impression of Divine things , therefore God himself declaring the way by which he would reveal himself amongst the Prophets , which he rais'd to his people Israel , he said , that he would do it by visions and dreams . CHAP. IV. The Characters by which they might know that those Dreams were truly Divine , and not vain Delusions . BEfore I come to decide the second question , I must briefly premise this , that when I did distinguish dreams into three kinds , and plac'd those that proceed from the operation of Angels in the second , and Divine Dreams in the third rank , I understood the distinction thus ; among those that proceed from the operation of Angels , there may also be found Divine ones , in as much as God doth not only permit , but also may command the impression of them : but those , I call Angelical Dreams , are meerly such as those , which I have given Examples of , in as much as neither the formation of the images of which they consist , doth exceed their power , nor is the knowledge of the thing , which these Images represent , above their natural intelligence , nor above the quickness of their conjectures and divination ; for their Spiritual Nature , their long experience of things , the knowledge they have of the secrets of nature and of the inclinations of men , with divers other assistances , which we have not , do enable them to reach much further , then we can , into the knowledge of future things . Among those I call'd Divine Dreams , there are also some which consist of certain Images , the formation whereof is not above the power of Angels ; and yet I call them Divine , because that , whether it was God that employ'd these Angels to convey them , or whether they were immediately caus'd by himself , nevertheless the things signify'd by them did so far exceed the natural ability of an Angels understanding , that it was absolutely impossible they should ever attain to the knowledge of them , but by a particular Revelation ; for though their knowledge , if compar'd with ours , be much greater , and their fore-sight of things reaches much further , yet it is limited , and that so , that they neither see things to come either long before , or with any great certainty . Those then may be reputed to come from God , which by what messenger soever they be convey'd , yet contain such things , as God only is able to know and to reveal . To return then to my purpose , we may boldly affirm , both that those dreams had some marks by which they might be known to be Divine , and also , that is was necessary , that they should have so ; although we do not now certainly know , wherein those marks did consist . First , that they had such , for all those other ways , by which God is reveal'd to men , of which we have spoken before , have been distinguished , each by it's particular mark and character , by which it might be discern'd from all other things , where the resemblance or similitude they bare to each other , might cause any doubt , whether these might come from God or no. The voice which Abraham heard had something in it , whereby to distinguish it from other voices , which might be made by the ministery of evil Angels , and especially that where God commanded him to sacrifice his Son ; This command being so contrary to his natural affections , and having the appearance of a barbarous and unparallel'd cruelty , How should this holy man be perswaded to execute it , if he had not had some mark , to know God to be the Author of it ; and that so certain , that it could not be imputed to any other cause . Moses his vision in the bush , to perswade him to undertake the deliverance of Israel out of Egypt , and his Introduction of it into the Land of Canaan , ought likewise to have some such signal character upon it ; for how could he resolve upon so great an enterprise , accompanied with so great difficulties , if he had not been well perswaded , that it was God , who promis'd that he should overcome them all ? S. Peter's vision could not be less remarkable , which prevail'd with him , to begin the preaching of the Gospel among the Gentiles , being a thing which the Jews had a great aversion against . The impression of those things in the understandings of Moses , of David , and Solomon , and divers others , ought also to have some signs , by which they might be acknowledged for Divine truths , otherwise these great Persons would never have related them with so great confidence to others , and as to themselves , could never have receiv'd so great satisfaction therein . Lastly , Those Heroick transportations of Ehud and Phineas to those actions related in Scripture , ought to be very distinct , clear and evident , otherwise they would not have suffer'd themselves to be carry'd to those actions , which had been truly punishable , and even in some sort horrible both before God man , if they had not proceeded from a Divine command . Dreams then without doubt have likewise had their certain marks , whereby to distinguish them from the Nocturnal illusions that proceed either from the impression of evil Angels , or from natural causes , as I intimated before . 2. And it is also necessary that they should have such marks , for the same reasons which I alledged before upon former occasions ; For when God commanded Ioseph in a dream to carry Iesus into Egypt ; Such thoughts as these might have come into his mind . This dream perhaps may be only a vain imagination , and a meer phantasm of my own brain , which hath no foundation of truth in it : Perhaps the great solicitude I am always in for the preservation of this miraculous Infant , hath sent into my soul this Idea or opinion , that they now seek his life , though perhaps they never so much as think of any such thing : Perhaps it is some evil spirit which either takes pleasure to give me needless fears , or would incite me to remove this Infant from hence , that so upon the way he might more easily lay and execute his treacherous designs ; in a word , divers such like things might come into his thoughts , and cause a great uncertainty of resolution , what he had best to do upon the command . And nevertheless it appears by the history , that he did not at all hesitate upon it , which shews that he had a powerful perswasion of the truth of the dream . Now though we cannot at present certainly know , wherein this full perswasion did consist , and upon what it did depend , yet notwithstanding we ought not at all to question , but that this and the like perswasions were founded on something that was both in it self sufficient , and to them a sufficiently evident ground of their assent . But we must enquire what that was , and this is the proper subject of this Meditation ; since there are but three sorts of dreams , those which are produc'd by natural causes , those which proceed from the operation of Angels , and those , which I call Divine . The readiest way to come to the knowledge of the truth in this case , will be to shew that these can neither belong to the first nor the second rank , and thence it will necessarily follow , that they must belong to the third . As for natural dreams , I suppose , that 't is easie to distinguish those from such as proceed from a Divine impression : these natural dreams , I said , were of four sorts ; the first depends upon the temperament and constitution of the body , others acknowledge no other cause , then the meer motion of the Idea's of the brain by the natural heat in the time of sleep ; the others come from a very attentive application of our minds to some things when we were awake ; and the last from the passions of the sensitive soul , which is , as it were , awaken'd and acts more vigorously during the repose of our senses . But now , for Example , to which of these causes can we refer the dreams of Ioseph or Pharaoh ? What mark do they bear of the temperament of their bodies , or the constitution of their humors ? What Idea's of things could remain in their memory , which could be able so regularly to proportion these dreams , as to see in the one , the number of the sheaves , and of the Stars , the Sun and the Moon , and their prostrations before him ; in the other , the number of the Ears of Corn , both the empty and the full ones , of the Kine , the fat and the lean ones , and their action in devouring one another ? What so great attention of mind could be upon any worldly care or employment as to cause any such representations in their sleep ? What passion could move either their concupiscible or their irascible appetite , as thereby to form such phantasms ? And further , the dreams that come from any of these causes are always irregular and composed of parts not consistent with one another , so that nothing is commonly more phantastick and extravagant then they : but those of Ioseph and Pharaoh and the Image of Nabuchodonosor , and if there be any other of the same nature mentioned in Scripture , they are so admirably well composed , that they seem to be the result of a very intelligent Cause . The dreams which proceed from natural causes are obscure and always presented to our minds with a great deal of confusion , so that we observe nothing distinct in them , or if one part have something of clearness and perspicuity in it , the others are commonly perplex'd and intricate . Whereas those dreams related in Scripture , are not only clear , but full of light , whether we consider them in the whole , or in their parts ; natural dreams do make so little impression upon our Spirits , that for the most part , we do not remember them when we are awake ; whereas the Divine are firmly fix'd in our memory : for as for what is reported of Nabuchodonosor , that he had forgot his dream , and that he stood in need of Daniel , to recal it again into his mind , this happen'd by the particular dispensation of the Divine Power and Providence which remov'd out of his mind the Idea's of his vision , thereby to render the wisdom of Daniel more remarkable : besides this Prince very well remembred that he had dream'd , and the perplexity which his dream caus'd in him , the passionate desire he had to recal it , the manner of his behaviour to the Sooth-sayers and all the rest which pass'd upon this occasion , fully shew'd that this vision did very nearly concern him , and that also in his dream he had observ'd something that was singular and extraordinary in it : if in the morning we remember our natural dreams , yet we disregard them and count them but meer trifles ; whereas those to whom God sent those Divine Dreams , did not only distinctly remember them , but had them still firmly represented to them when they were awake , and did look upon them as Divine advertisements , and were very solicitous about the interpretation , or the event of them . When dreams proceeding from natural causes have made any impression upon our Spirits , so that they hold us in some suspense in the morning , as it sometimes happens , we commonly do these two things : First , We make an attentive reflexion thereupon , and carefully examine and consider them in all their circumstances , and at last find them to be meer vanities , and produc'd by some of those natural causes before mention'd , and so we free our selves from that disquietness they had before caus'd in us . Secondly , If we cannot thus wholly free our selves , then we compare them with those true and real operations , which our senses produce in us waking , and by thus comparing them , all those impressions which these dreams had made upon our spirits , do altogether vanish . For it is here almost as in the comparison of things represented upon a Theatre , with those that are really done . Whilst we see a Tragedy acted , we feel a concernment and passion in us , sometimes even to the effusion of tears . But this only touches , as it were , the surface of the soul , and is not of any long continuance , or if this emotion of the mind do continue longer , yet it is as good as nothing in respect of that which the real view of these actions and passions , and murthers actually committed in our sight , do cause in us ; but in Divine Dreams it was directly contrary , for if those , to whom they were sent , did in the least doubt of their Divinity , and did set themselves seriously to examine them , the more they consider'd them , the less reason they found to doubt of them ; and when they compar'd them with the operation of their senses , they found , to their great astonishment and admiration , that even those of sense were less true and real , then they ; these Divine Dreams , I say , made a more strong and firm impression upon the Spirits of those that receiv'd them , and they were more fully perswaded of their Divinity , then we are of the reality of the operation of our senses , when waking they exercise themselves upon their respective objects , and it is no difficult thing to give a reason for it . That which causes sensation , and makes us believe the truth and reality of the actions of sense , is , that those sensible species , which affect the outward senses do also pass into the Common-sense , which is a faculty superior to them , so that it can judge of their actions and of the things imprinted thereupon . It can also compare the action of one sense with the operation of another , and laying them together confer their respective properties and qualities ; and the judgment that results from hence , depends as well upon the impression , which the object makes upon the external organ , according as it is more or less intense , as upon the nature of the Internal and Common-sense , which is a corporeal faculty , and that which belongs to the sensitive part of the soul , of which Dogs and Horses and other animals do also partake . As for Divine Dreams , the impression was indeed make in the fansy , which is also a corporeal faculty , it being one of the internal senses ; but the reflexion which the servants of God made thereupon , when waking , was the work of the understanding , which is more clear and exact in its operations , and which in the Prophets and those other faithful men , to whom these dreams were convey'd , was further enlightned by the Spirit of God , to judge aright of the object which it had so attentively consider'd . The impression then of these dreams being more profoundly imprinted upon the phansy , for as much as it came from a supernatural cause , then that which the sensible objects make upon our outward senses ; and the faculty , which did consider and reflect upon them ( both as to the whole and the parts and the circumstances that attended them ) being more excellent and more exact in its judgments then t is possible for the common sense to be , consequently the result thereof ought to be proportionably more perfect , and the perswasion of the divinity of these dreams more certain and more undoubted . As for the dreams which proceed from the operation of Angels , it must be acknowledged they are more difficultly distinguish'd from those that are Divine : for they are capable of a more regular formation , then those that are produc'd by natural causes ; they may be more strongly imprinted upon the imagination , and so may be of longer continuance , so that we may more easily remember them , when we do awake ; in a word , they are of greater force to perswade us , that they proceed from a Divine principle . For the understanding of an Angel doth manifestly shew it self , as well in the methodical placing of the parts of the dream , from whence it draws its symmetry and proportion , as in the resemblance which they bear to the things , which they are designed to represent ; as we have seen before in the dream of the Egg and the Treasure , to which we might add many others of the like sort : Yet here we must call to mind what was before said of this matter , that there is a great deal of difference betwixt the dreams which may have been caus'd by Angels only , for as much as that which they contain'd and whereof they did consist , was not above either , the understanding or the activity of Angels ; and betwixt those of which they were only the Instruments to form the Images in the phansy of Gods servants , according to the Command , and according to the Revelation which he had given them , of his Will : As for the first , the comparing the actions of good and bad Angels would easily show the difference , and it might more especially be made in this double respect : ( 1. ) The Images that good Angels did imprint upon the phansy , did never contain any thing of Idolatry or Pagan superstition , whereas those , which proceeded from evil ones , were commonly full of it : for in these there was always either some representation of false gods , or something which concern'd their worship , or some other vision of that nature , which denoted the author of the dream to be willing to authorize Idolatry or Superstition , from which the Inclination of good Angels was always very distant . ( 2. ) The dreams caus'd by evil Angels did always , or at least for the most part induce to some evil actions , which the good ones never do , who as they are free from temptation to evil themselves , so do they never tempt others to it . That which might render the discerning betwixt these two more doubtful or more difficult , is , that upon this , as upon other occasions , these Angels of darkness might transform themselves into Angels of light , and endeavour to impose upon the credulity of the faithful , by causing them to have such dreams which should not seem to contain any thing of that vice , we before mention'd , and which should tend to actions indifferent in themselves , or such as perhaps might have the appearance of good , but yet such as they might make use of for some evil design . And the dream sent to Ioseph , to command him to carry Christ into Egypt may serve for an Example ; for , as I have already said , Ioseph might perhaps think that this was a meer illusion of the devil , who design'd hereby to lie in wait for him to destroy him . Here we may lay down these several considerations . First , That how great a cheat soever the Devil is , yet he can never counterfeit so well , but something will happen whereby he may be discovered : they say , that when he visibly appears in humane shape , what ever care he takes to disguise himself , yet there is always something in the apparition , by which he may be known , either by the horror of his Claws , or some stinking smell or some such like thing which presently appears and renders the vision terrible and frightful . Whether it be so , or no , I know not , I will not affirm it , though it be not without some appearance of reason . But as for what concerns his actions and the means he makes use of , whereby to deceive men , whether by dreams or by voice , or any other illusion , neither is his own malice able , nor will the Divine Providence suffer him so perfectly to resemble the actions of good Angels , but there will be some mark by which to discern them . And what I said before upon occasion of the dream of the Arcadian , is founded only upon the relation that Cicero makes of it . If we had had a perfect and entire account thereof , with all its circumstances , one might certainly have found something in it , whereby we might easily have known , whether it proceeded from a good or bad Angel. Hence I dare boldly affirm , that if the dream sent to Ioseph had come from an evil spirit , there would have been something more in it , then what is related of it , whereby this holy man would easily have known , that it was not of a Divine Inspiration . Secondly , Not only dreams proceeding from the Devil have some character , from whence we may conclude their original , but also those that come from good Angels have something on the contrary , whence we may conclude their Author truly good , for naturally every effect retains some mark of its cause ; Fire leaves something of it self , where it exercises its power ; and Water , where it passes ; Beasts do imprint something upon their proper operations ; and Men and other intelligent agents , on theirs , and generally all manner of productions bear some indications of the nature of their cause . And the more excellent the causes are , the more knowable they are in their effects , unless on set purpose they corrupt their action and designedly disguise it , as when David counterfeited the fool , which yet Angels never do . From whence I conclude , that since it was a good Angel , which by the command of God , convey'd this dream to Ioseph ( for the Scripture doth openly attest it ) it was without doubt accompanied with very evident arguments of the nature of its cause . First it is absolutely said , that an Angel of the Lord appeared to Ioseph in a dream , and afterwards that he spake to him , saying , Rise and take the little Infant and his Mother , and fly into Egypt and stay there , until I bring thee word , for Herod seeks the Infant , to put him to death . Where we have the Apparition , after that the Command , lastly , the Reason which he there alledges ; as for the Apparition , that could not be , but in some Image , which must appear visible , which might symbolically represent the Angelical Nature , for that being spiritual and immaterial , it could not otherwise be represented to this holy man : For who can doubt but that Image had something so splendid and glorious , that Ioseph seeing it in his sleep , and after remembring it , when awake , was in both equally struck with admiration of its Magnificence ? and what essay made by an Angel of darkness to imitate the splendour of such a vision , could come near the glory of the appearance of a Divine Messenger , who brought the Commands of God to men and for that purpose was adorn'd with a ray of the Divine Majesty ? As for the Command , that could not be given but by the mediation of a voice , which Ioseph in his sleep imagin'd to hear , as he apprehended he saw the Angel encompass'd with light . I do not here say , that mens voices have such different marks of distinction one from another , as that blind men , as Historians do testify , have distinguish'd them in a multitude , by the meer characters of their voices , although they have but once heard them speak ; Since perhaps it might be reply'd that blind men having often heard other men speak , are thus better enabled to make the distinction ; whereas 't is possible that Ioseph never heard the voice of any , either good or bad Angels before , and upon this account could not compare them together : to which may be added ; that the natural voice of men is of one kind , and that which Angels form only by representation in the imagination of a man asleep , of another . I shall here only return , that as the Image or apparition of the Angel had something particular in its lustre and Majesty , so the voice had something in the tone , and in the nature of its articulation extraordinarily Majestick . So that as the Devil could never be able to frame an apparition of himself which might come in competition with the Magnificence of that vision , so neither could he counterfeit a voice , which might equal the Majesty and Authority of that of a good Angel . Lastly , the Reason of the command is very remarkable , for it would have been very strange , if the Devil should have been careful for the preservation of the life of an Infant , from whose birth , if we do consider the miracles that did accompany it , he could expect nothing , but the ruine of his Empire : he is a murtherer from the beginning , and if it were in his power , would destroy all the Infants that come into the world from the very Cradle , but that he foresees some , who come for the ruine of mankind , as Nero's and Caligula's . And since if this Infant was in any danger , it was certainly under the dominion of Herod , who of his own nature was cruel , who had more reason of fear from the birth of Christ , then any other Potentate whatever , and who had an absolute power in those Countries , if the Devil had had a design to impose upon Ioseph by his delusions , would he ever have induc'd him to have left the place , where he was , to have gone to another ? Where could he have laid his designs against Christ with greater hopes of success then where he was , being , as it were , in the Paws of a Lion , or in the den of a wild beast ? Thirdly , It plainly appears that Ioseph was fully perswaded of the Divinity of the vision , seeing that without any deliberation , as soon as he awoke , he arose and took the Infant and fled into Egypt ; now the dreams which come from natural causes , do not carry us to any action , and we think we should be taken for fools , if we undertook any thing , though of never so little importance upon the meer solicitation of a dream . And those very dreams which yet have something more of life and vigour in them , then natural ones have , and upon this account may be attributed to some Spirit ; these indeed may cause a great deal of disquiet , of hope or apprehension , but they do not induce us to undertake any resolution in things of Consequence , unless it be those of Melancholy tempers or unsound brains : Since then Ioseph , who was a wise and sober man , betook himself so readily to the execution of the command , it is certain that he was fully perswaded of the Divinity of the Revelation : for since Jesus was his Son , we cannot think that he would have rashly taken up such a resolution ; much less certainly would he have done it , the question being then of him , of whom he had the honour to be appointed Guardian . Now this perswasion must necessarily come from one of these two things , 1. He either found in the object it self such irrefragable arguments of its truth , that there remain'd no place for deliberation , but his understanding immediately determin'd it self : Or , Secondly , if the Arguments were not altogether so strong and evident as to force his judgment to embrace the object , then God by the incomprehensible power of his Spirit did so effectually determine it on this side , that it could not possibly resist . This latter is the less usual method of Gods proceedings ; but when it doth so come to pass , then it is an undoubted proof that the object is truly Divine . For it is only God , who doth so rule in the understanding of wise and vertuous men , and who so powerfully inclines it to such a belief and resolution , although it doth not see in the object reasons altogether proportionable to the effect it feels in the soul : So that if Ioseph was thus perswaded to the execution of the command , he then had in his own private sentiments and in the extraordinary determination of his understanding , an evident proof of the Divinity of his dream . The first of these is without doubt the more common and natural : for what the Loadstone is to Iron , that is truth to the understanding , which doth greedily embrace it , and inseparably joyns it self to it , when once by evident demonstrations it clearly apprehends it : If then Ioseph by this means was perswaded , then his understanding saw such marks of the truth and Divinity of the dream , that he did more certainly believe it , then he either did or could do those corporeal objects , which represented themselves to his sense . As for those dreams whereof Angels may have been the instruments , but not the Authors , they were easie to be distinguish'd from all others : For besides , as I said before , that every effect draws something from the nature of the cause , and causes the more excellent they are , the greater impression they make upon their effects , whether God did mediately or immediately convey those dreams ; so far it was necessary they should bear some undoubted mark and character of his power : this only thing was enough to distinguish them from all others , that they contain'd in them things which pass'd the reach of the understanding both of Men and Angels ; for how could it enter into the understanding of either of them , that Ioseph should come to that grandeur which his dreams promis'd ? What created intelligence could Divine , that there should be in Egypt seven years of plenty and abundance , and after them seven others of dearth and barrenness , as Pharaoh saw in his ? For grant that Angels have very much of the knowledge of natural causes , yet two such admirable events , so regular and constant , each for the space of seven years , how could they be searched into , being so closely and obscurely hid in the secret foldings of a particular providence ? What humane understanding , or what foresight of Angels could discover both the succession and the disagreement , the duration and the end of all those Empires , which were represented one after another in the image of Nabuchodonosor ? What conjecture could divine that , which the stone cut without hands did presage , and what it was to do and to become , as the same vision of Nabuchodonosor doth represent it ? And if it were necessary here to speak of Iacob's vision , none , I say , not only of men , but none of those Angels themselves , which he saw ascending and descending upon the ladder , were able to foretel ( if God had not extraordinarily reveal'd it ) that that did represent the Messias to come , who should make peace between heaven and earth , and re-establish a communication betwixt God and men by the intermission of Angels ; and as for the promises , which God , who was at the top of the ladder in heaven , made to the Patriarch , they were plain and clear according to the truth of things , without any shadow of Allegory or mysterious Symbol , but they were of things so far remote , that it was only God who could foresee or foretel the event , so that that vision was altogether Divine . This is well indeed , will some here object , these dreams appear to be Divine when they are understood , or when they are confirmed by the events ; but let us here enquire , how they could be judged so , by those to whom they were sent , before the interpretation , and by the meer consideration of the dreams themselves . We must then distinguish betwixt the dreams themselves and their interpretations , ( which were sometimes made by the servants of God , as Ioseph and Daniel ) and their events . And to begin with the consideration of their events , it is certain that when they were once come to pass , they did then fully evidence the Divinity of those visions , that did represent them ; For not to speak of the Image of Nabuchodonosor , which did prefigure things at such a distance , that all the Angels together were never able to foretel them ; I shall only speak of those of Ioseph and Pharaoh , and the Officers of his house , who were in prison with Ioseph ; who , having seen the things so punctually accomplish'd , could in the least doubt , but that they were of Divine Revelation ? But this is not that which we here principally intend . 2. As for their interpretations , it is certain that those admirable resemblances , that are betwixt them and the visions themselves , must needs be matter of great wonder to those , who heard them , even before the event : for these resemblances could not come by meer chance : since there did appear in every particular so exact a relation between them , and we see that Nabuchodonosor was ravish'd with admiration of them , and Pharaoh was so fully perswaded , that without any further consultation he preferr'd Ioseph to the highest dignity , with an absolute power to dispose of the affairs , particularly of the revenues , of Egypt , according to his own pleasure , to provide himself by the provision of the plenty of the seven first years , against the desolation which should be caus'd by the seven years dearth : but 't is true , that this also doth not reach to a full and proper answer to the objection : since the divinity of the dreams ought to appear in themselves . Thirdly , Here then we ought to observe the difference betwixt those dreams which brought with them matter of express commands , as those which were sent to Ioseph and to the wise men , which came to worship our Saviour , and those which consisted simply in Symbolical and Allegorical representations of things to come . Those of the first sort ought to contain in them evident and undoubted characters of their Divinity , otherwise they could never have powerfully enough perswaded the servants of God to obey them : those of the latter did not absolutely require so great a force and evidence , and yet 't is certain , that these have been able to make such a powerful impression upon the minds of those that receiv'd them , that they certainly believ'd them to proceed from a supernatural and Divine Cause . Ioseph sufficiently testifies this by the earnestness he shows to relate his , for that was indeed to acknowledge that he had seen something that had made very sensible impressions on him . The Officers of Pharaohs house did the same in theirs , and testify'd that they did not take them for rash and vain delusions : and Pharaoh did yet appear more lively and deeply mov'd by his , in regard of that pain and uneasiness he was in , till he had obtain'd the understanding and interpretation of it . Not to repeat what I have already said concerning the means by which the divinity of dreams sent from above might be discerned from the vanity of those that proceed from natural causes ( though it be also necessary to remember all those characters which do distinguish them ) I say , there was never any of that kind which did not cause a great astonishment in those that receiv'd them . I shall begin with the consideration of those which are less remarkable and by degrees proceed to those that are more famous . Pharaoh's Cup-bearer dream'd that he saw a vine , which had three branches , from whence sprang certain buds , which increas'd and blossom'd : that at the same time the bunches of grapes blossom'd and brought their fruit to maturiy ; That he had Pharaoh's Cup in his hand , and that he took the grapes and press'd and strain'd them into the Cup , and then gave it into Pharaoh's hand , now I pray , the dreams which proceed from our bodily temper and constitution , or from the motion of the Idea's in our memory caus'd by natural heat , or from the application of our minds to the cares and businesses of life , or from the motion of our passions , are they either so emblematical on the one side , or so regular on the other , as to present , in their very constitutions , Symbols consisting of so many parts , which answer one another with so great proportion ? To which if you add that this emblem , as it was distinct and articulate , so was it also lively , clear , deeply impress'd upon the imagination , you will not find it any way strange if it pass'd in the apprehension of the Cup-bearer for a Divine and extraordinary dream : but he had yet more reason to be of that opinion , when his Companion , the Baker , told him in the morning that he had also dream'd the same night , that there were three white baskets upon his head , and that in the uppermost there was all manner of provisions relating to the Bakers trade for Pharaoh , and that the Birds did eat them out of the Basket , as it was upon his head : for this circumstance , that they both dream'd at the same time , and saw visions rare in their compositions , proportionable in their parts , Symbolical , without doubt , in their signification , sutable each to the Office of the dreamer ; which agreed both in the number three , although they did otherwise differ in some remarkable circumstances ; lastly , which had made very great impressions upon them both ; all this , I say , could not be brought about but by an intelligent and heavenly cause ; so that , 't is no wonder if the perplexity which these visions caus'd in their minds did equally appear in the Morning by the change of their countenances : The dreams of Pharaoh had yet something of more exactness in the just proportion and symmetry of their parts ; seven young kine on the one hand , and seven more on the other ; the good and strong constitution of the one seven , and the leanness of the other ; the beauty of the fat ones , and the gastly ugliness of the other ; the action of the one , which devoured and swallowed up the other , and all this without any mixture of any thing that was phantastical or extravagant , as it commonly happens in dreams , and without any circumstance from whence Pharaoh might infer that there was any thing in it , which might in the least argue any tincture , either of his cares or passions , either of the constitution of his humours or the temperament of his body , this was sufficient even at first to cause admiration and perplexity in his thoughts . And indeed , in that it is said , he wakened upon his dream , this shows that he was very sensibly touch'd with it , for those dreams that make any great impression upon us do awaken us . Nevertheless Pharaoh was not much frighted at his first dream , and went again to sleep as before ; but when another vision answerable to the first represented to him on the one hand seven fair and full ears of Corn , and on the other seven small ones , blasted with the East wind , and that the small and withered ones devoured the fair and full ones ; then he did not at all doubt , but it was God that spake to him by these representations , so that his very soul was terrified . And indeed these two visions thus presented one upon the neck of another , were too clearly and visibly mysterious , not to cause something of astonishment . Those of Ioseph appear to me yet more admirable . He first saw the sheaves of his brethren which did encompass his sheaf and prostrate themselves before it ; which had so clear and plain a signification , that his brethren understood it at the very first : a little after in another dream he saw the Sun and Moon and Eleven Stars , which also fell down before him ; which still contain'd the same thing in such an illustrious and glorious Emblem , that when he came to recite it , his father did not only understand it , but was offended at it and chid him for it : Whether then we suppose , that Iacob and his other children did really believe that Ioseph had thus dream'd , or that they suspected that he had contriv'd it , yet it manifestly appears that they acknowledged , that that could not proceed but from the operation of an intelligent agent . For meer chance could never have adjusted the parts of these visions singly , much less could it so well have joyn'd them both together : This then was enough to make them believe these dreams were supernatural . But yet there was another thing that might perswade Ioseph , that they were truly Divine , his conscience bare him witness that he was void of ambition , and if perhaps he had had some kind of inclination or tendency that way , yet however it would not have been to desire dominion over his brethren , much less would he have desir'd it over those who begat him , for this is a monstrous desire , and such as is altogether unnatural . But grant he had such strange elevations of Spirit as to desire to become so great , as that his father and mother should prostrate themselves before him , whence was it that his imagination set it self to find out the Sun and Moon and Eleven Stars precisely , whereby to presage this Empire ? It is a very rare thing , if in a meer natural dream , any one imagines that he sees the Sun , for there is always something that is black and dark in these nocturnal visions : But though that should happen much oftner , yet to see it in such a state of humiliation , and the Moon and Eleven Stars to represent that , which this dream prefigured , is a thing so far above that which natural causes are accustomed to do , that it would be too great an impertinence to impute it to them . Lastly , the dreams of Nabuchodonosor are yet in my opinion somewhat more magnificent : for there a great Image was represented to the imagination of this Prince , the splendor whereof was excellent , and it's appearance terrible : the head thereof was of fine gold , the breast and arms of Silver , its belly and hinder parts of Brass , its legs of Iron , its feet partly of Iron , partly of Clay ; after that appear'd to him a Stone , which of it self fell from a Mountain without being cut with hands , which rowling down struck against the feet of the image , and bruised them to pieces , afterwards the Iron , the Clay , the Brass , the Silver , the Gold were all equally bruis'd to pieces , and became like chaff in the air in Summer , blown up and down , and driven to and fro with a strong wind ; so that all the materials , whereof the Image was composed , did vanish and wholly disappear . But as for the Stone that broke the Image , it became a great mountain , and fill'd all the universe : let us a little lay aside the interpretation of this vision , and not at all consider the things design'd thereby ; let us only consider the vision in it self , and see if ever any thing , like unto it , did enter into a humane understanding : Certainly the Idea of such an Image , is so fair , the variety of the Metals and Materials , that composed it , so remarkable ; the continued series of them so admirably succeeding each other ; the stone which broke and dash'd it in pieces and the manner of its coming so extraordinary and surprising ; its increase so miraculous , and in general the whole series of this representation so majestick , that it could never enter into the imagination of man , if it had not been sent from above : for certainly humane understanding was too little to serve for a mould , where so great and magnificent a work should be framed . And the effect , which it produced in the Spirit of Nabuchodonosor , is very considerable : he was a Prince , and those of that birth and dignity are not easily mov'd by extraordinary things ; He was a great Monarch and Conquerour , and such Princes have commonly more elevated thoughts , then others : and of Monarchs and Conquerours , he was one who was puffed up with the opinion of his own grandeur , and this would be apt to make him in all conditions either sleeping or waking , to think most things either Ordinary or Common ; and further , when he awakened , he did not at all remember his vision . Now when our dreams are vanish'd from our minds , the motion and impression , which they then made upon us , do usually cease and vanish with them : and though there did not remain the least footstep of his dream in his memory , but only thus far , to remember that he had dreamed , yet when he came to acquaint his Soothsayers , Astrologers and Magicians herewith , he told them , that his Spirit did remain astonish'd , and the passion which he had to retrieve what was fled from him , that so he might have the interpretation of it , caused him to denounce threatnings and terrible punishments to them , in case they did not acquaint him with it ; so that it must necessarily be , that he was inwardly sensible of something of divinity in the dream , that produc'd in him such a passionate desire to know the interpretation . I shall not here speak any thing of Iacob's vision , for that speaks enough of it self ; for certainly the words he there heard did promise such great things , so far above either the power or knowledge of humane understanding , the voice of the speaker was so Majestick , the image of a Ladder which reach'd from earth to heaven , upon which the Angels did ascend and descend , upon the top whereof God himself did seem to sit in a visible and humane shape and figure , as a presage of the future Incarnation of Christ ; all this , I say , had so great , so glorious an aspect , and Iacob himself was so struck with Reverence , Admiration and Amazement , that he was forc'd to cry out that the very place was terrible , and that in seeing this vision , he was set , as it were , in the threshold of the house God , and in the very porch of heaven . And this shows that this dream had made an impression in him quite different from those which proceed from natural causes . I suppose I have already sufficiently discuss'd this question , it only now remains to resolve the last . CHAP. V. Whether God doth make use of this kind of Revelation by Dreams , now under the Dispensation of the Gospel . JOel hath thus prophesy'd concerning the time of the coming of the Messias , It shall come to pass in those days , saith God , that I will pour out my spirit upon all flesh , and your sons and your daughters shall prophesy , your young men shall see visions , and your old men shall dream dreams . And in those days I will surely pour out of my spirit upon my servants , and upon my handmaids , so that they shall prophesy : And I will do wonders in heaven above and signs on earth beneath , blood and vapour of smoke ; the Sun shall be turned into darkness and the Moon into blood , before that great and notable day of the Lord come . It is clear from these very words of the Prophet , without any need of producing others , that at the coming of the Messias , God would pour out a great abundance of his Spirit upon his Church , which should render the extraordinary and miraculous gifts of prophesy , of visions and of dreams almost common to all the faithful , which God before did but sparingly communicate to some particular persons : and indeed , the Apostles have apply'd this passage to the sending of the holy Spirit on the day of Pentecost , and the experience of things at that time did very authentically testify the truth of this Prophesy ; for the abundance and variety of gifts , which God poured upon Christians , at the first establishment of Christianity , is a thing much to be wondered at ; in as much as he did not only inspire the Apostles , and Prophets & Evangelists , the Pastors , Doctors and Deacons , and generally all those who had any publick Office or charge in the Chruch , but also many particular persons without any difference of Age , Sex or Condition . And the History of the Acts of the Apostles , with that which we have yet remaining of the succeeding Age , doth give us a very sufficient testimony hereof . But here are yet further two things very remarkable ; the first , that the fulfilling of this prophesy , if we regard the Emphasis of the terms , wherein it is express'd , is not limited to the Infancy of the Church or an hundred or sixscore years after , but extends to all the ages of Christianity , even to the end of the world . For here is an opposition of the times of the Gospel to the times of the Law , and by consequence of all the duration of the one dispensation , to all the duration of the other . The second , that notwithstanding this , we see by experience that those miraculous gifts of the Spirit of God are ceased long ago , so that it is now many Ages since we saw the least footsteps of them in the Christian Church : for all that hath been either spoke or written these twelve hundred years concerning those miraculous gifts , is either very much suspected , or altogether false and supposititious , and full of vanity and imposture ; how then shall we reconcile our experience with this Prophesy ? In Order to do it , and to clear the way for the solution of the present question , I think it convenient to lay down certain previous considerations . First , It is certain , That which God promised by his Prophets , to give a great measure of his Spirit in the time of the Revelation of the Messias , must have its accomplishment from the first coming of Christ even unto his second ; but in what manner it shall be done , is a thing that deserves a more attentive consideration : for though the words of Ioel seem only to design the extraordinary and miraculous gifts of the Spirit , yet under them are also compris'd , those more ordinary ones , which consist in the illumination of the understanding of the faithful , in knowledge of the Divine truth , in consolation , in sanctification , in hope , in patience under temptations and afflictions , and in all Christian vertues ; for it would have been a small thing for God to have promis'd abundance of those gifts , which are truly miraculous , but such as of themselves are not effectual for the procurement of Salvation , and have kept back those which only are necessary and sufficient thereunto : And indeed , we ought to understand that Prophesy of Isaiah in the same manner , Your God shall come himself , and shall deliver you : then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped , then shall the lame leap , as the Hart , and the tongue of the dumb shall sing in triumph , for the waters shall spring in the desart and torrents in solitary places . It is very true , that those words have a proper and literal sense , which was accomplished at the coming of our Saviour , but they have also an Allegorical and Figurative one , which respects the saving graces of the Spirit , which have their accomplishment all along in all Ages of the Church . Secondly , It is further certain , that the reason for which these miraculous gifts are expresly mention'd in this prophesy , and not the more ordinary and saving ones , is , because these promises are conceiv'd in terms more accommodated to the legal dispensation , for under that oeconomy , the faithful very well knew , that all the good , that was in them , did come from God , and accordingly return'd him thanks ; Moses himself hath thus taught , and the Psalms of David are full of such acknowledgments , yet nevertheless they did not distinctly know , that it came from a particular operation of the third Person in the Deity : the Spirit of Faith , the Spirit of Consolation , the Spirit of Adoption , the Spirit of Sanctification being terms unknown to the Faithful of the Ancient Church ; So that until David , who began to speak something of the Spirit of God , in matters relating to Sanctification , no one before spake any thing of it , and after him these Expressions , were very rare . Whereas there is nothing more ordinary in the Books of the Old Testament , then to attribute the Visions and Revelations of the Prophets , their extraordinary and miraculous gifts , which did both enlighten and astonish the World , to the Spirit of God ; in so much that the particular skill which was bestowed on Bezaleel and Aholiab to work in all manner of carved work for the building of the Tabernacle of the Congregation is particularly attributed to the Efficacy of the Spirit of God , in the Books of Moses : It is true , the ordinary gifts of the Spirit of God are much less resplendent and cause less of admiration , then the extraordinary : for those are so internal , that they do not show themselves , but in Actions of Piety , Charity and Sanctification , which are commonly very Moderate and Regular , and which unless we take a more close and exact view of them , do not seem to proceed from any other Principle , then that of right reason ; Whereas the other do so dazle the eyes of all beholders with their lustre , that no one who sees their effects , can judge them to proceed from any thing less then a Divine and Supernatural Cause . And this difference was so much greater under the Law , as the ordinary gifts were there less liberally bestow'd , and the vertues which they produc'd were more obscure and less frequent then they are now : and on the contrary , the extraordinary and miraculous gifts were then more common and agreed better with the genius of that Dispensation , in that it did prevail upon the minds of men , not so much by the knowledge of the truth , as this doth now , as by the admiration of the power of God , and by the astonishment which those surprising and prodigious passages did produce . From hence , for a third consideration , results the knowledge of the manner how this promise of Ioel , and such like , were to be fulfill'd , for it was very agreeable to the truth , that at the beginning of Christianity our Saviour should plentifully bestow upon his Church those miraculous gifts , which were there especially design'd . And two reasons among others invited him thereunto : The one , that the expressions which the Prophets had made use of , had fill'd the minds of men with expectation of these gifts : with expectation of theirs , if it had been frustrated in this respect , it would have given an occasion of scandal ; therefore that men might not have any thing to object about the accomplishment of those promises , God was willing to signalize the beginning of the Preaching of the Gospel by those marvellous instances . The other , which is the Principal , is , that the first establishment of the Gospel had need of such a manifestation of the Spirit by the gift of miracles ; because otherwise it could never have destroy'd the dominion of Satan , as it did , and have vanquish'd the resistance it met with in the Roman Empire , and in all other nations of the earth : for the Preaching of the Gospel , the working of miracles the distribution of the miraculous gifts of the Spirit have been the wings upon which the Church hath been carried through all the Nations of the World. Therefore the Apostle joyns these two together in the Epistle to the Hebrews , when he says , That salvation being first begun to be Preach'd by our Lord , it hath been confirmed to us , by those who heard it ; God besides bearing witness by signs and miracles and divers powers and distributions of the spirit according to his pleasure . But when the Gospel was once well planted in the world , so that the Preaching thereof alone was sufficient to preserve and continue it , the necessity of miracles being now ceased , the use of them ceased likewise , and these extraordinary gifts of the Spirit therefore disappear'd , because they were no longer necessary ; thus the performance of this promise of Ioel , as far as it was to be extended to all the times of the Christian Church , even to the consummation of the world , hath been restrain'd to the ordinary gifts of the Spirit of Faith , of Consolation , of Sanctification , which are indeed much more plentifully poured out under this dispensation of the Gospel , then ever they were under that of the Law. To come therefore to a particular solution of this question , I think , we ought carefully to distinguish betwixt Divine , Angelical and Natural Dreams : for as for those Divine Dreams , which are design'd to foretel things to come under the Emblem of an Allegorical Representation , or to convey some new commands to men in order to some great and extraordinary design , for which there is need of Divine Authority for the undertaking and executing of it : I conceive that time is now wholly expir'd , and those who pretend to and boast of any such , they are either impostors , who would abuse the world by their feigned visions , to serve their own private interest ; or else fools , who have their brains disturb'd by Hypocondriack vapours : for we are no longer now under the legal dispensation , which was , as it were , the proper place for such things , nor under the Infancy of the Church , where such were necessary for its establishment . And if I may here speak my own thoughts of a certain kind of people of both Sexes , who both in Poland and Germany have pretended to Divine visions in these latter days ; I will not accuse them of imposture , for that they have given sufficient testimony of their Piety ; but I dare be bold to say , that in their actions they had some transport of the understanding , which proceeded from some other cause then what was truly Divine . They were persons who partly out of devotion , partly out of great curiosity , did extraordinarily give themselves to the reading of the Apocalypse and the other Prophesies : the constancy they us'd herein , and the great affection they did it with , imprinted in their memories the Idea's of those things they there saw ; and the Copies of those fair tables , where future events were represented , having given a tincture to their Spirits , two or three things have hereupon superven'd , which have contributed to their perswasion , that their very dreams and the things they imagin'd they saw in their extasies , they sometimes fell into , were real and Divine visions . First , they suffer'd themselves to be carried away by the hopes of those , who expect in due time a great prosperity of the Church of God on earth , and a terrible subversion of all those States and Powers , which now oppose the establishing the kingdom of Christ , and since they desir'd this with a great deal of zeal and passion , they hereupon easily imagin'd it to be certain and indubitable . For on the one hand divers Texts of Scripture have some seeming appearance of some such promises made to the Church of Christ : and on the other hand , it is one of the frailties of Humane Nature easily to believe what we desire should be true . Besides the melancholy humour , which was naturally predominant in them , the afflictions , hardships and anxieties they underwent , as well from the publick affairs , which did not go well to their satisfaction , as from their own private concerns , which did not much more please them ; all these concurring together , made them very ready to receive all impressions of phansy , which might show them either any hope of deliverance , or of any mitigation of their troubles . To conclude , their bodies were so affected with the passions of their souls and with the quality of the humours , which were predominant in them , that they fell into some black melancholy indispositions , which all the world knows to be capable of very strange accidents . Be it then , that they either meerly dream'd , or that waking they were surpris'd with some transport of phansy , in which their soul was perfectly abstracted and separated from their body , and from all commerce with the senses ( for that doth sometimes happen in Hypocondriack distempers ) these Apocalyptical Images were thus put into a violent motion , and fram'd in their imaginations these pretended visions , which they have since related to us . To which might be added the operation of some evil Angels , who seek all imaginable occasions to deceive both the sound and the sick , and who help'd to joyn together and to paint these representations in the brains of those poor people : And we have seen in a great part by experience , that those images , which they saw in their pretended Enthusiasms , did either signifie nothing at all , or if they did , yet their vanity and falseness have been confuted by the events . As for those people beyond the Sea , which now boast of Visions , Revelations , Divine Inspirations , the extraordinary gifts of the holy Spirit , of extasies , and strange transportations , who by their tremblings and quakings would represent the motions of the Enthusiasts and Prophets ; I should very much wonder if honest and understanding men should favour their frenfies : The Spirit of Christ is a Spirit of understanding and prudence , and of sober and well setled sense , and not a smoak which fills empty brains with dark and phantastick imaginations ; the grace of the Gospel puts the faculties of the soul into a grave and sober constitution , which gives both joy within to it self , and edification to others without , and doth not expose the true Religion to the laughter of its enemies and to the scandal of sober and intelligent men , by its indecent and unnatural motions . As for those dreams which may proceed meerly from the impression and operation of Angels , I will not deny but that there may be yet some examples of that nature to be seen ; for as for evil Angels , they may concern themselves in those illusions which happen to men sleeping , whether it be to imprint upon them some false opinions in matters of Religion , and to incline them to Superstition ; or thus more to excite and inflame their passions , and to put them into more disorder . And as for good ones , although the dispensation of the Law , under which they were more especially employ'd in things relating to Religion , be now pass'd ; yet they still continue to be Ministers and Instruments of Divine Providence in what relates to civil life , and humane society , and especially the protection of the faithful and the defense of the Church of Christ. And as then it is not impossible , but that they may sometimes appear to men waking , so is it not incredible , but that God may make use of them , from time to time to convey the notices of some things by dreams ; there are many examples of both kinds in the books of those who have made collections of such memorable instances , to which I shall refer the Reader . I have heard the late Monsieur Cameron , a Person whose memory will be ever blessed in our Churches , say , that he had from the mouth of Monsieur Calignon , Chancellor of Navarre , a man of singular vertue , a memorable passage that befel him in Bearne : He went into a certain Town in the Country , either for diversion , or for some reason , relating to his health ; for he did not acquaint me either with the place or the occasion of the journey ; one night as he was asleep , he heard a voice which call'd him by his name , Calignon ; hereupon waking and hearing no more of it , he imagin'd that he had dream'd , and fell asleep again ; a little after he heard the same voice , calling him in the same manner , which made a greater impression upon him , then before ; so that being awaken'd he call'd his wife , who was with him , and told her what had happen'd , so that they both lay waking for some time , expecting whether they might hear the voice again , and whether it would say any thing more to them ; At last the voice awaken'd him the third time , calling him by his name , and advis'd him to retire presently out of the Town , and to remove his family , for that the plague would rage horribly in that place within few days ; to which he added , that it was very well that he followed this direction , for as much as within few days after the plague began in the Town , and destroy'd a great number of people . This was certainly an Angel that spake to him , who by the favourable and benign providence of God drew him out of that danger , which otherwise had been unavoidable . For whether the plague came by the infection of the air , or by the Communication of some infectious persons , or whether some Sorcerers and Witches ( as they say , they sometimes do ) had resolv'd to diffuse their infectious poisons in that place , it was that which did not exceed the knowledge of an Angel. Now if these blessed Spirits , which are appointed as a guard to pious men in obedience to God's Command , do sometimes by speaking give them such advertisements , they also by the same command may convey the same notices to them by dreams . The history of the last age doth so fully attest the truth of that of Lewis of Bourbon , Prince of Conde , that we cannot reasonably doubt thereof . A little before his journey from Dreux , he dream'd that he had fought three battels , successively one after another , wherein he had got the victory , and where his three great Enemies were slain . But that at last he also was mortally wounded , and that after they were laid one upon another , he also was laid upon their dead bodies . The event was remarkable : for the Mareshal de S t André was kill'd at Dreux , the Duke of Guise , Francis of Lorrain , at Orleans , the Connestable of Montmorency at S t Dennis , and this was the Triumvirate , which , they say , had sworn the ruine of those of the Religion , and the destruction of that Prince . At last , he himself was slain at Bassac , as if there had been a continuation of deaths and Funerals . Although there were some Circumstances in the dream which did not exactly agree with their accomplishment , as that he imagined that his Enemies died in three battels ; for the Duke of Guise died otherwise , being assassinated by Poltrot , and that he conceiv'd in his dream , that he always came off victorious , for he himself was taken at Dreux , and the glory of the victory at S t Dennis was disputed , and 't is believ'd , that at Bassac , he did not only lose his life , but the Battel too . Yet notwithstanding upon the whole , this vision did not cease to be very admirable , and it hath been looked upon as such by reason of the greatness of the events : But there might be something natural in it , in respect of the formation of the images in the phansie of the Prince . For he having the temperature of a Lion , and being brought up in War , and Commanding an Army , might easily dream of Battels , the evening before so great a Combat . And he himself seem'd sufficiently to acknowledge this when repeating the dream he us'd this Preface ; I know very well that we must not give any credit to dreams , but yet I must relate to you what I dream'd last night , and in truth one who thus speaks sufficiently testifies , on the one side , that his dream appear'd to him extraordinary , and that it had made a great impression upon his mind : and on the other , that he did not look upon it as absolutely supernatural , seeing he somewhat doubted whether he should make any relation of it : But nevertheless , an Angel , to whom God had given some little foresight of the success of these Civil Wars , and of the end of these Captains , might very well concern himself herein by his permission , with design to give the Prince some advertisement ; for he might draw this advantage from hence , either not to continue the War any longer if he had a mind to escape death , or seriously to prepare himself , as he should see his enemies to depart this life : and both these things were worthy of a good Angel , who had a care of the life of this great Prince and also of his Salvation . There are also several memorable things of such who were saved from the Massacre , by the advertisement of dreams , which if true , as I see no reasonable cause to doubt of them , they could proceed from nothing else , but Angels , as the truth of the things , and the punctual accomplishment did sufficiently evidence . But my intention here is not to report histories , but to make Theological and Rational Reflexions upon this matter . And the conclusion I draw hence is , that God has not now tied his hands ; but that he may still give such notices to men , although this be done very rarely : However we may here make this observation , that as , when the question is concerning such miracles as may be done by the Ministery of Angels ( for every one knows that there are some , which cannot be done but only by the power of God ) we ought carefully to examine whether they be done by good or bad ones , that so we suffer not our selves to be abused by the seducement of lies and error ; so here there is need of a great circumspection , to judge of these nocturnal visions . All the actions of men are either good in themselves , or evil in their own nature , or indifferent and intermediate betwixt these ; if then any such dream induce us to a good action , and from whence there can follow no bad event , such a dream ought not to be suspected by us , but if it incline us to any evil , we ought absolutely to condemn and reject it , as a delusion of the Devil ; and as for indifferent actions , the circumstances , that accompany them , usually determining their nature , I would here rather be guided by Prudence and Charity , which are the general Rules of our conversation , then by the inducement and perswasion of dreams . And nevertheless where Prudence and Charity should both agree with an extraordinary vision , I do declare that such an inducement to me would be very considerable . Lastly , as for dreams that proceed from natural causes . I suppose that where I have spoken of their causes from whence they proceed , I have sufficiently discover'd their vanity . It is certainly a great weakness of mind or a superstition very unworthy of Christians in the least to rely on them , either for the conjecturing of that which is come , or for founding our resolutions of least importance upon them . I shall only here give two advertisements , the one whereof respects the health of the Body , the other the safety of the Soul. First , then we ought to have a regard to our dreams , when they may furnish us with some indications concerning the constitution of our own bodies ; that if they mark out any fault in our tempers , or any disorder in the humours of our body , and so threaten us with some disease or sickness , that then we may provide against it by the Course of Physick . As for the second , if the frequency of certain dreams , and their evil quality , do inform us that we are inclin'd to some vicious passions ( although this may be better known by our actions waking , then by our dreams ) that we then endeavour to correct them by Christian Morality , Lastly , since as Philosophers have observ'd , the quality of dreams is a sign and token not only of the constitution of our bodies , but also of our minds , that the most vertuous have always the most sober and temperate dreams , every one therefore ought carefully , to give himself to the exercise of Vertue , Temperance and Sobriety , that so he be not importun'd and molested with turbulent imaginations . Thus , most Honoured Brother , you have the results of my thoughts when at certain spare hours in my journey I set my self to meditate on this subject : if other affairs had not deny'd me further leisure , and if I had not been upon other designs , which I both promised , and which have been long expected from me , I had bestow'd more care and study in this little Work. All that I was able to do , was to finish it , which I partly doubted whether I could or no , when I first set Pen to Paper : Such as it is , I heartily present it to you , and shall esteem it happy , if it receive your Approbation ; for as much as that which you receive from the publick ought to render your testimony beyond exception . Sir , I beg the assistance of your good Prayers to God for me , not only that he would give me grace and strength to finish , what he hath put into my mind to undertake , for the clearing of his truth , but principally that , notwithstanding the many hindrances I meet withal , he would strengthen me with his good Spirit , that I may finish my course to his glory , and the edification of his people . And I also do heartily pray , that he would heap upon you the choisest of his blessings , and am assuredly , Most Honoured Brother , Your most Humble and most Obedient Servant , Amyraut . Saumur , the first of the year . 1659. THE CONTENTS . THE Introduction . Page 1. CHAP. I. Of Natural Dreams and their several Causes . Pag. 3. CHAP. II. Of Angelical Dreams in General , and some rational reflexions on Particular ones . Pag. 19. CHAP. III. Of Divine Dreams . Pag. 39. CHAP. IV. The Characters by which they might know that those Dreams were truly Divine , and not vain Delusions . Pag. 53. CHAP. V. Whether God doth make use of this kind of Revelation by Dreams , now under the Dispensation of the Gospel . Pag. 101. FINIS . 
A63812	----	A treatise of dreams & visions wherein the causes, natures, and uses, of nocturnal representations, and the communications both of good and evil angels, as also departed souls, to mankind. Are theosophically unfolded; that is according to the Word of God, and the harmony of created beings. To which is added, a discourse of the causes, natures, and cure of phrensie, madness or distraction. By Tho. Tryon, student in physick. Tryon, Thomas, 1634-1703. 1689 Approx. 282 KB of XML-encoded text transcribed from 160 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A63812 Wing T3197A ESTC R221812 99833069 99833069 37544 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63812) Transcribed from: (Early English Books Online ; image set 37544) Images scanned from microfilm: (Early English books, 1641-1700 ; 2158:25) A treatise of dreams & visions wherein the causes, natures, and uses, of nocturnal representations, and the communications both of good and evil angels, as also departed souls, to mankind. Are theosophically unfolded; that is according to the Word of God, and the harmony of created beings. To which is added, a discourse of the causes, natures, and cure of phrensie, madness or distraction. By Tho. Tryon, student in physick. Tryon, Thomas, 1634-1703. [14], 299, [5] p. s.n., [London : 1689] Imprint from Wing. With six preliminary contents leaves and two final advertisement leaves.. Some pages stained. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams -- Early works to 1800. Dreams -- Religious aspects -- Christianity -- Early works to 1800. Visions -- Early works to 1800. Mental illness -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-04 Emma (Leeson) Huber Sampled and proofread 2003-04 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A TREATISE OF Dreams & Visions , WHEREIN The Causes , Natures , and Vses , of Nocturnal Representations , and the Communications both of Good and Evil Angels , as also departed Souls , to Mankind . Are Theosophically Vnfolded ; that is , according to the Word of God , and the Harmony of Created Beings . Night unto Night sheweth Wisdom , Psal. 19. 2. To which is added , A Discourse of the Causes , Natures and Cure of Phrensie , Madness or Distraction . By Tho. Tryon , Student in Physick . THE CONTENTS , OR CHIEF HEADS of the Two Ensuing Treatises . Of Dreams . Chapter 1. IS by Way of Introduction , shewing the Difficulty of this Werk ; it s Usefulness both in Physick , morral Phylosophy and Divinity . Objections against the Observations of Dreams , Distinguish'd and Answered . Those that have hitherto Treated of this Subject , have done it imperfectly , because they understood not the true Radix of Dreams . The Vain or Superstitious Conceits of many People about their Dreams , no Argument but a Wise and Good man may still regard his , with great profit to himself . from Page 1. to P. 11. Chapter 2. Gives a Definition of Sleep , and shews its Causes , Natures and End. The Mischief when 't is too long . Also a plain Description of the Nature and Vses of the inward Sence's Faculties of man. Viz. the common Sence , Phantasi● , Iudgment , Memory , and where each of them Reside . Why we sometimes remember our Dreams , and sometimes not . Of those that Talk , Rise , Walk , &c in their sleep ; the Causes thereof , and how to prevent it ; as also of those that are troubled with the Night-Mare ; its Causes and Cure. from Pag. 11 , to 26. Chapter 3. Layes open the general Cause or Radix of Dreams , whence they are derived ; viz. from the ever active property of the Soul , that really we never sleep without Dreaming , and the reasons why we do not sometimes perceive it . That there is no standing still in the ways of God or Nature ; whence occasionally is discoursed , why young Converts , very zealous at first , do afterwards decay in Grace and Knowledge : the Advantages of being sober and serious , and pressing on after greater Acquisitions and Attainments . from Pag. 26. to p. 47. Chapter 4. Treats of the Causes of Dreams more particularly ; where seven Causes are assigned : viz. 1st . The Constitution . 2dly , The Profession or Course of Life . 3dly , The influx of the Planets . 4thly , Diet or Medicine . 5thly , Evil Spirits . 6thly , Good Spirits and Angels . 7thly , and lastly , Extraordinery Visions from God ; all which are severally ●andled , and the whole reduced into a threefold Radix ; viz. either 1. from the outward Principle of this World ; or 2. from the dark wrath , or 3. from the friendly Divine Principle of Gods L●ve and Light : and how by your Dreams you may know which of these three Principles do predominate in your Souls ; with a distinction of the several kinds of Dreams , arising from each Compl●xion , Sangnine , Cholerick , Melancholy and Phlegmatick ; as a●so , of those that flow from each of the seven Planets from Pag. 47. to p. 58. Chapter 5. Contains a deep and serious Discourse ; proving that Dreams are a Figure or Resemblance of the Condition of Souls after Death . The representations in Dreams are real to the Soul , whilst we sleep , tho they seem fantasti●k to us after we wake , by reason of the vast difference between the material and immaterial Worlds . from Pag. 58. to p. 68. Chapter 6. Shows how departed Souls Communicate with persons living , in Dreams , and sometimes in Apparitions . What kind of Bodies such Apparitions have , and whence taken . How long such Bodies can endure . Burning of dead Bodies a means to prevent the appearing of their Spirits , and why . An●cessary Note for Midwives . That it is casier for departed Souls to communicate with us in Dreams , then by Apparitions . Here is likewise discoursed of the Commnnications of Angels with men . How Spirits either good or evil are attracted by sympathy or simile , and their effects , whence the vanity of mens imaginations and desires do in a great measure proceed from Pag. 68. to p. 89. Chapter 7. Treats particularly of the Offices rendred to men by good Angels . The Ground of min● Thoughts & Actions . The Shapes wherein good and bad Angels appear , and the Reasons thereof . from Pag 89. to p. 125. Chapter 8. Rehearses in order several Scripture-Examples and Testimonies touching Dreams , and discants thereon ; illust rating thereby many difficult Texts . from Pag. 125. to p. 143. Chapter 9. Discourses of Angels-Guardians of Countries , and particular Persons , and their Offices towards men , mentioned in Scripture ; and how men do conciliate their assistance ( not by invocation or worship , which is not due to them ) but by simile , as they increase in Faith , Holiness and Innocency from Pag. 143. to p. 176. Chapter 10. Why man cannot communicate with Spirits in his outward Sences , but in Dreams and Extasies . It also treats of strange material Figures represented , Calls heard , Blows received , and the like before Death . Of middle Spirits . Against telling of Dreams . Why Dreams are always represented in coopereal Forms , and in what sence mens Works are said to follow them after death . from Pag. 176. to p. 202. Chapter 11. Offers reasons why we are not to think that these Communications from good Ange●s by Dreams , and the like , so frequent in former times , are not now wholly ceased . Together with the Reasons why the same 〈◊〉 are so Rare and Seldom . from Pag. 202. to p. 219. Chapter 12. The causes why Dreams are always represented actually present . As also of the means tending to promote intellectual Communications , the Excellency of Temperance , and a regular Diet , and sober vertuous course of Life ; and that it doth mighly advance true significant and profitable Dreams , and helps to make an honest useful Emprovement thereof . Also a Conclusion of the whole , exhorting to Piety , Holiness and Innocency . from Pag. 219. to p. 249. Of Madness Section 1. DEfines the several sorts of Distraction , that the same ariseth not so much from Excess of any of the Humors , as from irregular Passions of the mind , and poysonous Ferments . Pag. 249 , 250 , 251. Section 2. The particular Passions most apt to cause it Pag. 251 , 252 , 253. Section 3. The maner how they disorder the Soul Pag. 253 , 254 , 255 , 256. Section 4. Pride the general cause of several sorts of Madness . Pag. 256 , 257 , 258. Section 5. Madness is a bringing forth of all conceptions or imaginations , as fast as they arise , without any choice . from Pag. 258. to p. 261. Section 6. They have no Vail to cover or disguise themselves with . Pag. 261 , 262. Section 7. Most of the actions of men are worse , and more mischievous and silly , then those of common Madmen ; proved by particular instances . from Pag. 262 to p. 267. Section 8. The several species of Madness ; and how by their Carriage you may know what Principle is most predominate in each . Pag. 267 , 258 , 269. Section 9. A description of Madness , according to the seven Planets , that the Stars , especially the Moon has great Power over such distemper'd People . from pag. 269. to p. 274. Section 10. The humours of Drunkenness and Phrensie compared . from Pag. 274. to p. 279. Section 11. Why Mad people are stronger , and can endure more Cold and Hunger , then when in their Sences . from Pag. 279. to p. 284. Section 12. Of the Original Seat or Spring of Madness in the Body , that it is the Spleen which first disorders the Brain . Pag. 284 , 245 , 286. Section 13. Of External Causes of Madness , as by the bite of a mad Dog , eating Jarantula , Hanbane , and the like . Pag. 286 , 287 , 288. Section 14. Of the Cure of Madness , why no more succesfuls Humble Advice to the Governors of Bethlem , to restrain their Officers from admitting swarms of people to come in and prate with the poor distracted people ; showing the several mischiefs thence arising , and intimation of the right method of Cure. from P. 288. to p. 296. Section 15. A fine Experiment of Curing such as are bitten by a mad Dog , recommended to Tryal in all other sorts of inveterate Madness : And Concludes , with advice for preventing disorders of mind . Pag. 296 , 297 , 298 , 299. A DISCOURSE OF Dreams AND Uisions , &c. The INTRODUCTION , Shewing the Difficulty , and yet Vsefulness of this Subject ; and how Imperfectly the same has hitherto been Handled by Others . THE matters we propose to handle in this Treatise , are abstruce , various , profound and mysterious , since man has so far Eclipsed those glorious Intell●ctual Beams planted in his nature by the Father of Lights ; since he has interposed such a Chaos of gross Imaginations and Earthly Affections , and Clouds of Bituminous Smoke , fetcht from the Infernal pit , so that he seems altogether inveloped with a pithy Darkness , Dismal as that of Egypt , which might be felt , and is forced ( as the Prophet speaks ) to grope even at noonday , being become almost an utter stranger to himself , and all the marvellous Works of his Creator , insomuch that the most Towering Mortals , that call themselves Philosophers , feed their halffamisht Intellectuals with Airy Notions , instead of Solid Speculations ; blunder on , Hoodwinckt by Tradition , in a constant flesh-pleasing Road of Error , and a Contentious Sophistry of Words , whilst in Truth , they know nothing , as they ought to know of Themselves or their Maker ; of the principals themselves are composed of , or what makes them Men ; much less are they acquainted with the Sympathetical Harmony of the Vniverse , that true Musick of the Sphears , that Golden Chain which unites Heaven and Earth ; nor indeed do they ken the Reason of the most obvious operations of Nature . Now 't is no wonder if a Discourse of such sublime Subjects , as the Entertainments of our Souls ( during the Body's Noctural Repose ) when they having shaken off for a time the Fetters of the Senses , are upon the Wing , in the Suburbs of Eternity ; of the secret Intercourses of Spirits with Humanity , and the wonderful Communications of the divine Goodness to his Servants in Dreams and Uisions 'T is nothing strange , I say , if such discourses seem very uncouth and extravagant to their unprepared Apprehensions ; nor is it unlikely , that ( as pride is always a Companion of Self Conceited Ignorance ) they should scoff at and deride the very mention of such things with the highest Contempt . But as we write not to such Spirits , that like the deaf Adder , will not hear the Voice of the Charmer charm he never so wisely , people full of themselves , that is of Noise and Vanity ; so ●o the meek and modest souls , that in humility daily wait at the Gates of Wisdom's Temple , have some hopes th●● this discourse may be bo●● acceptable , and in some kind useful . I acknowledge , 't is very difficult , and 〈◊〉 to be undertaken by such a ●●ak unlearned 〈◊〉 by Worm ; 't is 〈◊〉 therefore 〈…〉 Confidence of Self-Strength , Wisdom or Knowledge 〈◊〉 by , through and under the Assistance of that illuminating Spirit whic● reveals Secrets to Babes , and giveth both the will and the deed , tha● I with fear and trembling begin th● d●quisition , according to the proportion of Light he hath , or shall be pleased to grant unto me ; and therefore as the wise and holy A●●ients commend every important Enterprize with Humble Pra●ers ( for the fear of the Lord is alwayes the beginning of Wisdom ) so with an in●ire Resignation , on the ben●●● knees of my soul , at his adorable Foo●stool , I beseech His All-suffi●iency to supply my Weakness , His Truth to sustain my Error , His Wisdom to enlighten my Dulness and Ignorance , that I may , in some measure , comprehend and explain those condite Misteries , and the knowledge thereof encreasing , be serviceable to his Glory , and the profit of those that fear his name , and desire to live unto him , and be partakers of his blessed Kingdom of Love and Glory . Yet it is not unlikly that som good and very well-meaning p●rsons being sway'd with popular opinions , and possessed with certain narrow principles , which they have long imb●b'd , without ever throughly examining , or so much as inquiring into ; nay , never in their Lives haying deliberately thought upon the nature of the things here treated of , may think our pains very superfluous , and that the whole subject of Dreams is altogether Vanity , or perhaps , as some may conceive Superstitious , and unlawful to be taken notice of . But if these honest souls will be pleased but to consider , First , That Physitians generally agree , that the natural temperament or complexion , and consequently many times the secret Diseases of persons are as soon , or better found out by their Dreams , than by any outward signs . Secondly , That since the Heart of man is deceitful above all things , therefore for him that would truly know himself , it has by wise Doctors of Morality been always advised to take notice ( amongst other things ) of his usual Dreams , there being scarce any thing that more discovers the secret bent of our minds and inclinations to Vertue or Vice , or this or that particular Evil , as Pride , Covetousness , Sensuality or the like , then these nocturnal sallies and reaches of the Soul , which are more free & undisguis'd , & with less reserve than such as are manifested when we are awake . Thirdly , If they shall call to mind ( which I more especially advise them to do ) that as Dreams are one of the clearest natural Arguments of the Immortality of our Souls , so they were one of the usual wayes , whereby God vouchsafed of old to Reveal his commands and secrets to the Prophets and holy men ; and that it is one of his gracious promises , touching the Glory and fuller manifestations of the Gospel dispensation , that then their young men should See Visions and their old men Dream Dreams . And if withall they shall without prejudice read over what we have candidly written touching all these Considerations , and many other Remarkable matters relating thereunto in the following Treatise . When , I sa● , in a true Light they have seriously laid to heart all this , I am apt to think they may find cause to entertain other Conceptions , and more favourable Sentiments , and judge this hitherto too much neglected study well worthy of their future Regards : I call it neglected study ; for though not few of the Antients , and some of latter times have written concerning Dreams , as Aristole , Themistius , Artimedorus , Carden , &c. yet did they not sufficiently comprehend the true Nature , Sourse , Original or Radix thereof , nor the real Distinctions that are to be made of them , and whence each kind do proceed ; but have treated of the same so Darkly , and at Random , with so little assurance and probability , that amongst a Thousand Significations by them assigned , we shall hardly find two or three true , having no more sollid Root or Experience for what they advance , then Conjectures or Imaginations , whereof they have made large Volumns , which do but r●nder those that mind them , more anxious and perplexed than before . And though abundance of ignorant People ( foolish Women , and Men as weak ) have in all Times , and do frequently at this day make many ridiculous & superstitious Observations from their Dreams , which for the most part arising from the meer sensitive brutish nature , do indeed signifie no more than those of Beasts ( as we shall more fully demonstrate in the following discourse ) yet still the Essential nature and use of Dreams , may justly be said to be neglected , because instead thereof , vain and idle notions are imbraced , just as if a body should go to chop with a Saw , or to saw with an Ax ; he uses indeed those Instruments , but absurdly , and to no purpose but his own Detriment . And yet ought not this common abuse of misconstrued Dreams , at all to derogate from the worth of the thing it self , duly regulated , any more than because some men are drunk , therefore we shuld with Licurgus , cut down all Vines ; or because many greedy people surfeit themselves with Victuals , or rashly prejudice their Health , by Tampering with Medicines they do not understand , therefore we should abandon Food , and all sorts of Physick , 'T is certain every thing has two Handles ; and so much is man degenerated , that he generally lays hold on the worst . Thus he turns Religion into Superstition , and the most useful things into the most destructive . But all this still happens through his own ill conduct & Error . CHAP II. Of Sleep , its Causes and Natures : The internal Senses described : With a digression touching those that walk in their Sleep ; as also of the disease commonly called , The Night-Mare . TO Discourse Effectually of Dreams , it will be requisit to premise some brief Considerations touching Sleep , which is the stage whereon those Phantasms and Representations are acted , and the time in which our souls are taken up with the business of Dreams . Sleep is the natural Rest of a living Creature , or a partial temporary Cessation of animal Astions , and the functions of the external Senses , caused ( immediately ) by the weakness of the Animal Faculty , proceeding from a sweet and stupif●ing Vapour , arising from the Concoction and Digestion of the Alimentary Food Exhaled from the Stomach , and thence ascending to the Brain and matering and bedewing it with un●tious Fumes whereby the operations of the Senses are for a time obstructed , to the end the powers both of the Mind and Body may b● re●ruited , refreshed and strengthened . But besides the Exhalations from the Concoction of the Food received , and the native frigidity ( or coolness ) of the Brain , congealing those exhaled Vapours , there are many accidental Causes , which by consuming the Spirits , occasion Sleep , as overmuch Labor , Weariness , immoderate Heat , intense Cold , overmuch Evacuation ; things which pleasingly amuse or charm the Spirits , as Musick , the murmurs of soft falls of Waters , profound Cogitations , Darkness , or the departure of the Sun from our Horizon ; for all Light is both active and actuating ; so the Sun being the Vehicle or mage of ntellectual Light , and Fountain of Li ht Natural , not only heats and vi●●●ies , and communicateth a certain briskness and cheerfulness to all Creatures by his presence , but also by the consequence of his with-drawing , or absence , strikes a certain occult and dolesom sense of sadness on the spirits of all animated Creatures , by reason of the defect of his exhilirating Beams : Lastly , There are certain stupifying Medicaments drawn from Somniferous Herbs and Plants of the Vegetable Kingdom , as Poppies , Lettice , Opium , and the like , which are easily able by their vapourous Quality to overcom the Brain , and thence occasion Sleep . Whence it appears that the material Cause of Sleep is a vapour exhaling and ascending the Bra●n , which vapour sometimes proceeds from diseased corrupted Humours , and then the Sleep is not natural , but unsound , troublesom , & the symtom of a disease . The natural vapour is that which either ariseth from the Concoction of the aliment in the Stomach , which generally causeth a man's first Sleep , which therefore is more sound , deep and vehement , by reason of the more gross Exhalations , and more turbulent , by reason of the impurity of the vapours , or else 't is the Ebullition , or Boyling up of the more fervid Blood , which commonly causeth morning Sleeps , which are more sweet , light and apt for Dreams , by reason of the more pure vapours , and the more rare and perlucid Exhalations ; but when the same is too long continued , 't is apt to fill the head with vapours , which being so over filled , is disturbed , and Akes , and occasions Rhumes , Catarhs , Consumption of the Lungs , and many other inconveniencies , which all people should take special notice of , and endeavour to prevent , especially the nice and Sloathfull Dames of the Female Sex , who both by their Constitution and want of Exercise , and ill customs in this kind , do more abound with moist Humors , and consequently are more obnoxious to those Mischiefs . The Form of Sleep consists in a free and willing cessation of the external Sences ; for when the first Censorium ( which is called the Organ of the common Sense ) is bound and obstructed with a soporiferous vapour , the external Actions of the animal Functions cease . Here is to be noted , that as the outward Senses are Five in number , viz. Seeing , Hearing , Feeling , Tasting and Smelling , of which , if any one remain free , and not affected , sleep cannot be perfect , as where any one of them , in a person that has the use of them all , happens to be affected , such person cannot be said to be composedly vigilent : So there are also Four other Senses , called Internal , because feared within the Brain-pan , and whose objects are not only the species of things present , but they perceive the sensible species of things absent , past , and to come . 1st , The first , called the common Sense , where all the diverse Objects apprehended , or rather communicated by the outward Senses , are assembled , and gathered together , to the end they may afterwards be compared , distinguished and discerned the one from the other , which the particular Senses could not do , being every one attentive to his proper object , and not able to take cognizance thereof , or of his Companion ; for to speak properly , we know not what we see simply by our Eyes , or hear by our Ears , but by our common Sense , which judgeth rightly thereof , the other being but the Organs to bring the representations of things thither to be censured and judged of , whence properly all their Objects and Offices may be said to be his . 2dly , The Phantasie doth more fully examine the species perceived by the common Sense , whether of things present or absent , keeping them longer , and thence making new and compounded Images or Conceits of its own . Its Objects are , all the species communicated thereunto by the common Sense , whereby ( especially in the Melancholy People ) ▪ it fancies many other things , as Centaurs , Chimaera's , and a thousand odd Forms which never really had beeing in the Nature of Things ; yet it is to be noted that the parts thereof must alwayes consist of such thing of which we have seen , read , or heard of , it is ( or ought to be ) in men Govern'd or regulated by Reason , but in Beasts ●t seems to be the highest Faculty ●●eir nature is endued with . 3. Iudgment ( or Reason ) is a Superious Faculty in man , appointed to Rule over all the rest , the Guide of Actions , or judge of the little world , to approve of what is good , and reject what is Evil. 4. Memory is a Retentive Faculty of the Soul , whose Office is to Register up all the species which the other senses have introduced , that they may be forth-comming , or ready when occasion shall serve , or they are called for by the Phantacy or Reason ; whence some to illustrate the use of all these powers , have compared them to a Court of Iudicature , the outward Senses being as Solicitors that bring the Causes ; the Common Sense , as the Master of Requests , who receives all their Informations ; the Phantacy like the Lawyers and Advocates , that bandy the business to and fro in sever●l forms , with a deal of noise and b●ffle Reason , as the Iudge , that having calmly heard each parties Pretentions , pronounces , an upright Sentence ; and Memory as the Clark records the whole proceedings . Whether these several Faculties have distinct Seats , or Cells in the Brain , has been much disputed by Anatomists , Physitians and Philosophers : The great Argument of thos● that would have it so , is that 't is certain by Experience ( which they confirm by many Instances ) that sometimes one of these may be hurt , and the other remain found , as that the Phantacy may be impared , yet both Iudgment and Memory remain unhurt : The Iudgment cract , yet Phantacy and Memory active , and the Memory Spoilt , yet Phantacy and Iudgment ( as to things present ) good . But as in the Stomach by several distempers , several Faculties are hurt , as by moist diseases , the Retentive ; by dry , the digestive ; and yet it will not thereupon follow , the digestive and Retentive have distinct Organs or Seats ; So it may possibly happen in these Faculties of fle Brain , without assigning to each a distinct Cell , though the common Opinion ( and for ought I know it may be true ) is , that the Phantasie resides in the formost , the Judgment in the middle , and the Memory in the hindermost Ventricle of the Brain . But to reduce what has been said of these internal Senses to our present Subject ; you are to note , that the Imagination is ever busie , and ( as far as I can perceive ) never Sleeps ; the Iudgment or Reason for the most part , is impedited from acting , especially after its common way or outward Fashion , when a man sleeps . The Memory sometimes is more , and sometimes less clouded and obstructed , according to the nature of the fumes sent up ; and hence it comes to pass , that we have sometimes a clearer , sometimes a more confused , and sometimes scarce any Apprehension or Remembrance of our Dreams when we awake . But of this we shall have occasion to speak further , in the following Discourse● And in the mean time shall conclude this Chapter of Sleep with a brief Account of two strange accidents that are wont to happen to some people therein ; that is to say , of such as walk in their Sleep , and of such as are troubled with that which is commonly called , the Incubus , or Night-Mare . As touching of the first , that some people there are , who whilest they are fast asleep , leap our of their Beds , unlock Doors ▪ go into the Streets , and sometimes on Tops of Houses , or other dangerous places , where they would not go waking , and if not interruped , will again return to their Beds . The matter of Fact , I say , is so notorious , that I need not spend time to prove it by instances , since I think there are few but know , or have been most credibly inform'd thereof , among some of their Acquaintance : But the Cause or Reason of all this is more occult , which I shall endeavour to discover , as it occurs to my present thoughts . 'T is observable , those that have these Vagaries , are generally ( and I think I may say always ) young people , in the flower of their years , and strength , of Sanguine Complections , active , sprightly , and full of Blood ; I am therefore of opinion that this comes to pass by that abundance of Blood swelling , and as it were ●rothing out , boyling and active spirits , which ascending to the Brain , stirs up and stimulates its Faculties , whereby it performs its actions to these strange motions and effects ; so that the Body , by the impulse of the animal spirits , which contains in the Brain , the strength of the Nerves and Muscles , that is , the Instruments of Motion is carried forth , and even in Sleep excited to those actions . For persons of this condition , are of a thin and eurious contexture , small bulk , but of great agility and a fervent mind , whence , if they can but take hold of any thing with their Fingers and Toes , being then void of all fear , because m●ensible of any danger , they sustain themselves thereupon , and accomplish such things , as waking they would dread to attempt . But if in such Bodies the Humors shall be fermented to a lesser degree , and a smaller ardor and agitation of the spirits , then they only talk , cry out , move and fling themselves about , as if they would jump out ; but yet still contain themselves in their Beds , because the spirits are not strong and violent enough to raise the body : and the proper Cure of this I conceive will be to use a spare diet , and perhaps , in some Cases Blood-letting , and especially to endeavour to keep their minds in a cool temper , without inflaming it with passions . As for the other sort , Viz. those that in their sleep are troubled with the In●ubus or Night-Mare , they seem to be of a temper contrary to the former , Melancholy , of few gross spirits , and abounding with Phlegm , and in children and young people through Fear , and sleeping supine , and lying on their backs ▪ And tho the Vulgar , when they are thus affected , conceit it some external thing comes and lies upon them , which they fancy to be some Ghost , or Hob-Goblin , yet the truth is , it proceeds from inward Causes . This Discease being an obstruction on of Motion , or an interception , especially of Breathing and Speech , with a false apprehension of some heavy thing lying upon their Breast , and as it were stiffling them , occasioned , by means the free penetration of the Spirits to the Nerves is hindred , the passages being stopt by a surcharge of the aforesaid Humors . This happens most to such as use to lie upon their Backs ; and whilst it is upon them , they are in great Agony , being unable to speak , but strive to do it with imperfect groans , but if any person speak to hem , and call them by name , the animal spirits being excited , force their way , and the oppression ceases ; or if they can move , or turn the body on one side , and especially if the Brest be rubbed to d●●●pate the Humor . The Cure is to be effected by a regular diet , and such as may generate good spirits , and prevent the increase of M●lancholy and Phlegm ; avoid full Suppers , and excess in Liquors , which oft occasion the Disease ; use convenient purging , and sometimes breathing a Vein may be expedient , especially in Women , in certain obstructions peculiar to that Sex : the black Seeds of the Male Piony are much commended in this Distemper . Thus much ( though it be a digression from our main Subject ) I thought fit ( having this opportunity ) to say of these two Nocturnal disturbances , conceiving it might be of use and satisfaction to some Readers . CHAP. III. Of the General Cause of Dreams , or Radix , whence they are derived in Nature , IT is a Truth generally acknowledged , but seldom so well considered as it ought to be , that Man is the compleat Image of God and Nature , and contains the Principles and Properties of all things Corporial and Incorporeal , that he is endued with an Elemental or Palpable body , actuated , enliven'd or informed by an etherial spirit , and so answers to the great Body of the World , from whence the same is taken , and is an Abridgment or Epitome thereof , or if you please , its Son , or Off-Spring ; and as it doth contain all the true Properties of the gross Elements , viz. Earth , Air , and Water , which are as it were the Mothers of the Body that nourish and sustain it : So he has also the Principle of Fire and Light , that is , Soul and Spirit , which gives Life and Motion to the Body of Flesh , and answers to the Soul of the great World , or that mighty Spirit which is moving , vivifying and most wonderfull creative and conservative Power in this vast Systime of things , which we call the World , and which does preserve and sustain it , and every part thereof , in Beauty , Splendor and Harmony , which living and creating power does never stand still or cease from generating and operating ; for if it should , the whole Systime or Body of this W●rld , would immediately ●ail and perish , as the Apostle Paul saith , without the Spirit , the Body is dead , and profiteth nothing . The like is to be understood in the little World 〈…〉 all lively Motion , strength , vigour and beauty resides in the Spirit or Soul , in which there is no standing still , Idleness or Cessation , no more than there is in the great world ; and as the universal spirit or power of the Lord is always forming , shaping , and bringing to manifestation the hidden mysteries of Eternity and cloathing the various Spirits with Elemental Bodies , the like does the Soul and Spirit in Min , it is always in motion and generating , and as the Scripture saith of the wonderful and ever-blessed Creator , That he slumbereth not , nor sleepeth : for sleep does truly signifie death and weakness , and nothing sleepeth but what is mortal and finite . So the soul and spirit in man sleepeth not , as being the Breath of God and Eternal ; for in God there is no Time , nor Seasons , or divisions of Time , as nights , days , years or the like , nor any use , as to himself , of Sun or Moon , but they are Creatures made by him for the Accomodation of this lower World , and the Inhabitants thereof , as St. Iohn in the Revelations doth declare , speaking of the new Ierusalem , or Super-Caelestial Paradise , There was there neither days nor nights , nor Light of the Sun or Moon , but the divine Power and Spirit of the Lamb was the Glory and Light thereof : And this Glympse of the ineffable Splendor he saw upon the Lords-day when he was in the spirit , not in the operations of the senses of the external Nature or Body of this world , unto which the properties of the natural sleep do belong ; but the Soul or Spirit cannot sleep , for then it could not be eternal , but when the Body and Senses lie lock't up fast in the Arms of Merpheus , then is the soul or spirit as it were unchain'd or unbound , as being free'd from the continual Interruption of the senses and Earthly dispositions , which whilst they are waking , and in full strength and vigour , do captivate the soul , and hinder its generating and progress in that manner , as it doth when the body is a sleep or dead ; for the soul of man hath so great Power , when freed ●orm the Earthly Quality and heavy sensual power , that it can make something where nothing is , and from the Representations of Swords or Guns , Fire or Water , as real , when and where there is indeed no such palpable substance , but it is real and substantial in the spirit , even as the good and evil words and works of men , shall be unto them in Eternity ; their works do follow them , not after the manner of this world , but in the Spirit , yet real and essential . Now it is from the Soul or Spirit in man , which is the mage of the divine Eternal Spirit , and never standeth still , Sleepeth or Slumbereth whence Dreams and all Nocturnal Visions do arise and proceed ; for whilst the Senses and Powers and Faculties of the outward Nature do sleep , rest or cease from their Functions , the Soul and Spirit ceaseth not from its operation , but goeth on forming , figureing , and Representing of things as real , and substantial ; for in truth ( though ofttimes we perceive it not ) and more often cannot remember particulars , yet when ever we sleep we dream ; for you may as well imagine Fire without heat , Sun without Light , as to conceit that an Intellectual Immortal Soul , can for one moment cease from Actions suitable to its Nature . But here some will be apt to object and say , This is a strange Paradox ; for if we always Dream in some kind or other , as often as we sleep , how is it that we but seldom perceive , or are sensible of it ? Sure if the Soul and Spirit be as you teach , evermore busie in framing and representing of things , we should remember somewhat of the matter ▪ whereas we sleep soundly for several nights together sometimes , and cannot remember that we had any Dreams at all . To this I answer , That the thoughts of worldly Affairs , and the intemperances most men commit in Meats , Drinks , Labours , Exercises and Passions , do not only becloud the Soul and Intellect , and over-whelm their powers and operation , so that they cannot see or perceive any Coelestial things with Clearness ( as Experience dai●y proves they do the same things when we are awake ) But also they cause Indispositions , breed bad Blood , impure Spirits , and beclouded senses , as well internal as external , and thereby enfeebles and destroys the brisk lively apprehensions , and stupifies all the Faculties of Nature , and particularly the properties of the Memory and retaining Power are so dulled and rendred fluid and oblivious , so as not to concerve any Impressions made thereon , as we see in drunken men , the next day remember none of those loud Vociferations and mad pranks they plaid over-night . And you may as well argue , That such lewd people did not commit any such Extravagancies , because very often they are not sensible of them , after they came to be sober , as to think you do not dream , because sometimes you cannot remember it when you wake . As the Disorders you commit are greater or lesser in respect of your particular Constitution , so is your perception of your dreams more or less , whence sometimes you can repeat a whole long story of the R●presentations in your sleep , with the several senses , words and discourses , &c. all clearly and distinctly ; other times you have a more imperfect and confused Apprehension of particulars ; and sometimes there does remain only a bare memory that a dream you had , but the particulars are quite lost or forgot ; which was the case of King Nebuch●d●ezer , Dan. 2. 5. It is also to be no●ed , That the Spirit and S●ul of a man by such Intemperances as aforesa●d , is so debilitated and eclipsed , that the creative and generating Power thereof , does , as it were , loose its strength and vigour and thereby is made more gross and stupid ; so as that its sight is not clear to perceive , so neither is its generative Faculty strong and powerful enough to make such deep Impressions on it self , and on the Memorative properties of Nature as otherwise it would do ; for the perfect memory of , and advantage to be made by Dreams does chiefly consist in the cleanness of the Microcosmical Temple and the brisk livelyness of the Spirits of Nature , as well as an unpolluted Soul ; ●or no man can behold with a clear sight , and remember such sublime matters as those of Dreams and Visions , but such whose souls are strong and vigorous and do powerfully Tinge or impress the natural Spirits ; and also , they must be such as do abandon Superfluities and Passions , which Nebuchadnezer not doing , he therefore after he had seen a Dream or Vision , could not remember it , but said , the thing was gone and departed from him . Therefore such as would remember and understand the Circumstances of their Dreams , and make a due use of them , let them depart and separate themselves , from Intemperances , and Uncleanness , and as much as in them lies , from all the Furies and Passions of Revenge , Hate , Sorrow , Love , &c. which are apt to debauch and pollute the Intellect , that it cannot foresee any Coelestial thing ; for none but such as have experienced it , can know the wonderful power and vertue of Seperation and Self-denial from Evil , not only in its gross Acts , but also in its Protiatartick Causes or first springs and occasions , and how by degrees it opens a door , or gives advantage ( if I may so speak , after the manner of men , in so sublime a matter ) to the Spirit of God to open , shew and manifest the hidden Mysteries of his Kingdom , which does always reac● every one according to their respective capacities ; and as each man does continue in Separation from the Impurities of the Flesh , the World and the Devil , and is found proceeding in and pressing on by self-denial towards the price of our high-calling as it is in our ever-blessed Iesus . This is most apparent in the first work or beginning of each Christtians Regeneration , or new birth , whereby he Infrancheses himself from the world , and all its ways , works , words and desires , and begins to aspire towards a City made without hands , and to be Endenizond , or made a proprietary in the new Ierusalem ; as every one upon a Conviction in his Conscience of Evil , does actually close with that Conviction , and Seperate himself from his former ways and practiles , so his Eyes become open'd more and more to see the hideous●ess of that evil , or as the Apostle spakes , The sinfulness of Sin , whereas before he was not able to apprehend it to be so gross an Evil. Hence it is that most men in the beginning of the work of Gods Spirit on their souls , are much more humble , more fearful and thoughful of commit●●ng Evil , and far more zealous than afterwards . The Reason whereof is clear , viz. so long as they remain'd truly s●nsible of their former Evil state , and keep continually pressing on towards Virtue daily denying themselves of their former Superfluity and subduing their sensual Appetites and Affections , keeping both Body and Spirit cool and clean by Abstinen●● , Temperance and Purity in Meats , Drinks , Exercises and Communications , they thereby feel and find a daily Growth and Increase of Vertue and Manfesta●ions of Grace . But if once such shall set up their rest in External F●●ms and Modes of R●●gion , and therein begin as it were to stand still and satisfie themselves with their former Attainments and Separations , which migh● be excellent in their day and time , and the only means the Lord then used to 〈◊〉 the soul to vertue ; I say , when any shall fall into such a slothful state , they will in a little time find that saying ve●●fied in their souls . That not to go forwards , is to go backwa●ds and lose all their inward sp●●itual strength , which is divinely signified by our Lord in that parable of the Servan●● , and the in●rusted Talent , he that care esly laid it up in a Napkin , set up his Rest with such a portion o● Grace or L●ght , and indeavour'd not to augment it , is cond●●●●d ; and ' as added , that from su●● an one shall be taken , even tha● which he seem'd to have , and so Christians came to wither and languish , like a Tree that is sapped at the Root ; and then they sensibly decline and Apostatize , or at best do only retain the Complemental outside of Religion , and do indeed keep in memory their first good state , which can no more nourish their Souls to a Spiritual Life and Growth , then a mans bare thinking upon or boasting of a good wholesom meal he made a week or fortnight agon , can support his outward Body in strength and vigour . Whereby 't is evident there is no such thing in God , nor his wonderful workmanship [ Nature ] as standing still or Cessation from working ; and therefore the illuminated Apostle admonishes the Ancient , Christians , and in them all others in succeding Times , to press 〈◊〉 towards the mark of their high Calling , and greater discoveries of the divine Vision . And this was after they had seperated themselves from gross Evils and several Vanities of the world , and observed many of the Commands of God , and lived in the Forms and Rites or Ordinances prescribed unto them by the most holy Spirit of God , yet all this was not Sufficient ; Tabernacles were not here to be built or rested in , though Moses Elias and our Lord Jesus Christ himself , by a wonderful Transfiguration had imparted a peculiar Glimps of Glory , they must still zealously press , or else their estate would become degenerate , and so they have need to enter into , or lay again their first principles , or outward Forms , whence it appears there was still as much need of Self-denial , Seperation and progression , as there was the very first day on which they inclined or hearkned to the Voice of Wisdom ; for want of which , many , after 20 or 30 years Seperation from the world ( as they call it ) con●enting themselves with their first beloved F●rms ( which in their time were g●od● are not half so good Christ●●ns as they were the first mon●●h they entred into such or such a Religious Profession or Society . The Reason whereof is , because as men by Abstin●ncy , S●peration , self-denial , and pressing forwards after Vertue , do by degrees obtain Strength , W●sdom , Vnderstanding and Clearer Sight , as every one is obedient and capable ; so on the other side , such as give way to Evil , are by degrees and the continual workings of the Spirit of Error , made more strong in Evil and Wickedness . And as the former by Vertue and Purity give advantges to the good Angels and Spirits to have communications with them , who are always ready to unfold the Misteries of their Kingdom to the sober and clean of Heart ; so the latter do by their Voices powerfully attract the bad Angels and Spirits , which do ●each and strengthen them in Evil. And therefore those that would have the company of the good Spirits and Angels by day , and their Commumications by night in Dreams and Visions , and desire to retain the Forms and Figures represented , with the Interpretations thereof , and not to be subject to forgetfulness and stupidity , let them observe the Rules of Cleanness , self-denial and Sep●ration , and contially , even as at the first dawning of the day , press on towards perfection , having always a well-prepared Temple to receive the sweet influence of Gods Spirit and company of good Angels , or their Communications after a Spiritual way ; for as those blessed Intelligencers are administrating Spirits to God primarily , so in the second place , their delight is to do good Officers to all the faithful Servants of God , thereby advancing the praise and glory of the great and Alcreating Jehovah Aelohim , Blessed forever This is a Lesson which every one ought to be sensible of , and endeavour to learn , and which , if duly regarded , then most people , whose faces are looking Sion - wards , would have more serious thoughts , and greater esteem for the Visions of the Night , and the most wonderful and hidden Conversations thereof ; for if mankind were sensible of these sublime Truths , and the wonderful power of their own souls in such cases , it would beget an awful Dread , or sober and Tremendous Considerations and Contemplations , which would not only invite the Courteous Communications of Benevolent Spirits , but so still and prepare the inward Man , and all the noble Faculties of Nature , as to render them capable of retaining such abstracted sights and Manifestations , whereby they would take some Root in the understanding , and so make Impressions on the Spirits , and thence blossom forth , and grow up to very happy fruits , both for encreasing good and eschewing Evil. So great is the power of Sobriety , Temperance , Cleanness and Self-denial , as being most sublime and elevating Vertues , and a great help to make men happy , both in this World , and that which is to come . Therefore it is highly convenient for every one that applyes his Thoughts to this Science of Dreames , orindeed to any sort of Knowledge , that is truly Philosophical and Divine , to be serious and sober , and to learn first the mysteries of his own World , before he lets his Eyes and Imaginations ramble into , or gaze after the Wonders or Vanities of the great External World , being certain of this , That if he do not in some competent measure know himself , and continually endeavour the Advancement and Encrease of that Knowledge , he will never come to understand any thing without himself , as he ought to do , much less enjoy the participation of those Misteries of which we treat in this Discourse . CHAP. IV. Of the particular Causes of Dreams , how they proceed from a Threefold Radix : Of the several Kindes of Astral and Complexional Dreams . IN the former Chapter I acquainted you with the General or Universal Reason of Dreams , viz. Because the Soul or Spirit of Man , being the Image of the Immense Creator , and Epitome of the whole created Bulk of Nature , it so far resembles Him that never slumbereth or sleepeth , as to be always active ; for in the adoreable divine Architype though there be no variation , or shadow of change , yet there are perpetual Emanutions of Beneficence , and reflected Ideas of Love and Complacency . But now from this prime procatartick or original first Moving Cause , we must descend to others more particular and Immediate which influence the Soul this or that way in its Formative Activity , and individuate its operations . And these occasional Impressions , as they Cause very different Representations to us in our sleep , so they are in themselves very various , For , 1. Some Dreams proceed from the Constitution or Complection of each particular person , 2. Others from his profession or course of Living ; those things which he is most earnestly intent upon , or concern'd about in the day time . 3. Others are occasion'd by the influx of the Planets predominate in his Nativity , or at such or such times by Direction , Transit , or the like , if we may believe the notions of Astrologers , whose science as far as mode●●●y it contains its self within the Bounds of Nature with a Resignation always to the over-ruling Pleasure of Omnipotency , seems not altogether to be contemned . 4. Other ( Confused ) Dreams may arise from unfit Diet , or Medicines , which sending up abundance of Vapours to the Brain , ( the Throne of the Understanding ) and beclouding the Spirits , ( the proper Vehicles of the Soul ) it follows , that abundance of vain Images must be represented ; but these are alwayes disorderly , and without Connexion , as is experienced by drunken and gluttonous persons , and men in Feavers and the like . 5. Others are injected by Evil Spirits , who as they are malitious and envious to highest degre● , so being Angles of Darkness , where they meet with Darkness , both internal and external , that is , a Body clogg'd with superfluity , and a Soul contaminated with Vices and Enormous Affections , as with Lust , Covetousness , Revenge , &c. they are thereby strengthened to an advantage of in●tilling their suitable Temptations . 6. Some Dreams are by courteous Visits of good A●gels who that way ( most suitable ●o their Sp●●●uous Nature , and agreeable 〈…〉 Neighbours , human Souls , who 〈…〉 differ from them gradually ▪ rather then Specifically ) chuse to Communica●e with us , thereby often forewarning us of impending dangers , or instructing us to some eminent advantage , if we have the discretion to make use of those precautions . 7. It sometimes pleases Almighty God , in a special and extraordinary manner to reveal his secrets to those that fear him , by Representations in Dreams , which then are more usually called Visions , to difference them from the other kinds . Now though we shall occasionally here handle each of these , yet to avoid prolixity , I do conceive we may more briefly ●●duce all Dreams to a Three fold Radix , or Original , according to which the three fold ▪ grand Principles carry the upper dominion in the Centre of Life , or Will-Spirit , in each person , that is to say , they proceed either from the Sidereal or outward Principles of this world . Or secondly , from the dark Wrath or fierce fiery Life . Or Lastly , from the meek friendly divine Principle of Love , which of these th●●e does predominate , of a suitable Nature and property shall your Dreams be . As for Example : 1. If the dark , wrathful ▪ fierce , keen principle bear sway , then the nocturnal Representations are Dark , Melancholy , Fierce , Frightfull , and the like . 2dly If the middle uniting Nature , or Friendly qualifying Fountain of divine Light do hold the chief dominion in the Life's Centre , then the Dreams are more Essentially pleasant and delightful to the Soul , and oft-times many wonderful Secrets are revealed , and impending Dangers foretold in a Figurative way , easily deciphered , or understood by a well prepared mind . But , 3dly , If the principle of this outward world , and the Business or things thereof do bear sway ▪ and carry the supream Government , as it generally happens amongst men , that lead a meer bruitish and sensual Life , and iudulge themselves in Vices , Superfluities , and the Vanities of the world , then the Dreams are full of Idle Phantasies : confused Mixtures of outward , Affairs and things belonging , or relating to what each man is concerned in , or busied about , and these are apt to be forgotten , or so darkly represented , and imperfectly remembred , that they administer very little use or benefit to those that receive them , unless they were before hand made sensible of that ill Conduct of their Lives which occasions them , and thence would be perswaded , by a total change of their Manners and Conversations , to improve and fit their spirits for better and more advantageous Communications . As for Complectional Dreams , they proceed from vapours flying up from that Humour which is most predominant in the Body , unto the Brain , and thence Imagination with Representations sutable to such humour ; As persons of a Sanguine Complection , or in whose ma●s of humours the Blood bears sway , have ●enerally pleasant chearful and del●ghtfull Dreams , Th●● the● are in M●rry Company , Entertain'd 〈…〉 , and the like d●vertive objects . Persons of Ch●lerick Comp●●ctions dream of Anger , Wrath , Brawling ; of Oua●relling or Fighting ; that they use some violent motion or strugling ; that they meet with Bears , Lyons , ●ogs , o● the like , and are in danger to be hurt by them . Such in whom Melancholy abounds , are continually disturbed with frightfull Phan●a●ies and Ideas full of● Horror , of being surrounded 〈◊〉 Da●kne●s , or confined to some close D●ng●on , left alone in a Wilderness , oppressed with Poverty , Want and Dispair , ready to be torn to pieces with evi● 〈◊〉 〈◊〉 , The Ph●●●ma●ick person is less apt to remember his Dream , but they are gene●ally about water , fear of falling from on high down into some great River , and being dro●n'd● or the like . As these several Humours are more or less mixed or prevailing in any persons Constitution , so his or her common ord●●ary Dreams will be diversified accordingly . The same in effect is to be observed in Dreams that are the effects of sidereal Influences , they ●arry with them the resemblances of that P●anet from whence they proceed . As , 1. If the Saturnine Propert● carries the upper dominion in 〈◊〉 Signs , then the Dr●●ms are sad , 〈◊〉 , heavy and ●●ightfull fill'd with fear and 〈◊〉 . 2. If the Martial , or fierce Fire have the chief Government , then the Dreams are Fierce , filled with Wrath , Passion , Fear and Trembling , Amazing and Affrighting the outward Body , insomuch , that not unfrequently , such Dreams do , by their Horror , awaken the person from his Sleep , and cause all his Limbs to tremble for fear . 3. If the Iovial nature do predominate in the Centre of Life , then the Dreams are more mild , grave and moderate . 4. If Venus carries the dominion in the Complection , then the Dreams are pleasant , delightful and amarous . 5. If Mercury have rule , then your Dreams are mixt , various , and oft-times confused . 6. If Sol bear sway , then your Dreams are apt to be of great Light , Honours and Dignities , or of Splendid and Magnificent things . Lastly , If the Moon predominate , the Dreams are confused , unconstant , mixt with Truth and Falshood . So that if men would but turn their Eyes inward , and learn to know themselves , and the Principles and degrees of their own nature ▪ every one might in a great degree understand from what Radix , and Property of nature each Dream proceeds , and takes its Birth , and consequently know their own Complection , and likewise what Principle or Quality , Good or Evil does carry the upper dominion in them ; so that there would be much teachablene●s in Dreams , as they are derived from , and demonstrate what property of the seven-fold nature has dominion in the Soul. CHAP. V. That Dreams are a Figure or Rese●blance of the Condition of Souls after Death , &c. BY what has been said it partly appears , That altho by the degeneration of Mankind , instead of observing and noting the nature of those things , Dreams are become a By-Word ; and serve only to be derided and scoft at , yet essentially , and in themselves unto the wise , and well-minded , they may discover great Secrets , both or Time and Eternity ; which will further appear , if we modestly consider , that there is scarce any thing that yields so true and great a figure , or similitude of the condition of the Soul after Death , or in the state of Separation , as Dreams . For as Death is a full Period to all the Senses and outward Faculties of the Humane Life , the very same is Sleep , during the time thereof ; for if a man should sleep seven or eight dayes , nay , if possible seven years , when he awakes , it would be no more to him then one night : By this it doth plainly appear , that Sleep is a Temporary Death to the Senses , where no distinction , length or shortness of Time is measured . Therefore in Sleep all men are , as it were totally dead , as to the sensitive and distinguishing power of Nature and the time passes away as if he were in Eternity , insensibly to all the outward Properties ; for what happens to the Soul in Dreams , is somewhat like , or a notable Resemblance of that which attends it in its separated estate , whether in the Good or in the Evil. Thus in Dreams the soul enjoys a more compleat and unmixed pleasure and delight , than is possible for any person to enjoy when awake , and in the use of the perfec●est Senses ; for then in the height of his Complacency , fears and apprehensions of losing the pleasing objects , or jealousies of others sharing with him therein , or one thing or other is apt to crowd in and interrupt his Joy. But in many Dreams the Horizon is all Light , and clear , no Cloud to be seen , and the whole seems to be so real , that nothing we possess in this world can for the time be more ; insomuch , that these Joys , and delightful Transports do oft times awaken the sensitive power of the outward Nature , the thoughts and Consideration thereof is very delightful to the mind even after the waking of the Body . As on the other side , Evil Dreams cause strange Trouble Fear and Horror to the Soul , it apprehends it self to be in real danger of drowning , falling , killing , being run through with Knives , Swords , and the like ; falling down from precipices , being in pain , anguish and agony , and many other things of that kind , which do all arise from the awakening or kindling of the wrath and fierce poisonous Nature or Central Fire , which cruel fears and pains are real and essential to the Soul , as the Body or Senses are dead or asleep ( which is as it were , all one ) and yet there is no material thing ●eer them , that can wound or hurt them . So great is the power of the Soul when it has either wholly , or in part , for a small time , quitted it self from the operation of the Senses , that it can make something where no thing is , and create either Grief or S●rrow , all according to that Principle or Form that is chief in the Government of the Soul. For as that is quallified , such is the nature of those Ideas that are generated , and the Phantasies arising either of joy or fear , as the Radix stood in Equality or Inequality , for in the sepera●ed state , whether in the Bliss or the Curse , there is no Matereal thing , that can hurt or afflict the Soul , but only its own Imaginations or Turba , and what it forms unto it self in the principle of Evil , in which it self is comprehended , being the Root and Fountain , whence all sorrow and fear takes its Birth . As on the contrary , those that are comprehended in the blessed Fountain or friendly principle of Light & Love , their Joy & Pleasure does arise , and is continually generated from the same principle in the Spirit , and is real and essential , beyond all outward Enjoyments , or what can be apprehended , because none in the Body can have the full enjoyment or true sense of it . For that property or principle man has precipitated himself into , and which has gotten the upper dominion in the Soul , From the very same principle after death does proceed , and is generated either his Joy or Sorrow according to the degree and nature of that Form , and as it is more or less kindled in the good or the Evil , whilst the Soul remain'd in the Body . Which is a great Figure and true signe , that the Souls and Life's-Spirit does burn or quallifie between the wrath , and the noises and b●ssle 〈◊〉 this world , and acts or Suffers as it is ●inctured and impressed ; for every property and principle doth contain the true nature of the whole , and therefore has wonderfull power and efficac●●o generate and form strange unheard-of things to the Imagination . For which cause many persons dream of , and see such strange things in th●ir sleep , as they never beheld nor thought of when awake , for the formings of the predominate principle in mans soul are beyond all humane Number : Now let us suppose a man in a terrible Melancholy frightful Dream , were never to awake , but to continue eternally in this imagined Agony and Dread , what a disconsolated State and Condition would this be to the soul , where all these fears and troubles are apprehended to be Essential , as indeed they are during the Sleep of the Senses . But when the Soul is thus perplexed , and in this terible fear and horror , it violently seizes on the Body , as its Natural House , and with its fierce motion awakes it , and causes the very flesh to tremble , and then the Soul or Spirit is glad and rejoyces that it bath escaped those dangers it apprehended ; whereas if it had not been cloathed with an humane Body , it would have been destitute of any such refuge to case its self , as Soul are after Death . Dreams and Visions are incorporeal , like the Soul or Spirit , and the Joy , Pleasure , Trouble , or Sorrow that is apprehended , is as Essential to the Soul as any sensual pleasure , fear or grief is to the Body : And what we have said of the Kingdom of Darkness , Sorrow and woe , the like is to be understood in the Light and Blessed Kingdom of Heaven , where the Paradisical Ioys are incorporeal , or else the beautified Inhabitants could not have any pleasure in , or Simile with them ; for when the body is dead , and the Soul separated from it , then all incorporeal things became as substantial as material things do to the Body ; and the Seeing , Hearing , Smelling , Tasting and Feeling is as real and essential to the Spirit , as all sorts of gross substances are to the outward senses ; and during sleep , the Soul is as it were seperated , and as if it were in Eternity , does really enjoy pleasure or pain , according to that principle that predominates therein , whilst the Body lies as it were dead , and also all the senses not at all concerned with , or capable of those ●ights , pleasures or sorrows ; but oft-times the Soul or Spirit being affrighted with hideous apprehensions , and dangers , or too highly lifted up with Ioy and Delight , does return and seizes the Body , and awakens the outward senses , which immediately puts a period to the Joy or Sorrow , Grief or Pleasure , and they seem to the outward Sense and Reason , as if there had not been any such thing , but all had been a Romance or Illusion , for so it may well be apprehended by the senses ; for the immatereal world , and the wonders thereof are as nothing to the material , there being such a vast gulf or difference between the internal and external principle of each , and yet they are very near each other ; but one is Corporeal , the other Incorporeal , therefore the latter hath no Simile with the outward Senses ; but on the other side there is a great Analogg and Similitude between the internal World , or Incorporeal ▪ Beeings , and the Soul and Spirit of Man. CHAP. VI. How departed Souls Communicate with Persons living in Dreams , and sometimes in ●pparitions ; The Converse of good and bad Angels with men , how promoted , &c. BY reason of that Affinity or Similitude between incorporal B●eings and the Soul of man , mentioned in the last Chapter , it comes to pass , that Souls dep●●ted or sepera●ed from their Bodies , ( which divorce , we call Death ) do often Communicate their desires , and reveal various Secrets unto their Friends ; for Dreams are Incorporeal , and the Souls deceased have no other way to impart their Secrets that is so a ●il●ar as this , except some few , 〈◊〉 at their Death are greatly affectionated to wife and Children , or the like , and dye with a strong desire of revealing something that lies hid , or to manifest their affections to their surviving F●●end● , and these sometim●s do ●t by assuming an aireal Body , and appe●●ing A●●ections , being the chief general Cause of Apparitions of S●uls departed . But then the will and desire must be very strong and powerful at the departure of the Soul from the Body , or else it cannot cloath it self with a ●idereal or Elemental thin Body , for the External Eye cannot see any thing but what is like is self , or compounded of them same Elements , and there is great difficulty for any Soul to cloath it self with a material Body , neither indeed can it be done , if the Affections and desires be not wonderful strong and powerful . W●ich shadow or thin Body continues no longer than the Radical moisture in the deceased Body does in some degree continue ; for as the moisture and matter of the Body does waste , so the Apparition or Ghost does grow weak , and at last vanish . For the Soul cloathed it self by the help of the matter contained in the Body , which is done by a sympathitical Operation between the External , and Internal , for there is some likeness or Relikes of the Spirit remaining in the deceased Body so long as it continues moist and full of matter , for if it were not so , it were impossible that any Soul should appear in any Body or shape either humane or Beastial . Therefore it was that some of the Philosophical Antients commanded the Bodies of the dead to be burnt , to Ashes , which did totally destroy the Humour Radicalis or Spirit of the external elemental Nature , thereby perventing such Apparitions , as we are speaking of , and hindering Souls from Cloathing , themselves with thin Aireal Bodies , which they can do only by a Sympathetical agreement between themselves and their old Houses , the deceased Bodies . For if the Soul departs from the Body , filld with Affections to external things , be they what they will , then finding it discomposed and disquieted , it longs after its old Body or House , and by Simile , and help of the Fluid Humours and Spirits yet remaining in the Body , it attracts a subtle matter , in which having vested it self , it becomes to outward view Corporeal . But if the Body should be consumed by Fire then the Spirit or Soul would be prevented wholly of matter for this sidereal Cloathing ; And therefore this way of burning the dead ●odies , was practised , as in divers other Nations , so also in England in former Ages ; for then it was more frequent for departed Souls , as also for divers other sorts of Spirits to appear to the living , than of late years ( for some Reasons which I shall not stand to insist upon , or explain in this place ) And therefore they did consume their dead Bodies with Fire , by which there was an immediate and full Separation between the Body and Soul , and no simile remain'd , and consequently no matter could be attracted or coagulated for the formation of such Spectre's or Apparitions . For the like Reason ( we may note by the way ) that the first Midwives , and Directors of Women , after Delivery , ordered the After-Birth , with Consumption by Fire , to put a period to the Atomes or subtle Spirits that can and do powerfully penetrate all Bodies ; for they are so subtle and quick , that nothing can hold or hinder them from returning to their Centers , but only the Annilation of the whole . But it is further to be observed , That all Midwives ought to let the After-Burthen be through cold before they burn it , or else the fierce surprisal which the Fire makes upon the Spirits , will force them back to their Center whence they proceed , with a Rapid motion , and carry with them the hot sulpherous Atomes and Particles of the Fire , which in some Complections will wound the Health , and oft-times cause Fevers , and unnatural Heats and Indispositions , and more heat the Milk by simile ; These things are seldom considered , and therefore the Evils thereof are the ofter felt . But to return from this Digression ( wherein we thought it not unfit to point out briefly the Nature , Causes , and Manner of Souls appearing after Death , which sometimes happens where the affections are exceeding violent , as aforesaid ) it is far easier , and more familiar for the deceased Souls to communicate their secrets to their living Friends in Dreams , then to appear thus in external Forms , by cloathing themselves with thin Elemental Bodies ; for men in Dreams are nearer unto the condition of departed Souls then when awake ; and therefore they can with ease , and great familiarity discourse , and reveal their minds unto them , more especially , if there were a simile between their spirits , or if there was a hearty Love and Affection whilst they lived : For all the time the Body sleepeth , it is as it were dead , and ten hours is but as one minute , but the spirit and soul liveth and acteth , and seeth and apprehendeth things as if it had not any earthly Body , but were already in Eternity ; for near and afar off is all a like unto it , it can as easily visit remote Countries and Regions beyond the Equinoctial or Tropicks , as a mans own House or Garden ; it can sink it self into the deepest of Depths , and also sore aloft and range through all the Coelestial sphears ; the Etherial Spirits of men being thus volatile , and busie when the outward body or senses are dead , or , ( which is all one for the time ) asleep , the Immaterial Beeings , or seperated Souls being of an homogenial Nature , and like state , can easily hold communication therewith by such means as are proper for the intercourse of such spirituous Essences , especially if before the Death of the Body there was something strongly impressed on the Spirit of the deceased , which proves very burthensome until they have by some means revealed it to those to whom they had a desire to impart it before their Death , but by some accident were prevented , or where there is some great sympathy or similitude between the Soul of the deceased , and the Living and for this last reason , the Souls of strangers some●imes do make application to such sympathizing Souls of the Living whilst the Body lies asleep , and reveal great secrets , or ●oretel them of things some●imes good , and sometimes evil , that are likely to be●al them . But there is such a vast disproportion between the Incorporeal Beeings , viz. Souls departed ; Spirits and Angels on the one side , and our outward material Senses and Reason on the other , as makes all these Wonderful mysteries that happen to man of this Nature appear but as meer fantasies , shadows or Vanity , and therefore this secret spiritual converse , and real Communications of Souls are derided in the highest degree , which unbelief and contempt doth drive away and cause a seperation of the Souls of the deceased , as also of all good Spirits and Angels , which otherwise would be more prompt and ready to such Communications , as being forward to serve , help , and enlighten those that are sober , and we●l-minded , and such as believe , and are sensible of those wonderful things , and mysterious Impartments ; for a strong Faith , firm desire and belief , viz. when the Spirit or Soul is delighted in the Consideration of this spiritual discourse and converse , does naturally attract and draw the internal powers , Souls , and good Angels , and causeth them to delight to accompany men , both sleeping and waking , de●ending them from various dangers and troubles , and ready at all times to reveal and foretel them of future things , but on the contrary Incredulity with vain despising Discourses do potently drive them away , and causes , as it were a total separations , so that there seems to the outward senses and Reason of most men that there is no such thing , but all idle vain Conceits ; so greatly is mankind depraved , having by vanity and carnal apprehensions put out the inward Eyes of his intellectuals , so that they are to him but as idle immaginations . But the Records of sacred Truth do assure us , that most of the Sober inlightned men in former Ages , were sensible of this secret converse of Angels and Souls , and had mysteries revealed to them from God , and his ministring Spirits , in Dreams and Visions , as appears in the holy Scriptures , of which we shall take a particular survey in a Chapter by it self . But now mankind's frowardness intemperance and incredulity have so estranged those holy powers , good Angels and Spirits , that they cannot come near man , to reveal unto him the secret mysteries of their Beeings and Conditions , on foretel him either Good or Evil that shall happen unto him ; for a firm Faith in God , and frequent meditation on those sublime things have a wonderful power sympathetical inclination and attraction on good Angels and Spirits of all offices and kinds ; for all things both in the material & immaterial worlds have that secret communication and opperation by likenesses ; for the nearer we resemble , and become like the good Angels , they are the more ready and prone to serve us , this being the simpathetical drawing , which is the way of God in nature , for every thing doth incorporate with its likeness , and by a secret agreeable power , each thing is ready to strengthen its own Property , having the Key in its self , that can open the Gates of its own Principle in all other things , both Heavenly and Earthly ; for they all flow from the two grand principles , viz. Good and Evil , and which soever of these two a man suffers his will to enter into , that property or principle gets the dominion and chief goverment in the Soul ; and if it be in the evil or fierce wrathfull principle , then the Spirit and Soul by way of desires and imaginations penetrates all Elements , and things both extertnal and internal , and wheresoever it finds matter capable , or disposed to receive them , it incorporates , and with highest diligence indeavours to destroy its contrary , viz. all Goodness and Vertue . And thus men are rendred fit and capable to be the companions of , and have society or secret communication with evil Angels and spirits , there being often internal agreement and compacts bewteen the Souls of men and evil Angels by way of Imagination and desires in the very center of their lives ; which very few persons are sensible of , though subject unto , and consequently cannot comprehend from whence those multitudes of evil suggestions , desires and vain imaginations , where-with they find themselves incombred , do proceed ; for whosoever suffers his will and strong desires to enter into the fierce violent envious wrathfull original spirit or property , has unity with , and becomes a Companion of all evil angels and spirits , whence do proceed those wonderfull troops and numberless swarms of vain thoughts , imaginations , desires , words and actions , being the very dictates of Devils . And from the same black Stygian fountain do arise that wonderful subtilty and cunning , and those strange unimaginable inventions of evil words , acts and vain plays , so various , a sober man would think it impossible for men to be so strong , ready and cunning in the doing of evil ; hence the old deceiving Serpent is said to have been more subtil then any beast of the field , Gen. 3. 1. And our Lord Christ tells us , that the Children of this world ( the race of Cain and sons of Belial ) are wiser ( that is , more crafty and full of inventions ) in their Generation then the Children of Light , and so the Apostle Paul calls Elinas the Sorcerer , O thou full of all Subtilty , and all Mischief , thou Son of the Devil , and Enemy of all Righteousness , Acts 13. 10. for as man is various in his central ground as to inclinations , dispositions , love , hate and the like ; so various also are the evil angels and spirits ; whence we read their name is said to be Legion , because they are many ; so that whatsoever a man inclines to , or awakens in his will and desires , whether good or evil , there is presently a spirit or angels of the same property , ready and prompt to execute , and put into practice such his imaginations , and to incline , and urge him forward in the thing . But these sublime Matters are understood or considered but by very few ; and therefore I would intreat my Friends , and all that are of humane Race , seriously to ponder in their Minds , from what Fountain , Principle and Ground that great Variety of Dark Vain and Evil Thoughts , Imaginations , Words and Actions do proceed ; of which , some few I shall set down for an Example , or Looking-glass to the considerate Reader . As first , in Child-hood , for to wish to be Kings and Emperors , to have brave Houses , and costly Furniture ; to have gay Clothes , and think that whoever meets one , does , or at least ought to admire an Ass for his golden trappings ; to desire to live idlely , and spend all ones time in eating , drinking , sleeping and playing : And as people attain to maturer Years , to wish and desire , a great deal of Mony and Liberty , to have Variety of Women ; to exceed all others in Evil Mischievous Arts and Sciences , to Hurt , Kill and Murder all such as shall Offend them . For a Man secretly to wish his Wife dead , that He might have ●nother with more Mony , to contrive how to Circumvent another in a Bargin , or Defraud him of his Inheritance or Right , by colour of law , and then to boast of our Wit and Cunning in doing it , for a man to design himself an Universal Empire , or the Government of the whole world , as some Princes have done , and sacrificed millions of mens lives to that conceit . These and the like strange Evil , and most abominable Thoughts , Imaginations and Desires bubble up in , and have possession of most mens Minds , even to the day of death , which do all arise and proceed from the poysonous Root , by the Promptings Instigations and Ingections of the evil Genij , which are like swarms of Bees in and about man , if he suffer his will and desires to enter into their Principle and Property , which is to do Evil , and only Evil , and that continually : Others there are , whose desires are not so far engaged upon Notorious Wicked Objects , but rather amuse themselves with Vanities , and Things which they conceit to be Innocent and Indiferent , as an over care of being well spoken of in the World ; and therefore studying Complements , and Civilities , to procure Esteem , pleasing themselves with fine Buildings , and dilicate Walks , and Gardens , doting upon a brave Horse , or a Dog , or placing all their Affections , Delight and Joy , in some one particular Child , or the like . Now when any one doth thus inordinately take pleasure in such things , he or she will continually be incouraged , and prompted forward by evil , Angels , and Genij , of a middle Nature , that are indued both with the property of the inward and outward Principles , having as it were an equal mixture , of both which diligently attend the Motions , Actions and Inclinations of each people , incouraging and making them strong , and fixed in their way of Vanity , and when ever they go about to do an Action that in it self is good , they suggest something that may mar and spoil it by circomstances : As when they give an Almes , they tickle them with a conceit of Glory ▪ and so they do it not for Godsake , that hath commanded it , but to be seen , and praised if men ; if they are abstemious , these ill spirits recommend it , not as a necessary Vertue , but as it saves their money , or preserves their credit , and so in all other like cases . Others by Complection , or Education devout , having entertain'd , and suffered their desires to enter in●o Superstitions or limmited sowr harsh forms of Religion , immediately they are attended with an evil Genius , or Angel , that increaseth their peevish mistakes under a notion of Zeal , so that at length , for a Lye and vain superstitious idle Fancy of another mans , they will both suffer death themselves ; and when they most cruelly murder their Brethren that will not , nor cannot believe as they do , they think they do God good service , witness the daily Practises of many Turks , and others . So Great , Strong and Wonderfull are the simpathetical opperations of evil Angels , and Spirits , on the souls of men , that whatsoever any person inclines to , or what Principle or Property soever is awakened , or gets the Government in the center of his Life , or that the same does naturally invite , or attract , a Genius or Angel of a surable property , which does diligently wait upon him , or her , so long as they shall continue in that state ; But if the will ( which indeed is the Primum mobile in man ) turn it self away from that , and enter into another thing , then the Government of that Genius , or Angel , grows weak , and another takes his place , according to the nature of that thing the man is inclined unto ; for no sooner can a man fix his thoughts and desires strongly upon any thing , but a genius is presently at his Elbow , and r●ady to suggest an increase of the same longing , and prompt him to put his Imaginations into Action . CHAP. VII . Treats particularly of the Offices rendred to men by good Angels : the grounds of mixt Thoughts and Actions : the Shapes wherein Good and Evil Angels appear , or represent themselves ; and the Reasons thereof . VVhat we said of the Evil Genij , is likewise to be understood of good Spirits and Angels , in a contrary manner , for they are no less ready and diligent to attend all people that are soberly and innocently inclined , and do dictate to them Vertuous Things and Ways , and do mightily strive for , and defend all the Children of Vertue and Piety , against the assaults and stratagems of evil Angels , not only in an incorporeal way , but also outwardly , as to the Body , preserving them from being Drounded , falling from High Places , being Killed , Robbed , Beaten , Mislead , and an hundred such like Mischances . Also it is to be noted , that there do arise great Tempest and Troubles , in mens Souls and Minds , through the Strife and Contending of the good and evil Genij , and Angels , for Superiority or Government ; whence do proceed that strange and otherwise unaccountable Variety of mixed thoughts and imaginations of both good and evil , so that sometimes , when a man has as it were just concluded to do an evil action , the good Genius , or Angle , comes in with a powerful admonishment , but with a gentle soft , and as it were still voice , saying , Do not this evil thing , and this doth prevent many great outrages and cruel mischiefs amongst men , for all men that are not as it were ●eared up , and as it were captivated in the fierce Wrath , & poysonous Principle , when they incline or attempt to commit evil , do find some checks , or reluctances , and experience the effects of a struggling , or counter ballancing in their Souls , between the good or evil Genij , or Angels , and which soever of the two the will gives up its a●sent and consent unto , that carries the day , and proceeds as in tryumph to the Action , whether good or evil . Thus sometimes a man going about his occasions , shall have strange , and most wicked thoughts and imaginations injected , or darted as it were into his mind , without any premeditation , consideration or sensible occasion , and then presently he shall have an opposite thought beam'd in from the good genius , which does Moderate , Allay , and put a stop to the evil Ones ; and thus a multitude of surprising imaginations , both in good and evil , attend mankind , by the dictates , Gleams , Rayes and Influences of Genij or Spirits which are of very wonderful consideration and moment . But although those restless Spirits always busie , yet the most dangerous time of all , and that wherein evil Angels most certainly accomplish their mischievous designs , to the destruction of men , is , when men give themselves up to any Intemperance , or Disorder , as Passion , Drankenness , Gluttonny , Swearing , Lying , Cheating , Envy , Debauchery , Violence , Oppression , and the like , for by these Evils men do secretly awaken their own Fountain or Principle , and give the evil Spirits great Power and Authority over their Souls , so that they are led into Captivity and Bondage , and ensnared in a Thousand Evils and Miseries , and from this impure Fountain , which men awaken , by their Intemperance and Uncleanness , proceed the multitude of vain Dreams , and lying Visions ; for according as the more central parts are awakened , and sutable to that Principle that governs in the life's-Spirit , such are the Dreams , Yet it must be understood that no man's dream is wholely , and altogether evil and vain , for that cannot be , except men were meer Devils , which also cannot be , so long as we live in the humane Nature , for mans fall was not like the fall of the evil Angels , for these latter fell into the dark Abiss , or original Wrathful Principle , without , or beyond Nature and Creature , and therefore there was for them no help , nor recovery ; but on the contrary , men fell into the knowledge of Good and Evil , that is into Nature and Creature , which is his inexpressible happiness , as being not left destitute , or uncapable of the Blessing , or Regenerating Seed of the woman ; for there does centrally dwell in the humane Nature that which the wise man calls , The Voice of Wisdom , that continually calls man to Repentance , and Reproves him for his evil Wayes . This is the Genius Optimus , the Soul of the Soul , and the Eye of the Mind , that has power , and is alwayes willing to defend man from all the Assaults of evil Angels , and unto this holy Principle , and friendly Fountain , the Dictates and Voices of all good Angels and Spirits do concur , it being a great part of their work and business to assist man , and preserve him from the inward incursions of the multitude of malignant Spirits . And as mens Thoughts Imaginations Words and Works are mixed , viz. Good and Evil , but generally the evil does much over-ballance the good ; the very same is to be understood of their Dreams , and night Visions ; whence it comes to pass that the far greater part of mens Dreams proving , so false frivilous vain and impertinent they are become infamous , and a Reproach is unjustly brought upon Dreams in general ; whereas indeed the fault is in themselves that their Dreams are no more certain ; for the streams cannot aford good pure water , if the Fountain be defiled ; neither can any expect true delightful and pleasurable Dreams and night Visions , when the unequal Forms and Properties of nature have gotten the upper dominion in the heart and soul ? Or who can hope for the friendly Visits and Communications of good Angels , when both Soul and Spirit are captivated in evil , and lives as it were in another Country or Region , which is as opposite to that wherein they delight , as Light is to Darkness , or the Zenith to the Nadar ? And therefore they cannot come there ; for Angels and Genij have power only in their own respective principles , and mankind cannot draw neer , nor have any Communication with them , nor they with him , except he immerseth his will and desires into their principle . This is clearly manifested by all things in this external world , which is a real and true Figure of the internal , from whence it proceeded ; for here we see how every thing desires to accompany its own kind , as proceeding from the same Matter and Element , and when the same properties have the chief dominion in the Centre of Life : And therefore those men whose predomnant Qualities are alike , have a great affinity with each other in their Dispositions and Inclinations , and and do often heartily love and desire each others company ; and the same is to be understood in many other things where they agree in number , weight and measure , there they powerfully incorporate and rejoyce together , and with united Forces endeavour to cast out their Contraries . A pregnant Example of this we have in sounds , If two Instruments of Musick of one sort be Tun'd to an equal pitch , strike one of the strings , and the same string on the other Instrument will Shake or Tremble , as I my self have experienced . The very same attractive and sympathetical Inclinations have all other things , though in some it be more occult : what man in the world would believe the Attractive Vertue and Power which the Lodstone has upon Iron , if it did not appear to his Eye ? For the wise and wonderfull Creator has endued all things with an influential vertue and attractive Inclination , and Certainly , if Nature hath such Great Power , and Secret Energy in inanimate Things , much more there is in the Living Power , or Highest Graduated Spiritual and Immortal Beeings , of which these Outward Things are but Figures ; if man did but know , or were but sensible how Wonderfully he is Made , and Excellency of his own Composition , and that in him is Contained the True and Real Principle both of Time and Eternity , then would he be ashamed of his condition , and ever Praise and Admire and Serve his Blessed Creator in Fear , and endeavour to immitate Him and all Good Angels , in Innocency and Well-doing , which would more powerfully attract the Sweet and Blessed Influences of all Good Spirits , and the Intrinsick Vertue of every other Thing , whereas Discord and Evil do as Powerfully drive away all Good Intelligences , and make men altogether incapable of Divine Visions , so that he being Defiled and Polluted with Violence , cannot foresee any Celestial Thing ; but becomes as it were wholy Blinde as to those Sublime Misteries , and Holy Vertues , which is a Wofull Condition , and very Deplorable , for then , they call Evil Good , and Good Evil , not being Capable to make any Distinction of their Properties , or the Principles of their own Nature . On the other side , a firm Faith , and a continued Contemplation or Meditation on the wonderfull variety of Seperated Beeings , and the Immortal World ( whence all material things take their Birth ; the inward Beeing the Life , and the outward , but as the Body ) for men , I say , to be sensible of these Sublime Opperations does Facilitate forward , and promote true Visions ; more especially if Temperence , Cleanness & Innocency be observed in Meats , Drinks , Exercise , Words , Works , and Communications , for these Vertues are Divine Gifts ; he that obtaineth the Knowledg and Government of himself is endued with a Glimps or Ray of Divine and Universal Understanding , both of the Material and Immaterial Creatures , together with the Fear of the Lord , and the inward Workings of his Holy Spirit , and Divine Power ; therefore it is said , That the Spiritual man discerneth all things , even the deep things of God ; that is , both things Internal , as well as External , wherewith agreeth the Apostle , teaching , That what ever may be known of God is manifest in man ; who is the only Creature in this Visible Material World , that is capable of all Spiritual and Natural Learning , and as he shall give way and be obedient to the inward voice of Wisdom that continually cries in the Gates of his Microcosmical City , so shall he be endued by degrees with a True Sight , and Spiritual Apprehension according to the use he makes of , and the Advantages he puts his intrusted Talents unto . For the Foundation of all Wisdom , and Right Knowing is within , in our own Apartments ; therefore there is a Necessity for every Man first to know himself in some Measure , before he Think or Presume , to know or Understand any other Thing Truly , be it either Natural or Spiritual ; and those that with an Holy Humility do Aspire to this Sublime Knowledge , Viz. of God , Nature , and Themselves , ought by all means to be in good earnest , and Zealous for Cleanness and Innocent Living ; for Abstinence , Sobriety and Temperence do wonderfully fortifie the Observers thereof , against the Assaults and Temptations of Evil Spirits and Angels , and make the Body Lightsom , Pleasant and Healthy , thereby enlarging all its Functions , and also Prepares the Soul for Celestial Irradiations , rendring it more fit to become the Temple of God , and Associate of Holy Powers ; those Pure Abstemious Vertues do in a wonderful , but secret manner attract the good Angels and Spirits , more especially to such Persons as by an insight into these Mysteries , shall be satisfied of the possibility of such Spiritual Visits and Communications , which are alwayes ready to reveal the Secrets of Time and Eternity , to such as believe and imitate them . For no man can open the Gate of that holy and friendly principle in which they live , but those only who have obtained the right Key through obedience to the heavenly voice of Wisdom in themselves ; for this is the strait Gate , and the narrow Way that leadeth into the holy City ; all things are moved by Concord and Equality , which all the Prophets and renowned Law-givers were truly sensible of from the beginning of the world , being wonderful for their strict observance of Sobriety and Temperance , as Moses , Elias , &c. who were so given to fasting , that their Faces are said to have shined ; that is , the divine principle and voice of Wisdom was so resplendent in them , that they had , and held the measure and reins of Goverment over the Body , as if they had been a Spirit ; indeed all holy men endued with divine understanding , and such as obtained of the Lord the great Blessing of Intelligences , and the free Communication of good Spirits and Angels , have been remarkable for Sobriety , Temperance , and innocent Living , for mens minds cannot be any otherways preserved free and potent . The Prophet Daniel was highly sensible of this , when he and his Companions , were both courted and threatned with the displeasure of the King and his Servants , touching eating of the unclean Superfluities , both of Flesh and F●sh that came from the Kings luxurious Table , which he and his fellows refused to defile themselves with , chusing rather to adhere to wisdom's voice , than suffer themselves to be seduced out of natures pure simple and innocent way , by either the Flatteries or Menaces of the Court ; and therefore according to the Law of their God , and the Dictates of his Hand-maid Nature , contented themselves with clean and harmless Foods and Drinks , viz. Herbs , F●uits , Seeds and Grains ; for those things had not only a real Affinity with the innocent Principle in man , but also they could be procured without Violence , Oppression or Dying Groans , and likewise without any trouble or hazard to Body or Minde ; Properties which the Kings royal Delicacies could not boast of . Were not the Rachabites ennobled by the Recommendation , even of the Blessed Creator Himself , to all Posterity , for their Abstinence and Temperence ? The truth is , none can preserve their Spirits Clean and Pure , but such as Extenuate the Gross Superfluous Humours by Purity and a Spare , Frugal Innocent Diet , by which the Body becomes more easily Penetrable , it being a Maxime that may pass amongst the things undoubtable , that if the Body be not fitly preserved and ordered , the Spirit whilst it is linkt there-unto , and as it acts , so it suffers by it too , cannot conveniently Exert its Functions ; for Abstinence and Temperance do dignifie men , and render them fit for the Exercise of all Vertue , being the Root of Strength and Fortitude . For this cause the Mother of Sampson , was commanded in Vision , on , or Dream , by the Angel of the Lord to abstain from Wine , and Strong Drinks , and so was Samson her Son , who was endued with wonderfull Strength ; for wheresoever the Vertues of Temperance and Cleanness are Practised , other Holy Vertues may be expected to follow , because by its power , no superfluous Matter is Generated ; that may dull or indispose the Phantasie , or other intellectual Power of the mind ; and so the Soul being freed from burthensom Vapours , becomes watchful and soberly active both in Words and Works ; for the Body and inferiour Earthy Spirits , being kept under , the Soul is thereby adopted to the Superior Powers , and their sweet influences : Did not our Forefathers live to great Ages in perfect Health and Strength of Body and Mind , enjoying many heavenly Priviledges by Vert●e of their temperate and innocent Course of Life ? Now the Reason why Cleanness Temperance and Sobriety have been so much praised by all good men , is because they proceed and are streams that ●low from the benigne and ever● blessed Fountain of true Light and Love ; and all that espouse them in good earnest , are powerfully drawn into the same Principle , strengthening and defending the observers thereof , against all Kinds of Superfluity and Madness of Riot . Hence it was that the Wise Seers of old abstain'd from unclean Foods , and the Flesh and Blood especially of such Animals , whose predominant Quality and Ascendent chiefly stood in , or proceeded from the wrathful and defiled Nature ; they being throughly sensible what a base depraved thing it was that the noble Faculties of the Soul and Humane Nature should mix , joyn and incorporate with the Bruitish Nature , and unclean wrathful properties of Beasts , especially such as by Natural inclinations , desire to eat the Flesh and Blood of others their Fellow Creatures ; it being concluded on all sides , that such Carnivorous Blood-sucking Creatures , are Radically unclean , and not fit to be eaten : which being a known Truth , that scarce any will deny , I do thence further demand by parity of Reason , how then Mankind can be clean , either in Soul , Body or Spirit , that now are so far generally degenerated as greedily to desire and devour the Flesh of all the Inhabitants of the four Worlds or Elements ? What great Matters or Heroick Acts , or spiritual performances can be expected from such as defile themselves both in Quantity and Quality of Foods , which renders them uncapable of seeing , judging or understanding any thing as they ought to do . Therefore whoever would know God , and the wonderful Faculties of his own Soul , must be conformable to the wholsome Rules of Sobriety , Temperance and Cleanness in Meats , Drinks and Communications . For all the great Seers , and holy Prophets , every one , according to his respective Gift and Manifestation , was an immitator of God , by living in the practice of those good Vertues , which fitted and prepared them for every Good Work. Temperance , being the Captain of the Guard , and chief watchman , that suffereth not the Soul to sleep , or be overcome with the sensual pleasures of Gluttony and Uncleanness , but frees it from burthensom dulness a●d indisposed Dispositions , and makes it see things , even as they are in their Naked essential Verities , and attracting the Coelestial Quires for such Manifestations ▪ both sleeping and waking , as their Companions that delight to communicate with the undefiled in Mind and Body . But on the Contrary , Uncleanness and Intemperance defiles both the Body and Soul , depraves and stupifies all the intellectual Powers , and renders them uncapable of having any Convers with good Spirits or Angels ; for Disorders do as Naturally drive away and dissipate them , as vertue and sobriety do attract their happy Company : But Superfluity and Debauchery have a powerful inclination and sympathetical force over evil Doemons , and causes a near affinity between the soul and them , whence do proceed such a multitude of vain Thoughts , Dreams , Words and Works . And therefore the Scripture saith of the evil Angel , That be goes about like a roaring Lyon , seeking whom be may devour , being a great Prince of the wrathful evil part of the world , but not in the humane friendly or good part , for that is separated from his Principle , beyond the Sphear of his Activity , so that he hath there no power . And although nothing can be more prompt and ready than these dark spiritual Beeings , to assist and carry on all evil designs in the hearts of men , that incline to do the works of their principle ; yet still they cannot annoy nor injure any but only such as draw near unto or a waken their fierce wrathful Fountain , by means of Uncleanness , Superfluity , and Intemperance , which are the grand Inletts of the Devil , that give him power over the Soul and Spirit ; whence arise innumerable vain Thoughts , Imaginations , corrupt Words and Works , and all kind of Violences and Oppression . Nay , further , a secret Compact or Confederacy between the evil Genius and mans Soul in an insensible way , so that many are Drown'd and as it were totally captivated into this dead Sea , or Fountain , of wrath●ul Darkness , and they knew it notthemselves , but others , who have adhered unto the voice of Wisdom in themselves , and live in the power and Vertue of Temperance , do clearly perceive and know it ; for those that are afflicted and inslaved , do make demonstrations of their wretched condition , and what Angels or Spirits are their Guardians , by their Vile and Blasphemous Words , Wicked Works , Cruel Violences and Oppressions to those of their own kind , and also to all the inferiour Creatures ; which does sufficiently manifest whose Children they are , and what Angel is their Captain and Conductor , to wit , he who in the Scripture is stiled , Abbadon , or Apolyon , the Serpent , the Enemy of all Goodness and Righteousness , the False Accuser , and the Destroyer . And as their daily practises are , so also suitable are their nightly Visions , that is to say , Vain , Turbulent , Lascivious , Hideous or Frightful ; For the Thoughts Imaginations , Ideas , Figures , Shapes , Forms , and the like , that proceed , or are generated from the dark Centre , or wrathful Kingdom , are Impertinent , Lewd or Monstrous , For this cause , some Saturnine , and Martial people are Afflicted , with Hideous , Frightful , Malancholy , Dolorous Dreams ; especially if they do not vigorously Endeavour through the Vertue and Power , of Wisdom and Temperance , to moderate the Inequality of those Astreal Forms , which hath had the chief Government in the Complection . The like is to be understood of the Shapes or Forms , wherein deceased Souls appear or represent themselves ; for the same are either hideous and frightful , or pleasant and humane , according to what Property or Principle they are fallen into , or captivated under . Therefore those that have precipitated themselves into the divided Forms , into Beastiallity , and the savage Nature having cast off and abondon'd the humane Property , and grown Hardhearted , Cruel , and Sordid , without Mercy , Compassion and Innocency ; such , I say , as live and dye in this Savage , Brutish State , do fall into the dark , Fierce , Hellish Principle , which had already in their Life time captivated the Soul , as may be understood by the unclean Words and Works , that Proceeded from them ; Now according to what Property or Form has gotten the chief dominion in the Soul , such a Shape and Form is the Soul and Spirit Cloathed with . For in the Dark , Wrathful , or Hellish Fountain , there is as great a Variety of Shapes , Forms and Figures , as there is in the Paradisical or Divine Principle of the Light-Kingdom of Love ; for every Soul shall be capable to reinvest and attract matter out of all things of the nature of the property that carries the upper dominion in the Spirits ; for such seed as men do sow , such a Body , Viz. of that Nature is generated , and of a suitable Shape and Form : for so the great and illuminated Apostle speaks of the Resurrection ; God giveth to every Seed it s own Body : Wherefore if men sow hellish Seeds in their Lives , no wonder if they be cloathed with sutable shapes in the next World , But on the contrary , those that in earthly Pilgrimage have freed their Souls and Spirits from Oppression , Violence , Uncleanness and Intemperance , and seperated themselves from the giddy Croud , and vain Wayes of the Multitude , and introduced their Wills and Desires into the Friendly Principle of Gods Eternal Love and Light , and have been guided by its Counsel , their Souls shall after Death arise , and be cloathed with a more Perfect , Beautiful , and Glorious , Humane , Shape and Form ; of whom our Lord Jesus Christ was the first : For after He had Vanquisht Death by his Resurrection , He Appear'd in the same Shape , Form and Body , as he had before in his Life . Likewise the good Angels , and all separated Souls of Saints , have in all Ages appeared to the Prophets , and holy men in humane Shapes and Forms , exceeding beautious . For it is not to be doubted but that in the beginning the blessed Creator made Man in this very Form and Shape ( as to his Body ) which he does retain , though not now altogether so beautifull , by reason of his Degeneration and sordid Intemperances , which have in some degree defaced the lovely Majesty of his Body and Countenance ; for though Man through Transgression , and giving way to vain Imaginations , hath lost the Government of the divine Principle , and so is faln from his first illustrious and innocent Estate , yet nevertheless he has in some measure preserved still his outward original shape or form of Body ; for the Lord endued every Body with a Seed in it self , to beget and produce its own Species , in all particulars ; and if it had not been for this great and undefeazable Law of the Creator , Man by his great Lusts , Intemperances , Violence , Oppression , Cruelty , Vanities , and other evil Courses , would long since have destroyed , and lost his beautifull humane shape and form , as well as that Angelical form of his Soul : But it was not in the power of his will to alter Shapes , and change one Form into another , so long as his Soul is cloathed with Humane Nature ; for the truth is , he hath done what he could to be a Beast outwardly as well as inwardly ; nay , he is become far worse than any of the savages of the Desert , internally in the Spirit ; and therefore the illuminated Prophets , called men by the names of the worser sort of Beasts , in whom the fierce , cruel , wrathful nature is most predominant ; as , Generation of Vipers , Lions , Foxes , Wolves , &c. and also the evil separated Spirits , or Souls of Men , as well as faln Angels , have always been resembled and likened unto savage Beasts , and sented accordingly , when ever they appeared in brutish , or fierce hideous forms . Therefore when departed Souls shall appear to their surviving Friends , either cloathed with sideral thin Bodies , or in Dreams , in beastial shapes , and hideous frightfull forms , it is but a bad sign or token of their Condition and State in the other World , and that they have not retained the humane property in the time of the Souls being in the Body ; for according to what property of the wrathfull Principle man has suffered his Will and Desires to enter into , that same Quality or Property gets the Dominion and chief Government in the Centre of the Soul ; and if men live and dye in the power and strength of that predominating wrathful Nature , and do not weaken or change it by Repentance and Regeneration , then from that very property is generated a new Body , and sealed with its proper Signiture ; for every Spirit has , and is end●ed with an innate power , by which it can attract suitable matter out of all things for a Covering ; or Body , suitable ; or of a proportionable form and nature to its self ; for , as at the beginning , when the eternal sole Self-Existent Essence moved Himself to the Creation , or Manifestation of all external Beeings and Creatures , then according to the qualification of the seven Fountain-Spirits , and what property , degree and nature of the Spirit such matter was capable to attract out of all things , for a Covering or Body , such was the external nature , form or shape proportionable to the inward Life or Spirit . Therefore the outward Signatures or Forms , Shapes and Complections of each Creature , both in the Animal , Vegetable and Mineral Kingdoms , doth clearly manifest what form or property in the seven , fold nature carries the uppermost Goverment therein : But none can rightly distingush this but only the unvailed Eye , though every one may more or less perceive it , since in Animates 'tis most clearly manifested by the eyes of each Creature . For the Eyes are the open Gates and Light of all the natural Faculties , through which continually pass the most subtle spirits of life , and have there their free egress and regress . For which Reason the disorders of nature , and the strength , weakness , liveliness , and dull , heavy , indispositions both of Man and Beast may easiest be perceived by the eyes and face . And hence also it comes to pass , that the wishful looks of some saturnine people , whose souls are captivated in the astringent bitter , wrathful nature , do sometimes wound the pure spirits and health , of those they wish evil unto , which the Ancient called Fassination , and our Vulger say of such as they conceive to be injured , that they are bespoke . Yet it is to be noted that the wishes of those bad people , without their fight or looking upon one , hath not that power to hurt the health , or any thing of that nature , as seeing and wishing both together ; nor yet can either of them , or both con●oyn'd , hurt or wound the health o● any , but only such as are under the dominion of their Spirits , and live under the government of the same evil Properties , though in a lower degree ; for those that are higher exalted then themselves in the Wrathful Bitter Saturnine Nature , they cannot injure , much less can they touch or hurt others , who live in any degree of Regeneration , and acknowledge the holy Fountain , and eternal Light and Love of Jesus Christ to be Guide and Governour of their Souls , there being a wonderful difference , and vast Gulf between the Principles they live in , the one being Light , and the other Vtter Darkness . Now as the extern Signature of all material Bodies is an intelligible Character , or Index of the internal Spirit or Vertue , so separated Souls , when they assume aierial Bodies , or represent themselves in Dreams , do it in Shapes and Figures Analogous to the state they are in , and that Principle which bears sway over them . I shall conclude this Chapter , with two observations delivered by two learned men . The first Trythemius , who asserts , that never any good Angel appeared in the shape of a woman . The other Van Helmon , who in his ninty third Chapter has these words ; If an Angel appear Bearded , let him be accounted an evil one , for a good Angel hath never appeared with a Beard . The truth is a woman is the weaker vessel , and was first in the Transgression , so that Sex is an emblem of weakness ; and therefore there is no reason , why the good Angels , amongst whom there is no difference of Sex , should chuse to appear as a female , but rather being of a species above humane kind , assumes the shape of the most excellent of that kind , and for the same reason they may appear without beards , both because hair is an excrement , and verges somewhat in resemblance to the brutish Nature , as also more especially , thereby to denote their perpetual Youth , Beauty and Vigour , wherein those intellectual beeings , which keep their First , Glorious , and Happy estate , do alwayes remain . And the contrary , in all those particulars is to be understood of the evil Genij , who by their fall rendred themselves lyable to weakness , imperfection , and continual Transgression , and consequently allyed to the savage nature , which they often resemble , in being all over hairy , as is storied of the Satires and Fawns , a sort of corporial Demons , mentioned by the Ancients , and one of which , the great Augustine testified that himself saw . CHAP. VIII . Scripture Examples and Testimonies , touching Dreams , HOw highly Dreams were esteemed by the holy Ancients and Prophets , appears by many Testimonies of Sacred Writ ; The ever blessed Creator , frequently sending his Angels and good Spirits , to tell and reveal unto his People , and Sons of Wisdom , his Divine Pleasure , sometimes to admonish them of future things , and sometimes of their own evils , and at other times , to avoid and prevent the evils that evil men threatned them with , as Genesis 20. 3. God came to Abimeleck in a dream by night , and said unto him , Behold , thou art but a dead man , for the woman which thou hast taken , for she is a mans wise , This Angelical admonishion and reproof , proved very profitable to Abimelech ; for hereby he repented of his evil , which otherwise he would ignorantly have committed , and saved himself and his people unviolated , and safe from the severe Judgments , so near impending and threatned , so Gen. 31. 10 , 11. The Angel of the Lord appeared to Iacob in a dream , and bad him return into his own Land ; and when in obedience to that Vision , he had stolen away unawares from Laban , and Laban with his Brethren , persued him seven days Journey , designing as it seems , to fall upon him with Violence , 't is said in the 24th verse , that the Lord came to Laban the Assyrian , in a Dream by Night , and said unto him , Take heed that thou speak not to Iacob either good or bad ; that is , offer not any Violence to him , as appears verse 29. By which means the rage of Laban was restrained , and Iacob preserved from danger . Did not Ioseph , whilst yet but a Child , receive intimation of his future advancement , in a Dream , Gensis 37. 9. Which Dream was repeated , or doubled unto him , for the greater assurance of the truth and ce●ainty of the thing . Of Pharoh's chief Butler and Baker it is said , Gen. 40. 5. That whilst they were in Prison , they dreamed a Dream , both of them , each man his Dream in one Night , each man according to the Interpretation of his Dream : And when Ioseph their Fellow-Prisoner came unto them , in the morning , and found them sad , and enquired the reason , they told him , we have dreamed a Dream , and there is no Interpreter thereof : To which he did not reply as many of the People that would be counted wise men in our Day would probably have done in such a Case , viz. All Dreams are Vanities and Fancies , you should never regard them , they signifie nothing , and therefore never trouble your heads about the Interpretation , &c. But on the contrary , he tells them ; Do not Interpretations belong to God ? Tell me your Dreams , I pray you , verse 8. And having heard them , proceeds to give a true Interpretation thereof , That the Butler should be Restored , and the Baker Hanged in three dayes space , which was exactly accomplished . In the next place , Gen. 14. 1. We read of a Dream that Pharaoh King of Egypt had , first , of seven fat Kine , devoured by seven lean ones . And afterwards of seven full ears of Corn , devoured by seven thin , and blasted ones , which the aforesaid illuminated , young servant of God , Ioseph interpreted to be a Vision from God ; for , saith he , verse 25. God hath shewed Pharaoh what he is about to do ; there shall be seven Years of Plenty , and afterwards seven Years of Famine ; Therefore he advised to lay up the fifth part of all the increase , during the seven fruitfull Years ; by which secret admonition of the good Angels of the Lord , King Pharaoh was put into a way to preserve himself and his people , and particularly to be a shelter , and maintianer of the Patriarks of Iacob , and all his off-spring . And as well , this Dream of Pharaohs , as the o●●er of Iosehps was doubled , or set forth 〈◊〉 under several representations , but still to one and the same purpose ; for which Ioseph gives the reason , vers . 32. For that the Dream was doubled unto Pharaoh twice , it is because the thing is established by God , and God will shortly bring it to pass ; whence we may learn , that when Dreams are represented to us under several Forms , we ought to take more especial notice of them , and may be assured both of a certain and speedy coming to pass of the things thereby signified . Dreams and Vision , were the usual Wayes , whereby the Lord revealed his Councels to his Servants and Prophets , to be communicated to his people , for which there is a plain express word of promise , Numb : 12. 6. If there be a prophet among you , I the Lord will make my self known unto him in a Vision , and will speak to him in a Dream . So Saul , Sam. 28. 15. complains to the deceased spirit , or soul of Samuel , ( whom he had caused to be raised up ) when he asked him , why he had disturbed him from his stilness , and quiet rest , Saul answered him , saying , I am in great distress , for the Philistines make war against me , and God is departed from me , and answered me no more by prophets , nor by Dreams ; which shews that Dreams were one of the most usual ways , whereby God was wont to signifie his pleasure , to the Sons of men . When Gideon warred with the Amalekites , and was somewhat dismayed at their vast multitudes he was incouraged by over hearing one of them relate his Dream , and ano●ther giving the interpretation ; as you may read in Iudges 7. in these words ; And it came to pass the same Night , that the Lord said unto Gideon , Arise get the down unto the host of the Amalekites , for I have deliverd 〈◊〉 into thine hands ; and thou shalt hear hear what they say , and afterwards shall thy hands be strengthened . Then he went down with Phurah his servant , unto the outside of the Armed men , that were in the Host ; and the Midianites , and Amalekites , and all the Children of the East lay along in the Valey like Grass-hoppers for multitude , and their Camels were without number , as the sand by the Sea side : And when Gideon was come , behold there was a man that told a dream unto his Fellow , and said ▪ Behold , I dreamed a dream , and loa Cake of Barly bread tumbled into the Host of Midian , and came into a Tent , and smote it , that it fell , and overturned it , that the Tent lay along ; And his Fellow answered and said ; This is nothing else save the Sword of Gideon the son of Joash , a man of Israel ; for into his hand hath God delivered Middian , and all the Host : And it was so , when Gideon heard the telling of the Dream , and the Interpretation thereof , that he worshipped , and returned into the host of Israel , and said ; Arise , for the Lord hath delivered into your hand the Host of Midian . It was in a Dream that God was pleased to Grant Solomon a promise of Wisdom and Understanding ▪ ● King. 3. 5. In Gideon the Lord appeared to Solomon in a Dream by Night , and god said ; Ask what I shall give thee : And Solomon said , Now , O Lord my God , thou hast made thy servant King instead of David my Father , and I am but a young child ; I know not how to go out , or come in ; and thy servant is in the midst of thy people , which thou hast chosen , a great people , that cannot be numbred , or counted for multitude , Give therefore thy servant an understanding heart , to Iudge thy people , that I may discern between Good and B●d ; for who is able to judge this thy so great people ? And the speech pleased the Lord that Solomon had asked this thing ; and God said unto him , Because thou hast asked this thing , and hast not asked for thy self long Life , nor Riches , nor the life of thy Enemies , but has asked for thy self understanding to discern judgement of things ; Behold I have done according to thy word ; loe , I have given thee a wise and understanding Heart , so that there was none like thee before thee , neither after thee shall any arise like unto thee ; and I have also given unto thee that which thou hast not asked , both Riches and Honour ; so that there shall not be any amongst the Kings like unto thee in all thy dayes ; And if thou wilt walk in my wayes to keep my Statutes , and my Commandements , as thy Father David did walk , then I will lengthen thy days ; and Solomon awoke , and behold it was a Dream . Hear we see what a large communication , or converse the Lord is pleased to hold with the Spirit of Soloman in a Dream ; and as the request was nevertheless real on Solomans part ; nor less acceptable to God , then if it had been made waking ; nay , probable , was more acceptable , because the more pure , free and undisturbed desire of his Soul , not then seduced by the senses , or beclouded with corporeal objects ; so what the Lord promised him in this vision , was punctually made good and performed . But though God speaketh frequently in Dreams , yet many times man by his Dulness , Corruptions and Depravedness renders himself insensible of those illuminations ; whence holy Iob affirms , God speaketh once , yea , twice , yet man perceiveth it not ; in a Dream , in a Vision of the night , when deep sleep falleth upon men , in slumberings upon the bed , then he openeth the ears of men , and sealeth their instruction , Job 33. 14 15 , 16. And as those Dreams and Visions are sometimes matter of joy and comfort , so at other times , they are terrible and frightful ; and therefore the same pious Author complains , Iob. 7. 14. When I say , my bed shall comfort me , my couch shall ease me ; then thou scarest me with Dr●ams and terrifiest me through Visions . 'T is the duty of the Prophets and Servants of God to have a due regard to their Dreams ; and though some pretended Dreams , when they had none , or made use of them to seduce the People to Idolatry , yet still the true Prophets were not to slight Visions and Dreams , because of Idolatrous Impostures ; and such as were guilty of the latter were by Mose's Law to be put to death Deut. 8. 1. If there arise amongst you a Prophet , or a Dreamer of Dreams , and giveth thee a sign or a wonder and the sign or the wonder came to pass , whereof he speakes unto thee , saying , Let us go after other Gods , and let us serve them ; thou shall not hearken unto the voice of that Prophet or that Dreamer of Dreams ; for the Lord your God proveth you , to know whether you Love the Lord your God with all your Heart and with all your Soul — And that Prophet or that Dreamer of Dreams shall be put to Death . So the Prophet Zachariah chap. 10. 2. complains ; The Idols have spoken Vanity , and the Diviners , have spoken a Lye , and have told false Dreams , they comfort in vain . And so Ieremiah , chap. 23. 25. I have heard what the Prophet said , that Prophecy lyes in my Name ; saying , I have Dreamed , I have Dreamed . How long shall this be in the Heart of the Pr●phets that Prophecy Lyes ? Yea , they are Prophets of the deceit of their own hearts ; which think to cause my People to forget my Name , by their Dreams , which they tell every man to his Neighbour , as their Fathers have forgot my Name for Baal . All these Texts against the Abuse of Dreams , when they are forged , & wickedly made use of to promote Idolatry , but make nothing against the lawful , humble , pious and most profitable use of Dreams , as appears by what follows in the 28 th verse of the same chapter , viz. The Prophet thou hath a 〈◊〉 , let him tell the Dream , and 〈…〉 hath my Word , let 〈…〉 faithfully ; what is 〈…〉 Wheat , saith the Lord ? The knowledge 〈…〉 and Dreams is reckon● 〈…〉 principal Gifts and Graces 〈◊〉 bestowed by the Lord on them that fear him : So 't is said of Daniel and his three Companions , That God gave them knowledge and skill in all Learning and Wisdom , and Daniel had understanding in all Visions and Dreams . Dan. 1. 1● . And therefore when King Nebuchadnezzar had Dreamed Dreams , and his spirit was troubled because the thing was gone from him ; that is , he had forgot what he had seen , but only retain'd a general remembrance that he had a strange and wonderful Dream ; when all the Magicians , and Astrologers , and Sorcerers , and Chaldeans were so far from being able to recall his Dream , that they told him , There was not a man upon the Earth could do it ; This holy Prophet Daniel , not only shewed the King the Dream , but also the Interpretation thereof ; ( the same being revealed unto him in a Night Vision , Dan. 2. 19. ) whereupon he acquaints the King , that there is a God in Heaven that revealeth secrets , and maketh known to the King Nebuchadnezzar , what shall be in the Latter dayes ; As for thee , O King , thy thoughts came into thy mind upon thy Bed , what should came to pass hereafter , and he that revealeth secrets maketh known unto thee what shall come to pass ; and so proceeds to tell him the particulars of his Dream , and the meaning thereof , being a Declaration of the most eminent Empires , and Monarchies , that should succeed in the Earth , and their Qualities , Splendor and Conditions . The same King Nebuchadnezzar , was premonished in a Dream , of the Judgement that was coming upon him , for his presumption and forgetfulness of God ; he was driven out of his Kingdom , and from amongst men , and did eat Grass with Oxen , &c. Also in the 7th . of Daniel we read , how the Lord by his Angel shewed that holy Prophet the things that should come to pass in the world in the Latter days . Nor was this Method of God's , ( whereby he revealed his secrets by Dreams ) peculiar to the legal Dispensation , but seems more especially to be extended unto , and enlarged under the Gospel , according to that prophesie of Ioel , chap. 2. 28. And afterwards ( saith the Lord ) I will pour out my Spirit upon all flesh , and my Sons and my Daughters shall Prophecy , your young men shall see Visions , and your old men shall dream Dreams ; which is repeated and applied to the Illumination of the holy spirit , by the Apostle Peter , Acts 2. 17. So in the new Testament we read , That when Ioseph thought to put away the Virgin Mary , whom he had espoused , because he perceived her to be with Child ; The Angel of the Lord appeared unto him in a Dream ; saying , Joseph , thou son of David , fear not to take Mary to thy Wife ; for that which is conceived in her , is of the holy Ghost , and she shall bring forth a son , and thou shalt ●all his Name Iesus ; for he shall save his people from their Sins , Mat. 1. 20. And in the second Chapter , when the wise men came out of the East to visit him that was born King of the Iews , and were sent by Herod to Bethlem , bidding them , when they had found him , to bring him word , that he also might worship him ; they were warned of God in a Dream , that they should not go again to him ; and therefore returned into their own Country another way : After whose departure , vers . 13. Behold , the Angel of the Lord appeared again unto Joseph in a Dream , saying , Arise and take the Babe and his Mother , and flee into Egypt , and be thou there till I bring thee word ; for Herod will seek the Babe to destroy him . And in the same Chapter vers . 19. When Herod was dead , behold an Angel of the Lord ( once more ) appeared to Joseph in Egypt , saying , Arise , and take the Babe and his Mother , and go into the Land of ●srael , for they are dead that sought the Child's Life . CHAP. IX . Of Angels Guardian of Countries , and particular Persons , and their Offices towards men , mentioned in Scripture . BY the numerous Examples mentioned in the foregoing Chapter , we see how common and frequent it was in former Ages , for the Lord to appear unto his people in nightly Visions and by Dreams ; and in that secret way of Comunication to reveal unto them many wonderful things ; insomuch that they did account themselves as it were abandoned , or separated from the presence of the Lord , and his holy Spirits and Angels , when the Lord did with● draw or supercede this method of Nocturnal Illuminations , as is evident by the forementioned Complaint of King Saul . But in this our Rude and Blind Age , instead of complaining for want of the presence of the Lord and his holy powers , most people make a Laughing-stock , and Derision of Dreams , and all things of that nature ; so great is the Degeneration of Mankind from all sublime Truths and heavenly Converse of good Spirits just as though there were no Angels or Genij , or that the blessed God of Truth had not granted any of them to be our Guardians and Assistants in our Necessities , and under his supream providence , to protect and desend mankind , from the many shares and inventions of evil Spirits , which continually seek how they may devour and destroy man , and lead him captive into perdition : But the Word of Truth assures us , That the God of all Power and Glory has made his Angels great and powerful ministring Spirits , to aid and assist those that fear his Name , and advance the Kingdom of Innocency . So in former Ages we read , That he sent his good Angels , as Messengers of his favour , and to defend his people from incursions of the evil ones ; for they do continually fight against the Malicious degraded Legions . Thence Abraham , when he sent forth his Servant to Mesopotamia , to fetch a wife for his Son Isaac , did by Faith assure him , The Lord should send his Angel before him , and prosper what he went about , Gen. 24. 7. and 14. So the Lord promises the Children of Israel , Exod. 23. 20. Behold , I send an Angel before thee , to keep thee in the way , and to bring thee into the place which I have prepared . Beware of him , and obey his Voice , provoke him not , for he will not pardon your Transgressions , for my Name is in him . But if thou shalt indeed obey his Voice , and do all that I shall speak , then I will be an Enemy to thine Enemies , and an Adversary to thine Adversaries ; for mine Angel shall go before thee in unto the Amorites , &c. Chapter 23. 24. Therefore now go , lead the people unto the place of which I have spoken unto thee : Behold , mine Angel shall go before thee ; which is repeated again , Chap. 33. 2. I will send an Angel before thee , and I will drive out the Canaanite , the Amorite , &c. When Balaam went with the Princes of Moab , to Curse the Israel of God , 't is said , The Angel of the Lord stood in the way for an Adversary against him ; and the Ass saw him , and turned away several times ; but the Prophet could not see him , till his Eyes were opened , and then he reverenced him , and received his message Numb . 22. 23. and 31. An Angel of the Lord came up from Gilgal to Bochim to accuse the Israelites of their disobedience and trangression , whereupon they repented and humbled themselves Iudges 2. 1. Another Angel appeared to Gideon , and encouraged him to deliver the people of Israel out of the hands of the Midianites , Chap. 6. 11. So likewise to Manoah , the Mother of Samson , promising her a Child , and directing her how he should be Educated in Abstemiousness , and Temperance , that he night be fit for those mighty A●chiefments of delivering his people , which the Lord had designed him for , Iudges 13. 3. As Elijah was in the wilderness , and ready to starve , an Angel of the Lord brought him provisions , and said to him , once and again , Arise , and eat ; in the strength of which he travelled forty days , and forty nights , 1 Kings 19. 5. David also teacheth us , That the Angel of the Lord encampeth round about them that fear him , and delivereth them , Psalm 34. 7. And again , Psalm 91. 9 , 10 , 11. Because thou hast made the Lord my Refuge , even the most high thy Habitation , there shall no evil befall thee ; neither shall any Plague come nigh thy dwelling ; for he shall give his Angels charge over thee , to keep thee in all thy wayes : they shall bear thee up in their hands , lest thou daish thy Foot against a Stone . When the Prophet Zachariah had a vision by night from God , there was an Angel that talked with him , and declared to him the things which he saw . The Angel Gabriel was sent to the Virgin Mary , to acquaint her with the joyful Tydings of her being overshadowed with the holy Ghost , and bringing forth a Saviour , Luke 1. 26. The pool of Bethesda had its Senative Vertue communicated to it by the ministry or an Angel for so the Text expressly tell● us , J●hn 5. 4. An Angel went down at a certain ●eason , and troubled the water , whosoever then first after the troubling of the water stepped in was made whole of whatsoever Disease he had . When the ●postles were committed to Prison for preaching the Gosple , Acts 5. 1● . The Angel of the Lord by Night opened the Prison Door ; and brought them forth ; So an Angel of God appeared in a Vision to Cornelius , the devout Centurion , requiring him to send to Ioppa for Peter , who should teach him what he should do , Acts 10. 3. And when afterwards t●e same Peter was imprisoned by Herod the King , behold the Angel of the Lord came upon him , and a Light shined in the Prison , and he smote Peter on his side , and raised him up , saying . Arise quickly ; and his Chains fell off from his hands , and the Angel said unto him , Gird thy self , and bind on thy Sandals ; and so he did : And he said unto him , Cast thy Garment about thee , and follow me ; and he went out and followed him , and wist not that it was true , that was done by the Angel , but thought he saw a Vision . When they were past the first and second ward , they came unto the Iron Gate that leadeth unto the City , which opened unto them of its own accord ; and forthwith the Angel departed from him ; And when Peter was come to himself , he said ; Now I know of a surety , That the Lord hath sent his Angel and delivered me , Acts 12. 7 , 8 , 9 , 10 , 11. And when Paul , in his Voyage to Italy , was in danger of shipwrack , and Angel visited him , and assured him , That none belonging to the Ship should be drowned ; for , said he , There stood by me this Night the Angel of God , whose I am , and whom I serve ; saying , Fear not Paul , Thou must be brought before Caesar ; And lo God hath given thee all them that sail with thee , Acts 27. 23. Thus manifest it is , that good Angels , both by the appointment of the Soveraign Creator , and the excellency of their own Natures ; are alwayes Sedulous , ready and diligent to serve , assist , succour , and illuminate good and vertuous men ; especially in their distresses , or when they are in danger by the malice and subtilty of wicked men ; And it is the Doctrine of the wise Antients , that not only every person , man or woman , from his or her first coming into this world , hath in an especial manner , a particular good Angel deputed ; which therefore is called his or her Guardian Angel , or good Genius , and that another evil Angel also of a direct contrary nature and property is always attending us , thence called Catademon , or a mans evil Genius , hut also that Communities , Nations and Countries have also particular Angels assigned to their government , or super●intendency : And therefore in some Translations that eighth verse of the thirty second chapter of Deuteronomy is thus read , — when the most high divid●● to the Nations their Inheritance ▪ when he separated the Sons of Adam , when he set the Bounds of the People according to the number of the Sons of God ; that is allotted to all the several Nations , distinct Rulers , and Supervisors , amongst the Holy Angels , here called the Sons of God. Thus as all Contention Hate , Malice , Strife , Oppression , Violence , Fighting , Killing , Murders and Wars , both Private and Publick ; are first conceived in the Spirit , and have their Foundation from the Wrathful , Poysonous Principle , so when men by their sinful vanity have awaked or kindled this direful Principle , which threatens destruction and Ruin to both private Families and publick Societies , States or Governments , then there begins a great Combat , and as it were open Wars between the Guardian Angels of each person or Country ; and which soever of them gets the Victory , that King , Country or People succeedeth in its Wars here below , and subdueth the other . This I conceive is plain , and undeniably evident from the 10th chapter of the Prophet Daniel , where an Angel comes to Daniel ( who had spent three weeks in mourning , fasting & praying ) & said unto him , O Daniel ! greatly beloved , understand the words I speak unto thee ; for unto thee am I now sent , for from the first day that thou didst set thy heart to understand and to chasten thy self before thy God , thy words were heard , and I am come for thy word sake ; but the Prince of the Kingdom of Persia withstood me one and twenty dayes ; but lo , Michael , one of the chief Princes came to help me , and I remained there with the Kings of Persia , now I am come to make thee understand what shall befall thy People in the latter days ; for the Vision is for many days — And having strengthened the Prophet , proceeded thus ; knowst thou wherefore I come unto thee , I will return to fight with the Prince of Persia ; and when I am gone forth , lo , the Prince of Grecia shall come ; but I will shew thee that which is noted in the Scripture of Truth , of Michael your Prince ; thereby to understand the several respective Angel Guardians or Titular Intelligences of those Nations , and that every particular person ( as well as Nation or Country ) hath a peculiar Angel Guardian , seems to me very plain from the Scripture , especially those two undeniable Texts , Mat. 18. 10. Take heed that ye despise not one of these little ones ; for I say unto you , that in Heaven their Angels alwayes behold the Face of my Father . And Acts 12. 15. when the Maid came and told the Brethren that Peter ( whom they supposed to be in Prison ) was at the Door , they not believing her , said , It is his Angel ; which plainly argues what a firm opinion and belief the faithful Christians of old had in this matter . The like stirvings and oppositions are to be apprehended of the Guardian Angels , and chief Princes of other Countries , Places and People ; there is frequent struggling between the Internal Princes , but still the prime occasions , or first motives , are generally given to them by mens sinful vanities , which do move the inward wrathful Principle of nature ; whence all those judgments and cruel Miseries do proceed , and which do give oppertunity and advantage to the evil Angels to insnare man in a thousand Mischiefs , unheard of Debaucheries , Idle Dreams and Lying Visions . For the Lord , who is a God of Holiness and Purity , and loveth Truth in the inward parts , doth not visit any with heavenly Dreams or Visions , but such as call u●on , fear and believe in his sacred Name ; such whose Temples are undefiled with Blood and Uncleanness , and their Hands unstained with Oppression or Violence ; such in all Ages he hath admitted into his holy presence , and granted unto them his good Angels to Teach , Guard and Defend them from Sin and Evil ; but we do not read that in former times the Lord did ever so visit the froward and perverse of heart , or granted them the help of these noble illuminated Companions , viz. the blessed Angels and good Genij , for alas● tho these blessed and good-natured Intelligencers were ready to attend them , they instead of accepting and attracting such their assistance , do by wicked practises and intemperate lewd habit of Life , and continual Violence , drive the good Spirit away ; and on the contrary , conciliate to themselves evil Genij , whose work it is to suggest and dictate Lyes , in a spiritual way both night and day ; and such persons Dreams and Visions are generally Lying Phantasies , according to the nature of their attendance . For every man in the world hath either a good or evil Internal Companion , or Genius , that he adheres unto , of the nature of that property that he has the chief Government in the Life ; and this Genius does mightily prompt & froward all such things as his principle , quality or Complexion inclines him unto ; and as men alter in inclination , either to good or evil , so their Genius grows either stronger or weaker , according as they shall enter with their wills into good or evil , and became strong therein , it may also be noted , that what Imployment , Art or Science soever a man strongly inclines unto if he continues therein , and becomes fixed , he shall obtain a proper Genius , which will mightily assist him in that Art ; and the very same is to be understood in both vertue and vice , for as any one becomes wedded unto , or practises either with strong inclinations ; so his Genius , or good or evil Attendant becomes strong and powerful , and if it be vertue , than such a person becomes great in the mysteries of Goodness , Vertue , Wisdom , and the secret knowledge both of God , and of himself , and of universal nature , according as his Temper and Complexion is capable ; For constancy giveth strength , and great power , both to the Genius , and all the faculties of the Soul ; And the like is to be said of vice , as is most apparant in such as continue long in the practice of Evil , they every day grow much worse , the Custom takes away the Conscience of sinning , and they become Seared as with an hot Iron , as the Apostle fitly phraiseth it , that is , lockt up as it were , or wholly captivated in sordid Vanities and Impieties , whereby they become cruel and violent in all things , and work wickedness with Greediness , and draw Iniquity as with Cart-ropes , for they have opened the gate of original Poysons , the Bitter , Wrathful , Astringent Spirits , which compose the inwardmost Kingdom of fierceness , wherein Devils dwell , being destitute both of divine and eternal Light ; this evil center many men have so terribly awakned , as shortly they have by way of simile attracted the evil Spirit , and Angels for their Companions , who do diligently wait upon , and continually prompt them to wickedness , and further exciting of the hellish poysonous properties , whence are generated Filthy Swearings , Lying , obscene words and Actions , and all kind of abominable Discourses and Actions , with a thousand horrid thoughts , and vile immaginations , frequent amongst the multitude , so that if a mans inward Eyes of his Soul were but opened , he might easily see Legions of those accursed Demons , fluttering in and about such People , egging them on to all evil Communication and practices ; it being a certain and undoubtable truth , that all filthy vain thoughts words and works do arise and proceed from the Hellish center , and do all carry the power of their own principle with them , and so incorporate with their Similes whereever they are received , and thence pass back again into their own dark original Source , and totally captivate the soul therein , where they are recorded , and shall stand forever as Witnesses of Condemnation against them , if men Live and Dye in that deplorable state , and do not Repent , and turn from them , by Regeneration , and Newness of Life . Now from those infernal Legions , which beset us on all sides , both inwardly , and outwardly , no man is safe any longer then he fears the Lord , and has his mind fixed on Sobriety and Temperance in Meats , and Drinks , Exercises and Communications ; for nothing ( as we have already said , and cannot say too often ) does so much disarm , weaken , prevent and frustrate all evil suggestions and ingections of the evil Angels , both within and without , as those sublime vertues with convenient Fasting , and continual servent Prayers . For as our Lord and Saviour Christ saith , some sorts of evil Spirits are not cast out , or chased away , but with Fasting and Prayer : and therefore the Kingly Prophet saith , wherewith shall a young man cleanse and defend himself from evil Angels , and other Enormities , but only by keeping thy Word , and being obedient to thy Commandements ; alwayes having a regard to that most excellent saying of Christ , First seek the Kingdom of God , and the Righteousness thereof , and all other good things shall be added , or given unto you in due season . For as every man does govern himself , and into what property he suffers his soul to enter , such an Angel or Spirit he allureth , be it either good or evil , there being Spirits of all Orders , Complexions and Natures ( for which should we think , the Intellectual world less peopled then the Material ? ) which always are ready and officious to exert their power , as we read in the Scriptures of Truth , The Lord said , who will be a Lying Spirit in the mouths of Ababs prophets , and presently steps forth one , and said , I will ; and far be it , but we should believe that the benign Spirits are as ready to secure and defend mankind from evil , when they incline to well-doing and Innocency , as the malignant Ones are to precipitate them into Error , Guilt and Misery . If men did but believe those things , and diligently observe and weigh them , they would certainly be much more careful in moderating their thoughts and affections , neither would many so much dote upon , or be perpetually vexed with , for , or about the Spirits of golden mountains of Ethiopia , the Dust of Guinea , the Rubish of Peru , which do give great advantage to , and powerfully attract the evil Demons , who by many of the Antients are thought to have some kind of rule over , or affinity with those hidden Mines and Treasures in the bowels and dark Cavetns of the Earth , which are the Idols whom most people now adore , and over whom the evil spirit Mammon is said to be Lord president . For whatsoever man does violently taste , and set his mind and affections upon , presently the evil Spirits that are of that quality , do present themselves , and are busie to allure the Soul , and captivate it with more passionate desires after it . For this cause it proves hard , and very difficult for men too be temperate , & to moderate their affections in any thing wherein they have once run out into , or contracted an habit of Excess , so many Enemies there are to circomvent and inveigle them on every side , whose power is great , but 't is by reason of the greatness of mans sins , which give them the Advantages , whereby they lead multitudes into perdition . On the other side , the good Angels , and Spirits are as easily attracted by vertue , as the Evil are by vice ; that is so say , they are delighted , and conciliated by their own fair Resembla●ces , Purity , Love , Truth , Temperance , Order , firm Belief , cleanness in Meats & Drinks Innocency and Silence ; these are powerful Loadstones or Magneticks that will attract good Spirits and Angels , even from the furthest parts of the World. It is also further to be considered that true Dreams and Nocturnal Converse with good Angels and Spirits , does afford great delight , and true pleasure to the mind and soul ; the very thoughts of those secret visits , chears and irradiates the intellectual Faculties even in the day , and causeth a desire and longing for the night ; and the more fixed any man is , and the more he lays them up in a Reserved and Religious Breast , with serious Thoughts and Meditations on such sublime Mysteries , the nearer he approaches unto their Beeings and powerfully invites those holy and material Essences , and so by degrees , even whilst he is in the Body , becomes as it were incorporated with , or endenizon'd amongst those Coelestial Quires of blessed Angels and Spirits of the Just made perfect , and to have their Names Registred in the Book of Life , as in the Revelations in promised . For nothing comes so near those glorious Beeings , or so effectually engages them as a constant thoughtfulness temperance and sobriety , but more especially Innocency , and the Child like nature , which does in the highest degree imitate the nature Angelical , whence our Saviour Christ , Mat. 10. 10. admonishes his Disciples , to take heed not to despise Innocency , and the simple harmless nature , which he calls one of th●se little Ones , such as have through the vertue and power of the divine friendly innocent Principle disarmed the fierce wrathful properties , and as it were cut off the members of evil , that is their thoughts , words and works , and have as much as in them lies , ●mitated and lived in the innocent nature of Christs Spirit , and good ●ngels , for of such he saith , Their Angels do always behold the Face of my Father , which is in Heaven . But such as live in Uncleanness and Riot , in Chambering and Wantonness , in Oppression and Cruelty , are subect to the Tyranny and Punishment of evil Angels , as executioners of the divine Vengeance , which hence are called destroying Angels : Thus two Angels came to Soym , and having secured Lot and his too Daughters , consumed those wicked Cities , whose Inhabitants burning with unnatural Lusts , were justly destroyed with a shower of Fire and Brinstone , the Lord by the Angels of his vengeance raigning down as it were Hell out of Heaven upon them , such was his Abhorance of their Abominations . When David had provoked the Lord by numbering the People , and thereby shewing his Inclinations to boast of the Arm of Flesh , rather than trust in the Lord his God ; It is said , 1 Chro. 21. 1● . God sent an Angel to Ierusalem to destroy it , and herepented him of the evil , and said to the Angel that destroyed , It is enough , stay now thy hand ; And the Angel of the Lord stood by the threshing Floor of Ornan the Ie●usite , and David lift up his Eyes and saw the Angel of the Lord stand between the Earth and the Heaven , having a drawn Sword in his Hand , stretched out over Ierusalem ; then David , and the Elders of Israel , who were cloathed in Sackcloath , fell upon their Faces . When Senacherib , King of Assyria prefuming upon the strength and number of his Army , had proudly Blesphemed the God of Israel , the Lord sent an Angel , which cut off all the mighty men of valour , and the Leaders and Captains in his Camp , so that he returned with shame into his own Land ▪ 2 Chron. 32. 21. which is also Recorded more particularly , Isaiah 37. 36. The Angel of the Lord went forth and smote in the Camp of the Assyrians an hundred and fourscore and five thousand ; and when they arose early in the morning , behold they were all dead Corps . In like manner , when Herod had accepted the blasphemous Flatteries of the people , Acts 12. 23. immediately the Angel of the Lord smote him , because he gave not God the glory , and he was eaten of Worms ▪ and gave up the Ghost . So the Angel that slew the first-born of the Egypti●ns , is called the Destroyer , Exod , 12. 23. As also the Angel that smote the rebellious Israelites in the Wilderness . Neither murmur ye , as some of them murmured , and were destroyed by the Destroyer , 1 Cor. 10. 10. For when men by imitation do come near and sympathize with the principle of the evil Angels , they become incorporated with , or swallowed up by their wrathful dark , Nature ; as the Kingly Prophet David saith , Pfal . 78. 49. The Lord casts upon them the fierceness of his Anger , Indination and Wrath , that is by the sending out , or granting Commissions unto evil Angels , to vex and plague them ; for man by his Out-rages , Gluttony , Drunkenness and Oppressions , both to Man and Beast , and killing of those of his own kind , has opened the Gate of Gods fierce warthful anger , which does powerfully attract the evil Angels and give them oppertunities to commit Evils without Remorse , having a free access both by Dreams and Visions , and other Spiritual Communications , which do exert , and inwardly stir up man ever , even in the very center of his Life to Evils , whence those numberless , & strong lewd Immaginations , wicked Words , & ungodly Works do proceed , so that a rational man would think that no thing , or Creature , that is cloathed with the humane nature , could be so much depraved and precipitated into Error and all kind of Ungodliness . Therefore well may the Angel of the Lord in the Revelations , cry , woe unto mankind , or the Inhabitants of the Earth , for the Devil is cast out of Heaven , and is come down on the Earth in great Wrath and Indignation , that is into the wrathful or evil part of the Adamical Earth , and not into the good part ; for this world , and all things therein , do consist both of Good and Evil , Light and Darkness , Love and Hate ; but into the good , the Devil , that is , evil Angels , or Spirits cannot enter , as being contrary to their Vbi , or Beeing ; the Light being set in an eternal opposition to Darkness , and Satan , and all his associate Angels being fallen from the Light , are entered into the dark original wrath , whence the evil part of this world proceeds ; and therefore he and his Legions are only capable of the poysonous f●erce wrathful Vbi , or Station ; and consequently where persons give themselves , up unto Oppression , Violence , Envy , Back-biting , Gluttony , Drunkenness , Swearing , Lying , Lustful Frothy Romancing Discourses , and vain foolish Jestings , all which do arise , and are generated from the fierce poysonous wrath , both inward and outward , wherein Belzebub has his Throne , to and with the souls and spirits of such men , the evil Angels have free access , and a ready Intercourse , because they are nearly allyed in their original principle ; Ahabs Prophets were before false and lying Prophets , and had made a Trade of soothing up that wicked King in his Idolatry , with counterfeit Visions and Flatteries ; and therefore it was that an evil Angel was so ready to offer himself to be a lying Spirit in their mouthes . It was the Sin of David that drew down the before-mentioned destroying Angel with his Sword in his hand against Ierusalem ; and when David and his people repented of their misdeeds , then presently the Lord commanded the Angel to put up the Sword of wrath ; for by such their Repentance , the principle of Indignation was weakned ; and on the contrary , the principle of Light and Love was thereby strengthened and corroborated , which did discuse the wrathful particles , or cause the destroying Angel to disappear , & attracted the presence and assistance of the good Angels , who have their Vbi , or are conversant in the good part of this world , as the evil Angels are in the dark maligne part thereof ; and as men enter either into Good or Evil , so do they contract a familiarity with the one or the other , and acquire good or bad Guardians , which do powerfuly stir them up either to vertue or vice . Hence we read , Gen. 48. 16. Iacob acknowledging Gods divine hand of providence , saith to his Son Ioseph , The Angel which hath delivered me from all evil bless the Children ; as also the same sacred Scripture , Gen. 32. 24. declares that the Lord wrastled with Iacob all Night , in a Vision or Dream by his good Angel , and Iacob's Spirit or Soul was in good earnest , and strove so with the divine power , or good Angel , that he would not let him depart , untill he had blessed him , which did manifest Iacob's firm Faith , and inward acquaintance with , and understanding of Gods goverment by Angels , which of late Years has hardly any being in the Heads or the Hearts , in the Understandings or Desires of men . CHAP. X. Man cannot Communicate with Spirits in his outward Senses , but in Dreams and Extasies . Strange material Figures , Calls , Blows , &c. before Death . Of middle Spirits . Against telling of Dreams and how Dreams are always represented in Corporeal Forms , and in what sence mens works are said to follow them after Death . VVE have before demonstrated , that during the sleep of the Body , the Soul is as it were already Seperated , and in Eternity , so that both Joy and Sorrow is essential unto it , and the Soul does really enjoy either pleasure or pain ; For this cause both good and evil Angels and Spirits can most easily and familiarly communicate with the Souls of men in sleep ; for then the Soul is near unto their Vbi , or Beeing , and there is a great affinity between them ; but when the Body is awake , and all its ●ally-ports of the Senses wide open , to let in outward material ▪ Objects , the Soul is cloathed with a dark , heavy , earthy , sensual vesture , which does as it were wholly captivate and chain this incorporeal Essence ; and as those Communications , Revelations , Sights , or whatever else does happen to the Soul in Dreams and Visions , seems as nothing to the Body and Senses after waking ( which is one main cause so many slight Dreams ) so what is translated through the Senses , or in the outward material World is nothing to the Soul in Dreams ; but the Beggar has as lofty Representations , as the King , and the poor Captive as free Enjoyments as his Judge ; therefore we should consider the vast differance between the internal and external principles , and their respective Inhabitants , and that the external Eye can see only into its own Birth or Original ; that is , into the Things and Light of this outward material World , as receiving its Light from thence , for nothing can see further than its own principle whence it proceeded . For this cause no mortal man can see and communicate with Angels and Spirits by sight , and under the perfect Exercise of their outward Senses ; therefore when the holy Prophets and Antients received Visions , and the good Ang●ls and Spirits Communicated their Secrets unto them , it was alwayes in Dreams , Extasies or Raptures ; not knowing ( as the Apostle saith 2 Cor. 12. 2. ) whether they were in the Body , or out of the Body ; and therefore the Prophet Daniel , saith , that in the grea● Vision before mentioned , he had not the strength of a man , that is , his senses and natural understanding , was during that time of the Vision , weak , dead , or as it were asleep , and did not see , nor know any more of the mystery or divine sight , than men do of their common Visions of the Night , which are as nothing to the Body and Senses ; for every Eye sees into its own Radix , that of the Body into the Principle of this World , as being generated from the Light thereof , and being it self Corporeal , sees , apprehends and comprehends all Corporal things ; but the Eye of the mind and soul is Incorporeal , and therefore it can well see , apprehend and comprehend things Incorporeal and Spiritual , especially when it shakes off , and as it were quits it self of the Chains and heavy Fetters of its earthly Tabernacle , and the sensual Facultites of the external palpability , as comes to pass in Visions and Dreams ; for the Soul has an eternal and Coelestial original proceeding from the Intelligible World , and therefore when it is freed from Darkness , it can well see into , and communicate with the internal and heavenly Spirits and Angels ; But the Senses and Body take their original from gross palpable matter , and therefore depend upon sublinary nature consequently subject to destruction and coruption . The Body is a dull heavy Trunk , but the Soul is quick as Thought , and nimble as a Beam of Light ; and therefore , when freed from the clog of the Body and sensual Power , 't is capable of entertaining and receiving all things , be they either material or immaterial . But here it must be noted , that it is common for Persons in Dreams to be presented with various Figures , Forms , and Shapes of material things belonging unto the Animal , Vegetable and Mineral Kingdoms , which do signifie , or often times fore shew or denote Prosperity , Adversity , Health , Sickness , the Death of themselves or Friends ; others have vocal Calls , Voices , or Blows before Death or Sickness ; Now all this variety of Nightly Representations or Dreams proceed from the variety of each mans Genius or Angel , and are true or false , according to its Nature , and the vertuous or vicious Lives of the Persons . But certain it is , that many men have certain and assured signs , or premonitions given them of the Death or Well-fare of absent Friends and Relations , as also of their own ; of which were it needful , numerous Instances might be given ; and this as it is very strange and wonderful , so I see not which way it can come to pass otherwise than by the operation of the internal and supernatural Intelligers or Genji , which amongst the wise and sober Antients was more frequent then of late years , viz. when men fearing the Lord , believed that he governed the world by Angels , and when men lived in Sobriety , Temperance , and Cleanness , which doth wonderfully prepare men for , and render them capable of receiving true Dreams or Oracles . For external as well as internal Purity , and to be free from Violence , and the defilements of Blood , and of unclean Meats and Drinks is most necessary ; for all who would be worthy of this sublime Knowledge and Gift of true Dreams , must keep a pure undisturbed and undisquieted Spirit and Imagination , & friendly compose the same ; for an unclouded Spirit is like a clear Glass , or calm limpid spring of water , wherein you may behold the true Images of things , but if the same be troubled , stirred or agitated , then you perceive nothing but confused Figures ; so the Spirit being discomposed apprehends nothing as it ought to do , but as long as it continues ●erene and tranquil , it lets in the true Lights of distinguishing & understanding , and presents the real Figures and Notions of things to such as are of a sound and healthy Body & Mind , not dulled with Intemperance , nor made sad by Anger , nor provoked to Bitterness and Envy by Covetousness ; but when at peace with God , and all its innocent Creation , you quietly go to Bed , and fall a sleep , then the Soul being loosed from hurtful thoughts , and freed from the heavy body , and sensual Spirits , does freely Communicate with divine Angels and Spirits , and far more certainly , clearly and efficaciously behold and enjoy wonderful things ; and oftimes is then instructed in , and taught many abstruce Secrets and Mystries ; for the good Spirits being diffusive and communicative , do invite the Soul to their Society by the opportunity of the Sleep of the Body & Sences , and the nocturnal solitariness , nor will they be wanting to such when they are awake , if they shall square and conduct their Lives and Actions by the measures of wisdom , and rules of Piety . On the Contrary such whose Fantasies and Spirits are dull , and as it were unpolished , and who languish under distemperatures of mind , and a Body oppressed with excess of wine , or other superfluity , whence noxious Fumes arises , that miserably becloud all the Intellectual Hemispere , the access and intercourse of the benig●e Spirits or Angels is prevented or frustrated , and such peoples Dreams are confused , oblivious , and tending to Evil and Vanity ; for the good Intellig●nces cannot , nor will give true 〈◊〉 or significant Dreams 〈…〉 intemperate and unclean , and whose Souls are estranged and degenerated from their principle , and precipitated into wrath and Violence ; But the Inhabitants of the infernal World have the nearest Affinity to such , and do by their secret sympathitical Communications suggest and dart into the Soul many Lying Fantasies and Mischevious Dreams , and teach them sundry vile pranks and evils . For there is as great a variety of Spiritual Creatures and Beeings , good and evil , clean and unclean Spirits , viz. respectively in the two grand Fountains or Principles of good and evil , as there are material Inhabitants in this internal or visible principle or Elementary Quaternion of Earth , Air , Water and Fire , and of as various and different shapes , formes and natures , and complexions ( if we may in an Analogous way apply those words to Spiritual , which commonly are only predicated of gross Palpable Creatures and th●ngs ) for all this wonderful variety of the Animal , Vegetative and Mineral Kingdoms , are but a Figure and Similitude of what is in the internal Spiritual World , whence all those proceeded ; and the internal Spirit and Power is still the true cause of all motion , growth and increase , and Life in all Creatures and things contained in the said three Kingdoms , and no internal Intelligence , Power , Spirit , Angel , or Genius , whatever can affect us otherwise than as we draw near them in Spirit , and so by degrees awaken their predominant property or principle , by which they have power to influence us either in good or evil . But for the most part , it happens in the Evil , because most men live under the dominion of the evil principle , and properties of Nature . For a man hath both inward & o●tward helps in whatsoever he inclines to , more especially if his propensions & desires be fixed and strong ; his inward helps towards vertue are the good Angels and Spirits , who readily meet , embrace and rejoyce at the drawing near of men to their principle ; whence it is said , that there is Joy in Heaven at the Conversion of a Sinner ; and to encourage them in well-doing , they by almost imperceptible wayes afford them assistances , and reveal many wonderful secrets to them , both by day and nightly Visions ; and his outward Helps are innocent Living , Temperance , and Cleanness in Meats , Drinks , Exercises and Communications with good sober men ; and those latter helps being practised to conciliate , and promote the former . On the contrary , men evilly enclined have also two Spurs to wickedness , viz. inwardly by the suggestions of bad Doemons , whose work it is to prompt men to viciousness ; and outwardly by Covetousness , Pride , Drunkneness , Vain-Glory , Uncleanness , Intemperance , evil Words , Works and Communications with evil men Likewise , as every man is endued Radically with the two grand Fountains or Principles of good and evil , which every one in the World is more or less sensible of by their inward operations , and that continual Strife , and as it were open wars there is between them in the Centre of his Soul , so every man thence comes to have two Genij or Spirits , that alwayes wait upon , and attend him , viz. one good , which answers to the good friendly principle of Light and Love ; The o●her evil , refering to the fierce , wrathful Principle , which two do continually and fiercely contend for Victory , and oft-times cause great trouble & perplexity in the Soul ; but when 〈◊〉 good overcomes , then there is Joy , Concord and Pleasure , or an intire Satisfaction of Mind . It is further to be noted , that there are great numbers of Elemental Spirits , which are of a middle nature ; some of which do dart and gleam into some persons whose understandings are not exalted above their Principles or Elements ; These only busie themselves in foolish unluckey ridiculous prankes , and doing of pretty mischiefs ; whereby they often promote idle jesting , vain laughter , wanton love stories , and the like ; but they generally attend those people that have poor , low , beggerly genius , whose understandings are very little elevated above Bruits ; for this Infantry of Spirits , or lower graduated Spectrums have no communication either with men of vertue or prudence , nor yet with those that are Exalted in the highest degrees of evil ; for these Lemures , or Terrestrial or Watery Spirits are as they chiefly inhabit woods Mountains , or unfrequented Valleys , Rivers and Lakes , so they come nearer to the nature of some sorts of Beasts then of man , unless of such men only who have base low beastial complexions for with such they have a simile of this sort . The Prophet Isaiah seems to speak , Chap. 13. 21. where he mentions Ziim and Ob and 〈◊〉 , and the Satyrs which should dance in the ruins of Babilon , they are unclean sorts of inferiour Spirits , and their conversation does ill become the Noble Race of Mankind . But for the good Superiour Angels their converse is very advantageous , and therefore ought by all lawful means to be courted , and conciliated , and the discoveries made by them to be highly regarded , and concealed , for its a great and mischievous error for People to tell abroad their Dream , and the secret communication of their Souls with Angels and good Genij , and so highly to prostitute them to every lewd and vain Companion , as though they were of no worth or value , this is very common amongst most people , but it is a greater evil then most do imagine ; for some who have had good Angels granted to them , for day and night Companions , that taught and revealed unto them many excellent things both present and to co●● have by their divulging , and foolish talking of them , lost such their Guardians , and all the conversation of their good genij , which too la●e they have been sensible of , but found them as hard to be regained as Esan's Birth-right was , when by evil courses , and sin he had fooled it away , and then sought it in vain with tears , for there is nothing more offends the good Angels , then mens light behaviour , and vain talking of them , as on the other side , nothing doth more please and allure them , then for men to look up their secrets in religious and thoughtful Brests , and to abscond them from the vulger and profain , as we read in Ezra , Thou shalt deliver these books that contain the secret Law of the Hebrews unto the wise men of thy people , whose hearts thou knowest can comprehend them , and keep these secrets ; Therefore it was usual amongst the Philosophical Ancients to hide their great secrets , and vail holy mysteries in abscure Characters and Hieroglyphicks , because they should not be known to and profaned by the wicked . So we read of Theodorus ▪ the Tragick Poet , when he would have referred something of the mysteries of Jewish Scriptures to a certain fable , he was depraved of his sight . T is also reported of Theopompus , when he began to translate something of the divine Law into the Greek tongue , he was smitten with a kind of Phrensie , or extraordinary trouble of mind , and desired of God to make him sensible wherefore that calamity was fallen upon him , received answer in a Dream , that it was , because he had basely polluted Divine things , by setting them forth in publick . Our Lord Christ himself , whilest he lived in the humane Nature , spake after that manner and fashion , that only the more intimate Disciples should understand the mysteries of the Word of God ; but to others he spake onely in Parables ; he also commands ▪ that holy things should not be given to Dogs , nor Pearls cast before Swine ; Therefore , saith the Prophet , I have hid thy Word , in my Heart , that I might not sin against Thee . And Mary , the blessed amongst women , when the Angel Saluted her , and told her what glorious things should happen unto her , it is said , that she laid up the sayings in her heart , and pondered them in her religious mind ; which reverence , and serious meditation on these wonderful things , which the Angel communicated unto her , was well pleasing to the blessed Creator , whence every good and perfect gift proceeds . For all celestical vertues are wonderfully strengthened by secrecy , and the holy powers attracted , who de●est publick and profane things , and vain bablings Now Dreams are no other then certain discourses and incorporeal Sights of the Soul , being in sleep , loosed from the heavy Fetters of the Body and sences , whereby it hath 〈◊〉 near affinity , with the matereal beeings , and according to what 〈◊〉 of the sevenfold Nature , she is 〈◊〉 unto , such and such 〈◊〉 ▪ Representations or Dreams , 〈◊〉 appre●ends which appears as ●eal as if they were corporeal qualities , and the Soul is thereby either tormented , and full of perplexity , or on the other side filled with Joy and Delight apprehended in the Divine Vision ; somewhat to this purpose is imitated by Iohn the Divine in the Revelations , where 't is said , Blessed are they that dye in the Lord , for their Works do follow them . For the Manners , Habbits , Temperance , Sobriety , Innocency of Life , doing unto all as they would be done unto , and the true illuminated understanding of the Mysteries of God , and his great Divine Law in nature , are works that may be said to follow a pious Soul after death , which then calls to mind those things that it did in its life , and still more intently meditates and thinks on them , and endeavors to do them again , for they being the Souls chief delight in the time of its continuation with the Body , it still takes ▪ Pleasure in them , but in a more perfect and exalted degree . For after Death the Soul being deprived , and wholy destitute of all the Faculties and Functions of humane Life , as Nourishing , Growing , Generating and various Occupations of the Senses , all the delights of the Body must needs cease , and be terminated ; but their works follow them in the Mystery , and become substantial ; for all things then appear in their real Figures , Forms and Shapes as they do in this World , but in the greatest Perfection and most Sublime . The truth of this St Iohn in the Revelations does demonstrate where the Gate of the Heavenly Paradisical Kingdom of Eternal Happiness being opened and shewed unto him , it appeared in most beautiful curious Forms , Shapes and Figures of the things of this external World ; but in a far higher degree of perfection , for the Furniture of this World , viz. the innumerable and 〈◊〉 variety of Creatures in the Animal , Vegative , and Mineral Kingdoms , ar● gross , and as it were half dead in comparison of the Heavenly and Spiritual ; for all these lower things are but faint , dull , imperfect corporal Figures and Forms as the Spiritual Kingdom whence they had their original . It is therefore to be noted that no man ever dreamed , that he saw any Thing , Figure , or Shape of the Animal , Vegative and Mineral Kingdome , which he never saw , thought or heard of before at least in the parts , if not in the whole ▪ for though many times things are magnif●ed or diminished and made 〈◊〉 or worse , or Heterogeneous 〈◊〉 conjoyned in a representation 〈◊〉 never were in nature , yet still 〈◊〉 is nothing that hath not 〈…〉 seen , heard or though 〈◊〉 ▪ 〈…〉 Wrath or Hell ; such as have by transgression precipitated their souls thereinto , their work do also follow them , and all Figures , Forms , Shapes , or what ever else is represented unto them , is Fearful and Hideous , according to what degree they have with their wills entered into the wrathful fierce unclean Principle . Their Conditions is like men in terible Dreams , who are afraid of Swords , killing , falling from high places , drownings , Rocks falling on them , or being torn to peices with wild Beasts , and the like strange fierce or malancholy imaginations and representations , which are all real and most essential , and yet no danger of death near them , nor any period to their woful condition . And therefore the state of the damned is called Eternal death , and a worm that never dyeth , and therefore no end of their sorrow and misery . These strange phansies , and yet real apprehensions do follow each Spirit , or Soul , according to that property which carried the upper dominion in the time of the Body , from which predominating property do arise , and are generated , most frightful & hideous representations , whi●h put the captivated Soul into unexpressible fears & agonies , & make it desious to die , & cannot , but continuing forevermore in this doleful torture & perplexity , yea the predominating quality gives the form to the new Body , viz. of a Dog , Cat , Bear , Lion , Fox , Tyger , Bull , Goat , or other savage Beasts , according to what degree such persons in their life time entered into any of their respective natures by Cruelty , Lust , Subtilty , or the like , for this very cause ( as was before intimated ) all the evil Angels & Souls that have at any time appeared in Dreams or Visions , have been clothed with beastial Shapes , Figures , Forms ▪ but good Angels , and blessed Spirit● in human Form , and cloathed with the product of clean innocent vegetation , as fine Linning and the like , for which reason some of the Philosophical Ancients would not wear any other● cloathing or garment then what had an innocent original , as pure Linning , and the like of their Foods ; whereby , immitating the good Angels , they attracted their benevolent Influences . Thus every persons Joys or Sorrows in the Worlds to come are of that nature , as where the predominant properties , and inclinations the will entered into , in the time of its corporeal pilgrimage ; for from the two internal or immaterial Worlds , viz. the Good Heavenly and Paradisical , and the Hellish Wrathful , does proceed & is generated , this good & evil , or material World , of which external beeings are but a platform or figure . Which may afford a very sublime and Philosophical Speculation , and he that would truely know the great adorable and ever blessed Creator , must with fear and earnestness pray unto him to teach him the knowledg of himself , and of the things that are ; every one of which does in its respective degree contain the true nature and property of the whole ; for the wonderful all forming Creator is in the midst of his own works , and does sustain and uphold and continually generate them , and leads the wise Seeker into the knowledg of the two grand Fountains of Good and Evil , and whence they proceed , whilst the profane tread them under their feet . CHAP. XI . That these Communications from good Angels by Dreams , &c. are not wholely ceased ; the Reasons why the same are now so rare and seldom . BUT notwithstanding all those numerous instances we have produced from sacred Scripture , of the frequent Apparitions and Communications of good Spirits & Angels in Dreams and Visions , to pious and holy men in times past , instructing and admonishing them , and revealing divine mysteries unto them ; the same will be of little advantage or incouragement to us , if that vulgar opinion be true , that although they were so usual and frequent in former Ages , yet now they are wholely ceased , and no such spiritual assistances or converse to be expected ; but as this opinion is not founded on holy Scripture , so there are divers reasons which sway with me not to imbrace the same ; its true , the Text saith , That if an Angel from Heaven shall preach any other Doctrine , that is contrary , or derogatory unto the Gospel of Jesus Christ , he ought to be rejected and accursed ; for thereby it would plainly appear , that he was an evil Angel , since God in any of his manifestations is never contrary unto himself ; yet this hinders not but good Spirits may afford us good Offices , and give us notice of impending Dangers , and defend us from the assaults and incurrances of evil Doemons , and be the Ministers of God , whereby he may be pleased to make more clearer revelations of his Secrets to those that fear him ; for the blessed Creator is the same as ever he was , and as near unto mankind as he was in former Ages , whence the Apostle Paul saith , the divine Word , or holy Principle of Gods eternal Light and Love is near thee , in thy Mouth , and in the Center of thy Heart ; and therefore whatsoever was by divine appointment or permission of this nature , common to the Prophets and holy men in former Ages , its reasonable to believe that the same should not only be continued in these later times , but increased , and far more illustrated since the great work of redemption and divine manifestation in the flesh , who was welcomed unto the humane nature by the holy Quires of Angles . It s under this Gospel dispensation that the holy Prophets have foretold should be far more glorious irradications and discoveries of divine knowledge ; that all should be taught of God. That their Sons and their Daughters should Prophecy , their young Men see Visions , and their old Men dream Dreams . The current of the Scripture bears Testimony to a greater Light to break forth in the latter dayes , wherein the knowledge of the Lord shall cover the Earth , as the Water cover the Sea ; and why then should we abridg or reject any of those ways wherein God hath formerly vouchsafed most usually to discover his will in the mysteries of his Kingdom to the Sons of men . The good Spirits are inflamed with the same Zeal for spreading the Glory of their Creator now , as in former times ; they have still the same ardent Charity and Good-will towards men that persue and seek after Vertue and Piety , as heretofore ; and we have as much need of their aid and assistance , as any of the Ancients ; why then should we think all entercourse out off between us and those blessed Spirits ? why should we with a stupid neglect lose the benefit of such powerful Auxiliaries ? That evil Angels are dayly contriving our temporal and eternal ruin , that they do by various ways and means cast stumbling blocks before us in the Paths of 〈◊〉 , and endeavour to seduce us by multitudes of temptations , is generally agreed by all professors of the Christian Religion ; and if so , I desire to know why we should not believe the good Angels to be as diligent to protect or instruct us , as ready to encounrage us in well doing , as the other are busie to circumvent and debauch us , and prompt us on to sin , and mischiefs and misery . It s evident the ever blessed Creator has since the woful fall and degeneration of mankind , readily heard the prayers of those that in sincerity have called upon his Name , and live in obedience to his holy Law , and that he hath in various manners appeared to them in Visions Calls , Voyces , Dreams , and the like ; which was continued and encreased in an extraordinary manner after the great Light appeared , viz. Christ Jesus cloathed with the humane nature , as appears by the authority of the Scriptures before mentioned , and if the same be now discontinued ( as some people would have us believe ) of which , as there is no mention in Scripture , so 't is against the Principles of God in nature , to suppose any such Chasm or interruption of communication between superiours and inferiours , in the state of created beeings ; and beside what a miserable and deplorable state must man then now be in ; for amongst the Ancients , if the Spirits of the Lord did withdraw , and cease from communicating , and manifesting the secrets of the great Creator , by some of the forementioned wayes , they looked on themselves in a sad and deplorable condition , as we may see in the case of Saul and others ? Whereas now according to these opinions we are not only debarred of all those celestial interviens and communications , but also exposed to all the rage and subtilty of evil Spirits , without any assistance from the good Angels , which our Fore-fathers so plentifully enjoyed . But the Truth is , if we by vertuous lives prepare and fit our selves for the converse of holy Angels , we have no more reason to dispair of their aid , for the Lord doth never with-draw his holy Spirit from man , except man do first by sin and disobedience separate himself from his Maker ; but on the contrary the divine Principle of love doth continually strive with man against the evil , as our Saviour said , I would have gathered you , even as a Hen gathereth her Chickins under her Wings ; and in another place ; I came to seek 〈…〉 save that which was lost . And elsewhere the Scripture saith , As many as received the glorious Light of his Gospel , became the sons of God , or of Light ; and the great Apostle Paul , who was illuminated by divine Vision saith , Whatsoever may , or can , be known of God , is implanted and manifested in man. For God made him in his own Image , that is , containing a breviate of the nature of all things divine and humane ▪ which is since his fall enlightened , or again re-invested with the divine Seed of the woman , and holy Principle of Light , even to the Center of his Soul , which the wise Man calls , the voice of Wisdom , always crying in the Gate of the microcosmical City , calling man out of Sin , and the Babyloni●al confusion , into the glorious Light and Liberty of the Sons of God , in which state the inward eye of divine sight is opened , which sees into the secret mysteries of Gods ●●ture . But some will say , that these divine sights and visions , like miracles , were only to ●llustrate and confirm the Gospel , or glorious manifestation of Christ in the human nature , and to convince and call the Heathen to repentance , and to the knowledge and saith of the universal Salvation . But to this I answer ; First , The Objection is not true , for as these secret Communications were before under the Mosaical Dispensation , so in fact they have been continued unto , and enjoyned by multitudes of holy pious and reserved Souls in all Age● since , of which various Examples might be given from 〈◊〉 Histories , I shall only cite one remarkable one out of the Book of M●rtyrs : In Queen Maries days , when the Prosecution was hot against the Pro●estants , there was but one Congregation in all the City of London that kept it self int●●e , and privately held Assemblies , to which one Mr. Rough belonged , as a Dea●on or Officer , to eare for the poor , and to that purpose had in his Custody a Roll , wherein all the names belonging to the Congregation were entered , it happened one night , that Cuthbert ▪ Simpson , Dreamed that Mr. Rough was taken , and the Roll in his Pocket , and then awaked , and falling asleep again , had the same Dream r●peated , with which being much affected , he gets up , intending to go to Mr. Rough , but before he got ready Mr. Rough ▪ came unto his Chamber , to whom he told his Dream , and desired him , that he would some way dispose of that Catalogue , that it might not be taken , with him ; Rough reproved him for such a conceit , telling him Dreams were but silly fancies , and Christians ought not to regard them ; but Sympson , upon whose Spirit it had made a greater impression , adjured him , in the Name of the Lord , as he would answer the mischief which might befal the innocent People of God , to mind what he said , and convey away the Book ; so he consented and secured it ; and within two or three days was himself taken , and had the book been found with him , all the whole Congregation had been discovered , and ruined , if not lost their lives , which by this providence was prevented . Secondly . Is there not as great need and occasion still for such spiritual 〈…〉 of mankind still continue in blindness , and unbelief ? The 〈◊〉 and number of Profest 〈◊〉 is inconsiderable in respect of the vast numberless number of 〈◊〉 and Heathens ; besides most called Christians have more of the name then of the nature of that holy Religion . The adorable Jehovah sent his well beloved and eternal Son our Saviour into the World to appease his wrath , and to break down that irefull Partition Wall which separated man from the Peace of God and the God of Peace , and to enlighten the Heathens , and those that sat in darkness and the shadow of death , and to reconcile man to his maker , against whom he had rebelled , and was become an Enemy , not only to him , but consequently to all goodness and vertue . Now since divine Visions and Revelations by Dreams were so frequent before our Saviours incarnation , why should we imagine that this most illustrious Light should put a total stop to all those holy celestial Communications ? As though the ever Blessed God that made all things in Heaven and Earth in concord and sympathy , were not the same , nor so kind to man as in former days , who is certainly unalterably , and always ready to draw near unto , and hear all those that fear his Name . But the true original reason or occasion why Visions , useful Dreams , and the Communications of good Angels are ceased to many nominal Christians , is their infidelity and disobedience , and not living in the Power of that pure Spirit of Light , Love and Wisdom that they profess in name : For , alas ! What do names ▪ or formal empty professions and talk signifie in this particular ? the Lord accepts of no Worship , but that only which is hearty , viz. in Spirit and in Truth , as the great Light of the World does testifie . To shew that I assert no new or singular opinion in this poin● , I shall here add the words of a most Learned and Reverend Author the famous Dr. Vsher , Archbishop of Armaugh , who in his Body of Divinity fol. 150 saith thus . Doth man commit Sin in the Night when he Dreameth ? [ that is , sometimes when he hath evil Dreams , for of those the Author is speaking ] Yes surely [ saith this Learned and Holy man ] the Soul is never idle , bu● when it thinketh not of Good , it thinketh of Evil. And the Godly may mark , that after they have had many Dreams of things 〈◊〉 , their heart is in a measure wounded , till they obtain Peace and Pardon from God. What use are we to make thereof ? to pray 〈◊〉 that God would sanctifie our corrupt Heart , that it may be a Fountain of Holy , and not Sinful thoughts , and in the Night to commit our selves specially to God , that because we having our Senses and Iudgment bound and silent are less able to resist and judge our sinful thoughts , God would preserve us from them by his Grace . And 2dly that we avoid all occasions thereof in the Day ▪ Thus far that Judicious Author . If mankind suffer the fierce , wild , savage , Spirit of Wrath , Violence , Oppression , Intemperance , and Uncleanness to reign in their Hearts and Souls , then there is no doubt but all Illuminations , true Dreams and divine Visions will cease in them ; and the Spirit of Error and Cruelty grow Strong and Powerfull . These are things all sober , serious , well-minded Christians ought to consider , and not to be lead away , with Tradition , Noises and Clamours ; for all such as shall adhere unto , and regard the Voice of Wisdom , that continually cries in the Gates of mans Microcosmical City , and hereby have clensed themselves from Uncleanness , both of Flesh and Spirit , shall find the Inward and Spiritual Eye of their Understanding opened ; and having by obedience , separated themselves from the giddy Croud of the Multitude , and their pernitious Wayes , they become Subjects of the coelestial Country , and belong to the New-Ierusalem , whose Gates stand open to them , so that they are Fellow-Citizens with Saint Iohn in the Revelation ; where he saith , The Gate of the Heavenly City was opened unto him on the Lords-Day , that is , the Divine Principle of Gods eternal Light and amiable Love disclosed its self in the Center of his Heart : Now this was by a Divine Vision , and the Eye of the mind , that he saw the Heavenly Mysteries , through the Outward Nature , which is a true figure of the Inward , because from thence it proceeds ; nor can any know this holy Sabbath , or Lords Day , out those that have retained the Counsel of the Voice of Wisdom , and been true to he heavenly Power ; for unto them alone is granted the Key that opens the Gate of the Heavenly Ierusalem . CHAP. XII . The Causes why Dreams are always Represented us actually present : As also some means tending to promote intellectual Communications : The Excellency of Temperance and a Regular Diet , and Sober Vertuous Life , to conciliate and advance true significant and profitable Dreams , and to make an honest useful improv●ment thereof . THE Soul of man having a divine original , being an Eye or Ray , of the Eternal power and Heavenly Fire , when loosened from the outward gross senses of the Elimental nature , as in Dreams , ●ees into the great Mystery of Eternity , as into its Mother , where there is neither Place nor Time , but near and afar off is all one and the same . For the Soul in Dreams , when the Body and sensual Powers of the outward elemental grosness are asleep , or dead ( which is all one during the sleep of the Body ) is as it were already in Eternity , and swims in the great Depth , or Abysses , and sees with an eternal Eye or Sight in the same measure like its Creator , whence it had its birth , and whose Image it beareth . For this cause the Soul is busied in Dreams and Visions , that are represented not only really actuated , but present , as if they were already done , or at the same time accomplished , for all things , whether past , present or to come , appear present to the Great Eye of the Eternal beeing , and the same ( in proportion ) is to be understood of the Soul in its separate state ; that is to say , dead , asleep , or loosed from the chains and dark clouds of the body and sences , of outward composition , for the Lord , sees and knows all things ; for unto him , there is neither time nor place , night nor day , but all is essencially present ; for things in Eternity goes not on bydegrees , or by progressions , as they do in time ; the like is in its kind to be understood of the Soul in Dreams when it swims out of the grosse sleepy Body , more especially after Death , in which state all the mystries of that Principle into which the Soul had entered and immorsed its self in the time of its Cohabitation with the Body , whether Good or Evil , and also all its works do follow , attend and are present , naked and bare unto each Soul ; hence the Scripture saith , Blessed are those that dye , & are Comprehended in Gods Love , for their works follow them , that is , are Essensually present with them , as their Figures and Representations are in Dreams , so the same divine Scripture saith of Christ , that he was a Lamb slain from the Foundation of the World ; nevertheless the same was not accomplished according to time in some thousands of years after . And as in Eternity all things and time are present , so it thence follows that it comprehends all times , and is not capable of being measured or divided , much less comprehended ; so the Soul of man being inspirited by the eternal divine Principle of Love and Light , and thereby capable of having its Conversation in Heaven , and taking its Flight into Eternity , for every thing is capable to reascend as high as its first Fountain whence it first descended ; in which state it is capacitated , according to its Gifts to see things either actually past and Transacted , or as yet to come , and to be Transacted in time , both as still or already actually present , for so they all stand in Eternity , there being no ▪ Yesterday , nor to Morrow , but t is always the same Yesterday , to Day , and for Ever , there being in him no Turning , Variation nor Shadow of Change. Thus Moses saw the Transactions of the Creation , the Fall of man , the Flood , and all those several Actions done in the World to his own time , as we may find it Recorded to us in his Five Books . 2 Esdras Chap. 14. 21 , to the end ; Esdras , Likewise by the Spirit of the most high , dictated to his Scribs the lost Bible , for it is said in the 4● verse , They wrote the wonderful Visions of the Night ; as for me ( saith Esdras ) I spake in the Day , and in the Night I held not my Tongue v. 43. The Prophet Isaiah , having a grevious Vision declared to him , was ordered to set up a watchman , and he to declare what he saw , Chap. 21. and amongst other things he saw a Chariot , with a couple of Horsmen , and he answered and said , Babylon is Fallen is Fallen . Thus the prophet Ieremiah , Chap. 51. 8. declares the Word of the Lord against Babylon , and saith , Babylon is suddenly Fallen ; as if her Destruction were Actually present , or rather past , and yet , as to time , the City Babylon Flourished many years after those Visions of Ieremiah ▪ And Isaiah , after the same manner spake of Cyrus in the present Tense , Chap , 44. v. 29. Cyrus he is my Shepherd , and shall perform all my pleasure , and Chap. 45. v. 1. Thus saith the Lord to his Anointed , to Cyrus , whose Right hand I have holden , as if Cyrus had then been in being , when as to time it is recorded that this Vision was more then an hundred Years before Cyrus was born . The Angel that appeared unto St Iohn , Rev. 14. 8. saith , Babylon is faln , is faln ; and another Angel also appeared unto him , and cryed , mightily with a strong Voice , Babylon the Great , is Fallen , is Fallen , Rom. 18. 2. yet whether this mystical Babylon , or that Confusion and Oppression to the meek humble divine Kingdom of our Lord Jesus Christ , be yet fallen , we are all witnesses ; altho the fall thereof was seen and represented as already done in Eternity at that time of St. Iohn's Vision , which is about sixteen hundred years ago . Thus much I thought fit to observe , from that which every man , from his own experience may find True , that Representations of things in Dreams are alwayes actually present , not past , or future , whereof the judicious Reader may from these hints I have given , deduce several notable Remarkes . But here 't is probable , some may be apt to inquire , If there be so much in Dreams as you seem to teach , and that some Dreams , are so useful and instuctive above others : Can you show us 〈◊〉 method box we should procure such significant Dreams and retain them , and come to understand their true significations ? I answer , those Inquirers do it out of pride , vanity or curiosity , desireing Dreams , and the understanding thereof , that they may vapour therewith , and seem some-body in the World , or to get money thereby , and the like devilish intentions ; then neither I , nor any man else can possibly contribute any thing to the satisfaction of their desires , because they act in a contrary Principle , and these mysteries are Sealed up from them , and all that are of their Spirit ; but to the Meek and the Humble , who drives on no foolish design , but the glory of God in the first place , their own and Neighbours Happiness , so far only as it may be subservent to that , I will propose a few considerations , which may somewhat tend to their Satisfaction . Since True or Prophetical Dreams are a kind of Revelation of a divine power , unto the Soul , and that this sublime state of the minde , is much advanced or depressed , by Temperance or Intemperance , Vertue or Vice , it follows that the first step to all true wisdom is the fear of the Lord , which teaches all men Sobriety , Temperance and Cleanness ; therefore all such as are desirous to arrive at that supream state of the Soul , and to be rendered capable of the Communications of Good Angels and Spirits , and to receive true and profitable Dreams , ought to be Chastly and Devoutly disposed , and in an especial manner to observe Cleanness in Meats and Drinks , and not to over-charge Nature with to great a quantity ; for such surplussage does strangely dull and becloud all the intellectual powers of nature , so that the Soul , can neither Communicate with good Angels , or separated Spirits , nor of herself see or penetrate into any Celestial thing . But Wisdom which is derived from , and joyned to Sobriety , Cleanness , and Temperance , in that which rightly fitteth and disposeth both the Body and Soul , and Spirit , and advances them to a divine purity ; for Abstinence and cleanness in Meats , Drinks , Imployments and Communications , have a wonderful power to fortifie all the Observers thereof against all sorts of Vices and Temptations of the Devil , who continually goeth about seeking whom he may invegle to Drunkenness , Gluttony , Lying , Coveteousness , Pride , and the like , to all which enormities , Excesses opens the Doors and Windows , and so it is easie for him to enter , finding abundance of prepared matter for his Suggestions and Temptations , to work upon , whereby many Thousands of Poor Souls are destroyed . The contrary is to be Understood of good Angels and Spirit , who by Temperance , Chastity and Purity , are drawn and conciliated to our Assistance ; therefore let all that would have their Souls and Intellects adopted for such divine converse , keep their Bodies and Spirits pure and unincumbered , and not overwhelmed in the commerce and affairs of this World , and the flesh ; to which purpose nothing does more contribute then a strict observation of the rules of Temperance , both in quality and quantity , words and works ; avoiding all irregular Passions , Violence and Oppression , both of men and beasts , and to bound their desires to the necessities of nature ; for the things that polute and encumber mens Souls , and enslave their Bodies , are not needful ; our ever Blessed Creator having in his infinite mercy given us all needful things in abundance , which are also neer us , and easily attainable ; but those that are not needful , nor of use to us , are hard to come at ; and mens so eager pursuit after them , do but shew and manifest his depravation and fall from his first innocent Estate ; for the more things man fancies himself to need , the more is his Turba ; that is , the more strongly he awakens the wrathful powers of his Soul , or first principle ; and the less he needeth , the more like he becomes to his Creator , who giveth all things , and receiveth nothing . 'T is certain mans soul is a Mystery , breathed out of the grand Mystery , or Abyssal Fountain , or Eye outof the All-seeing ; a Ray of the eternal Sun , and therefore when it becomes purified through Cleanness , Sobriety , Temperance , and the Fear of the Lord , which includes them all ; that is , when separated from the gross fumes and polutions of the Flesh ; then is it capable of ascending , receiving and communicating with good Angels and Spirits , and attaining unto wonderful things in a moment ; even as David was of a Shepherd made a Prophet , and expert in divine things ; or as Soloman , in the dream of one night , was filled with the knowledg of all things in the Created World ; so Isaiah , Ezekiel , Daniel , and other holy Prophets and Apostles were taught ; and the truth is , the Soul when purified and united by Faith and Charity to its divine original , can without long tedious studiing , or seeking , without the toil of Logical demonstration , or perplexity of Syllogisms and Problems see into , and apprehend , as far as is convenient , all divine and natural mysteries ; nor is there any thing that does more contribute to the good Complexion and Tranquility , both of body and mind , then these abstaining vertues , which we have always celebrated , but can never two much recommend . But besides , clean innocent Meats and Drinks , such as may extenuate all superfluous matter , and prevent Crudities , there ought to be observed a due natural Fasting , for that not a little conduces to the making of the intellect sound and vigorous , and mostly preserves the Spirit from cloudy thickness and suffocation , as all the holy Seers and sage Phylosophers of old have observed , who keeping an abstemious and sober Table , did protract there lives in all sobriety & temperance , whereby they prevented the Generation of all superfluous matters , that might dull the phantasie ; for none can obtain the high illuminated state , nor understand the divine and holy mysteries of God , and live in his innocent Law , but only such as do by abstinency prudently moderate every extravagant motion , of the Mind and Body . Hence some of the wise Antients would not admit any into their society , but such as were abstinent from strong drink , flesh , and common Vices ; saying , That none could know themselves , or their Creator , but such as do fervently and constantly endeavour to imitate him by a divine conversation , and that the cleanness and purity of a mind devoted to God , does make such a mans Soul a perpetual Temple for the divine Majesty . It is also highly requisit , for such as would be capable of this excellent Gift of true Dreams , to withdraw from the multitude , and from the variety of the gross outward Sences , Affections , Imaginations , Opinions , and Passions , which are the torturing Distempers , and Sicknesses of peoples minds ; for the simple Truth cannot be understood nor witnessed , except a man first live in the opperation and practice of the divine power and innocent Spirit of Gods Love and Light principle ; these sublime Gifts and nocturnal Communications are to joyn unto Abstinency , Sobriety and Solitude ; for by Lonesomeness , Retirement and Silence , the mind is made fine , and as it were loosened from the cords & perturbations of worldly affairs , and is thereby the better prepared , and the more at leisure to receive the spiritual Gifts , and free Communications of the good Angels of God. So Moses the Law-Giver , and grand Prophet abstracted himself ( after he was learned in all the knowledge ( or Phylosophy ) of the Egyptians ) from the voluptuous charms of Phara●h's Court , and hurry of the World , and went into the vast Wilderness of Midian , or Ethiopia , when , keeping of Sheep , ( an emblem both of innocency , and of his further conduct of the people of God ) he applyed himself to the sole contemplation of divine things , which pleased the Lord so well , that he suffered him to see him , as it were , Face to Face , and endued him with a wonderful power of miracles , as the Scriptures of Truth do testifie . Many other wise men and Phylosophers have by Solitude and Abstinency obtained many wonderful gifts , & the true knowledge of divine and natural things . We ought also avoid the haunt or scrutiny after all such kind of curious abstruse Arts or Knowledge as is apt any way to distract or deceive us , or amuse us more then profit us ; as credulous Niceness in judicial Astrology ; Criticisms in Grammar ; Derivations , and vain Genealogies ; Squaring the Circle ; contriving a perpetual motion , and such kind of impertinent Curiosities , or other Phylosophical 〈…〉 super-intellectual and 〈◊〉 Unity cannot be known , or understood , except a man doth absolutely withdraw himself from the multitude , and the noise of the confused World , where little but Violence and Wrath is practised . Charity is absolutly necessary to a Christian Life , for it includes our Love to God ( the supream Good ) for his own sake ; and to all the rest of the Creation in obedience to his Commands ; but particularly , giving of Almes ( which is but one , and one of the lowest Branches of the sublime ( tho most lowly ) Vertues ) which , as it does wonderfully abate Pride , Covetousness , and such swelling Vices , so it does advance the Soul in all kind of Vertue , & causes it to draw near the supream Good , who in his boundless mercy giveth all things freely , & receiveth naught from any but his own ; the Truth tells us , Give Almes , and all things shall be clean unto you ; and the wise man saith , As Water exting●ishes Fire , so Almes doth Sin : and Daniel taught the King of Babylon , that he should Redeem his Sin by Almes ; and the Angel Raphael testifieth to Tobias , that Almes freeth from Death ; so our Lord Christ commands us , to pray to the Father , Forgive us , as we forgive ; and by analogy , Give us , as we give to others ; but for our further encouragment to Charity , and Almes-Giving , he adds not only that you shall receive an hundred fold , but possess eternal Life ; and the Scriptures declare , that when he comes to judge the Quick and the Dead , he shall upbraid the wicked above all things , for their neglect of Almes and works of Mercy . Furthermore , all that have obtained the knoweldge of themselves , and the gifts of the mind , and the communicati●ns of good Spirits and Angels by dreams , or any other ways , ought above all things to keep silent , and constantly conceal and lock up such sublime secrets in their religious Breasts ; for nothing drives away , and offend the divine Powers & good Angel Guardians more then to publish mysteries to the profane multitude ; for this cause our Saviour Christ , when he lived on Earth , spoke after such a manner and fashion , that only the more intimate Disciples should understand the Word of God ; but the multitude should only perceive the parable ; he likewise , on the same ground , commanded that holy things should not be given to Dogs , nor Pearls be cast before Swine ; therefore well saith the Prophet , I have hid thy Word in my heart that I might not sin against thee , and it is said of Mary , the Mother of Christ , that after the Angel had informed her that she had found favour in the sight of the Lord , and should bring forth the Saviour of the World , she laid all these things up in her heart , and she did not divulge what was discovered to her by the Angel. The thrice Great Hermise , or Mercury of Egypt avers , that to publish , to the knowledge of the Rabble , a Speech , filled with the Mysteries and Majesty of the Deity , is a sign of a irriligious Spirit ; and Plato Commandeth , that holy Secrets , and Religious things should not be divulged to the Common People . Pythagorus injoyned his Followers to a Religious silence , for so many years . Orpheus also did , with a certain Authority of Religion , exact an Oath of silence from those whom he innitiated in holy Rites ; and in Esdras we read this precept concerning the Cabalistical Secrets of the Hebrews , Thou shalt deliver these Books to the wise Men of the People , whose hearts thou 〈◊〉 can comprehend them ▪ the Antient Egyptiaens had certain Characters for their secrets and mysteries , which might not be easily known to the vulger , and these are therefore called Hieroglyphicks ; and Tertullian saith , that the promise of silence is due to Religion , so we Read of a certain Greek Tragedian , that when he would have Transfered somewhat out of the Jews Laws , to supply one of his Fables with ; was struck Blind . And Theopompus , who beginning to Translate somewhat out of the divine Law , into the Greek , Tongue , was presently troubled in mind , and afterwards earnestly desiring God to let him know the occasion of that Judgment , received answer in a Dream , that it was because he had poluted divine things by Setting them forth in publick . Thus the Indian Brachmans , the Persians Magi ; the British Druids , the Greek Phylosophers , Pythagoras , Socrates , Plato , &c , always were nice and diligent in keeping secrets to themselves and their qualified Sectatores , and never to discover Mysteries without a vail . Certain it is that as in Heaven there is an everlasting Stilness , and sweet Harmony , so all heavenly wisdom is strengthened by Silence and Concord ; but publication and discord , distroys good Effects , and drives away holy powers from us . Therefore such as would reap Fruit , by what we have before taught ; must hide , and lay up those secrets in their religious breasts ; for the prating of Fools , and incredulity , are the two grand hinderances , that disturb and obstruct the good effects in every thing , that tends towards the Illumination of mans Soul ; for those sublime vertues require in a man a wonderful dignification , self-denial , and that we should leave ●arnal Affections , frail Sences , and mater●l Passions , for mens souls when freed from the gross Fumes of the body , and evil dispositions ; have wonderful power , being not distempered , but i●●luenced by divine Li●ht , whereby they are rendered compleat in Intrinsecal and Extrinsecal Perfection . Let us therefore remove all Impediments possible , and wholy apply our selves to Contemplation , and innocency of Life ; that is , doing unto the whole Creation , as we would be done unto , and turn our Eyes inwards , for there is , even in our own selves the apprehension of all things , but most men are prohibited by Self-conceit , prejudices of Education , Custom , vain Conversation , and the like , from enjoying the benefit of this in-born Light , so as few enjoy those Heavenly Gifts ; for Opinions , Customs and Passions do continually oppose us , even from our birth ; but if those vain Imaginations , immoderate Affections , violent Desires after what is not needful be once Expelled , the divine Knowledge and power presently takes place , and obtains the Government over the Soul. But for the further accomplishment , furnishing and fitting a mans Soul for the fore-mentioned subline converse , and also for the abtaining the Knowledge and Conversation of the Good Genius , before treated of , let these following Rules be observed . 1st , Let your Meats and Drinks be Clean , and of a simple Nature and Operation . 2d , Have a care the quantity be not too great . 3d , Remember to let your quality be sutable , and agreable to your Nature and Constitution . 4th , Let none of your food be attended with the dying Groans of of the innocent Creatures 5th , Consider the first state of man , and what Foods were ordained for him , viz , none but innocent Herbs , Seeds , Fruits and Grains . 6th , B●think your self and understanding , from what Principle Killing and Eating of Flesh did first arise , and do proceed . 7th , Consider also the Nature , Shapes and Forms , of these Creatures , that by Nature incline to eat Flesh. 8th , Note that all the Wilde Savages of the Desart , in whom the Principle of the fierce Wrath does predominant , are formed , by the same Principle which the fierce Spi●its are f●●med , and look also with Teeth and Claws , like so many terrible Weapons of War , to Prey upon , and ●ear their Fellow Creatures to pieces , and all their Actions and Inclinations do ●●ficiently declare what property has the dominion in the Center of their Lives . 9th , Consider further , Man the finest and most innocent and noble of all others , and Governor of the whole Terrestial Orb ; view and mark well his Form , Shape and intire Symmetry , how Curiously , and yet withal how innocently he is made , and particularly , that his all wise Creator has not furnished him with any Weapons of Violence ; so that he is thereby rendered almost uncapable of tearing Flesh off his Fellow Creatures ; and if he were not , by the seeking out of many Inventions , faln from his original State ▪ and Furnisht by the Pe●il with the Weapons of Mars , he would scarce be able to kill , and feed upon the inferiour Graduates of the Creation , who are his equals in all 〈◊〉 outward Elements , for would it not be hard for a man of kill a Cow , an Hog , or a Sheep and Tear it to pieces , and eat it as Dogs and Wolves do , but what the fierce savage Creatures can do with the Wrathful Weapon of nature , that most men do by invention , and the helps of the dark fiery Art , whereby almost as many humane lives have been destroyed , as by the common course of nature , or diseases . Therefore , upon the whole matter , such as would have the free undisturbed converse of Good Angels and Spirits , and the advantage of real Dreams , let them endeavour , and with equal constancy and earnestness pursue after purity , both of mind and body , to avoid all excess of food or drinks , either in quantity or quality , to eschew things derived from violence , and therefore to be considerate in eating of Flesh or Fish , or any thing , not procurable but by the death of some of our fellow Creatures ; rather let them content themselves with the Delicacies of the Vegetables , which are full as nourishing , much more wholsome , and indisputablely innocent ; particularly avoiding all Gluttony and intoxicating Liquors , as strong Drink , Brandy-wine , and the like ; and fumes , as those of Tobacca , Opium , and the like Poysons ; let them make little or light Suppers ; viz. of Bread and Water , Bread and Raisins , or the like ; for the fewer the Body is from supperfluities , and the Head from vapours , and the mind from perturbations ; the brisker are the natural Spirits , and the finer , and consequently , the Soul has a clearer Light , and is more near the divine Power by Affinity , and more susceptible of their influences , and communications ; but above all , let them at their going to Bed , divest themselves of all worldly Cares , as well as of their Cloathes , and with an ardent Faith , and intire Charity , commend themselves to God the Giver of every Good and Perfect Gift , and the Revealer as well as Auther of all divine Secrets ; and then , if it be convenient for thee , doubt not but thou shalt have such Discoveries as thou art capable of . AN APPENDIX Shewing The Cause of Madness ; AND Several Observables relating thereunto . § . 1. THere being an Affinity or Analogy between Dreams and Madness , so that the understanding of one will somewhat illustrate the other ; for Madness seems to be a Watching or Waking Dream ; I have therefore thought it might not be unfit to subjoyn here certain Considerations touching Phrensie and Distraction , its Causes , Nature and Effects ; the rather because the same has very barrenly been handled , as far as I can learn , by those that have undertaken to treat thereof . I shall not insist upon the several sorts reckoned up by Authors , as Phrensie which they define to be An Inflamation of the Brain , and its members , with a continual raving , and sharp constant Feaver , caused by cholerick Blood , to which is joyned also excrementious Choler : Mania , or Madness , which is a loss of the wits , with raging and fury , but without a Feaver , being a cold and dry Distemper , which they say , arises from adust , or burnt-black Choler ; And Melancholy , which is a doting , or Delirium , without a Feaver ( and so different from a Phrensie ) but with fear and sadness ( whereby it differs from madness which is accompanied with boldness and Fury . ) As all those , and others , varying in Symptoms , are but several Species of Di●●raction , so though Galen having constituted four Humors in the Body , & laid it down for a Principle , that from the excess of some , or one of them , all Diseases do proceed , and consequently , was bound to assign these as causes for such Distempers ; yet more narrow Searchers into the Mysteries of Nature , have long since discarded that Doctrine , which seems to consist meerly in Forms and Words , rather then Reallities , and do conclude that most Diseases arise , either from Irregular passions of the mind , or poysonous ferments , occasioned by ill Dyet , or inproper Physick in the Body . § . 2. The truth is , Madness and Phrensie do generally , and for the most part ( for some other few particular causes we shall give an account of by and by ) arise and proceed from various Passions and extream Inclinations , as Love , Hate , Grief , Covetousness , Dispair , and the like , which do too violently awaken , or stir up the Central Fires , or four first Forms of the original of Nature , which thereupon do break , forth , violate and destroy the five inward Senses of the Soul , whence the outward Senses do arise ; So that the Soul loseth its distinguishing property , and then the Imaginative property and Soul's Power becomes rampant , unbounded , or as it were without a Guide , and consequently such a Soul is unchain'd , or set at liberty from the dark Confinements of the grosser Senses and Reason , even as men in Dreams ; for whatsoever in this state , is represented unto the Soul by the uncontrolable and unbounded Imagination , is essential unto them , whether it be good or evil . For it is evident that in Madness persons are not deprived of their grosser Senses of the outward Nature , As Seeing , Hearing , Tasting , Smelling and Feeling , for those they retain as well as before , but they are bereft of the inward Senses , or distinguishments ; and whensoever this happeneth to any , then the Soul is unclothed , and all its Fantasies and Imaginations become as it were substantial unto them , as material things are to those that are in their prefect Senses , and under the Goverment , of Reason . § . 3. For when any shall forsake , and slight the counsel of the voice of Wisdom , and suffer their wills and desires too violently to entertain , and enter into any of the fore-mentioned passions , then presently the Saturnine and Martial Poysonous Fires are awakened , whence does arise such an Hurley-burley , Confusion , Strife and In-equality between the properties in the Seven-fold W●eel of Nature , as will in a moments time subvert the government of the inward Senses and Spirit of Wisdom , and puts Reason under Hatches , and all its Faculties into a Tempest and Confusion ; so that the Soul is left either without Pilot or Rudder in this outward sensible World. And being thus deprived of its true Senses , and friendly Guide , or Moderator , viz. The divine implanted Light , then the first Forms of the Original nature mutiny , and make War one upon the other , a sullen wrathful property being exasperated , powerfully attracts and endeavours to compass all with a certain in-drawing Power , and this is called the first Form , or Saturnine Property , which gives a Body , or Covering to all Spirits , according to the nature of each Thing or Creature . The second Form is called Mars , viz. The high lofty out-going , bitter , fierce fiery Property , which cannot endure to be much holden , or captivated by the attractions and in-drawing Property of Saturn , whence does arise in the Soul a most terrible Contest , and annoying Heat ; for the Saturnine Property does most powerfully draw inward , and endeavour to encompass and captivate all ; but this the fierce high lofty property and martial bitter Fire cannot endure , it being contrary to its Nature ; so that in this intestine Civil War or Agonous , State , there is a terrible dark brimstony or sulpherous fire generated , which does so disturb all the inward parts , as if Nature were all on Fire , even in the Center . The Heart akes , the inward Body seems to swell , and becomes too little for the Soul , which in this Combustion is so terribly afflicted , that it will no longer be confined to the Body and outward Senses , but ei●her withdraws it self , and flings up the Reins of Government , and lets Reason , like a wilde Horse that hath cast off Bit and Bridle , and thrown his Rider , ramble confusedly whithersoever the Imagination shall hurry it ; or else sometimes breaks off wholly all Commerce with the Body , and separates its self in Indignation , and so the Life its self is destroyed ; this being the great and immediate cause both of Distraction , and of Hanging , Drowning , and various other sorts of Self-Murder , which are too frequently commited in the World. § . 4. The truth is , Pride may justly be said to be the chief Procatarick , or remote original cause of Madness ; for an abusive Self-flattering Perswasion , Credulity , or Esteem of Falshood , do at first Seduce a person into Presumption , and a despising of others , or into an Indignation of Self-Love , Anger , Hatred , or Wrathfulness , towards his Neighbour ; from whence proceeds Irreligion , Vnbelief , Superstition , impenitent Arroganc● , drunken Disparation , and sottish Carelesness . For as Faith is the Gate unto Humility , which is the Truth of the Intelector Understanding , so a credulous esteem or judgment of Falshood is the entrance of Presumption and Arrogancy , and the first madness of the Soul. But other Disturbances , as Love , Desire , Sorrow , Fear , Terror , &c. are especially stirred up by extrinsical occasion , and therefore they do produce their effects , not only in the Soul , but in the Body : For all passions do in their beginning take away sleep , weaken the Appetite and Digestive Faculties , and impress dark Idaea's upon the Spirits , and at length through a long immoderate , strong , or sudden inordinacy , those Idaea's do infatuate the Archeus , subvert the Iudgment , and the Soul is , as it were , shaken out of its place . § . 5. Now when the five inward senses of the Soul are weakened or destroyed , then they can no longer present before the Judge the Thoughts , Imaginations or Conceptions , but they are all formed into words as fast as they are generated , there being no controul or room for Judgment to censure what are fit , and what are unfit to be coyn'd into Expressions : For this cause Mad People , and innocent Children , do speak , forth whatever ariseth in their Phantasies ; but on the contrary , all those that attain to Maturity of Years , and the knowledge of good and evil , their inward Senses of the Soul being unviolated , especially such as adhere to the coun●el of the Voice of Wisdom , they let no Conception or Imagination be formed into words before it be presented by the five Counsel●●rs of the Soul , before the Judge , which keeps its Court , and Seat of Justice , in the Center of Life ; for if this were not more or less observed , would not every man in the world seem to be Mad , or Distracted ? For what wild , incoherent , absurd , ridiculous notions should we hear from the most serious people , if they should continually Speak , and form into words the various Imaginations , and Conceptions that do continually arise from the Magie or Generating Wheel of the seven Forms of Nature , which never standeth still , or ceaseth from working and generating ; the Soul of man , and all the Faculties thereof , being a compleat Image of its Creator , who slumbereth not , nor sleepth , but his generative , and wonderful creating power is always active ; for never hath any man ceased from Imaginations one quarter an hour in his whole Life , or indeed one moment , no , not even when the Body & Sen●●s are asleep . For though man can cease from speaking , and may attain the Gift of Silence , as any shall give their wills thereunto , yet they cannot cease from thoughts and Conceptions , either good or evil , according to what property or principle has obtained the government in the Soul ; for if a man could or should cease from Imagination ▪ then also he must of necessity cease from all Motion and Action , and become an eternal Stilness , or N●●●lation ; in which state nothing 〈◊〉 ●e b●ought into Manifestation , 〈◊〉 it must be done through Motion , St●ife and Contention of the Properties ; for all Material and Immaterial were and are brought into Manifestation first by Imagination , Desire and Motion ; For the Imagination and the Desire have a most wonderful deep and hidden Original ; and if its mighty property were not captivated , darkned , and as it ere chained in the Clouds of gross flesh , and dark Powers of the outward and corporeal Nature , it would do wonders . § . 6. Therefore it is not perhaps alwayes so very deplorable an estate , as some suppose , to be deprived of common Sense and Reason ( as they call it ) especially , to be a mad innocent , that is , if the property of Friendliness have dominion in the Soul ; For when men are so divested of their Rational Faculties , then they appear naked , having no Covering , Vail , or Figg-leaves before them , to hide themselves in , and therefore they no longer remain under a Mask or Disguise , but appear even as they are , which is very rare to be known in any that retain their Senses and Reason ; for those two serve to cover and hide the Conceptions , Thoughts and Imaginations , which continually are generated from the various Properties and Centers in man , which in innocent Children , as soon as they have the use of their Tongues , and in mad people , is not done , but all Conceptions are promiscuously formed into words , as they are generated , there being no Judge nor Councellors to advise or determine whether they are fit to be divulged , and Coin'd into Language , or to be stiffled and suppressed . § . 7. The truth is , as the knowledge of evil is mans fall , so if this sort of Madness were practised amongst all men that have the use of Reason , and their Senses , it would be more like Innocency and Christia●ity , then most mens general practises are now-a-days ; I mean , if every man , laying aside all subtilty and hypo●risie , would speak his mind freely to his Neighbour , without Cover or mental Reservations , and leave off speaking of one thing to their neighbour , or Friends faces , and quite other and contrary things behind their backs ; To complement persons , present , with a thousand Flatteries and Lyes , and revile the same persons , as soon as they are absent , with as many Calumnies , Slanders and unjust Reproaches , which is one of the worst kinds of Madness , and indeed a Devilish one , because they know they do not as they ought , being at that very time accused and condemned by the Voice of Wisdom , or divine Principle ; nor is there scarce one thing in Ten that men in the World do act , but is far greater Madness and Evil , than those things which persons do that are deprived of their Sences . For Example ; Is it not a greater Extravagance for an Ambitious man to fell his Liberty , and became a slave to the Lusts and Capricio's o● Grandees , to spend whole years in supple Attendan●●s , ●●ouching , Cringing Fawning or Dissembling , only in hopes of being one day made a great man , or having an airey Title added ( like a Rattle ) to his name , and seeing people stand Cap in hand to him , whom he imagines to admire him , though in truth as many of them as are wise , deride and pitty his egregious Folly ? For a Lascivious man to was●e his Wealth , his Strength , and expose both Body and Soul , for the filthy imbraces of a loathsom Strumpet ? And hazard his Life and honour in attempting the Chastity of some virtuous Woman , and be ready to dye for the Love of her , whom as soon as he has debaucht , he will ●corn and hate ? For men to swallow down vast Estates at their T●●oats , and 〈◊〉 away the Labours of their 〈…〉 their Table with variety of Dishes , and be at any charge for ●●inant Saw●es , to provoke the Appetite beyond the power , as well as n●cessities of Nature , that their Bodies may be filled with Diseases ? That they may roar under the Stone , and the Illia●c Passion , and live Tormented Lives , and dye an Immature Death ? For Parents to cark , and care , and vex , and torment themselves with unreasonable Toils , and many times hazard their Souls , for unjust Gain , meerly , to heap up Estates for their Children , who all ready wish them dead ; or to leave Riches amongst strangers , who in their frolicks laugh at the memory of the old Miser , and make themselves and their Companions merry with telling ridiculous Stories of him , who for their sakes , and for the getting those very Houses , and those Bowls they 〈◊〉 in , lies perhaps broyling in the 〈◊〉 Caverns of the Everlasting Tophet ? These , and an hundred the like things , which are the main business , and the daily imployment of many , that would be counted the shrewdest and most notable part of Mankind : Are not , I say , all these far greater , and more mischievous Phrensies , than for a man to pull of his Garments , and sit naked , and spend time in weaving of Sraws or Building with Chalk upon the Walls innumerable Cities , whereof he fancies himself to be Emperor ? To speak Truth , the World is but a great Bedlam , where those that are more mad , lock up those that are loss ; the first presumptuously , and knowingly , committing Evils both against God their Neighbours and themselves ; but the last , not knowing what they do , are as it were next door to innocency , especially when the Evil Properties were not awakened , nor predominant in the Complexion in the time of their Senses : Tell me I pray ? Are not all these Intemperances , Violence , Oppression , Murder and savage Evils , and Superfluities deservedly to be accounted the worst Effects of Madness ? As also , Lying , Swearing , vain Imaginations , and living in and under the power of evil Spirits , more to be dreaded than the condition of those that want the use of Senses and Reason ; and therefore are esteemed Mad ? § . 8. As for the Species of Madness they are as various as men are in their Complexions ; for according to what Principle and property , whether good or evil , does govern the Life , in the time of their retaining their Reason and Senses , such a property does more clearly manifest it self when the Reason and Senses are broken to pieces ; for this cause , some who have seemed very Religious , and soberly inclined , as long as they retain'd their Senses and outward Reason , as soon as they become deprived thereof , the bitter envious fierce wrathful proud Spirit appears in its own form , and has its operation without let or hindrance , which was before by the cunning Reason and sensual subtilty kept in , that it could not manifest it self ; for some men have obtain'd so much outward government over this bitter Spirit , that they can at one and the same time cry Hosanna , and Crucifie ; say , God bless you , and in their hearts wish your destruction : But when such people , who hide their Woolvish and Bearish Natures , in the external sheeps cloathing of a dissembled Innocency , happen to be Mad or deprived of outward Sense and natural Reason , then they discover the Savage Nature that ruled before in the Center of their Souls . But others , who in the time of their sound Senses , were accounted harsh and moross , or severe , their Tongues not so smoothly plain'd , or Tipt with Complements , but yet their words and works more agreeable to their insides ; that is , they speak as they think , and do not play the Hypocrites , by retaining subtil Reservations , or saying one thing , and at the same time resolving on another ; such , I say , though many of them did not seem to be so fair and good men as the former , yet they are really more innocent , and have far better Principles within , than the others , who made use of their Natural Faculties , to hide and cover the subtil bitter Spirit ; and therefore when these latter plain sort of people happen to be distracted , they appear more calm and friendly than the former , because the good property had a greater dominion in the Soul. § . 9. Every person when disturbed in his Senses and Reason , then the distinguishing Faculties of Nature does variously appear in properties and Qualities , differing according to which of the seven Forms Nature did carry the upper dominion in the Complexion . Therefore Mad People vary as much in their inclinations and passions of Love and Hate as they did in when in their Senses . For Example ; If the first , or Saturnine Property did preside in the Soul , and be not corrected , moderated , allayed , and made friendly by Wisdoms Voice , whilst they remained in their Senses , then such will manifest themselves when Mad , in sullen , dogged , mischievous Melancholy dispositions and Inclinations , with blasphemous words , apt to hurt , and be injurious , with Sour evil Complexion and Looks . But if the lovial Properties had the uppermost Governments in the time of their Reason , then such , when out of their wits , are for the most part affable and friendly , using no ●ruel words , nor so apt to do hurt , or be churlish , or dogged . But if the Martial Property be superior in the Complexion , such when deprived of Sense and Reason , become furious , blasphemo●s , apt to all mischief and violence , great Swea●ers , and very unruly , fierce , turbulent , and raging . But if the Solar Property do bare Rule , such have great and high thoughts , and lofty Imaginations , fancying themselves to be Kings and Princes , and that all are in subjection to them ; and between while , they are very unruly fierce and boisterous , when they think th●y are not respected or humoured according to that Quality they have assumed to themselves . So where the Venereal Property swayes in the Complexion such are between whiles friendly , apt to laugh , and be merry , often discoursing of Love affairs , and will sing and dance , but sometimes are little out-ragious , though not like the former ; for these people 〈◊〉 do any hurt , nor are they subject to Cursing Swearing , or such like evil Speaking . Where the Property of Mercury does bear sway in the constitution , there is a strange mixture of Imaginations , they are apt to think themselves very cunning , extraordinary free and frolicksom , with their Tongues running out of one thing into another , prone always to talk too much , and very furious bold and raging , but calm at certain Intervals . Lastly , where the Lunar property predominates , such people are extreamly unconstant , fierce , and raving , never at any certainty , but roaming out of one thing into another : And not only this last sort , but all other Mad people are better or worse , according to the Motions , Influences , Configuration And Aspects of the Coelestials , and thier benevolent or malevolent Rayes , towards the Ruling Constellation of each mans Complexion , because all people that are deprived of the use of their Reason , Sense and distinguishing Faculties , are more immediately subjected to the outwardmost Government and Influences of the Stars and Elements . And you may perceive a sensible alteration in their Humours , Dispositions and Inclinations , as the Coelestials alter ; which as they have Influence upon , and do vary and change all things , so more especially do they opperate upon those that have lost the guidance of the Will , which is the Primum Mobile of mans Life : Therefore it is observed , that distracted people are more subject to be altered by the Influences Coelestial , especially by the progress and Configurations , that the Moon has with the other Erraticks and Constellations , she being the Mansion-house or Magazine , which receives all the Influences of the greater and higher Bodies , or Stars : And therefore persons bereaved of their Wits , are in our English Laws called Lunaticks , from the great power she hath upon such people . § . 10. By Custom , Sense and Reason , most men do hide their inward Inclinations , Dispositions Complexions , and what property carries the upper dominion in their Hearts and Souls , so that the same may by several means be discovered and ●●id open , is manifest in 〈◊〉 , which is a kind of short Phrensie , or Temporary Madness , which make people appears in various Moods and Dispositions ; for those that seemed of a Malancholy Complexion , seem Sanguine ; and the Sanguine , Malancholy ; for it renders men to be that outwardly which they are inwardly ; for this cause , some that are counted , and seem to most men to be Severe and Austere ; when drink has opened the Sanguine Gate of Nature , are found to be very familiar , friendly and kind in their words and works : But on others , it hath a quite contrary operation , viz. such who carried themselves very affable and friendly , when overcome with Liquor , grow Cruel , Quarrelsom , Devilish and Uncivil , which does clearly intimate , that the Saturnine and Martial Principles did predominate in the Soul ; for drink makes people appear in various Forms , because during the operation thereof , they are really deprived of the Exercise of their Right R●ason and Sences of true distinguishments of things , whereby they are uncovered , and as it were left naked ( as Noah was , after he had drank too liberally of the fruit of his new planted Vines ) And so the inside appears as it is , in its own Form and Nature , which does most truly discover the Complexion and natural Inclinations ; and what property does govern essentially in a man ; for then all glosses and cunning are removed ; whereas whilst a man is himself ( as they use to call it ) Shame , Reason and good Breeding put a Restraint upon those vitious Inclinations , lurking within and suffer them not to appear ; but when they are deprived of their Senses and Reason , then they have no power to use those subtil Arts of Hypocrisie , but what form soever has the predominancy does display and manifest it felt in its own Colours . And therefore as soon as they recover their Reason , and come to their Senses , they are ashamed of what they did , and by Reason , and Breding , endeavour to hide these Defects and Ill Qualities , which rule over them . And thus not a few through Wit and Subtilty appear as if they were Saints , but in truth they remain but little better than Devils ; so great is the power of mans Wit and contrived Understanding that he can appear with two faces to deceive others first , and himself at last : It is therefore a very difficult matter for any to judge of mens Complexions , or real Inclinations , except God have endued him with somewhat of the universal understanding of the nature of things , and of the signatures of nature ; for the form or figure of each thing , does to the enlightened Eye discover the inward Properties thereof . But this is more evidently discovered in Phrensy or Midness , the same being a real turning of the inside of all the natural Properties and Faculties of the Soul outward ; so that whatever mad people do externally in words or actions , the very same other Folk do inwardly in thoughts and Imaginations ; and the difference is only this ; The one speaks and forms every thought into words : having not the Bridle of sense nor Reason to restrain him ; the other often times cuts off such and such thoughts and Imaginations in the Budd , or at least shuts the grand Gate , the Mouth , and keeps those shameful unruly Stragglers in , not suffer●ing the Organs and Properties of Nature to form them into Articular Expressions . § . 11. It is also further to be noted that all , or most Mad People , are far stronger , and more able to endure Ha●dship , Hunger , Cold , and the like inconveniences , although many of them are naturally of weak tender natures , and during the continuances of their Senses , and Reasoning Vigour , did indulge and enure themselves to tenderness ; yet when once they become Mad , they are so strong and powerful , that some of them must have two , three or four men to hold and rule them ; and as to their enduring of Cold , it is wonderful , for even nice , tender Gentlewomen , who Screen themselves all the Winter by lusty Fires , in warm Beds , and close Chambers , and the like ▪ with choice Foods , and cordial Drink , are no sooner deprived of their Reason and Senses , but they leap over all these things , and endure hardship , to admiration , without prejudice to their health , even beyond the sturdiest constitution ; the reason whereof is , because when people , by any of the fore-mentioned Accidents , and Passions , fall into Distraction , the whole Systime of Nature being put into a tumultuous unequal Motion , the same does in a moment of time rouse up or awaken the deep or great Original Fierce , Poysonous Fire ; or the four first Forms of Nature . Now when these turbulent Fires of Saturn and Mars have obtained the dominion , and sole Government in the Soul , they with a rapid motion destroy the Government of the Divine Light , and also of the humane Nature , which are and ought to be the Moderator , and Allayers of the aforesaid original poysonous Fire , and the true Distinguishers between what is good , and the contrary , and thus the Spi●it being alwayes as upon a ferment , and uncontrolable motion , it warms , strengthens , and oftentimes does as it were put a new life into the very Element of the Body , whence a strong vigerous strength and agility of body , and a Defence of Cold , Hunger , and the like inconveniences does proceed . This is further demonstrated by all sorts of people in Passion , of either Love or Hate , or when surprised , or in Sudden Frights , are they not Generally under such Circumstances of far greater Spirit , stronger and more active Bodies , and rendered more able to Lift , Run , Carry , Fight , or any other thing Good or Evil , then at other times , and have aboundantly more courage , and they can attempt and perform many wonderful things without the least suspition of Danger which at other times they tremble to think of , and would not for the greatest rewards be preswaded to undertake . Nay , when the Soul-Fires are kindled in the poysonous Root , a man can whithout Dread and Fear lay violent hands on himself , so wonderfully great is its power , for this is a madness of the highest degree , since no man , ( as the Apostle said ) hates his own Flesh , but loveth and cherishes it , which ought well to be considered by all Jurors concerned in such cases . So likewise when men are overcome with Drink , the spirituous Properties of the strong Liquor , received in too great a quantity , do by Simily incorporate with the Spirits of Nature , in the Elements of the Body , so that it inkindles the Original fierce Fires , and puts the whole Frame of Nature into a tumultuous state of Inequality , and during its operation , Reason it captivated ; and men in this condition may truly be said to be in the worst kind of Madness , as clearly is manifested by their idle leud Discourses , and mischievious Actions . Likewise Malancholy people , when grievously oppressed with its taciturne Properties , are in a degree deprived of their natural Sences and Reason , and the Soul becomes as it were Spiritual , so that it Imagines , Sees , Hears , and Apprehends wonderful things , which , though to others appear as meer fansies , yet to them are real , and essential . § . 12. As for the Original Seed , or Spring of Phrensies or Madness in the Body , it must be noted , besides what hath been already said , that there is in the Pipe of the Artery of the Stomach , a vital Faculty of the Soul , for the in-beaming of Rayes of Light into the Heart , so long as it is in a good state , but when through Passions and Disorders it behaveth it self rashly , or amiss , then presently Heart-burning , Fainting , Giddiness of the Head , Appoplexes , Epilexsies , Drousie-Evils , Watchings , Madnesses , Head-akes , Convultions , &c. by the means we have herein before described are sturred up . And since the stomach is the Seat of the Concupiscible Faculty , and from whose fumes both sleep and watchings are occationed ; and since that Alienation of mind chiefly pr●ceeds from irreguler desire , it may rationally be concluded , that the Prime local Spring , or Seed of Madness is in or near the stomach , or its neighbouring parts , the Midriff and the Spleen ; though afterwards it displays its male-influences upon the Brain ; for a man forms his Images in the Midriff ; as well those of the Concupiscible , or Desiring , as those of the Irascible , or Wrathful Faculty , so that Madness is therefore not undeservedly called , Hipocondriacal ; for the prime Efficacy of disturbances consisteth in the Spleen , and therefore perhaps Antiquity hath counted Saturn the principle of the Starry power , and highest of the wandering Stars , to wit , that which should cast his influence downwards on the rest , but that the rest should in no wise reflect upwards , because they are believed to conspire for the Commodities of sublunary things , but not on the contrary upwards ; and therefore , though they called the same Saturn , the Original of Life , and beginning of Conceptions , or Generations , yet they also named him , The Devourer of his own young Children , as thereby intimating , that as the Images or Ideas framed by the desirable Faculty do make Seed fruitfull , so also the Inns of Digestion in us , when they are exorbitant , consume the new and tender Blood , and bring many Diseases upon us . § . 13. But besides the before-mentioned most usual Causes of Maedness , from the Passions , we deny not but sometimes other things received in from without , may occasion alienation of Mind . Thus the Biting of a Mad-Dog conveys a Venom impregnated with its own raging Idea , which is soon communicated to the Spirit of man , and produces in him that wilde foolish conceit , called , by Physitians Hydrophobia , or a fear of Water , in which the Person affected by an error of his imaginations seems to see the Image of a Dog ; and in time , if no Remedy be found , grows raving Mad , and dies , so also those that are Bit with the Tarantule , a venomous Beast , or Infect , seen sometimes in Italy , and other forraign Parts● are particularly disposed to a certain kind of skipping or Dancing Phrensie , which at last proves Mortal : So some by ignorance of Apothecaries , who have taken Henbane-Seed insteed of Dill , have immediately become Mad , Stupid and Foolish , so that they could not utter an intelligible word , for all which there are distinct Reasons in Nature , but too tedious here to be related , and somewhat unnecessary , because these Cases very rarely occur amongst us . § . 14. As to the Cure of Madness in general , the Schools commonly prescribe Blood-letting , and Sleep procuring Medicines , but with how much success daily experience witnesseth , they mistake the C●use , and therefore blindly combat with the Effect ; and for the latter , let such as intend to cure Distractions by sleepyfying things , take notice that stupifactive Medicines do scarce procure sleep unto mad persons by a four-fold Dose ; and when all is done , they increase the Madness ; for Madness is nothing but an Erring Sleepifying Power , because every Madman dreameth waking ; and therefore Stupefactive Dreams are thereby added unto doting Dreams in waking , and so the mind more disturbed then before . Therefore undoubtedly , the sealing Character in a Madman , presupposes a restoring of the hurt reason ; and a correction of the Poyson by its Antidote , but not another stupefactive Poyson to be added unto it . And as Supifying Medicines are of little value , but rather prejudicial , so , much more mischievous is too much Company , and prating , and especially , the Teazing of such distempered People with unnecessary Questions ; on which score , as I must acknowledge that Gallant Structure of New Bethlam to be one of the Prime Ornaments of the City of London , and a Noble Monument of Charity , so I would with all Humility beg the Honorable and worthy Governours thereof , that they would be pleaed to use some Effectual means , for restraining their inferior Officers , from admiting such Swarms of People , of all Ages and Degrees , for only a little paltry Profit to come in there , and with their noise , and vain questions to disturb the poor Souls ; as especially such , as do Resort thither on Holy-dayes , and such spare time , when for several hours ( almost all day long ) they can never be at any quiet , for those inportunate Visitants , whence manifold great inconveniences do arise . For , First , T is a very Undecent , Inhumane thing to make , as it were , a Show of those Unhappy Objects of Charity committed to their Care , ( by exposing them , and making too perhapes of either Sexs ) to the Idle Curiosity of every 〈◊〉 Boy , petulant Wench , or Drunken Companion , going along from one Apartment to the other , and Crying out ; This Woman is in for Love ; That Man for Jealousie ; He has Over-studied himself , and the Like . Secondly , This staring Rabble seldom fail of asking more then an hundred impertinent Questions . — As , what are you here for ? How Long have you been here , &c. which most times enrages the Distracted person , tho calme and quiet before , and then the poor Creature falls a Raving , and too probably , a Cursing and Swearing , and so the holy , and tremendous name of God is dishonored , whilest the wicked people , who think it a rare Diversion , instead of Trembling , themselves really Guilty , as the Occasion of all these Blasphemies , fall a Laughing and Hooting , and so the poor distracted Creatures become twice more fierce and violent then ever . Thirdly , As long as such Disturbances are suffered , there is little Hope that any Cure or Medicine should do them good to reduce them to their Senses or right Minds , as we call it , and so the very Principle end of the House is defeated . Certainly the most hopeful means towards their Recovery would be to keep them with a Clean Spare Diet , and as quiet as may be , and to let none come at them but their particular Friends , Grave sober People and such as they have a kindness for , and those to , not alwayes , but only at proper times , whereby discoursing with them in their Lused Intervals Gravely , Soberly , and Discreetly , and humouring them in little things , shall do much more , I am Confident , toward their Cure , then most of the Medicines that are commonly Administred ; But to come home to the Cure we must Consider that a mad Idea , imprinted on the principles of Life , cannot be taken away , but together with the Subject that hath closed it ; therefore a Remedy is to be found out , which may Slay , take away , or obliterate that Image of madness , or the Blot so characterized ; just , as 't is said , a Blemish imprinted by the longing Mother , doth by the moving of the hand of a dead Carcase ( that was killed by a lingering Consumption ) on it , until the cold thereof shall pierce the Blemished part , vanish away for the future of its own accord . After the same manner the Idea of madness ought to be put to flight , whether it be done by the death of the said Idea , or by in generating an Idea of equal prevailency , or one that over-powereth the foolish Idea ; for from hence it comes to pass , that a remedy for Madness hath hitherto been dispaired of , because the nature and properties of the Distemper hath not been searched for beyond the excesses of first Qualities . Nor can it be but the scope of cureing must be difficult , because not only the Idea of a corrupted imagination , and a sealy-mark and blemish is introduced into the innermost point of the understanding , but also , because the restoring of the inbred Spirit is hardly to be effected , since the sweet Government of the divine Principle is cast of , and the Creature is now no longer able to turn his Will thereunto , or to hearken unto the Voice of Wisdom for help ; but Infinite Goodness is never wanting to those that truly seek him in Humility , that with Bowels of Charity towards their Neighbour ; to such God , the Giver of every good and perfect Gift , will in his own due time reveal and communicate a proper Remedy ; for Medicines have with a success been administred wherein a Symbole , or Mark of Resemblance doth inhabite ; that is the firmental imaginations of a founder judgment . For truly as there are Poysons of the Mind , causing the allienations thereof , for sometimes , or for the whole space of Life ; to wit , such as do introduce a proper Phantasie into us , as a Mad Dog , the Tarantula &c. So also there are in simples their own Fruits , of the knowledge of Good and Evil , in their first 〈◊〉 indeed poysonous , under which 〈◊〉 notwithstanding the more rich Treasures , and renewings of the mind are kept . The Antients Celebrated even to a proverb , the vertues of black H●llebore in such cases ; For although manifold Vomitive Medicines are not wanting , yet a peculier vertue is attributed to Hellibore , for a Mad brain ; not that the poysonous and hurtful qualities doth reach unto the Head , but because it unloads the Midriff and the Spleen , the original Seats of this distemper , and so by consequence relieves the Brain , which was affected by a secondary Passion . § . 15. For such as have been Bitten with a Mad Dog , the Dutch ( as I have heard ) do prevent the Mischief , by applying to the place a raw Herring salted , for three dayes space , every day renewed ; but if that had been neglected , and the party begins to dote , and fear the water , ( which is one of the first symtoms of that kind of Distraction ) then they get him on ship-board , strip him , and tye him to the end of the Sail-yard , and lifting him first on high , plung him down headlong into the Sea , and let him remain a little while under water , and so a second , and third time and then take him down , place him on a smooth place with his back upwards , and his head declining , or as it were hanging over something , and so will cast up all the water received into his stomach , and thence forward be perfectly cured . And Vanhelmont witnesses , that such plunging over head and ears is a Cure , not only in that case , but in other inveterate Mania's or Madnesses , and in fresh water as well in the Sea ; He sayes , he hath often tryed it , and was never deceived in the event , but when through fear of drowning them , he drew the Mad persons too soon from under the water . For preventi●● of these distracted Calamities , since generally , and most commonly they proceed from excess of Passion , and irregular Desire ; Therefore let all Persons Study by Temperance , and Moderating their Affections , to eschew those baneful Evils , and by hearkening to the Voyce of Wisdom , they shall assuredly avoid then ; and many other Distempers and Mischiefs : Therefore , O Man ; consider what is before mentio●ed , keep thy Self to thy Self , turn thy Eye of thy Understanding inward ; observe thy own Center , and learn to understand with David , That thou art Fearfully and Wonderfully made , and so by the Conduct and Guidance of the Divine Light and Love thou shalt come to know the wonderfull Power of God in thy own Soul , which will open unto thee both the Mysteries of Nature , and the Treasures of Eternity FINIS ADVERTISEMENT . Publisht by the Author of the Treatise of Dreams and Visions , &c. Four very useful Books , viz. I. THe Country-Man's Companion , or a New Method of ordering Horses and Sheep . 1 st . How to preserve Horses from Surfeits , and other Diseases whereunto they are subject ; and also to render them much more useful and serviceable than is usual , and yet with less trouble and charge to their Owners . 2 dly . How to preserve Sheep found , healthy and free from the Diseases whereunto they are subject ; and particularly concerning the Rot in Sheep , how it is contracted , the times when , and the only sure and certain means to prevent it , and secure 〈◊〉 sound in the most fatal times of a 〈◊〉 Rot , II THe Good Housewife made a Doctor , or Healths choise and sure Friend . Being a plain way of Natures own prescribing , to Prevent and Cure most Diseases incident to Men , Women and Children , by Diet and Kitchin-Physick only . Wherein is laid down the most proper and natural ways of preparing many excellent sorts of Food ; both for healthy and sick People . Also , the nature , use and excellency of forreign Fruits , Spices , Sugers , &c. Together with the Nature of most sorts of Wine , and other Drinks commonly drunk , each being spoken to in distinct chapters by themselves . With many other useful Observations , too large here to Recite . III The Way to make all people Rich , or Wisdoms Call to Temperance and ●●●●ality , In a Diologue between Sophro●●● Gulos● , One a Lover of Sobriety , 〈◊〉 ●●ther addicted to Gluttony and Ex●● IIII FRiendly Advice to the Gentlemen-Planters of the East and West-Indies , in three parts . I. A brief Treatise of the most principal Fruits and Herbs that grow in the East and West-Indies ; giving an Account of their respective Vertue● , both for Food and Physick , and what Planet and Sign they are under . Together with some Directions for the Preservation of Health and Life in those hot Climates . II. The Complaints of the Negro-Slaves against the hard Usages and barbarous Cruelties inflicted upon them . III. A Discourse in way of Dialogue , betwen an Ethiopean or Negro-Siave , and a Christian that was his Master in America . A Dialogue between an East-Indian Brackmanny , or Heathen-Philosopher , and a French-Gentleman concerning the Present Affairs of Europe . All Printed and Sold by Andrew 〈◊〉 at the Crooked-Billet in Holloway - 〈◊〉 , in Shoreditch , London . 
A63809	----	Pythagoras his mystick philosophy reviv'd, or, The mystery of dreams unfolded wherein the causes, natures, and uses of nocturnal representations ... are theosophically unfolded ... / by Tho. Tryon ... Tryon, Thomas, 1634-1703. 1691 Approx. 277 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A63809 Wing T3194 ESTC R34679 14560980 ocm 14560980 102587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63809) Transcribed from: (Early English Books Online ; image set 102587) Images scanned from microfilm: (Early English books, 1641-1700 ; 1076:14) Pythagoras his mystick philosophy reviv'd, or, The mystery of dreams unfolded wherein the causes, natures, and uses of nocturnal representations ... are theosophically unfolded ... / by Tho. Tryon ... Tryon, Thomas, 1634-1703. [14], 299 p. Printed for Tho. Salisbury ..., London : 1691. Imperfect: pages stained. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Rina Kor Sampled and proofread 2003-04 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion PYTHAGORAS HIS Mystick Philosophy REVIV'D ; OR , THE Mystery of DREAMS UNFOLDED . Wherein the Causes , Natures , and Uses , of Nocturnal Representations , and the Communications both of Good and Evil Angels , and also departed Souls , to Mankind , are Theosophically Unfolded ; that is , According to the Word of GOD , and the Harmony of Created Beings . Night unto Night sheweth Wisdom , Psal. 19. 2. To which is added , A Discourse of the Causes , Natures , and Cure of Phrensie , Madness or Distraction . By THO. TRYON , Student in Physick , and Author of The Way to long Life , Health , and Happiness . London : Printed for Tho. Salusbury , at the Sign of the Temple near Temple-Bar in Fleet-street . 1691. THE CONTENTS , OR CHIEF HEADS of the Two Ensuing Treatises . Of Dreams . Chapter 1. IS by Way of Introduction , shewing the Difficulty of this Work ; it s Usefulness both in Physick , morral Phylosophy and Divinity . Objections against the Observations of Dreams , Distinguish'd and Answered . Those that have hitherto Treated of this Subject , have done it imperfectly , because they understood not the true Radix of Dreams . The Vain or Superstitious Conceits of many People about their Dreams , no Argument but a Wise and Good man may still regard his , with great profit to himself . from Page 1. to p. 11. Chapter 2. Gives a Definition of Sleep , and shews its Causes , Natures and End. The Mischief when 't is too long . Also a plain Description of the Nature and Uses of the inward Sence's Faculties of man. Viz. the common Sence , Phantasie , Iudgment , Memory , and where each of them Reside . Why we sometimes remember our Dreams , and sometimes not . Of those that Talk , Rise , Walk , &c. i●… their sleep ; the Causes thereof , and ho●… to prevent it ; as also of those that ar●… troubled with the Night-Mare ; it●… Causes and Cure. from Pag. 11. to 26●… Chapter 3. Layes open the general Cause or Radix of Dreams , whence they are derived ; viz. from the ever active proerty of the Soul , that really we never sleep without Dreaming , and the reasons why we do not sometimes perceive it . That there is no standing still in the ways of God or Nature ; whence occasionally is discoursed , why young Converts , very zealous at first , do afterwards decay in Grace and Knowledge : the Advantages of being sober and serious , and pressing on after greater Acquisitions and Attainments . from Pag. 26. to p. 47. Chapter 4. Treats of the Causes of Dreams more particularly ; where seven Causes are assigned : viz. 1st . The Constitution . 2dly , The Profession or Course of Life . 3dly , The influx of the Planets . 4thly , Diet or Medicine . 5thly , Evil Spirits . 6thly , Good Spirits and Angels . 7thly , and lastly , Extraordinary Visions from God ; all which are severally handled , and the whole reduced into a threefold Radix ; viz. either 1. from the outward Principle of this World ; or 2. from the dark wrath , or 3. from the friendly Divine Principle of Gods Love and Light : and how by your Dreams you may know which of these three Principles do predominate in your Souls ; with a distinction of the several kinds of Dreams , arising from each Complexion , Sanguine , Cholerick , Melancholy and Phlegmatick ; as also , of those that flow from each of the seven Planets from Pag. 47. to p. 58. Chapter 5. Contains a deep and serious Discourse ; proving that Dreams are a Figure or Resem . blance of the Condition of Souls after Death . The representations in Dreams are real to the Soul , whilst we sleep , tho they seem fantastick to us after we wake , by reason of the vast difference between the material and immaterial Worlds . from Pag. 58. to p. 68. Chapter 6. Shows how departed Souls Communicate with persons living , in Dreams , and sometimes in Apparitions . What kind of Bodies such Apparitions have , and whence taken . How long such Bodies can endure . Burning of dead Bodies a means to prevent the appearing of their Spirits , and why . A necessary Note for Midwives . That it is easier for departed Souls to communicate with us in Dreams , then by Apparitions . Here is likewise discoursed of the Communications of Angels with men . How Spirits either good or evil are attracted by sympathy or simile , and their effects , whence the vanity of mens imaginations and desires do in a great measure proceed from Pag. 68. to p. 89. Chapter 7. Treats particularly of the Offices rendred to men by good Angels . The Ground of mixt Thoughts & Actions . The Shapes wherein good and bad Angels appear , and the Reasons thereof . from Pag 89. to p. 125. Chapter 8. Rehearses in order several Scripture-Examples and Testimonies touching Dreams , and discants thereon ; illustrating thereby many difficult Texts . from Pag. 125. to p. 143. Chapter 9. Discourses of Angels-Guardians of Countries , and particular Persons , and their Offices towards men , mentioned in Scripture ; and how men do conciliate their assistance ( not by invocation or worship , which is not due to them ) but by simile , as they increase in Faith , Holiness and Innocency from Pag. 143. to p. 176. Chapter 10. Why man cannot communicate with Spirits in his outward Sences , but in Dreams and Extasies . It also treats of strange material Figures represented , Calls heard , Blows received , and the like before Death . Of middle Spirits . Against telling of Dreams . Why Dreams are always represented in coopereal Forms , and in what sence mens Works are said to follow them after death . from Pag. 176. to p. 202. Chapter 11. Offers reasons why we are not to think that these Communications from good Angels by Dreams , and the like , so frequent in former times , are not now wholly ceased . Together with the Reasons why the same are so Rare and Seldom . from Pag. 202. to p. 219. Chapter 12. The causes why Dreams are always represented actually present . As also of the means tending to promote intellectual Communications , the Excellency of Temperance , and a regular Diet , and sober vertuous course of Life ; and that it doth mightly advance true significant and profitable Dreams , and helps to make an honest useful Emprovement thereof . Also a Conclusion of the whole , exhorting to Piety , Holiness and Innocency . from Pag. 219. to p. 249. Of Madness . Section 1. DEfines the several sorts of Distraction , that the same ariseth not so much from Excess of any of the Humors , as from irregular Passions of the mind , and poysonous Ferments . Pag. 249 , 250 , 251. Section 2. The particular Passions most apt to cause it . Pag. 251 , 252 , 253. Section 3. The maner how they disorder the Soul. Pag. 253 , 254 , 255 , 256. Section 4. Pride the general cause of several sorts of Madness . Pag. 256 , 257 , 258. Section 5. Madness is a bringing forth of all conceptions or imaginations , as fast as they arise , without any choice . from Pag. 258. to p. 261. Section 6. They have no Vail to cover or disguise themselves with . Pag. 261 , 262. Section 7. Most of the actions of men are worse , and more mischievous and silly , then those of common Madmen ; proved by particular instances . from Pag. 262 to p. 267. Section 8. The several species of Madness ; and ho●… by their Carriage you may know wha●… Principle is most predominate in each . Pag. 267 , 258 , 269 ▪ Section 9. A description of Madness , according to the seven Planets , that the Stars , especially the Moon has great Power over such distemper'd People . from pag. 269. to p. 274. Section 10. The humours of Drunkenness and Phrensie compared . from Pag. 274. to p. 279. Section 11. Why Mad people are stronger , and can endure more Cold and Hunger , then when in their Sences . from Pag. 279. to p. 284. Section 12. Of the Original Seat or Spring of Madness in the Body , that it is the Spleen which first disorders the Brain . Pag. 284 , 245 , 286. Section 13. Of External Causes of Madness , as by the bite of a mad Dag , eating Jarantula , Hanbane , and the like . Pag. 286 , 287 , 288. Section 14. Of the Cure of Madness , why no more succesfuls Humble Advice to the Governors of Bethlem , to restrain their Officers from admitting swarms of people to come in and prate with the poor distracted people ; showing the several mischiess thence arising , and intimation of the right method of Cure. from P. 288. to p. 296. Section 15. A fine Experiment of Curing such as are bitten by a mad Dog , recommended to Tryal in all other sorts of inveterate Madness ▪ And Concludes , with advice for preventing disorders of mind . Pag. 296 , 297 , 298 , 299. A DISCOURSE OF Dreams AND Uisions , &c. The INTRODUCTION , Shewing the Difficulty , and yet Usefulness of this Subject ; and how Imperfectly the same has hitherto been Handled by Others . THE matters we propose to handle in this Treatise , are abstruce , various , profound and mysterious , since man has so far Eclipsed those glorious Intellectual Beams planted in his nature by the Father of Lights ; since he has interposed such a Chaos of gross Imaginations and Earthly Affections , and Clouds of Bituminous Smoke , fetcht from the Infernal pit , so that he seems altogether inveloped with a pithy Darkness , Dismal as that of Egypt , which might be felt , and is forced ( as the Prophet speaks ) to grope even at noonday , being become almost an utter stranger to himself , and all the marvellous Works of his Creator , insomuch that the most Towering Mortals , that call themselves Philosophers , feed their halffamisht intellectuals with Airy Notions , instead of Solid Speculations ; blunder on , Hoodwinckt by Tradition , in a constant flesh-pleasing Rood of Error , and a Contentious Sophistry of Words , whilst in Truth , they know nothing , as they ought to know of Themselves or their Maker ; of the principals themselves are composed of , or what makes them Men ; much less are they acquainted with the Sympathetical Harmony of the Universe , that true Musick of the Sphears , that Golden Chain which unites Heaven and Earth ; nor indeed do they ken the Reason of the most obvious operations of Nature . Now 't is no wonder if a Discourse of such sublime Subjects , as the Entertainments of our Souls ( during the Body's Nocturnal repose ) when they having shaken off for a time the Fetters of the Senses , are upon the Wing , in the Suburbs of Eternity ; of the secret Intercourses of Spirits with Humanity , and the wonderful Communications of the divine Goodness to his Servants in Dreams and Uisions . 'T is nothing strange , I say , if such discourses seem very uncouth and extravagant to their unprepared Apprehensions ; nor is it unlikely , that ( as pride is always a Companion of Self Conceited Ignorance ) they should scoff at and deride the very mention of such things with the highest Contempt . But as we write not to such Spirits , that like the deaf Adder , will not hear the Voice of the Charmer charm he never so wisely , people full of themselves , that is of Noise and Vanity ; so to the meek and modest souls , that in humility daily wait at the Gates of Wisdom's Temple , have some hopes that this discourse may be both acceptable , and in some kind useful . I acknowledge , 't is very difficult , and not to be undertaken by such a weak unlearned unworthy Worm ; 't is not therefore on any Confidence of Self-Strength , Wisdom or Knowledge , but in , by , through and under the Assistance of that illuminating Spirit , which reveals Secrets to Babes , and giveth both the will and the deed , that I with fear and trembling begin this disquisition , according to the proportion of Light he hath , or shall be pleased to grant unto me ; and therefore as the wise and holy Antients commend every important Enterprize with Humble Prayers ( for the fear of the Lord is alwayes the beginning of Wisdom ) so with an intire Resignation , on the bended knees of my soul , at his adorable Footstool , I beseech His All 〈◊〉 to supply my Weakness , His Truth to sustain my Error , His Wisdom to enlighten my Dulness and ignorance , that I may , in some measure , comprehend and explain those condite M●…steries , and the knowledge thereof encreasing , be serviceable to his Glory and the profit of those that fear his name , and desire to live unto him , and be partakers of his blessed Kingdom of Love and Glory . Yet it is not unlikly that som good and very well-meaning p●…rsons being sway'd with popular opinions , and possessed with certain narrow principles , which they have long imbib'd , without ever throughly examining , or so much as inquiring into ; nay , never in their Lives having deliberately thought upon the nature of the things here treated of , may think our pains very superfluous , and that the whole subject of Dreams is altogether Vanity , or perhaps , as some may conceive Superstitious , and unlawful to be taken notice of . But if these honest souls will be pleased but to consider , First , That Physitians generally agree , that the natural temperament or complexion , and consequently many times the secret Diseases of persons are as soon , or better found out by then Dreams , than by any outward signs . Secondly , That since the Heart of man is deceitful above all things , therefore for him that w●…uld truly know himself , it has by the wise ●…octors of Morality been always advised to take notice ( amongst other things ) of his usual Dreams , there being scarce any thing that more discovers the secret bent of our minds and inclinations to Vertue or Vice , or this or that particular Evil , as Pride , Covetousness , Sensuality or the like , then these nocturnal sallies and reaches of the Soul , which are more free & undisguis'd , & with less reserve than such as are manifested when we are awake . Thirdly , If they shall call to mind ( which I more especially advise them to do ) that as Dreams are one of the clearest natural Arguments of the Immortality of our Souls , so they were one of the usual wayes , whereby God vouchsafed of old to Reveal his commands and secrets to the Prophets and holy men ; and that it is one of his gracious promises , touching the Glory and fuller manifestations of the Gospel dispensation , that then their young men should See Visions and their old men Dream Dreams . And if withall they shall without prejudice read over what we have candidly written touching all these Considerations , and many other Remarkable matters relating thereunto in the following Treatise . When , I say , in a true Light they have seriously laid to heart all this , I am apt to think they may find cause to entertain other Conceptions , and more favourable Sentiments , and judge this hitherto too much neglected study , well worthy of their future Regards : I call it neglected study ; for though not few of the Antients , and some of latter times have written concerning Dreams , as Aristotle , Themistius , Artimedorus , Carden , &c. yet did they not sufficiently comprehend the true Nature , Sourse , Original or Radix thereof , nor the real Distinctions that are to be made of them , and whence each kind do proceed ; but have treated of the same so Darkly , and at Random , with so little assurance and probability , that amongst a Thousand Significations by them assigned , we shall hardly find two or three true , having no more sollid Root or Experience for what they advance , then Conjectures or Imaginations , whereof they have made large Volumns , which do but render those that mind them , more anxious and perplexed than before . And though abundance of ignorant People ( foolish Women , and Men as weak ) have in all Times , and do frequently at this day make many ridiculous & superstitious Observations from their Dreams , which for the most part arising from the meer sensitive brutish nature , do indeed signifie no more than those of Beasts ( as we shall more fully demonstrate in the following discourse ) yet still the Essential nature and use of Dreams , may justly be said to be neglected , because instead thereof , vain and idle notions are imbraced , just as if a body should go to chop with a Saw , or to saw with an Ax ; he uses indeed those Instruments , but absurdly , and to no purpose but his own Detriment . And yet ought not this common abuse of misconstrued Dreams , at all to derogate from the worth of the thing it self , duly regulated , any more than because some men are drunk , therefore we should with Licurgus , cut down all Vines ; or because many greedy people surfeit themselves with Victuals , or rashly prejudice their Health , by Tampering with Medicines they do not understand , therefore we should abandon Food , and all sorts of Physick . 'T is certain every thing has two Handles ; and so much is man degenerated , that he generally lays hold on the worst . Thus he turns Religion into Superstition , and the most useful things into the most destructive . But all this still happens through his own ill conduct & Error . CHAP. II. Of Sleep , its Causes and Natures : The internal Senses described : With a digression touching those that walk in their Sleep ; as also of the disease commonly called , The Night-Mare . TO Discourse Effectually of Dreams , it will be requisit to premise some brief Considerations touching Sleep , which is the stage whereon those Phantasms and Representations are acted , and the time in which our souls are taken up with the business of Dreams . Sleep is the natural Rest of a living Creature , or a partial temporary Cessation of animal Astions , and the functions of the external Senses , caused ( immediately ) by the weakness of the Animal Faculty , proceeding from a sweet and stupifying Vapour , arising from the Concoction and Digestion of the Alimentary Food Exhaled from the Stomach , and thence ascending to the Brain and watering and bedewing it with unctious Fumes whereby the operations of the Senses are for a time obstructed , to the end the powers both of the Mind and Body may be recruited , ref●…eshed and strengthened . But besides the Exhalations from the Concoction of the Food received , and the native frigidity ( or coolness ) of the Brain , congealing those exhaled Vapours , there are many accidental Causes , which by consuming the Spirits , occasion Sleep , as overmuch Labor , Weariness , immoderate Heat , intense Cold , overmuch Evacuation ; things which pleasingly amuse or charm the Spirits as Musick , the murmurs of soft falls of Waters , profound Cogitations , Darkness , or the departure of the Sun from our Horizon ; for all Light is both active and actuating ; so the Sun being the Vehicle or mage of ●…ntellectual Light , and Fountain of Light Natural , not only heats and vivifies , and communicateth a certain briskness and cheerfulness to all Creatures by his presence , but also by the consequence of his with-drawing , or absen●…e , strikes a certain occult and dolesom sense of sadness on the spirits of all animated ●…reatures , by reason of the defect of his exhilirating Beams : Lastly , There are certain stupifying Medicaments drawn from Somniferous Herbs and Plants of the Vegetable Kingdom , as Poppies , Lettice , Opium , and the like , which are easily able by their vapourous Quality to overcom the Brain , and thence occasion Sleep . Whence it appears that the material Cause of Sleep is a vapour exhaling and ascending the 〈◊〉 , which vapour sometimes proceeds from diseased corrupted Humours , and then the Sleep is not natural , but unsound , troublesom , & the symtom of a disease . The natural vapour is that which either ariseth from the Concoction of the aliment in the Stomach , which generally causeth a man's first Sleep , which therefore is more sound , deep and vehement , by reason of the more gross Exhalations , and more turbulent , by reason of the impurity of the vapours , or else 't is the Ebullition , or Boyling up of the more fervid Blood , which commonly causeth morning Sleeps , which are more sweet , light and apt for Dreams , by reason of the more pure vapours , and the more rare and perlucid Exhalations ; but when the same is too long continued , 't is apt to fill the head with vapours , which being so over filled , is disturbed , and Akes , and occasions Rhumes , Catarhs , Consumption of the Lungs , and many other inconveniencies , which all people should take special notice of , and endeavour to prevent , especially the nice and Sloathfull Dames of the Female Sex , who both by their Constitution and want of Exercise , and ill customs in this kind , do more abound with moist Humors , and consequently are more obnoxious to those Mischiefs . The Form of Sleep consists in a free and willing cessation of the external Sences ; for when the first Censorium ( which is called the Organ of the common Sense ) is bound and obstructed with a soporiferous vapour , the external Actions of the animal Functions cease . Here is to be noted , that as the outward Senses are Five in number , viz. Seeing , Hearing , Feeling , Tasting and Smelling , of which , if any one remain free , and not affected , sleep cannot be perfect , as where any one of them , in a person that has the use of them all , happens to be affected , such person cannot be said to be composedly vigilent : So there are also Four other Senses , called Internal , because seated within the Brain-pan , and whose objects are not only the species of things present , but they perceive the sensible species of things absent , past , and to come . 1st , The first , called the common Sense , where all the diverse Objects apprehended , or rather communicated by the outward Senses , are assembled , and gathered together , to the end they may afterwards be compared , distinguished and discerned the one from the other , which the particular Senses could not do , being every one attentive to his proper object , and not able to take cognizance thereof , or of his Companion ; for to speak properly , we know not what we see simply by our Eyes , or hear by our Ears , but by our common Sense , which judgeth rightly thereof , the other being but the Organs to bring the representations of things thither to be censured and judged of , whence properly all their Objects and Offices may be said to be his . 2dly , The Phantasie doth more fully examine the species perceived by the common Sense , whether of things present or absent , keeping them longer , and thence making new and compounded Images or Conceits of its own . Its Objects are , all the species communicated thereunto by the common Sense , whereby ( especially in the Melancholy People ) it fancies many other things , as Centaurs , Chimaera's , and a thousand odd Forms which never really had beeing in the Nature of Things ; yet it is to be noted that the parts thereof must alwayes consist of such thing of which we have ●…een , read , or heard of ; it is ( or ●…ught to be ) in men Govern'd or ●…egulated by Reason , but in Beasts ●…t seems to be the highest Faculty ●…heir nature is endued with . 3. Iudgment ( or Reason ) is a Superiour Faculty in man , appointed to Rule over all the rest , the Guide of Actions , or judg of the little world , to approve of what is good , and reject what is Evil. 4. Memory is a Retentive Faculty of the Soul , whose Office is to Register up all the species which the other senses have introduced , that they may be forth-comming , or ready when occasion shall serve , or they are called for by the Phantacy or Reason ; whence some to illustrate the use of all these powers , have compared them to a Court of Iudicature , the outward Senses being as Solicitors that bring the Causes ; the Common Sense , as the Master of Requests who receives all their Informations ; the Phantacy like the Lawyers and Advocates , that bandy the business to and fro in several forms , with a deal of noise and buffle . Reason as the Iudge , that having calmly heard each parties Pretentions , pronounces , an upright Sentence ; and Memory as the Clark records the whole proceedings . Whether these several Faculties have distinct Seats , or Cells in the Brain , has been much disputed by Anatomists , Physitians and Philosophers : The great Argument of those that would have it so , is that 't is certain by Experience ( which they confirm by many Instances ) that sometimes one of these may be hurt , and the other remain sound , as that the Phantacy may be impared , yet both Iudgment and Memory remain unhurt : The Iudgment cract , yet Phantacy and Memory active , and the Memory Spoilt , yet Phantacy and Iudgment ( as to things present ) good . But as in the Stomach by several distempers , several Faculties are hurt , as by moist diseases , the Retentive ; by dry , the digestive ; and yet it will not thereupon sollow , the digestive and Retentive have distinct Organs or Seats ; So it may possibly happen in these Faculties of fle Brain , without assigning to each a distinct Cell , though the common Opinion ( and for ought I know it may be true ) is , that the Phantasie resides in the formost , the Judgment in the middle , and the Memory in the hindermost Ventricle of the Brain . But to reduce what has been said of these internal Senses to our present Subject ; you are to note , that the Imagination is ever busie , and ( as far as I can perceive ) never Sleeps ; the Iudgment or Reason for the most part , is impedited from acting , especially after its common way or outward Fashion , when a man sleeps . The Memory sometimes is more , and sometimes less clouded and obstructed , according to the nature of the fumes sent up ; and hence it comes to pass , that we have sometimes a clearer , sometimes a more confused , and sometimes scarce any Apprehension or Remembrance of our Dreams when we awake . But of this we shall have occasion to speak further , in the following Discourse . And in the mean time shall conclude this Chapter of Sleep with a brief Account of two strange accidents that are wont to happen to some people therein ; that is to say , of such as walk in their Sleep , and of such as are troubled with that which is commonly called , the Incubus , or Night-Mare . As touching of the first , that some people there are , who whilest they are fast asleep , leap our of their Beds , unlock Doors , go into the Streets , and sometimes on Tops of Houses , or other dangerous places , where they would not go waking , and if not interruped , will again return to their Beds . The matter of Fact , I say , is so notorious , that I need not spend time to prove it by instances , since I think there are few but know , or have been most credibly inform'd thereof , among some of their Acquaintance : But the Cause or Reason of all this is more occult , which I shall endeavour to discover , as it occurs to my present thoughts . T is observable , those that have these Vagaries , are generally ( and I think I may say always ) young people , in the flower of their years , and strength , of Sanguine Complections , active , sprightly , and full of Blood ; I am therefore of opinion that this comes to pass by that abundance of Blood swelling , and as it were frothing out , boyling and active spirits , which ascending to the Brain , stirs up and stimulates its Faculties , whereby it performs its actions to these strange motions and effects ; so that the Body , by the impulse of the animal spirits , which contains in the Brain , the strength of the Nerves and Muscles , that is , the Instruments of Motion is carried forth , and even in Sleep excited to those actions . For persons of this condition , are of a thin and curious contexture , small bulk , but of great agility and a servent mind , whence , if they can but take hold of any thing with their Fingers and Toes , being then void of all fear , because incensible of any danger , they sustain themselves thereupon , and accomplish such things , as waking they would dread to attempt . But if in such Bodies the Humors shall be fermented to a lesser degree , and a smaller ardor and agitation of the spirits , then they only talk , cry out , move and fling themselves about , as if they would jump out ; but yet still contain themselves in their Beds , because the spirits are not strong and violent enough to raise the body : and the proper Cure of this I conceive will be to use a spare diet , and perhaps , in some Cases Blood-letting , and especially to endeavour to keep their minds in a cool temper , without inflaming it with passions . As for the other sort , Viz. those that in their fleep are troubled with the Incubus or Night-Mare , they seem to be of a temper contrary to the former , Melancholy , of few gross spirits , and abounding with Phlegm , and in children and young people through Fear , and sleeping supine , and lying on their backs : And tho the Vulgar , when they are thus affected , conceit it some external thing comes and lies upon them , which they fancy to be some Ghost , or Hob-Goblin , yet the truth is , it proceeds from inward Causes . This Discease being an obstruction of Motion , or an interception , especially of Breathing and Speech , with a false apprehension of some heavy thing lying upon their Breast , and as it were stiffling them , occasioned , by means the free penetration of the Spirits to the Nerves is hindred , the passages being stopt by a surcharge of the aforesaid Humors . This happens most to such as use to lie upon their Backs ; and whilst it is upon them , they are in great Agony , being unable to speak , but strive to do it with imperfect groans , but if any person speak to hem , and call them by name , the animal spirits being excited , force their way , and the oppression ceases ; or if they can move , or turn the body on one side , and especially if the Brest be rubbed to dissipate the Humor . The Cure is to be effected by a regular diet , and such as may generate good spirits , and prevent the increase of Melancholy and Phlegm ; avoid full Suppers , and excess in Liquors , which oft occa●…ion the Disease ; use convenient purging , and sometimes breathing a Vein may be expedient , especially in Women , in certain obstructions peculiar to that Sex : the black Seeds of the Male Piony are much commended in this Distemper . Thus much ( though it be a digression from our main Subject ) I thought fit ( having this opportunity ) to say of these two Nocturnal disturbances , conceiving it might be of use and satisfaction to some Readers . CHAP. III. Of the General Cause of Dreams , or Radix , whence they are derived in Nature . IT is a Truth generally acknowledged , but feldom so well considered as it ought to be , that Man is the compleat Image of God and Nature , and contains the Principles and Properties of all things Corporial and Incorporeal , that he is endued with an Elemental or Palpable body , actuated , enliven'd or informed by an etherial spirit , and so answers to the great Body of the World , from whence the same is taken , and is an Abridgment or Epitome thereof , or if you please , its Son , or Off-Spring ; and as it doth contain all the true Properties of the gross Elements , viz. Earth , Air , and Water , which are as it were the Mothers of the Body that nourish and sustain it : So he has also the Principle of Fire and Light , that is , Soul and Spirit , which gives Life and Motion to the Body of Flesh , and answers to the Soul of the great World , or that mighty Spirit which is moving , vivifying and most wonderfull creative and conservative Power in this vast Systime of things , which we call the World , and which does preserve and sustain it , and every part thereof , in Beauty , Splendor and Harmony , which living and creating power does never stand still or cease from generating and operating ; for if it should , the whole Systime or Body of this World , would immediately fall and perish , as the Apostle Paul saith , without the Spirit , the Body is dead , and profiteth nothing . The like is to be understood in the little World [ Man ; ] all lively Motion , strength , vigour and beauty resides in the Spirit or Soul , in which there is no standing still , Idleness or Cessation , no more than there is in the great world ; and as the universal spirit or power of the Lord is always forming , shaping , and bringing to manifestation the hidden mysteries of Eternity and cloathing the various Spirits with Elemental Bodies , the like does the Soul and Spirit in Man , it is always in motion and generating , and as the Scripture saith of the wonderful and ever-blessed Creator , That he slumbereth not , nor sleepeth : for sleep does truly signifie death and weakness , and nothing sleepeth but what is mortal and finite . So the soul and spirit in man sleepeth not , as being the Breath of God and Eternal ; for in God there is no Time , nor Seasons , or divisions of Time , as nights , days , years or the like , nor any use , as to himself , of Sun or Moon , but they are Creatures made by him for the Accomodation of this lower World , and the Inhabitants thereof , as St. Iohn in the Revelations doth declare , speaking of the new Ierusalem , or Super-Caelestial Paradise , There was there neither days nor nights , nor Light of the Sun or Moon , but the divine Power and Spirit of the Lamb was the Glory and Light thereof : And this Glympse of the ineffable Splendor he saw upon the Lords-day when he was in the spirit , not in the operations of the senses of the external Nature or Body of this world , unto which the properties of the natural sleep do belong ; but the Soul or Spirit cannot sleep , for then it could not be eternal , but when the Body and Senses lie lock't up fast in the Arms of Merpheus , then is the soul or spirit as it were unchain'd or unbound , as being free'd from the continual Interruption of the senses and Earthly dispositions , which whilst they are waking , and in full strength and vigour , do captivate the soul , and hinder its generating and progress in that manner , as it doth when the body is a sleep or dead ; for the soul of man hath so great Power , when freed form the Earthly Quality and heavy sensual power , that it can make something where nothing is , and from the Representations of Swords or Guns , Fire or Water , as real , when and where there is indeed no such palpable substance , but it is real and substantial in the spirit , even as the good and evil words and works of men , shall be unto them in Eternity ; their works do follow them , not after the manner of this world , but in the Spirit , yet real and essential . Now it is from the Soul or Spirit in man , which is the Image of the divine Eternal Spirit , and never standeth still , Sleepeth or Slumbereth , whence Dreams and all Nocturnal Visions do arise and proceed ; for whilst the Senses and Powers and Faculties of the outward Nature do sleep , rest or cease from their Functions , the Soul and Spirit ceaseth not from its operation , but goeth on forming , figureing , and Representing of things as real , and substantial ; for in truth ( though ofttimes we perceive it not ) and more often cannot remember particulars , yet when ever we sleep we dream ; for you may as well imagine Fire without heat , Sun without Light , as to conceit that an Intellectual Immortal Soul , can for one moment cease from Actions suitable to its Nature , But here some will be apt to object and say , This is a strange Paradox ; for if we always Dream in some kind or other , as often as we sleep , how is it that we but seldom perceive , or are sensible of it ? Sure if the Soul and Spirit be as you teach , evermore busie in framing and representing of things , we should remember somewhat of the matter whereas we sleep soundly for several nights together sometimes , and cannot remember that we had any Dreams at all . To this I answer , That the thoughts of worldly Affairs , and the intemperances most men commit in Meats , Drinks , Labours , Exercises and Passions , do not only becloud the Soul and Intellect , and over-whelm their power and operation , so that they cannot se●… or perceive any Coelestial things with Clearness ( as Experience daily proves they do the same things when we are awake ) But also they cause Indispositions , breed bad Blood , impure Spirits , and beclouded senses , as well internal as external , and thereby enfeebles and destroys the brisk lively apprehensions , and stupifies all the Faculties of Nature , and particularly the properties of the Memory and retaining Power are so dulled and rendred fluid and oblivious , so as not to concerve any Impressions made thereon , as we see in drunken men , the next day remember none of those loud Vociferations and ma●… pranks they plaid over-night . And you may as well argue , That such lewd people did not commit any such Extravagancies , because very often they are not sensible of them , after they came to be sober , as to think you do not dream , because sometimes ●…ou cannot remember it when you wake . As the Disorders you commit are greater or lesser in respect of your particular Constitution , so is your perception of your dreams more or less , whence sometimes you can repeat a whole long story of the Representations in your sleep , with the several senses , words and discourses , &c. all clearly and distinctly ; other times you have a more imperfect and confused Apprehension of particulars ; and sometimes there does remain only a bare memory that a dream you had , but the particulars are quite lost or forgot ; which was the case of King Nebuchadnezer , Dan. 2. 5. It is also to be noted , That the Spirit and Soul of a man by such Intemperances as aforesaid , is so debilitated and eclipsed , that the creative and generating Power thereof , does , as it were , loose its strength and vigour and thereby is made more gross and stupid ; so as that its sight is not clear to perceive , so neither is its generative Faculty strong and powerful enough to make such deep Impressions on it self , and on the Memorative properties of Nature as otherwise it would do ; for the perfect memory of , and advantage to be made by Dreams does chiefly consist in the cleanness of the Microcosmical Temple and the brisk livelyness of the Spirits of Nature , as well as an unpolluted Soul ; for no man can behold with a clear sight , and remember such sublime matters as those of Dreams and Visions , but such whose souls are strong and vigorous and do powerfully Tinge or impress the natural Spirits ; and also , they must be such as do abandon Superfluities and Passions , which Nebuchadnezer not doing , he therefore after he had seen a Dream or Vision , could not remember it , but said , the thing was gone and departed from him . Therefore such as would remember and understand the Circumstances of their Dreams , and make a due use of them , let them depart and separate themselves , from Intemperances , and Uncleanness , and as much as in them lies , from all the Furies and Passions of Revenge , Hate , Sorrow , Love , &c. which are apt to debauch and pollute the Intellect , that it cannot foresee any Coelestial thing ; for none but such as have experienced it , can know the wonderful power and vertue of Seperation and Self-denial from Evil , not only in its gross Acts , but also in its Protiatartick Causes or first springs and occasions , and how by degrees it opens a door , or gives advantage ( if I may so speak , after the manner of men , in so sublime a matter ) to the Spirit of God to open , shew and manifest the hidden Mysteries of his Kingdom , which does always teach every one according to their respective capacities ; and as each man does continue in Separation from the Impurities of the Flesh , the World and the Devil , and is found proceeding in and pressing on by self-denial towards the price of our high-calling as it is in our ever-blessed Iesus . This is most apparent in the first work or beginning of each Christtians Regeneration , or new birth , whereby he Infrancheses himself from the world , and all its ways , works , words and desires , and begins to aspire towards a City made without hands , and to be Endenizon'd , or made a proprietary in the new Ierusalem ; as every one upon a Conviction in his Conscience of Evil , does actually close with that Conviction , and Seperate himself from his former ways and practises , so his Eyes become open'd more and more to see the hideousness of that evil , or as the Apostle spakes , The sinfulness of Sin , whereas before he was not able to apprehend it to be so gross and Evil. Hence it is that most men in the beginning of the work of Gods Spirit on their souls , are much more humble , more fearful and thoughful of committing Evil , and far more zealous than afterwards . The Reason whereof is clear , viz. so long as they remain'd truly sensible of their former Evil state , and keep continually pressing on towards Virtue daily denying themselves of their former Superfluity and subduing their sensual Appetites and Affections , keeping both Body and Spirit cool and clean by Abstinency , Temperance and Purity in Meats , Drinks , Exercises and Communications they there by feel and find a daily Growth and Increase of Vertue and Manfestations of Grace . But if once such shall set up their rest in External Forms and Modes of Riligion , and therein begin as it were to stand still and satisfie themselves with their former Attainments and Separations , which might be excellent in their day and time , and the only means the Lord then used to lead the soul to vertue ; I say , when any shall fall into such a slothful state , they will in a little time find that saying verified in their souls , That not to go forwards , is to go backwards and lose all their inward spiritual strength , which is divinely signified by our Lord in that parable of the Servants , and the intrusted Talent , he that care esly laid it up in a Napkin , set up his Rest with such a portion of Grace or Light , and indeavour'd not to augment it , is condemned ; and 't is added , that from su ●…an one shall be taken , even that which he seem'd to have , and so Christians came to wither and languish , like a Tree that is sapped at the Root ; and then they sensibly decline and Apost●…ize , or at best do only retain the Complemental outside of Religion , and do indeed keep in memory their first good state , which can no more nourish their Souls to a Spiritual Life and Growth , then a mans bare thinking upon or boasting of a good wholesom meal he made a week or fortnight agon , can support his outward Body in strength and vigour . Whereby 't is evident there is no such thing in God , nor his wonderful workmanship [ Nature ] as standing still or Cessation from working ; and therefore the illuminated Apostle admonishes the Antient , Christians , and in them all others in succeding Times , to press on towards the mark of their high Calling , and greater discoveries of the divine Vision . And this was after they had seperated themselves from gross Evils and several Vanities of the world , and observed many of the Commands of God , and lived in the Forms and Rites or Ordinances prescribed unto them by the most holy Spirit of God , yet all this was not Sufficient ; Tabernacles were not here to be built or rested in , though Moses Elias and our Lord Jesus Christ himself , by a wonderful Transfiguration had imparted a peculiar Glimps of Glory , they must still zealously press , or else their estate would become degenerate , and so they have need to enter into , or lay again their first principles , or outward Forms , whence it appears there was still as much need of Self-denial , Seperation and progression , as there was the very first day on which they inclined or hearkned to the Voice of Wisdom ; for want of which , many , after 20 or 30 years Seperation from the world ( as they call it ) contenting themselves with their first beloved Forms ( which in their time were 〈◊〉 are not half so good Christians as they were the first moneth they entred into such or such a Religious Profession or Society . The Reason whereof is , because as men by Abstinency , Seperation , self-denial , and pressing forwards after Vertue , do by degrees obtain Strength , Wisdom , Understanding and Clearer Sight , as every one is obedient and capable ; so on the other side , such as give way to Evil , are by degrees and the continual workings of the Spirit of Error , made more strong in Evil and Wickedness . And as the former by Vertue and Purity give advantges to the good Angels and Spirits to have communications with them , who are always ready to unfold the Misteries of their Kingdom to the sober and clean of Heart ; so the latter do by their Voices powerfully attract the bad Angels and Spirits , which do teach and strengthen them in Evil. And therefore those that would have the company of the good Spirits and Angels by day , and their Commumications by night in Dreams and Uisions , and desire to retain the Forms and Figures represented , with the Interpretations thereof , and not to be subject to forgetfulness and stupidity , let them observe the Rules of Cleanness , self-denial and Seperation , and contially , even as at the first dawning of the day , press on towards perfection , having always a well-prepared Temple to receive the sweet influence of Gods Spirit and company of good Angels , or their Communications after a Spiritual way ; for as those blessed Intelligencers are administrating Spirits to God primarily , so in the second place , their delight is to do good Officers to all the faithful Servants of God , thereby advancing the praise and glory of the great and Alcreating Jehovah Aelohim , Blessed forever This is a Lesson which every one ought to be sensible of , and endeavour to learn , and which , if duly regarded , then most people , whose faces are looking Sion-wards , would have more serious thoughts , and greater esteem for the Visions of the Night , and the most wonderful and hidden Conversations thereof ; for if mankind were sensible of these sublime Truths , and the wonderful power of their own souls in such cases , it would beget an awful Dread , or sober and Tremendous Considerations and Contemplations , which would not only invite the Courteous Communications of Benevolent Spirits , but so still and prepare the inward Man , and all the noble Faculties of Nature , as to render them capable of retaining such abstracted sights and Manifestations , whereby they would take some Root in the understanding , and so make Impressions on the Spirits , and thence blossom forth , and grow up to very happy fruits , both for encreasing good and eschewing Evil. So great is the power of Sobriety , Temperance , Cleanness and Self-denial , as being most sublime and elevating Vertues , and a great help to make men happy , both in this World , and that which is to come . Therefore it is highly convenient for every one that applyes his Thoughts to this Science of Dreams , or indeed to any sort of Knowledge , that is truly Philosophical and Divine , to be serious and sober , and to learn first the mysteries of his own World , before he lets his Eyes and Imaginations ramble into , or gaze after the Wonders or Vanities of the great External World , being certain of this , That if he do not in some competent measure know himself , and continually endeavour the Advancement and Encrease of that Knowledge , he will never come to understand any thing without himself , as he ought to do , much less enjoy the participation of those Misteries of which we treat in this Discourse . CHAP. IV. Of the particular Causes of Dreams , how they proceed from a Threefold Radix : Of the several Kindes of Astral and Complexional Dreams . IN the former Chapter I acquainted you with the General or Universal Reason of Dreams , viz. Because the Soul or Spirit of Man , being the Image of the Immense Creator , and Epitome of the whole created Bulk of Nature , it so far resembles Him that never slumbereth or sleepeth , as to be always active ; for in the adoreable divine Architype though there be no variation , or shadow of change , yet there are perpetual Emanutions of Beneficence , and reflected Ideas of Love and Complacency . But now from this prime procatartick or original first Moving Cause , we must descend to others more particular and Immediate which influence the Soul this or that way in its Formative Activity , and individuate its operations . And these occasional Impressions , as they Cause very different Representations to us in our sleep , so they are in themselves very various , For , 1. Some Dreams proceed from the Constitution or Complection of each particular person . 2. Others from his profession or course of Living ; those things which he is most earnestly intent upon , or concern'd about in the day time . 3. Others are occasion'd by the influx of the Planets predominate in his Nativity , or at such or such times by Direction , Transit , or the like , if we may believe the notions of Astrologers , whose science as far as modestly it contains its self within the Bounds of Nature with a Resignation alwayes to the over-ruling Pleasure of Omnipotency , seems not altogether to be contemned . 4. Other ( Confused ) Dreams may arise from unfit Diet , or Medicines , which sending up abundance of Vapours to the Brain , ( the Throne of the Understanding ) and beclouding the Spirits , ( the proper Vehicles of the Soul ) it follows , that abundance of vain Images must be represented , but these are alwayes disorderly , and without Connexion , as is experienced by drunken and gluttonous persons , and men in Feavers and the like . 5. Others are injected by Evil Spirits , who as they are malitious and envious to the highest degree , so being Angles of Darkness , where they meet with Darkness , both internal and external , that is , a Body clogg'd with supersluity , and a Soul contaminoted with Vices and Enormous Affections , as with Lust , Covetousness , Revenge , &c. they are thereby strengthened to an advantage of instilling their suitable Temptations . 6. Some Dreams are by courteous Visits of good Angels who that way ( most suitable to their Spirituous Nature , and ageeable to their next Neighbours , human Souls , who seem to differ from them gradually , rather then Specifically ) chuse to Communicate with us , thereby often forewarning us of impending dangers ▪ or instructing us to some eminent advantage , if we have the discretion to make use of those precautions . 7. It sometimes pleases Almig●…ty God , in a special and extraordinary manner to reveal his secrets to those that fear him , 〈◊〉 Representations in Dreams , which then are more usually called Visions , to difference them from the other kinds . Now though we shall occasionally here handle each of these , yet to avoid prolixity , I do conceive we may more briefly reduce all Dreams to a Three fold Radix , or Original , according to which the three fold grand Principles carry the upper dominion in the Centre of Life , or Will-Spirit , in each person , that is to say , they proceed either from the Sidereal or outward Principles of this world . Or secondly , from the dark Wrath or fierce fiery Life . Or Lastly , from the meek friendly divine Principle of Love , which of these three does predominate , of a suitable Nature and property shall your Dreams be . As for Example : 1. If the dark , wrathful , fierce , kee●… principle bear sway , then the nocturnal Representations are Dark Melancholy , Fierce , Frightfull , and the like . 2dly If the middle uniting Nature , or Friendly qualifying Fountain of divine Light do hold the chief dominion in the Life's Centre , then the Dreams are more Essentially pleasant and delightful to the Soul , and oft-times many wonderful Secrets are revealed , and impending Dangers foretold in 〈◊〉 Figurative way , easily deciphered or understood by a well prepared mind . But , 3dly , If the principle of this outward world , and the Business or things thereof do bear sway and carry the supream Government , as it generally happens amongst men , that lead a meer bru●…tish and sensual Life , and iudulg●… themselves in Vices , Superfluities , and the Vanities of the world , th●… the Dreams are full of Idle Phantasies : confused Mixtures of outward , Affairs and things belonging , or relating to what each man is concerned in , or busied about , and these are apt to be forgotten , or so darkly represented , and imperfectly remembred , that they administer very little use or benefit to those that receive them , unless they were before hand made sensible of that ill Conduct of their Lives which occasions them , and thence would be perswaded , by a total change of their Manners and Conversations , to improve and fit their spirits for better and more advantageous Communications . As for Complectional Dreams , they proceed from vapours flying up from that Humour which is most predominant in the Body , unto the Brain , and thence Imagination with Representations sutable to such humour ; As persons of a Sanguine Complection , or in whose mass of humours the Blood bears sway , have generally pleasant chearful and delightfull Dreams , Thay they are in Merry Company , Entertain'd with Musick , Conversing with Persons , fine , beautiful and obliging , drest in splended Robes , and the like divertive objects . Persons of Cholerick Complections dream of Anger , Wrath , Brawling ; of Qua●…relling or Fighting ; that they use some violent motion or strugling ; that they meet with Bears , Lyons , Dogs , or the like , and are in danger to be hurt by them . Such in whom Melancholy abounds , are continually disturbed with frightfull Phantasies and Ideas full of Horror , of being surrounded with Daakness , or confined to some close Dungeon , left alone in a Wilde●…ness , oppressed with Poverty , Want and Dispair , ready to be torn to pieces with evil Spirits . Lastly , The Phlegmatick person is less apt to remember his Dream , but they are generally about water , fear of falling from on high down into some great River , and being drown'd , or the like . As these several Humours are more or less mixed or prevailing in any persons Constitution , so his or her common ordinary Dreams will be diversified accordingly . The same in effect is to be observed in Dreams that are the effects of sidereal Influences , they carry with them the resemblances of that Planet from whence they proceed . As , 1. If the Saturnine Property carries the upper dominion in earthly Signs , then the Dreams are sad , dull , heavy and frightfull , fill'd with fear and sorrow . 2. If the Martial , or fierce Fire have the chief Government , then the Dreams are Fierce , filled with Wrath , Passion , Fear and Trembling , Amazing and Affrighting the outward Body , insomuch , that not unfrequently , such Dreams do , by their Horror , awaken the person from his Sleep , and cause all his Limbs to tremble for fear . 3. If the Iovial nature do predominate in the Centre of Life , then the Dreams are more mild , grave and moderate . 4. If Venus carries the dominion in the Complection , then the Dreams are pleasant , delightful and amarous . 5. If Mercury have rule , then your Dreams are mixt , various , and oft-times confused . 6. If Sol bear sway , then your Dreams are apt to be of great Light , Honours and Dignities , or of Splendid and Magnificent things . Lastly , If the Moon predominate , the Dreams are confused , unconstant , mixt with Truth and Falshood . So that if men would but turn their Eyes inward , and learn to know themselves , and the Principles and degrees of their own nature , every one might in a great degree understand from what Radix , and Property of nature each Dream proceeds , and takes its Birth , and consequently know their own Complection , and likewise what Principle or Quality , Good or Evil does carry the upper dominion in them ; so that there would be much teachableness in Dreams , as they are derived from , and demonstrate what property of the seven-fold nature has dominion in the Soul. CHAP. V. That Dreams are a Figure or Resemblance of the Condition of Souls after Death , &c. BY what has been said it partly appears , That altho by the degeneration of Mankind , instead of observing and noting the nature of those things , Dreams are become a By-Word ; and serve only to be derided and scoft at , yet essentially , and in themselves unto the wise , and well-minded , they may discover great Secrets , both of Time and Eternity ; which will further appear , if we modestly consider , that there is scarce any thing that yields so true and great a figure , or similitude of the condition of the Soul after Death , or in the state of Separation , as Dreams . For as Death is a full Period to all the Senses and outward Faculties of the Humane Life , the very same is Sleep , during the time thereof ; for if a man should sleep seven or eight dayes , nay , if possible seven years , when he awakes , it would be no more to him then one night : By this it doth plainly appear , that Sleep is a Temporary Death to the Senses , where no distinction , length or shortness of Time is measured . Therefore in Sleep all men are , as it were totally dead , as to the sensitive and distinguishing power of Nature and the time passes away as if he were in Eternity , insensibly to all the outward Properties ; for what happens to the Soul in Dreams , is somewhat like , or a notable Resemblance of that which attends it in its separated estate , whether in the Good or in the Evil. Thus in Dreams the soul enjoys a more compleat and unmixed pleasure and delight , than is possible for any person to enjoy when awake , and in the use of the perfectest Senses ; for then in the height of his Complacency , fears and apprehensions of losing the pleasing objects , or jealousies of others sharing with him therein , or one thing or other is apt to crowd in and interrupt his Joy. But in many Dreams the Horizon is all Light , and clear , no Cloud to be seen , and the whole seems to be so real , that nothing we possess in this world can for the time be more ; insomuch , that these Joys , and delightful Transports do oft times awaken the sensitive power of the outward Nature , the thoughts and Consideration thereof is very delightful to the mind even after the waking of the Body . As on the other side , Evil Dreams cause strange Trouble Fear and Horror to the Soul , it apprehends it self to be in real danger of drowning , falling , killing , being run through with Knives , Swords , and the like ; falling down from precipices , being in pain , anguish and agony , and many other things of that kind , which do all arise from the awakening or kindling of the wrath and fierce poisonous Nature or Central Fire , which cruel fears and pains are real and essential to the Soul , as the Body or Senses are dead or asleep ( which is as it were , all one ) and yet there is no material thing neer them . that can wound or hurt them . So great is the power of the Soul when it has either wholly , or in part , for a small time , quitted it self from the operation of the Senses , that it can make something where no thing is , and create either Grief or Sorrow , all according to that Principle or Form that is chief in the Government of the Soul. For as that is quallified , such is the nature of those Ideas that are generated , and the Phantasies arising either of joy or fear , as the Radix stood in Equality or Inequality , for in the seperated state , whether in the Bliss or the Curse , there is no Matereal thing , that can hurt or afflict the Soul , but only its own Imaginations or Turba ; and what it forms unto it self in the principle of Evil , in which it self is comprehended , being the Root and Fountain , whence all sorrow and fear takes its Birth . As on the contrary , those that are comprehended in the blessed Fountain or friendly principle of Light & Love , their Joy & Pleasure does arise , and is continually generated from the same principle in the Spirit , and is real and essential , beyond all outward Enjoyments , or what can be apprehended , because none in the Body can have the full enjoyment or true sense of it . For that property or principle man has precipitated himself into , and which has gotten the upper dominion in the Soul , From the very same principle after death does proceed , and is generated either his Joy or Sorrow according to the degree and nature of that Form , and as it is more or less kindled in the good or the Evil , whilst the Soul remain'd in the Body . Which is a great Figure and true signe , that the Souls and Life's-Spirit does burn or quallifie between the wrath , and the noises and bussle of this world , and acts or Suffers as it is tinctured and impressed ; for every property and principle doth contain the true nature of the whole , and therefore has wonderfull power and efficacy to generate and form strange unheard of things to the Imagination . For which cause many persons dream of , and see such strange things in their sleep , as they never beheld nor thought of when awake , for the formings of the predominate principle in mans soul are beyond all humane Number : Now let us suppose a man in a terrible Melancholy frightful Dream , were never to awake , but to continue eternally in this imagined Agony and Dread , what a disconsolated State and Condition would this be to the soul , where all these fears and troubles are apprehended to be Essential , as indeed they are during the Sleep of the Senses . But when the Soul is thus perplexed , and in this terible fear and horror , it violently seizes on the Body , as its Natural House , and with its fierce motion awakes it , and causes the very flesh to tremble , and then the Soul or Spirit is glad and rejoyces that it hath escaped those dangers it apprehended ; whereas if it had not been cloathed with an humane Body , it would have been destitute of any such refuge to ease its self , as Soul are after Death . Dreams and Visions are incorporeal , like the Soul or Spirit , and the Joy , Pleasure , Trouble , or Sorrow that is apprehended , is as Essential to the Soul as any sensual pleasure , fear or grief is to the Body : And what we have said of the Kingdom of Darkness , Sorrow and woe , the like is to be understood in the Light and Blessed Kingdom of Heaven , where the Paradisical Ioys are incorporeal , or else the beautified Inhabitants could not have any pleasure in , or Simile with them ; for when the body is dead , and the Soul separated from it , then all incorporeal things became as substantial as material things do to the Body ; and the Seeing , Hearing , Smelling , Tasting and Feeling is as real and essential to the Spirit , as all sorts of gross substances are to the outward senses ; and during sleep , the Soul is as it were seperated , and as if it were in Eternity , does really enjoy pleasure or pain , according to that principle that predominates therein , whilst the Body lies at it were dead , and also all the senses not at all concerned with , or capable of those sights , pleasures or sorrows ; but oft-times the Soul or Spirit being affrighted with hideous apprehensions , and dangers , o●… too highly lifted up with Ioy and Delight , does return and seizes the Body , and awakens the outward senses , which immediately puts a period to the Joy or Sorrow , Gri●… or Pleasure , and they seem to the outward Sense and Reason , as i●… there had not been any such thing but all had been a Romance or Illusion , for so it may well be apprehended by the senses ; for the immatereal world , and the wonders thereof are as nothing to the material , there being such a vast gulf or difference between the internal and external principle of each , and yet they are very near each other ; but one is Corporeal , the other Incorporeal , therefore the latter hath no Simile with the outward Senses ; but on the other side there is a great Analogg and Similitude between the internal World , or Incorporeal Beeings , and the Soul and Spirit of Man. CHAP. VI. How departed Souls Communicate with Persons living in Dreams , and sometimes in Apparitions ; The Converse of good and bad Angels with men , how promoted , &c. BY reason of that Affinity or Similitude between incorporal Beeings , and the Soul of man , mentioned in the last Chapter , it comes to pass , that Souls departed or seperated from their Bodies , ( which divorce , we call Death ) do often Communicate their desires , and reveal various Secrets unto their Friends ; for Dreams are Incorporeal , and the Souls deceased have no other way to impart their Secrets that is so amiliar as this , except some few , who at their Death are greatly affectionated to Wife and , Children , or the like , and dye with a strong desire of revealing something that lies hid , or to manifest their affections to their surviving Friends , and these sometimes do it by assuming an aireal Body , and appearing Affections ; being the chief general Cause of Apparitions of Souls departed . But then the will and desire must be very strong and powerful at the departure of the Soul from the Body , or else it cannot cloath it self with a sidereal or Elemental thin Body , for the External Eye cannot see any thing but what is like is self , or compounded of them same Elements , and there is great difficulty for any Soul to cloath it self with a material Body , neither indeed can it be done , if the Affections and desires be not wonderful strong and powerful . Which shadow or thin Body continues no longer than the Radical moisture in the deceased Body does in some degree continue ; for as the moisture and matter of the Body does waste , so the Apparition or Ghost does grow weak , and at last vanish . For the Soul cloathed it self by the help of the matter contained in the Body , which is done by a sympathitical Operation between the External , and Internal , for there is some likeness or Relikes of the Spirit remaining in the deceased Body so long as it continues moist and full of matter , for if it were not so , it were impossible that any Soul should appear in any Body or shape either humane or Beastial . Therefore it was that some of the Philosophical Antients commanded the Bodies of the dead to be burni , to Ashes , which did totally destroy the Humour Radicalis or Spirit of the external elemental Nature , thereby perventing such Apparitions , as w●… are speaking of , and hindering Souls from Cloathing , themselves with thin Aireal Bodies , which they can do only by a Sympathetical agreement between themselves and their old Houses , the deceased Bodies . For if the Soul departs from the Body , filld with Affections to external things , be they what they will , then finding it discomposed and disquieted , it longs after its old Body or House , and by Simile , and help of the Fluid Humours and Spirits yet remaining in the Body , it attracts a subtle matter , in which having vested it self , it becomes to outward view Corporeal . ●…ut if the body should be consumed by Fire then the Spirit or Soul would be prevented wholly of matter for this sidereal Cloathing ; And therefore this way of burning the dead bodies , was practised , as in divers other Nations , so also in England in former Ages ; for then it was more frequent for departed Souls , as also for divers other sorts of Spirits to appear to the living , than of late years ( for some Reasons which I shall not stand to insist upon , or explain in this place ) And therefore they did consume their dead Bodies with Fire , by which there was an immediate and full Separation between the Body and Soul , and no simile remain'd , and consequently no matter could be attracted or coagulated for the formation of such Spectre's or Apparitions . For the like Reason ( we may note by the way ) that the first Midwives , and Directors of Women , after Delivery , ordered the After-Birth , with Consumption by Fire , to put a period to the Atomes or subtle Spirits that can and do powerfully penetrate all Bodies ; for they are so subtle and quick , that nothing can hold or hinder them from returning to their Centers , but only the Annilation of the whole . But it is further to be observed , That all Midwives ought to let the After-Burthen be through cold before they burn it , or else the fierce surprisal which the Fire makes upon the Spirits , will force them back to their Center whence they proceed , with a Rapid motion , and carry with them the hot sulpherous Atomes and Particles of the Fire , which in some Complections will wound the Health , and oft-times cause Fevers , and unnatural Heats and Indispositions , and more heat the Milk by simile ; These things are seldom considered , and therefore the Evils thereof are the ofter felt . But to return from this Digression ( wherein we thought it not unfit to point out briefly the Nature , Causes , and Manner of Souls appearing after Death , which sometimes happens where the affections are exceeding violent , as aforesaid ) it is far easier , and more familiar for the deceased Souls to communicate their secrets to their living Friends in Dreams , then to appear thus in external Forms , by cloathing themselves with thin Elemental Bodies ; for men in Dreams are nearer unto the condition of departed Souls then when awake ; and therefore they can with ease , and great familiarity discourse , and reveal their minds unto them , more especially , if there were a simile between their spirits , or if there was a hearty Love and Affection whilst they lived : For all the time the Body sleepeth , it is as it were dead , and ten hours is but as one minute , but the spirit and soul liveth and acteth , and seeth and apprehendeth things as if it had not any earthly Body , but were already in Eternity ; for near and afar off is all a like unto it , it can as easily visit remote Countries and Regions beyond the Equinoctial or Tropicks , as a mans own House or Garden ; it can sink it self into the deepest of Depths , and also sore aloft and range through all the Coelestial sphears ; the Etherial Spirits of men being thus volatile , and busie when the outward body or senses are dead , or , ( which is all one for the time ) asleep , the Immaterial Beeings , or seperated Souls being of an homogenial Nature , and like state , can easily hold communication therewith by such means as are proper for the intercourse of such spirituous Essences , especially if before the Death of the Body there was something strongly impressed on the Spirit of the deceased , which proves very burthensome until they have by some means revealed it to those to whom they had a desire to impart it before their Death , but by some accident were prevented , or where there is some great sympathy or similitude between the Soul of the deceased , and the Living , and for this last reason , the Souls of strangers sometimes do make application to such sympathizing Souls of the Living whilst the Body lies asleep , and reveal great secrets , or foretel them of things sometimes good , and sometimes evil , that are likely to befal them . But there is such a vast disproportion between the Incorporeal Beeings , viz. Souls departed ; Spirits and Angels on the one side , and our outward material Senses and Reason on the other , as makes all these Wonderful mysteries that happen to man of this Nature appear but as meer fantasies , shadows or Vanity , and therefore this secret spiritual converse , and real Communications of Souls are de●…ided in the highest degree , which unbelief and contempt doth drive away and cause a seperation of the Souls of the deceased , as also of all good Spirits and Angels , which otherwise would be more prompt and ready to such Communications , as being forward to serve , help , and enlighten those that are sober , and well-minded , and such as believe , and are sensible of those wonderful things , and mysterious Impartments ; for a strong Faith , firm desire and belief , viz. when the Spirit or Soul is delighted in the Consideration of this spiritual discourse and converse , does naturally attract and draw the internal powers , Souls , and good Angels , and causeth them to delight to accompany men , both sleeping and waking , defending them from various dangers and troubles , and ready at all times to reveal and foretel them of future things , but on the contrary Incredulity with vain despising Discourses do potently drive them away , and causes , as it were a total separations , so that there seems to th●… outward senses and Reason of most men that there is no such thing , but all idle vain Conceits ; so greatly is mankind depraved , having by vanity and carnal apprehensions put out the inward Eyes of his intellectuals , so that they are to him but as idle immaginations . But the Records of sacred Truth do assure us , that most of the Sober inlightned men in former Ages , were sensible of this secret converse of Angels and Souls , and had mysteries revealed to them from God , and his ministring Spirits , in Dreams and Visions , as appears in the holy Scriptures , of which we shall take a particular survey in a Chapter by it self . But now mankind's frowardness intemperance and incredulity have so estranged those holy powers , good Angels and Spirits , that they cannot come near man , to reveal unto him the secret mysteries of their Beeings and Conditions , o●… foretel him either Good or Evil that shall happen unto him ; for a firm Faith in God , and frequent meditation on those sublime things have a wonderful power sympathetical inclination and attraction on good Angels and Spirits of all offices and kinds ; for all things both in the material & immaterial worlds ha●… that secret communiction and opperation by likenesses ? for the nearer we resemble , and become like the good Angels , they are the more ready and prone to serve us , this being the simpathetical drawing , which is the way of God in nature , for every thing doth incorporate with its likeness , and by a secret agreeable power , each thing is ready to strengthen its own Property , having the Key in its self , that can open the Gates of its own Principle in all other things , both Heavenly and Earthly ; for they all flow from the two grand principles , viz. Good and Evil , and which soever of these two a man suffers his will to enter into , that property or principle gets the dominion and chief goverment in the Soul ; and if it be in the evil or fierce wrathfull principle , then the Spirit and Soul by way of desires and imaginations penetrates all Elements , and things both external and internal , and wheresoever it finds matter capable , or disposed to receive them , it incorporates , and with highest diligence indeavours to destroy its contrary , viz. all Goodness and Vertue . And thus men are rendred fit and capable to be the companions of , and have society or secret communication with evil Angels and spirits , there being often internal agreement and compacts bewteen the Souls of men and evil Angels by way of Imagination and desires in the very center of their lives ; which very few persons are sensible of , though subject unto , and consequently cannot comprehend from whence those multitudes of evil suggestions , desires and vain imaginations , where-with they find themselves incombred , do proceed ; for whosoever suffers his will and strong desires to enter into the fierce violent envious wrathfull original spirit or property , has unity with , and becomes a Companion of all evil angels and spirits , whence do proceed those wonderfull troops and numberless swarms of vain thoughts , imaginations , desires , words and actions , being the very dictates of Devils . And from the same black Stygian fountain do arise that wonderful subtilty and cunning , and those strange unimaginable inventions of evil words , acts and vain plays , so various , a sober man would think it impossible for men to be so strong , ready and cunning in the doing of evil ; hence the old deceiving Serpent is said to have been more subtil then any beast of the field , Gen. 3. 1. And our Lord Christ tells us , that the Children of this world ( the race of Cain and sons of Belial ) are wiser ( that is , more crafty and full of inventions ) in their Generation then the Children of Light , and so the Apostle Paul calls Elinas the Sorcerer , O thou full of all Subtilty , and all Mischief , thou Son of the Devil , and Enemy of all Righteousness , Acts 13. 10. for as man is various in his central ground as to inclinations , dispositions , love , hate and the like ; so various also are the evil angels and spirits ; whence we read their name is said to be Legion , because they are many ; so that whatsoever a man inclines to , or awakens in his will and desires , whether good or evil , there is presently a spirit or angels of the same property , ready and prompt to execute , and put into practice such his imaginations , and to incline , and urge him forward in the thing . But these sublime Matters are understood or considered but by very few ; and therefore I would intreat my Friends , and all that are of humane Race , seriously to ponder in their Minds , from what Fountain , Principle and Ground that great Variety of Dark Vain and Evil Thoughts , Imaginations , Words and Actions do proceed ; of which , some few I shall set down for an Example , or Looking-glass to the considerate Reader . As first , in Child-hood , for to wish to be Kings and Emperors , to have brave Houses , and costly Furniture ; to have gay Clothes , and think that whoever meets one , does , or at least ought to admire an Ass fo●… his golden trappings ; to desir●… f - live idlely , and spend all ones time in eating , drinking , sleeping and playing : And as people attain to maturer Years , to wish and desire , a great deal of Mony and Liberty , to have Variety of Women ; to exceed all others in Evil Mischievous Arts and Sciences , to Hurt , Kill and Murder all such as shall Offend them . For a Man secretly to wish his Wife dead , that He might have another with more Mony , to contrive how to Circumvent another in a Bargin , or Defraud him of his Inheritance or Right , by colour of Law , and then to boast of our Wit and Cunning in doing it , for a man to design himself an Universal Empire , or the Government of the whole world , as some Princes have done , and sacrificed millions of mens lives to that conceit . These and the like strange Evil , ●…nd most abominable Thoughts , ●…inations and Desires bubble up in , and have possession of most mens Minds , even to the day of death , which do all arise and proceed from the poysonous Root , by the Promptings Instigations and Ingections of the evil Genij , which are like swarms of Pees in and about man , if he suffer his will and desires to enter into their Principle and Property , which is to do Evil , and only Evil , and that continually : Others there are , whose desires are not so far engaged upon Notorious Wicked Objects , but rather amuse themselves with Vanities , and Things which they conceit to be Innocent and Indiferent , as an over care of being well spoken of in the World ; and therefore studying Complements , and Civilities , to procure Esteem , pleasing themselves with fine Buildings , and dilicate Walks , and Gardens , doting upon a brave Horse , or a Dog , or placing all their Affections , Delight and Joy , in some one particular Child , or the like . Now when any one doth thus inordinately take pleasure in such things , he or she will continually be incouraged , and prompted forward by evil , Angels , and Genij , of a middle Nature , that are indued both with the property of the inward and outward Principles , having as it were an equal mixture , of both which diligently attend the Motions , Actions and Inclinations of each people , incouraging and making them strong , and fixed in their way of Vanity , and when ever they go about to do an Action that in it self is good , they suggest something that may mar and spoil it by circomstances : As when they give an Almes , they tickle them with a conceit of Glory , and so they do it not for God●… sake , that hath commanded it , but to be seen , and praised if men ; if they are abstemious , these ill spirits recommend it , not as a necessary Vertue , but as it saves their money , or preserves their credit , and so in all other like cases . Others by Complection , or Education devout , having entertain'd , and suffered their desires to enter into Superstitions or limmited sowr harsh forms of Religion , immediately they are attended with an evil Genius , or Angel , that increaseth their peevish mistakes under a notion of Zeal , so that at length , for a Lye and vain superstitious idle Fancy of another mans , they will both suffer death themselves ; and when they most cruelly murder their Brethren that will not , nor cannot believe as they do , they think they do God good service , witness the daily Practises of many Turks , and others . So Great , Strong and Wonderfull are the simpathetical opperations of evil Angels , and Spirits , on the souls of men , that whatsoever any person inclines to , or what Principle or Property soever is awakened , or gets the Government in the center of his Life , or that the same does naturally invite , or attract , a Genius or Angel of a sutable property , which does diligently wait upon him , or her , so long as they shall continue in that state ; But if the will ( which indeed is the Primum mobile in man ) turn it self away from that , and enter into another thing , then the Government of that Genius , or Angel , grows weak , and another takes his place , according to the nature of that thing the man is inclined unto ; for no sooner can a man fix his thoughts and desires strongly upon any thing , but a genius is presently at his Elbow , and ready to suggest an increase of the same longing , and prompt him to put his Imaginations into Action . CHAP. VII . Treats particularly of the Offices rendred to men by good Angels : the grounds of mixt Thoughts and Actions : the Shapes wherein Good and Evil Angels appear , or represent themselves ; and the Reasons thereof . VVHat we said of the Evil Genij , is likewise to be understood of good Spirits and Angels , in a contrary manner , for they are no less ready and diligent to attend all people that are soberly and innocently inclined , and do dictate to them Vertuous Things and Ways , and do mightily strive for , and defend all the Children of Vertue and Piety , against the assaults and stratagems of evil Angels , not only in an incorporeal way , but also outwardly , as to the Body , preserving them from being Drounded , falling from High Places , being Killed , Robbed , Beaten , Mislead , and an hundred such like Mischances . Also it is to be noted , that there do arise great Tempest and Troubles , in mens Souls and Minds , through the strife and Contending of the good and evil Genij , and Angels , for Superiority or Government ; whence do proceed that strange and otherwise unaccountable Variety of mixed thoughts and imaginations of both good and evil , so that sometimes , when a man has as it were just concluded to do an evil action , the good Genius , or Angle , comes in with a powerful admonishment , but with a gentle soft , and as it were still voice , saying , Do not this evil thing , and this doth prevent many great outrages and cruel mischiefs amongst men , for all men that are not as it were seared up , and as it were captivated in the fierce Wrath , & poysonous Principle , when they incline or attempt to commit evil , do find some checks , or reluctances , and experience the effects of a struggling , or counter ballanc●… in their Souls , between the good or evil Genij , or Angels , and which soever of the two the will gives up its assent and consent unto , that carries the day , and proceeds as in tryumph to the Action , whether good or evil . Thus sometimes a man going about his occasions , shall have strange , and most wicked thoughts and imaginations injected , or darted as it were into his mind , without any premeditation , consideration or sensible occasion , and then presently he shall have an opposite thought beam'd in from the good genius , which does Moderate , Allay , and put a stop to the evil Ones ; and thus a multitude of surprising imaginations , both in good and evil , attend mankind , by the dictates , Gleams , Rayes and Influences of Genij or Spirits which are of very wonderful consideration and moment . But although those restless Spirits always busie , yet the most dangerous time of all , and that wherein evil Angels most certainly accomplish their mischievous designs , to the destruction of men , is , when men give themselves up to any Intemperance , or Disorder , as Passion , Drunkenness , Gluttonny , Swearing , Lying , Cheating , Envy , Debauchery , Violence , Oppression , and the like , for by these Evils men do secretly awaken their own Fountain or Principle , and give the evil Spirits great Power and Authority over their Souls , so that they are led into Captivity and Bondage , and ensnared in a Thousand Evils and Miseries , and from this impure Fountain , which men awaken , by their Intemperance and Uncleanness , proceed the multitude of vain Dreams , and lying Visions ; for according as the more central parts are awakened , and sutable to that Principle that governs in the life's-Spirit , such are the Dreams , Yet it must be understood that no man's dream is wholely , and altogether evil and vain , for that cannot be , except men were meer Devils , which also cannot be , so long as we live in the humane Nuture , for mans fall was not like the fall of the evil Angels , for these latter fell into the dark Abiss , or original Wrathful Principle , without , or beyond Nature and Creature , and therefore there was for them no help , nor recovery ; but on the contrary , men fell into the knowledge of Good and Evil , that is into Nature and Creature , which is his inexpressible happiness , as being not left destitute , or uncapable of the Blessing , or Regenerating Seed of the woman ; for there does centrally dwell in the humane Nature that which the wise man calls , The Voice of Wisdom , that continually calls man to Repentance , and Reproves him for his evil Wayes . This is the Genius Optimus , the Soul of the Soul , and the Eye of the Mind , that has power , and is alwayes willing to defend man from all the Assaults of ev●…l Angels , and unto this holy Principle , and friendly Fountain , the Dictates and Voices of all good Angels and Spirits do concur , it being a great part of their work and business to assist man , and preserve him from the inward incursions of the multitude of malignant Spirits . And as mens Thoughts Imaginations Words and Works are mixed , viz. Good and Evil , but generally the evil does much over-ballance the good ; the very same is to be understood of their Dreams , and night Visions ; whence it comes to pass that the far greater part of mens Dreams proving , so false frivilous vain and impertinent they are become infamous , and a Reproach is unjustly brought upon Dreams in general ; whereas indeed the fault is in themselves that their Dreams are no more certain ; for the streams cannot asord good pure water , if the Fountain be defiled ; neither can any expect true delightful and pleasurable Dreams and night Visions , when the unequal Forms and Properties of nature have gotten the upper dominion in the heart and soul ? Or who can hope for the friendly Visits and Communications of good Angels , when both Soul and Spirit are captivated in evil , and lives as it were in another Country or Region , which is as opposite to that wherein they delight , as Light is to Darkness , or the Zenith to the Nadar ? And therefore they cannot come there ; for Angels and Genij have power only in their own respective principles , and mankind cannot draw neer , nor have any Communication with them , not they with him , except he immerseth his will and desires into their principle . This is clearly manifested by all things in this external world , which is a real and true Figure of the internal , from whence it proceeded ; for here we see how every thing desires to accompany its own kind , as proceeding from the same Matter and Element , and when the same properties have the chief dominion in the Centre of Life : And therefore those men whose predomnant Qualities are alike , have a great affinity with each other in their Dispositions and Inclinations , and and do often heartily love and desire each others company ; and the same is to be understood in many other things where they agree in number , weight and measure , there they powerfully incorporate and rejoyce together , and with united Forces endeavour to cast out their Contraries . A pregnant Example of this we have in sounds , If two Instruments of Musick of one sort be Tun'd to an equal pitch , strike one of the strings , and the same string on the other Instrument will Shake or Tremble , as I my self have experienced . The very same attractive and sympathetical Inclinations have all other things , though in some it be more occult : what man in the world would believe the Attractive Vertue and Power which the Loadstone has upon Iron , if it did not appear to his Eye ? For the wise and wonderfull Creator has endued all things with an influential vertue and attractive Inclination , and Certainly , if Nature hath such Great Power , and Secret Energy in inanimate Things , much more there is in the Living Power , or Highest Graduated Spiritual and Immortal Beeings , of which these Outward Things are but Figures ; if man did but know , or were but sensible how Wonderfully he is Made , and Excellency of his own Composition , and that in him is Contained the True and Real Principle both of Time and Eternity , then would he be ashamed of his condition , and ever Praise and Admire and Serve his Blessed Creator in Fear , and endeavour to immitate Him and all Good Angels , in Innocency and Well-doing , which would more powerfully attract the Sweet and Blessed Influences of all Good Spirits , and the Intrinsick Vertue of every other Thing , whereas Discord and Evil do as Powerfully drive away all Good Intelligences , and make men altogether incapable of Divine Visions , so that he being Defiled and Polluted with Violence , cannot soresee any Celestial Thing , but becomes as it were wholy Blinde as to those Sublime Misteries , and Holy Vertues , which is a Wofull Condition , and very Deplorable , for then , they call Evil Good , and Good Evil , not being Capable to make any Distinction of their Properties , or the Principles of their own Nature . On the other side , a firm Faith , and a continued Contemplation or Meditation on the wonderfull variety of Seperated Beeings , and the Immortal World ( whence all material things take their Birth ; the inward Beeing the Life , and the outward , but as the Body ) for men , I say , to be sensible of these Sublime Opperations does Facilitate forward , and promote true Visions ; more especially if Temperence , Cleanness & Innocency be observed in Meats , Drinks , Exercise , Words , Works , and Communications , for these Vertues are Divine Gifts ; he that obtaineth the Knowledg and Government of himself is endued with a Glimps or Ray of Divine and Universal Understanding , both of the Material and Immaterial Creatures , together with the Fear of the Lord , and the inward Workings of his Holy Spirit , and Divine Power ; therefore it is said , That the Spiritual man discerneth all things , even the deep things of God ; that is , both things Internal , as well as External , wherewith agreeth the Apostle , teaching , That what ever may be known of God is manifest in man ; who is the only Creature in this Visible Material World , that is capable of all Spiritual and Natural Learning , and as he shall give way and be obedient to the inward voice of Wisdom that continually cries in the Gates of his Microcosmical City , so shall he be endued by degrees with a True Sight , and Spiritual Apprehension according to the use he makes of , and the Advantages he puts his intrusted Talents unto . For the Foundation of all Wisdom , and Right Knowing is within , in our own Apartments ; therefore there is a Necessity for every Man first to know himself in some Measure , before he Think or Presume , to Know or Understand any other Thing Truly , be it either Natural or Spiritual ; and those that with an Holy Humility do Aspire to this Sublime Knowledge , Viz. of God , Nature , and Themselves , ought by all means to be in good earnest , and Zealous for Cleanness and Innocent Living ; for Abstinence , Sobriety and Temperence do wonderfully fortifie the Observers thereof , against the Assaults and Temptations of Evil Spirits and Angels , and make the Body Lightsom , Pleasant and Healthy , thereby enlarging all its Functions , and also Prepares the Soul for Celestial Irradiations , rendring it more fit to become the the Temple of God , and Associate of Holy Powers ; those Pure Abstemious Vertues do in a wonderful , but secret manner attract the good Angels and Spirits , more especially to such Persons as by an insight into these Mysteries , shall be satisfied of the possibility of such Spiritual Visits and Communications , which are alwayes ready to reveal the Secrets of Time and Eternity , to such as believe and imitate them . For no man can open the Gate of that holy and friendly principle in which they live , but those only who have obtained the right Key through obedience to the heavenly voice of Wisdom in themselves ; for this is the strait Gate , and the narrow Way that leadeth into the holy City ; all things are moved by Concord and Equality , which all the Prophets and renowned Law-givers were truly sensible of from the beginning of the world , being wonderful for their strict observance of Sobriety and Temperance , as Moses , Elias , &c. who were so given to fasting , that their Faces are said to have shined ; that is , the divine principle and voice of Wisdom was so resplendent in them , that they had , and held the measure and reins of Goverment over the Body , as if they had been a Spirit ; indeed all holy men endued with divine understanding , and such as obtained of the Lord the great Blessing of Intelligences , and the free Communication of good Spirits and Angels , have been remarkable for Sobriety , Temperance , and innocent Living , for mens minds cannot be any otherways preserved free and potent . The Prophet Daniel was highly sensible of this , when he and his Companions , were both courted and threatned with the displeasure of the King and his Servants , touching eating of the unclean Superfluities , both of Flesh and Fish that came from the Kings luxurious Table , which he and his fellows refused to defile themselves with , chusing rather to adhere to wisdom's voice , than fuffer themselves to be seduced out of natures pure simple and innocent way , by either the Flatteries or Menaces of the Court ; and therefore according to the Law of their God , and the Dictates of his Hand-maid Nature , contented themselves with clean and harmless Foods and Drinks , viz. Herbs , Fruits , Seeds and Grains ; for those things had not only a real Affinity with the innocent Principle in man , but also they could be procured without Violence , Oppression or Dying Groans , and likewise without any trouble or hazard to Body or Minde ; Properties which the Kings royal Delicacies could not boast of . Were not the Rachabites ennobled by the Recommendation , even of the ●…lessed Creator Himself , to all Posterity , for their Abstinence and Temperence ? The truth is , none can preserve their Spirits Clean and Pure , but such as Extenuate the Gross Superfluous Humours by Parity and a Spare , Frugal Innocent Diet , by which the Body becomes more easily Penetrable , it being a Maxime that may pass amongst the things undoubtable , that if the Body be not fitly preserved and ordered , the Spirit whilst it is linkt there-unto , and as it acts , so it suffers by it too , cannot conveniently Exert its Functions for Abstinence and Temperance do dignifie men , and render them fit for the Exercise of all Vertue , being the Root of Strength and Fortitude . For this cause the Mother of Sampson , was commanded in Vision , or Dream , by the Angel of the Lord to abstain from Wine , and Strong Drinks , and so was Samson her Son , who was endued with wonderfull Strength ; for wheresoever the Vertues of Temperance and Cleanness are Practised , other Holy Vertues may be expected to follow , because by its power , no Superfluous Matter is Generated ; that may dull or indispose the Phantasie , or other intellectual Power of the mind ; and so the Soul being freed from burthensom Vapours , becomes watchful and soberly active both in Words and Works ; for the Body and inferiour Earthy Spirits , being kept under , the Soul is thereby adopted to the Superior Powers , and their sweet influences : Did not our Forefathers live to great Ages in perfect Health and Strength of Body and Mind , enjoying many heavenly Priviledges by Vertue of their temperate and innocent Course of Life ? Now the Reason why Cleanness Temperance and Sobriety have been so much praised by all good men , is because they proceed and are streams that slow from the benigne and ever-blessed Fountain of true Light and Love ; and all that espouse them in good earnest , are powerfully drawn into the same Principle , strengthening and defending the observers thereof , against all Kinds of Superfluity and Madness of Riot . Hence it was that the Wise Seers of old abstain'd from unclean Foods , and the Flesh and Blood especially of such Animals , whose predominant Quality and Ascendent chiefly stood in , or proceeded from the wrathful and defiled Nature ; they being throughly sensible what a base depraved thing it was that the noble Faculties of the Soul and Humane Nature should mix , joyn and incorporate with the Bruitish Nature , and unclean wrathful properties of Beasts , especially such as by Natural inclinations , desire to eat the Flesh and Blood of others their Fellow Creatures ; it being concluded on all sides , that such Carnivorous Blood-sucking Creatures , are Radically unclean , and not sit to be eaten : which being a known Truth , that scarce any will deny , I do thence further demand by parity of Reason , how then Mankind can be clean , either in Soul , Body or Spirit , that now are so far generally degenerated as greedily to desire and devour the ●…lesh of all the Inhabitants of the sour Worlds or Elements ? What great Matters or Heroick Acts , or spiritual performances can be expectted from such as defile themselves both in Quantity and Quality of Foods , which renders them uncapable of seeing , judging or understanding any thing as they ought to do . Therefore whoever would know God , and the wonderful Faculties of his own Soul , must be conformable to the wholsome Rules of Sobriety , Temperance and Cleanness in Meats , Drinks and Communications . For all the great Seers , and holy Prophets , every one , according to his respective Gift and Manifestation , was an immitator of God , by living in the practice of those good Vertues , which fitted and prepared them for every Good Work. Temperance , being the Captain of the Guard , and chief watchman , that suffereth not the Soul to sléep , or be overcome with the sensual pleasures of Gluttony and Uncleanness , but frees it from burthensom dulness and indisposed Dispositions , and makes it see things , even as they are in their Naked essential Verities , and attracting the Coelestial Quires for such Manifestations , both sleeping and waking , as their Companions that delight to communicate with the undefiled in Mind and Body . But on the Contrary , Uncleanness and Intemperance defiles both the Body and Soul , depraves and stupifies all the intellectual Powers , and renders them uncapable of having any Converse with good Spirits or Angels ; for Disorders do as Naturally drive away and dissipate them , as vertue and sobriety do attract their happy Company : But Superfluity and Debauchery have a powerful inclination and sympathetical force over evil Doemons , and causes a near affinity between the soul and them , whence do proceed such a multitude of vain Thoughts , Dreams , Words and Works . And therefore the Scripture saith of the evil Angel , That he goes about like a roaring Lyon , seeking whom he may devour , being a great Prince of the wrathful evil part of the world , but not in the humane friendly or good part , for that is separated from his Principle , beyond the Sphear of his Activity , so that he hath there no power . And although nothing can be more prompt and ready than these dark spiritual Beeings , to assist and carry on all evil designs in the hearts of men , that incline to do the works of their principle ; yet still they cannot annoy nor injure any but only such as draw near unto or awaken their fierce wrathful Fountain , by means of Uncleanness , Superfluity , and Intemperance , which are the grand Inletts of the Devil , that give him power over the Soul and Spirit ; whence arise innumerable vain Thoughts , Imaginatious , corrupt Words and Works , and all kind of Violences and Oppression . Nay , further , a secret Compact or Confederacy between the evil Genius and mans Soul in an insensible way , so that many are Drown'd , and as it were totally captivated into this dead Sea , or Fountain , of wrathful Darkness , and they knew it notthemselves , but others , who have adhered unto the voice of Wisdom in themselves , and live in the power and Vertue of Temperance , do clearly perceive and know it ; for those that are afflicted and inslaved , do make demonstrations of their wretched condition , and what Angels or Spirits are their Guardians , by their Vile and Blasphemous Words , Wicked Works , Cruel Violences and Oppressions to those of their own kind , and also to all the inferiour Creatures ; which does sufficiently manifest whose Children they are , and what Angel is their Captain and Conductor , to wit , he who in the Scripture is stiled . Abbadon , or Apolyon , the Serpent , the Enemy of all Goodness and Righteousness , the False Accuser , and the Destroyer . And as their daily practises are , so also suitable are their nightly Visions , that is to say , Vain , Turbulent , Lascivious , Hideous or Frightful ; For the Thoughts Imaginations , Ideas , Figures , Shapes , Forms , and the like , that proceed , or are generated from the dark Centre , or wrathful Kingdom , are Impertinent , Lewd or Monstrous . For this cause , some Saturnine , and Martial people are Afflicted , with Hideous , Frightful , Malancholy , Dolorous Dreams ; especially if they do not vigorously Endeavour through the Vertue and Power , of Wisdom and Temperance , to moderate the Inequality of those Astreal Forms , which hath had the chief Government in the Complection . The like is to be understood of the Shapes or Forms , wherein deceased Souls appear or represent themselves ; for the same are either hideous and frightful , or pleasant and humane , according to what Property or Principle they are fallen into , or captivated under . Therefore those that have precipitated themselves into the divided Forms , into Beastiallity , and the savage Nature having cast off and abondon'd the humane Property , and grown Hardhearted , Cruel , and Sordid , without Mercy , Compassion and Innocency ; such , I say , as live and dye in this Savage , Brutish State , do fall into the dark , Fierce , Hellish Principle , which had already in their Life time captivated the Soul , as may be understood by the unclean Words and Works , that Proceeded from them ; Now according to what Property or Form has gotten the chief dominion in the Soul , such a Shape and Form is the Soul and Spirit Cloathed with . For in the Dark , Wrathful , or Hellish Fountain , there is as great a Variety of Shapes , Forms and Figures , as there is in the Paradisical or Divine Principle of the Light-Kingdom of Love ; for every Soul shall be capable to reinvest and attract matter out of all things of the nature of the property that carries the upper dominion in the Spirits ; for such seed as men do sow , such a Body , Viz. of that Nature is generated , and of a suitable Shape and Form : for so the great and illuminated Apostle speaks of the Resurrection ; God giveth to every Seed its o●…n Body : Wherefore if men sow hellish Seeds in their Lives , no wonder if they be cloathed with sutable shapes in the next World. But on the contrary , those that in earthly Pilgrimage have freed their Souls and Spirits from Oppression , Violence , Uncleanness and Intemperance , and seperated themselves from the giddy Croud , and vain Wayes of the Multitude , and introduced their Wills and Desires into the Friendly Principle of Gods Eternal Love and Light , and have been guided by its Counsel , their Souls shall after Death arise , and be cloathed with a more Perfect , Beautiful , and Glorious , Humane , Shape and Form ; of whom our Lord Jesus Christ was the first : For after He had Vanquisht Death by his Resurrection , He Appear'd in the same Shape , Form and Body , as he had before in his Life . Likewise the good Angels , and all separated Souls of Saints , have in all Ages appeared to the Prophets , and holy ●…n in humane Shapes and Forms exceeding beautious . For it is not to be doubted but that in the beginning the blessed Creator made Man in this very Form and Shape ( as to his Body ) which he does retain , though not now altogether so beautifull , by reason of his Degeneration and sordid Intemperances , which have in some degree defaced the lovely Majesty of his Body and Countenance ; for though Man through Transgression , and giving way to vain Imaginations , hath lost the Government of the divine Principle , and so is fain from his first illustrious and innocent Estate , yet neyertheless he has in some measure preserved still his outward original shape or form of Body ; for the Lord endued every Body with a Seed in it self , to beget and produce its own Species , in all particulars ; and if it had not been for this great and undefeazable Law of the Creator , Man by his great Lusts , Intemperances , Violence , Oppression , Cruelty , Vanities , and other evil Courses , would long since have destroyed , and lost his beautifull humane shape and form , as well as that Angelical form of his Soul : But it was not in the power of his will to alter Shapes , and change one Form into another , so long as his Soul is cloathed with Humane Nature ; for the truth is , he hath done what he could to be a Beast outwardly as well as inwardly ; nay , he is become far worse than any of the savages of the Desert , internally in the Spirit ; and therefore the illuminated Prophets , called men by the names of the worser sort of Beasts , in whom the fierce , cruel , wrathful nature is most predominant ; as , Generation of Vipers , Lions , Foxes , Wolves , &c. and also the evil separated Spirits , or Souls of Men , as well as faln Angels , have always been resembled and likened unto savage Beasts , and represented accordingly , when ever they appeared in brutish , or fierce hideous forms . Therefore when departed Souls shall appear to their surviving Friends , either cloathed with sidereal thin Bodies , or in Dreams , in beastial shapes , and hideous frightfull forms , it is but a bad sign or token of their Condition and State in the other World , and that they have not retained the humane property in the time of the Souls being in the Body ; for according to what property of the wrathfull Principle man has suffered his Will and Desires to enter into , that same Quality or Property gets the Dominion and chief Government in the Centre of the Soul ; and if men live and dye in the power and strength of that predominating wrathful Nature , and do not weaken or change it by Repentance and Regeneration , then from that very property is generated a new Body , and fealed with its proper Signiture ; for every Spirit has , and is endued with an innate power ; by which it can attract suitable matter out of all things for a Covering , or Body , suitable , or of a proportionable form and nature to its self ; for , as at the beginning , when the eternal sole Self-Existent Essence moved Himself to the Creation , or Manifestation of all external Beeings and Creatures , then according to the qualification of the seven Fountain-Spirits , and what property , degree and nature of the Spirit such matter was capable to attract out of all things , for a Covering or Body , such was the external nature , form or shape proportionable to the inward Life or Spirit . Therefore the outward Signatures or Forms , Shapes and Complections of each Creature , both in the Animal , Vegetable and Mineral Kingdoms , doth clearly manifest what form or property in the seven , fold ●…ture carries the uppermost Gov●…ent therein : But none can rig●… distingush this but only the un●…led Eye , though every one may more or less perceive it , since in Animates 'tis most clearly manifested by the eyes of each Creature . For the Eyes are the open Gates and Light of all the natural Faculties , through which continually pass the most subtle spirits of life , and have there their free egress and regress . For which Reason the disorders of nature , and the strength , weakness , liveliness , and dull , heavy , indispositions both of Man and Beast may easiest be perceived by the eyes and face . And hence also it comes to pass , that the wishful looks of some saturnine people , whose souls are captivated in the astringent bitter , wrathful nature , do sometimes wound the pure spirits and health , of those they wish evil unto , which the Ancient called Fassination , and our Vulger say of such as they conceive to be injured , that they are bespoke . Yet it is to be noted that the wishes of those bad people , without their fight or looking upon one , hath not that power to hurt the health , or any thing of that nature , as seeing and wishing both together ; nor yet can either of them , or both conjoyn'd , hurt or wound the health of any , but only such as are under the dominion of their Spirits , and live under the government of the same evil Properties , though in a lower degree ; for those that are higher exalted then themselves in the Wrathful Bitter Saturnine Nature , they cannot injure , much less can they touch or hurt others , who live in any degree of Regeneration , and acknowledge the holy Fountain , and eternal Light and Love of Jesus Christ to be Guide and Governour of their Souls , there being a wonderful difference , and vast Gulf between the Principles they live in , the one being Light , and the other Utter Darkness . Now as the extern Signature of all material Bodies is an intelligible Character , or Index of the internal Spirit or Vertue , so separated Souls , when they assume aierial Bodies , or represent themselves in Dreams , do it in Shapes and Figures Analogous to the state they are in , and that Principle which bears sway over them . I shall conclude this Chapter , with two observations delivered by two learned men . The first Trythemius , who asserts , that never any good Angel appeared in the shape of a woman . The other Van Helmon , who in his ninty third Chapter has these words ; If an Angel appear Bearded , let him be accounted an evil one , for a good Angel hath never appeared with a Beard . The truth is a woman is the weaker vessel , and was first in the Transgression , so that Sex is an emblem of weakness ; and therefore there is no reason , why the good Angels , amongst a ●…om there is no difference of Sex. sh●…d chuse to appear as a fem ●…e but ●…tue being of a sp●… a●…ove 〈◊〉 ●…d , assumes the sha●… of the ●…t excellent of that 〈◊〉 , 〈◊〉 for the same reason they ma●… appear without beards , both because hair is an excrement , and verges somewhat in resemblance to the brutish Nature , as also more especially , thereby to denote their perpetual Youth , Beauty and Vigour , wherein those intellectual beeings , which keep their First , Glorious , and Happy estate , do alwayes remain . And the contrary , in all those particulars is to be understood of the evil Genij , who by their fall rendred themselves lyable to weakness , imperfection , and continual Transgression , and consequently allyed to the savage nature , which they often resemble , in being all over hairy , as is storied of the Satires and Fawns , a sort of corporial Demons , mentioned by the Ancients , and one of which , the great Augustine testified that himself saw . CHAP. VIII . Scripture Examples and Testimonies , touching Dreams . HOw highly Dreams were esteemed by the holy Ancients and Prophets , appears by many Testimonies of Sacred Writ ; The ever blessed Creator , frequently sending his Angels and good Spirits , to tell and reveal unto his People , and Sons of Wisdom , his Divine Pleasure , sometimes to admonish them of future things , and sometimes of their own evils , and at other times , to avoid and prevent the evils that evil men threatned them with , as Genesis 20. 3. God came to Abimeleck in a dream by night , and said unto him , Behold , thou art but a dead man , sor the woman which thou hast taken , for she is a mans wife , This Angelical admonishion and reproof , proved very profitable to Abimelech ; for hereby he repented of his evil , which otherwise he would ignorantly have committed , and saved himself and his people unviolated , and safe from the severe Judgments , so near impending and threatned , so Gen. 31. 10 , 11. The Angel of the Lord appeared to Iacob in a dream , and bad him return , into his own Land ; and when in obedience to that Vision , he had stolen away unawares from Laban , and Laban with his Brethren , persued him seven days Journey , designing as it seems , to fall upon him with Violence , 't is said in the 24th verse , that the Lord came to Laban the Assyrian , in a Dream by Night , and said unto him , Take heed that thou speak not to Iacob either good or bad ; that is , offer not any Violence to him , as appears verse 29. By which means the rage of Laban was restrained , and Iacob preserved from danger . Did not Ioseph , whilst yet but a Child , receive intimation of his future advancement , in a Dream , Gensis 37. 9. Which Dream was repeated , or doubled unto him , for the greater assurance of the truth and cetainty of the thing . Of Pharoh's chief Butler and Baker it is said , Gen. 40. 5. That whilst they were in Prison , they dreamed a Dream , both of them , each man his Dream in one Night , each man according to the Interpretation of his Dream : And when Ioseph their Fellow-Prisoner came unto them , in the morning , and sound them sad , and enquired the reason , they told him , we have dreamed a Dream , and there is no Interpreter thereof : To which he did not reply as many of the People that would be counted wise men in our Day would probably have done in such a Case , viz. All Dreams are Vanities and Fancies , you should never regard them , they signifie nothing , and therefore never trouble your heads about the Interpretation , &c. But on the contrary , he tells them ; Do not Interpretations belong to God ? Tell me your Dreams , I pray you , verse 8. And having heard them , proceeds to give a true Interpretation thereof , That the Butler should be Restored , and the Baker Hanged in three dayes space , which was exactly accomplished . In the next place , Gen. 14. 1. We read of a Dream that Pharaoh King of Egypt had , first , of seven fat Kine , devoured by seven lean ones . And afterwards of seven full ears of Corn , devoured by seven thin , and blasted ones , which the aforesaid illuminated , young servant of God , Ioseph interpreted to be a Vision from God ; for , saith he , verse 25. God hath shewed Pharaoh what he is about to do ; there shall be seven Years of Plenty ; and afterwards seven Years of Famine ; Therefore he advised to lay up the fifth part of all the increase , during the seven fruitfull Years ; by which secret admonition of the good Angels of the Lord , King Pharaoh was put into a way to preserve himself and his people , and particularly to be a shelter , and maintianer of the Patriarks of Iacob , and all his off-spring . And as well , this Dream of Pharaohs , as the o. ●…er of Iosehps was doubled , or set sorth twice under several representations , but still to one and the same purpose ; for which Ioseph gives the reason , vers . 32. For that the Dream was doubled unto Pharaoh twice , it is because the thing is established by God , and God will shortly bring it to pass ; whence we may learn , that when Dreams are represented to us under several Forms , we ought to take more especial notice of them , and may be assured both of a certain and speedy coming to pass of the things thereby signified . Dreams and Vision , were the usual Wayes , whereby the Lord revealed his Councels to his Servants and Prophets , to be communicated to his people , for which there is a plain express word of promise , Numb : 12. 6. If there be a prophet among you , I the Lord will make my self known unto him in a Vision , and will speak to him in a Dream . So Saul , Sam. 28. 15. complains to the deceased spirit , or soul of Samuel , ( whom he had caused to be raised up ) when he asked him , why he had disturbed him from his stilness , and quiet rest , Saul answered him , saying , I am in great distress , for the Philistines make war against me , and God is departed from me , and answered me no more by prophets , nor by Dreams ; which shews that Dreams were one of the most usual ways , whereby God was wont to signifie his pleasure , to the Sons of men . When Gideon warred with the Amalekites , and was somewhat dismayed at their vast multitudes he was incouraged by over hearing one of them relate his Dream , and another giving the interpretation ; as you may read in Iudges 7. in these words ; And it came to pass the same Night , that the Lord said unto Gideon , Arise get the down unto the host of the Amalekites , for I have deliverd it ●…to thine hands ; and thou shalt hear hear what they say , and afterwards sha●… thy hands be strengthened . Then h●… went down with Phurah his servant unto the outside of the Armed men , th●… were in the Host ; and the Midianites , and Amalekites , and all the Childr●… of the East lay along in the Valey like Grass-hoppers for multitude , and their Camels were without number , as the sand by the Sea side : And when Gideon was come , behold there was a man th●… told a dream unto his Fellow , and said ; Behold , I dreamed a dream , and lo●… Cake of Barly bread tumbled into the Host of Midian , and came into a Tent , and smote it , that it fell , and overturned it , that the Tent lay along ; And his Fellow answered and said ; This is nothing else save the Sword of Gideon the son of Joash , a man of Israel ; for into his hand hath God delivered Middian , and all the Host : And it was so , when Gideon heard the telling of the Dream , and the Interpretation thereof , that he worshipped , and returned into ●…he host of Israel , and said ; Arise , for ●…he Lord hath delivered into your hand ●…he Host of Midian . It was in a Dream that God was pleased to Grant Solomon a promise of Wisdom and Understanding , 1 King. 3. 5. In Gideon the Lord appeared to Solomon in a Dream by Night , and God said ; Ask what I shall give thee : And Solomon said , Now , 〈◊〉 Lord my God , thou hast made thy ser●…ant King instead of David my Father , ●…d I am but a young child ; I know not 〈◊〉 to go out , or come in ; and thy ser●…ant is in the midst of thy people , which ●…ou hast chosen , a great people , that ●…nnot be numbred , or counted for mul●…tude ; Give therefore thy servant an ●…derstanding heart , to Iudge thy peo●…le , that I may discern between Good ●…d Bad ; for who is able to judge this 〈◊〉 so great people ? And the speech ●…ased the Lord that Solomon had ask●… this thing ; and God said unto him , ●…cause thou hast asked this thing , and hast not asked for thy self long Life , nor Riches , nor the life of thy Enemies , but has asked for thy self understanding to discern judgement of things ; Behold I have done according to thy word ; loe , I have given thee a wise and understanding Heart , so that there was none like thee before thee , neither after thee shall any arise like unto thee ; and I have also given unto thee that which thou hast not asked , both Riches and Honour ; so that there shall not be any amongst the Kings like unto thee in all thy dayes ; And if thou wilt walk in my wayes to keep my Statutes , and my Commandements , as thy Father David did walk , then I will lengthen thy days ; and Solomon awoke , and behold it was a Dream . Hear we see what a large communication , or converse the Lord i●… pleased to hold with the Spirit of Soloman in a Dream ; and as the request was nevertheless real on Solomans part ; nor less acceptable to God , then if it had been made waking ; nay , probable , was more acceptable , because the more pure , free and undisturbed desire of his Soul , not then seduced by the senses , or beclouded with corporeal objects ; so what the Lord promised him in this vision , was punctually made good and performed . But though God speaketh frequently in Dreams , yet many times man by his Dulness , Corruptions and Depravedness renders himself insensible of those illuminations ; whence holy Iob affirms , God speaketh once , yea , twice , yet man perceiveth it not ; in a Dream , in a Vision of the night , when deep sleep falleth upon men , in slumberings upon the bed , then he openeth the ears of men , and sealeth their instruction , Job 33. 14 15 , 16. And as those Dreams and Visions are sometimes matter of joy and comfort , so at other times , they are terrible and frightful ; and therefore the same pious Author complains , Iob. 7. 14. When I say , my bed shall comfort me , my couch shall case me ; then thou scarest me with Dr●…ams and terrifiest me through Visions . 'T is the duty of the Prophets and Servants of God to have a due regard to their Dreams ; and though some pretended Dreams , when they had none , or made use of them to seduce the People to Idolatry , yet still the true Prophets were not to slight Vi●…ms and Dreams ; because of Idolatrous Impostures ; and such as were guilty of the latter were by Mose's Law to be put to death Deut. 8. 1. If there arise amongst you a Prophet , or a Dreamer of Dreams , and giveth thee a sign or a wonder and the sign or the wonder came to pass , whereof he speakes unto thee , saving , Let us go after other Gods , and let us serve them ; thou shall not hearken unto the voice of that Prophet or that Dreamer of Dreams ; for the Lord your God proveth you , to know whether you Love the Lord your God with all your Heart and with all your Soul — And that Prophet or that Dreamer of Dreams shall be put to Death . So the Prophet Zachariah chap. 10. 〈◊〉 . complains ; The Idols have spoken Vanity , and the Diviners , have spoken a Lye , and have told false Dreams , they comfort in vain . And so Ieremiah , chap. 23. 25. I have heard what the Prophet said , that Prophec lyes in my Name ; saying , I have Dreamed , have Dreamed . How long shall this be in the Heart of the Prophets that Prophecy Lyes ? Yea , they are Prophets of the deceit of their own hearts ; which think to cause my People to forget my Name , by their Dreams , which they tell every man to his Neighbour , as their Fathers have forgot my Name for Baal . All these Texts against the Abuse of Dreams , when they are forged , & wickedly made use of to promote Idolatry , but make nothing against the lawful , humble , pious and most profitable use of Dreams , as appears by what follows in the 28th verse of the same chapter , viz. The Prophet that hath a Dream , let him tell the Dream , and he that hath my Word , let him speak my Word faithfully ; what is the Chaff to the Wheat , saith the Lord ? The knowledge of Visions and Dreams is reckon'd among the principal Gifts and Graces immediately bestowed by the Lord on them that fear him : So 't is said of Daniel and his three Companions , That God gave them knowledge and skill in all Learning and Wisdom , and Daniel had understanding in all Visions and Dreams . Dan. 1. 17. And therefore when King Nebuchadnezzar had Dreamed Dreams , and his spirit was troubled because the thing was gone from him ; that is , he had forgot what he had seen , but only retain'd a general remembrance that he had a strange and wonderful Dream ; when all the Magicians , and Astrologers , and Sorcerers , and Chaldeans were so far from being able to recall his Dream , that they told him , There was not a man upon the Earth could do it ; This holy Prophet Daniel , not only shewed the King the Dream , but also the Interpretation thereof ; ( the same being revealed unto him in a Night Vision , Dan. 2. 19. ) whereupon he acquaints the King , that there is a God in Heaven that revealeth secrets , and maketh known to the King Nebuchadnezzar , what shall be in the Latter dayes ; As for thee , O King , thy thoughts came into thy mind upon thy Bed , what should came to pass hereafter , and he that revealeth secrets maketh known unto thee what shall come to pass ; and so proceeds to tell him the particulars of his Dream , and the meaning thereof , being a Declaration of the most eminent Empires , and Monarchies , that should succeed in the Earth , and their Qualities , Splendor and Conditions . The same King Nebuchadnezzar , was premonished in a Dream , of the Judgement that was coming upon him , for his presumption and forgetfulness of God ; he was driven out of his Kingdom , and from amongst men , and did eat Grass with Oxen , &c. Also in the 7th of Daniel we read , how the Lord by his Angel shewed that holy Prophet the things that should come to pass in the world in the Latter days . Nor was this Method of God's , ( whereby he revealed his secrets by Dreams ) peculiar to the legal Dispensation , but seems more especially to be extended unto , and enlarged under the Gospel , according to that prophesie of Ioel , chap. 2. 28. And afterwards ( saith the Lord ) I will pour out my Spirit upon all flesh , and my Sons and my Daughters shall Prophecy , your young men shall see Visions , and your old men shall dream Dreams ; which is repeated and applied to the Illumination of the holy spirit , by the Apostle Peter , Acts. 2. 17. So in the new Testament we read , That when Ioseph thought to put away the Virgin Mary , whom he had espoused , because he perceived her to be with Child ; The Angel of the Lord appeared unto him in a Dream ; saying , Joseph , thou son of David , fear not to take Mary to thy Wife ; for that which is conceived in her , is of the holy Ghost , and she shall bring forth a son , and thou shalt call his Name Iesus ; for he shall save his people from their Sins , Mat. 1. 20. And in the second Chapter , when the wise men came out of the East to visit him that was born King of the Iews , and were sent by Herod to Bethlem , bidding them , when they had found him , to bring him word , that he also might worship him ; they were warned of God in a Dream , that they should not go again to him ; and therefore returned into their own Country another way : After whose departure , vers . 13. Behold , the Angel of the Lord appeared again unto Joseph in a Dream , saying , Arise and take the Babe and his Mother , and flee into Egypt , and be thou there till I bring thee word ; for Herod will seek the Babe to destroy him . And in the same Chapter vers . 19. When Herod was dead , behold an Angel of the Lord ( once more ) appeared to Joseph in Egypt , saying , Arise , and take the Babe and his Mother , and go into the Land of Israel , for they are dead that sought the Child's Life . CHAP. IX . Of Angels Guardian of Countries , and particular Persons , and their Offices towards men , mentioned in Scripture . BY the numerous Examples mentioned in the foregoing Chapter , we see how common and frequent it was in former Ages , for the Lord to appear unto his people in nightly Visions and by Dreams ; and in that secret way of Comunication to reveal unto them many wonderful things ; insomuch that they did account themselves as it were abandoned , or separated from the presence of the Lord , and his holy Spirits and Angels , when the Lord did with-draw or supercede this method of Nocturnal Illuminations , as is evident by the forementioned Complaint of King Saul . But in this our Rude and Blind Age , instead of complaining for want of the presence of the Lord and his holy powers , most people make à Laughing-stock , and Derision of Dreams , and all things of that nature ; so great is the Degeneration of Mankind from all sublime Truths and heavenly Converse of good Spirits just as though there were no Angels or Genij , or that the blessed God of Truth had not granted any of them to be our Guardians and Assistants in our Necessities , and under his supream providence , to protect and defend mankind , from the many snares and inventions of evil Spirits , which continually seek how they may devour and destroy man , and lead him captive into perdition : But the Word of Truth assures us , That the God of all Power and Glory has made his Angels great and powerful ministring Spirits , to aid and assist those that fear his Name , and advance the Kingdom of Innocency . So in former Ages we read , That he sent his good Angels , as Messengers of his favour , and to defend his people from incursions of the evil ones ; for they do continually fight against the Malicious degraded Legions . Thence Abraham , when he sent forth his Servant to Mesopotamia , to fetch a wife for his Son Isaac , did by Faith assure him , The Lord should send his Angel before him , and prosper what he went about , Gen. 24. 7. and 14. So the Lord promises the Children of Israel , Exod. 23. 20. Behold , I send an Angel before thee , to keep thee in the way , and to bring thee into the place which I have prepared . Beware of him , and obey his Voice , provoke him not , for he will not pardon your Transgressions , for my Name is in him . But if thou shalt indeed obey his Voice , and do all that I shall speak , then I will be an Enemy to thine Enemies , and an Adversary to thine Adversaries ; for mine Angel shall go before thee in unto the Amorites , &c. Chapter 23. 24. Therefore now go , lead the people unto the place of which I have spoken unto thee : Behold , mine Angel shall go before thee ; which is repeated again , Chap. 33. 2. I will send an Angel before thee , and I will drive out the Canaanite , the Amorite , &c. When Balaam went with the Princes of Moab , to Curse the Israel of God , 't is said , The Angel of the Lord stood in the way for an Adversary against him ; and the Ass saw him , and turned away several times ; but the Prophet could not see him , till his Eyes were opened , and then he reverenced him , and received his message , Numb . 22. 23. and 31. An Angel of the Lord came up from Gilgal to Bochim to accuse the Israelites of their disobedience and trangression , whereupon they repented and humbled themselves Iudges 2. 1. Another Angel appeared to Gideon , and encouraged him to deliver the people of Israel out of the hands of the Midianites , Chap. 6. 11. So likewise to Manoah , the Mother of Samson , promising her a Child , and directing her how he should be Educated in Abstemiousness , and Temperance , that he might be fit for those mighty Atchiefments of delivering his people , which the Lord had designed him for , Iudges 13. 3. As Elijah was in the wilderness , and ready to starve , an Angel of the Lord brought him provisions , and said to him , once and again , Arise , and eat ; in the strength of which he travelled forty days , and forty nights , 1 Kings 19. 5. David also teacheth us , That the Angel of the Lord encampeth round about them that fear him , and delivereth them , Psalm 34. 7. And again , Psalm 91. 9 , 10 , 11. Because thou hast made the Lord my Refuge , even the most high thy Habitation , there shall no evi . befall thee ; neither shall any Plague come nigh thy dwelling ; for he shall give his Angels charge over thee , to keep thee in all thy wayes ; they shall bear thee up in their hands , Iest thou dai●…h thy Foot against a Stone . When the Prophet Zachariah had a vision by night from God , there was an Angel that talked with him , and declared to him the things which he saw . The Angel Gabriel was sent to the Virgin Mary , to acquaint her with the joyful Tydings of her being overshadowed with the holy Ghost , and bringing forth a Saviour , Luke 1. 26. The pool of Be●…hesad had its Senative Vertue communicated to it by the ministry o●… an Angel for so the Text expresly tells us , John 5. 4. An Angel went down at a certain Season , and troubled the water , whosoever then first after the troubling of the water stepped in , was made whole of whatsoever Disease he had . When the Apostles were committed to Prison for preaching the Gosple , Acts 5. 19. The Angel of the Lord by Night opened the Prison Doors , and brought them forth ; So an Angel of God appeared in a Vision to Cornelius , the devout Centurion , requiring him to send to Ioppa fe●… Peter , who should teach him what he should do , Acts 10. 3. And when afterwards the same Peter was imprisoned by Herod the King , behold the Angel of the Lord time upon him , and a Light shined in the Prison , and he smote Peter on his ●…e , and raised him up , saying , Arise ●…uickly ; and his Chains fell off from ●…is hands , and the Angel said unto him , Gird thy self , and bind on thy Sandals ; and so he did : And he said unto him , Cast thy Garment about thee , and follow me ; and he went out and followed him , and wist not that it was true , that was done by the Angel , but thought he saw a Vision . When they were past the first and second ward , they came unto the Iron Gate that leadeth unto the City , which opened unto them of its own accord ; and forthwith the Angel departed from him ; And when Peter was come to himself , he said ; Now I know of a surety , That the Lord hath sent his Angel and delivered me , Acts 12. 7 , 8 , 9 , 10 , 11. And when Paul , in his Voyage to Italy , was in danger of shipwrack , an Angel visited him , and assured him , That none belonging to the Ship should be drowned ; for , said he , There stood by me this Night the Angel of God , whose I am , and whom I serve ; saying , Fear not Paul , Tho●… must be brought before Caesar ; And 〈◊〉 God hath given thee all them that sail with thee , Acts 27. 23. Thus manifest it is , that good Angels , both by the appointment of the Soveraign Creator , and the excellency of their own Natures ; are alwayes Sedulous , ready and diligent to serve , assist , succour , and illuminate good and vertuous men ; especially in their distresses , or when they are in danger by the malice and subtilty of wicked men ; And it is the Doctrine of the wise Antients , that not only every person , man or woman , from his or her first coming into this world , hath in an especial manner , a particular good Angel deputed ; which therefore is called his or her Guardian Angel , or good Genius , and that another evil Angel also of a direct contrary nature and property is always attending us , thence called Catademon , or a mans evil Genius , but also that Communities , Nations and Countries have also particular Angels assigned to their government , or super-intendency : And therefore in some Translations that eighth verse of the thirty second chapter of Deuteronomy is thus read , — when the most high divided to the Nations their Inheritance , when he separated the Sons of Adam , when he set the Bounds of the People according to the number of the Sons of God ; that is allotted to all the several Nations , distinct Rulers , and Supervisors , amongst the Holy Angels , here called the Sons of God. Thus as all Contention Hate , Malice , Strife , Oppression , Violence , Fighting , Killing , Murders and Wars , both Private and Publick ; are first conceived in the Spirit , and have their Foundation from the Wrathful , Poysonous Principle , so when men by their sinful vanity have awaked or kindled this direful Principle , which threatens destruction and Ruin to both private Families and publick Societies , States or Governments , then there begins a great Combat , and as it were open Wars between the Guardian Angels of each person or Country ; and which soever of them gets the Victory , that King , Country or People succeedeth in its Wars here below , and subdueth the other . This I conceive is plain , and undeniably evident from the 10th chapter of the Prophet Daniel , where an Angel comes to Daniel ( who had spent three weeks in mourning , fasting & praying ) & said unto him , O Daniel ! greatly beloved , understand the words I speak unto thee ; for unto thee am I now sent , for from the first day that thou didst set thy heart to understand and to chasten thy self before thy God , thy words were heard , and I am come for thy word sake ; but the Prince of the Kingdom of Persia withstood me one and twenty dayes ; but lo , Michael , one of the chief Princes came to help me , and I remained there with the Kings of Persia , now I am come to make thee understand what shall befall thy People in the latter days ; for the Vision is for many days — And having strengthened the Prophet , proceeded thus ; knowst thou wherefore I come unto thee , I will return to fight with the Prince of Persia ; and when I am gone forth , lo , the Prince of Grecia shall come ; but I will shew thee that which is noted in the Scripture of Truth , of Michael your Prince ; thereby to understand the several respective Angel Guardians or Titular Intelligences of those Nations , and that every particular person ( as well as Nation or Country ) hath a peculiar Angel Guardian , seems to me very plain from the Scripture , especially those two undeniable Texts , Mat. 18. 10. Take heed that ye despise not one of these little ones ; for I say unto you , that in Heaven their Angels alwayes behold the Face of my Father ▪ And Acts 12. 15. when the Maid came and told the Brethren that Peter ( whom they supposed to be in Prison ) was at the Door , they not believing her , said , It is his Angel ; which plainly argues what a firm opinion and belief the faithful Christians of old had in this matter . The like stirvings and oppositions are to be apprehended of the Guardian Angels , and chief Princes of other Countries , Places and People ; there is frequent struggling between the Internal Princes , but still the prime occasions , or first motives , are generally given to them by mens sinful vanities , which do move the inward wrathful Principle of nature ; whence all those judgments and cruel Miseries do proceed , and which do give oppertunity and advantage to the evil Angels to insnare man in a thousand Mischiefs , unheard of Debaucheries , Idle Dreams and Lying Visions . For the Lord , who is a God of Holiness and Purity , and loveth Truth in the inward parts , doth not visit any with heavenly Dreams or Visions , but such as call u●…on , fear and believe in his sacred Name ; such whose Temples are undefiled with Blood and Uncleanness , and their Hands unstained with Oppression or Violence ; such in all Ages he hath admitted into his holy presence , and granted unto them his good Angels to Teach , Guard and Defend them from Sin and Evil ; but we do not read that in former times the Lord did ever so visit the froward and perverse of heart , or granted them the help of these noble illuminated Companions , viz. the blessed Angels and good Genij , for alas ! tho these blessed and good-natured Intelligencers were ready to attend them , they instead of accepting and attracting such their assistance , do by wicked practises and intemperate lewd habit of Life , and continual Violence , drive the good Spirit away ; and on the contrary , conciliate to themselves evil Genij , whose work it is to suggest and dictate Lyes , in a spiritual way both night and day ; and such persons Dreams and Visions are generally Lying Phantasies , according to the nature of their attendance . For every man in the world hath either a good or evil Internal Companion , or Genius , that he adheres unto , of the nature of that property that he has the chief Govenrment in the Life ; and this Genius does mightily prompt & froward all such things as his principle , quality or Complexion inclines him unto ; and as men alter in inclination , either to good or evil , so their Genius grows either stronger or weaker , according as they shall enter with their wills into good or evil , and became strong therein , it may also be noted , that what Imployment , Art or Science soever a man strongly inclines unto if he continues therein , and becomes fixed , he shall obtain a proper Genius , which will mightily assist him in that Art ; and the very same is to be understood in both vertue and vice , for as any one becomes wedded unto , or practises either with strong inclinations ; so his Genius , or good or evil Attendant becomes strong and powerful , and if it be vertue , than such a person becomes great in the mysteries of Goodness , Vertue , Wisdom , and the secret knowledge both of God , and of himself , and of universal nature , according as his Temper and Complexion is capable ; For constancy giveth strength , and great power , both to the Genius , and all the faculties of the Soul ; And the like is to be said of vice , as is most apparant in such as continue long in the practice of Evil , they every day grow much worse , the Custom takes away the Conscience of sinning , and they become Seared as with an hot Iron , as the Apostle fitly phraiseth it , that is , lockt up as it were , or wholly captivated in sordid Vanities and Impieties , whereby they become cruel and violent in all things , and work wickedness with Greediness , and draw Iniquity as with Cart-ropes , for they have opened the gate of original Poysons , the Bitter , Wrathful , Astringent Spirits , which compose the inwardmost Kingdom of sierceness , wherein Devils dwell , being destitute both of divine and eternal Light ; this evil center many men have so terribly awakned , as shortly they have by way of simile att racted the evil Spirit , and Angels for their Companions , who do diligently wait upon , and continually prompt them to wickedness , and further exciting of the hellish poysonous properties , whence are generated Filthy Swearings , Lying , obscene words and Actions , and all kind of abominable Discourses and Actions , with a thousand horrid thoughts , and vile immaginations , frequent amongst the multitude , so that if a mans inward Eyes of his Soul were but opened , he might easily see Legions of those accursed Demons , fluttering in and about such People , egging them on to all evil Communication and p●…actices , it being a certain and undoubtable truth , that all filthy vain thoughts words and works do arise and proceed from the Hellish centen , and do all carry the power of their own principle with them , and so incorporate with their Similes whereever they are received , and thence pass back again into their own dark original Source , and totally captivate the soul therein , where they are recorded , and shall stand forever as Witnesses of Condemnation against them , if men Live and Dye in that deplorable state , and do not Repent , and turn from them , by Regeneration , and Newness of Life . Now from those infernal Legions , which beset us on all sides , both inwardly , and outwardly , no man is safe any longer then he fears the Lord , and has his mind fixed on Sobriety and Temperance in Meats , and Drinks , Exercises and Communications ; for nothing ( as we have already said , and cannot say too often ) does so much disarm , weaken , prevent and frustrate all evil suggestions and ingections of the evil Angels , both within and without , as those sublime vertues with convenient Fasting , and continual servent Prayers . For as our Lord and Saviour Christ saith , some sorts of evil Spirits are not cast out , or chased away , but with Fasting and Prayer : and therefore the Kingly Prophet saith , wherewith shall a young man cleanse and defend himself from evil Angels , and other Enormities , but only by keeping thy Word , and being obedient to thy Commandements ; alwayes having a regard to that most excellent saying of Christ , First seek the Kingdom of God , and the Righteousness thereof , and all other good things shall be added , or given unto you in due season . For as every man does govern himself , and into what property he suffers his soul to enter , such an Angel or Spirit he allureth , be it either good or evil , there being Spirits of all Orders , Complexions and Natures ( for which should we think , the Intellectual world less peopled then the Material ? ) which always are ready and officious to exert their power , as we read in the Scriptures of Truth , The Lord said , who will be a Lying Spirit in the mouths of Ababs prophets , and presently steps forth one , and said , I will ; and far be it , but we should believe that the benign Spirits are as ready to secure and defend mankind from evil , when they incline to well-doing and Innocency , as the malignant Ones are to precipitate them into Error , Guilt and Misery . If men did but believe those things , and diligently observe and weigh them , they would certainly be much more careful in moderating their thoughts and affections , neither would many so much dote upon , or be perpetually vexed with , for , or about the Spirits of golden mountains of Ethiopia , the Dust of Guinea , the Rubish of Peru , which do give great advantage to , and powerfully attract the evil Demons , who by many of the Antients are thought to have some kind of rule over , or affinity with those hidden Mines and Treasures in the bowels and dark Cavetns of the Earth , which are the Idols whom most people now adore , and over whom the evil spirit Mammon is said to be Lord president . For whatsoever man does violently taste , and set his mind and affections upon , presently the evil Spirits that are of that quality , do present themselves , and are busie to allure the Soul , and captivate it with more passionate desires after it . For this cause it proves hard , and very difficult for men too be temperate , & to moderate their affections in any thing wherein they have once run out into , or contracted an habit of Excess , so many Enemies there are to circomvent and inveigle them on every side , whose power is great , but 't is by reason of the greatness of mans sins , which give them the Advantages , whereby they lead multitudes into perdition . On the other side , the good Angels , and Spirits are as easily attracted by vertue , as the Evil are by vice ; that is so say , they are delighted , and conciliated by their own fair Resemblances , Purity , Love , Truth , Temperance , Order , firm Belief , cleanness in Meats & Drinks Innocency and Silence ; these are powerful Loadstones or Magneticks that will attract good Spirits and Angels , even from the furthest parts of the World. It is also further to be considered that true Dreams and Nocturnal Converse with good Angels and Spirits , does afford great delight , and true pleasure to the mind and soul ; the very thoughts of those secret visits , chears and irradiates the intellectual Faculties even in the day , and causeth a desire and longing for the night ; and the more fixed any man is , and the more he lays them up in a Reserved and Religious Breast , with serious Thoughts and Meditations on such sublime Mysteries , the nearer he approaches unto their Beeings and powerfully invites those holy and material Essences , and so by degrees , even whilst he is in the Body , becomes as it were incorporated with , or endenizon'd amongst those Coelestial Quires of blessed Angels and Spirits of the Just made perfect , and to have their Names Registred in the Book of Life , as in the Revelations is promised . For nothing comes so near those glorious Beeings ; or so effectually engages them as a constant thoughtfulness temperance and sobriety , but more especially Innocency , and the Child like nature , which does in the highest degree imitate the nature Angelical , whence our Saviour Christ , Mat. 18. 10. admonishes his Disciples , to take heed not to despise Innocency , and the simple harmless nature , which he calls one of these little Ones , such as have through the vertue and power of the divine friendly innocent Principle disarmed the fierce wrathful properties , and as it were cut off the members of evil , that is their thoughts , words and works , and have as much as in them lies , imitated and lived in the innocent nature of Christs Spirit , and good Angels , for of such he saith , Their Angels do always behold the Face of my Father , which is in Heaven . But such as live in Uncleanness and Riot , in Chambering and Wantonness , in Oppression and Cruelty , are subect to the Tyranny and Punishment of evil Angels , as executioners of the divine Vengeance , which hence are called destroying Angels : Thus two Angels came to Sodom , and having secured Lot and his too Daughters , consumed those wicked Cities , whose Inhabitants burning with unnatural Lusts , were justly destroyed with a shower of Fire and Brinstone , the Lord by the Angels of his vengeance raigning down as it were Hell out of Heaven upon them , such was his Abhorance of their Abominations . When David had provoked the Lord by numbering the People , and thereby shewing his Inclinations to boast of the Arm of Flesh , rather than trust in the Lord his God ; It is said , 1 Chro. 21. 15. God sent an Angel to Ierusalem to destroy it , and he repented him of the evil , and said to the Angel that destroyed , It is enough , stay now thy hand ; And the Angel of the Lord stood by the threshing Floor of Ornan the Iebusite , and David lift up his Eyes and saw the Angel of the Lord stand between the Earth and the Heaven , having a drawn Sword in his Hand , stretched out over Ierusalem ; then David , and the Elders of Israel , who were cloathed in Sackcloath , fell upon their Faces . When Senacherib , King of Assyria presuming upon the strength and number of his Army , had proudly Blesphemed the God of Israel , the Lord sent an Angel ; which cut off all the mighty men of valour , and the Leaders and Captains in his Camp , so that he returned with shame into his own Land , 2 Chron. 32. 21. which is also Recorded more particularly , Isaiah 37. 36. The Angel of the Lord went forth and smote in the Camp of the Assyrians an hundred and fourscore and five thousand ; and when they arose early in the morning , behold they were all dead Corps . In like manner , when Herod had accepted the blasphemous Flatteries of the people , Acts 12. 23. immediately the Angel of the Lord smote him , because he gave not God the glory , and he was eaten of Worms , and gave up the Ghost . So the Angel that slew the first-born of the Egyptians , is called the Destroyer , Exod. 12. 23. As also the Angel that smote the rebellious Israelites in the Wilderness . Neither murmur ye , as some of them murmured , and were destroyed by the Destroyer , 1 Cor. 10. 10. For when men by imitation do come near and sympathize with the principle of the evil Angels , they become incorporated with , or swallowed up by their wrathful dark Nature ; as the Kingly Prophet David saith , Pfal . 78. 49. The Lord casts upon them the fierceness of his Anger , Indination and Wrath , that is by the sending out , or granting Commissions unto evil Angels , to vex and plague them ; for man by his Out-rages , Gluttony , Drunkenness and Oppressions , both to Man and Beast , and killing of those of his own kind , has opened the Gate of Gods fierce warthful anger , which does powerfully attract the evil Angels and give them oppertunities to commit Evils without Remorse , having a free access both by Dreams and Visions , and other Spiritual Communications , which do exert , and inwardly stir up man ever , even in the very center of his Life to Evils , whence those numberless , & strong lewd Immaginations , wicked Words , & ungodly Works do proceed , so that a rational man would think that no thing , or Creature , that is cloathed with the humane nature , could be so much depraved and precipitated into Error and all kind of Ungodliness . Therefore well may the Angel of the Lord in the Revelations , cry , woe unto mankind , or the Inhabitants of the Earth , for the Devil is cast out of Heaven , and is come down on the Earth in great Wrath and Indignation , that is into the wrathful or evil part of the Adamical Earth , and not into the good part ; for this world , and all things therein , do consist both of Good and Evil , Light and Darkness , Love and Hate ; but into the good , the Devil , that is , evil Angels or Spirits cannot enter , as being contrary to their Ubi , or Beeing ; the Light being set in an eternal opposition to Darkness , and Satan , and all his associate Angels being fallen from the Light , are entered into the dark original wrath , whence the evil part of this world proceeds ; and therefore he and his Legions are only capable of the poysonous fierce wrathful Ubi , or Station ; and consequently where persons give themselves up unto Oppression , Violence , Envy , Back-biting , Gluttony , Drunkenness , Swearing , Lying , Lustful Frothy Romancing Discourses , and vain foolish Jestings , all which do arise , and are generated from the fierce poysonous wrath , both inward and outward , wherein Belzebub has his Throne , to and with the souls and spirits of such men , the evil Angels have free access , and a ready Intercourse , because they are nearly allyed in their original principle ; Ahabs Prophets were before false and lying Prophets , and had made a Trade of soothing up that wicked King in his Idolatry , with counterfeit Visions and Flatteries ; and therefore it was that an evil Angel was so ready to offer himself to be a lying Spirit in their mouthes . It was the Sin of David that drew down the before-mentioned destroying Angel with his Sword in his hand against Ierusalem ; and when David and his people repented of their misdeeds , then presently the Lord commanded the Angel to put up the Sword of wrath ; for by such their Repentance ; the principle of Indignation was weakned ; and on the contrary , the principle of Light and Love was thereby strengthened and corroborated , which did discuse the wrathful particles , or cause the destroying Angel to disappear , & attracted the presence and assistance of the good Angels , who have their Ubi , or are conversant in the good part of this world , as the evil Angels are in the dark maligne part thereof ; and as men enter either into Good or Evil , so do they contract a familiarity with the one or the other , and acquire good or bad Guardians , which do powerfuly stir them up either to vertue or vice . Hence we read , Gen. 48. 16. Iacob acknowledging Gods divine hand of providence , saith to his Son Ioseph , The Angel which hath delivered me from all evil bless the Children ; as also the same sacred Scripture , Gen. 32. 24. declares that the Lord wrastled with Iacob all Night , in a Vision or Dream by his good Angel , and Iacob's Spirit or Soul was in good earnest , and strove so with the divine power , or good Angel , that he would not let him depart , untill he had blessed him , which did manifest Iacob's firm Faith , and inward acquaintance with , and understanding of Gods goverment by Angels , which of late Years has hardly any being in the Heads or the Hearts , in the Understandings or Desires of men . CHAP. X. Man cannot Communicate with Spirits in his outward Senses , but in Dreams and Extasies . Strange material Figures , Calls , Blows , &c. before Death . Of middle Spirits . Against telling of Dreams and how Dreams are always represented in Corporeal Forms , and in what sence mens works are said to follow them after Death . VVE have before demonstrated , that during the sleep of the Body , the Soul is as it were already Seperated , and in Eternity , so that both Joy and Sorrow is essential unto it , and the Soul does really enjoy either pleasure or pain ; For this cause both good and evil Angels and Spirits can most easily and familiarly communicate with the Souls of men in sleep ; for then the Soul is near unto their Ubi , or Beeing , and there is a great affinity between them ; but when the Body is awake , and all its sally-ports of the Senses wide open , to let in outward material Objects , the Soul is cloathed with a dark , heavy , earthy , sensual vesture , which does as it were wholly captivate and chain this incorporeal Essence ; and as those Communications , Revelations , Sights , or whatever else does happen to the Soul in Dreams and Visions , seems as nothing to the Body and Senses after waking ( which is one main cause so many slight Dreams ) so what is translated through the Senses , or in the outward material World is nothing to the Soul in Dreams ; but the Beggar has as lofty Representations , as the King , and the poor Captive as free Enjoyments as his Judge ; therefore we should consider the vast differance between the internal and external principles , and their respective Inhabitants , and that the external Eye can see only into its own Birth or Original ; that is , into the Things and Light of this outward material World , as receiving its Light from thence , for nothing can see further than its own principle whence it proceeded . For this cause no mortal man can see and communicate with Angels and Spirits by sight , and under the perfect Exercise of their outward Senses ; therefore when the holy Prophets and Antients received Visions , and the good Angels and Spirits Communicated their Secrets unto them , it was alwayes in Dreams , Extasies or Raptures ; not knowing ( as the Apostle saith 2 Cor. 12. 2. ) whether they were in the Body , or out of the Body ; and therefore the Prophet Daniel , saith , that in the great Vision before mentioned , he had not the strength of a man , that is , his senses and natural understanding , was during that time of the Vision , weak , dead , or as it were asleep , and did not see , nor know any more of the mystery or divine sight , than men do of their common Visions of the Night , which are as nothing to the Body and Senses ; for every Eye sees into its own Radix , that of the Body into the Principle of this World , as being generated from the Light thereof , and being it self Corporeal , sees , apprehends and comprehends all Corporal things ; but the Eye of the mind and soul is Incorporeal , and therefore it can well see , apprehend and comprehend things Incorporeal and Spiritual , especially when it shakes off , and as it were quits it self of the Chains and heavy Fetters of its earthly Tabernacle , and the sensual Facultites of the external palpability , as comes to pass in Visions and Dreams ; for the Soul has an eternal and Coelestial original proceeding from the Intelligible World , and therefore when it is freed from Darkness , it can well see into , and communicate with the internal and heavenly Spirits and Angels ; But the Senses and Body take their original from gross palpable matter , and therefore depend upon sublinary nature , consequently subject to destruction and coruption . The Body is a dull heavy Trunk , but the Soul is quick as Thought , and nimble as a Beam of Light ; and therefore , when freed from the clog of the Body and sensual Power , 't is capable of entertaining and receiving all things , be they either material or immaterial . But here it must be noted , that it is common for Persons in Dreams to be presented with various Figures , Forms , and Shapes of material things belonging unto the Animal , Vegetable and Mineral Kingdoms , which do signifie , or often times fore shew or denote Prosperity , Adversity , Health , Sickness , the Death of themselves or Friends ; others have vocal Calls , Voices , or Blows before Death or Sickness ; Now all this variety of Nightly Representations or Dreams proceed from the variety of each mans Genius or Angel , and are true or false , according to its Nature , and the vertuous or vicious Lives of the Persons . But certain it is , that many men have certain and assured signs , or premonitions given them of the Death or Well-fare of absent Friends and Relations , as also of their own ; of which were it needful , numerous Instances might be given ; and this as it is very strange and wonderful , so I see not which way it can come to pass otherwise than by the operation of the internal and supernatural Intelligers or Genji , which amongst the wise and sober Antients was more frequent then of late years , viz. when men fearing the Lord , believed that he governed the world by Angels , and when men lived in Sobriety , Temperance , and Cleanness , which doth wonderfully prepare men for , and render them capable of receiving true Dreams or Oracles . For external as well as internal Purity , and to be free from Violence , and the defilements of Blood , and of unclean Meats and Drinks is most necessary ; for all who would be worthy of this sublime Knowledge and Gift of true Dreams , must keep a pure undisturbed and undisquieted Spirit and Imagination , & friendly compose the same ; for an unclouded Spirit is like a clear Glass , or calm limpid spring of water , wherein you may behold the true Images of things , but if the same be troubled , stirred or agitated , then you perceive nothing but confused Figures ; so the Spirit being discomposed apprehends nothing as it ought to do , but as long as it continues serene and tranquil , it lets in the true Lights of distinguishing & understanding , and presents the real Figures and Notions of things to such as are of a sound and healthy Body & Mind , not dulled with Intemperance , nor made sad by Anger , nor provoked to Bitterness and Envy by Covetousness ; but when at peace with God , and all its innocent Creation , you quietly go to Bed , and fall a sleep , then the Soul being loosed from hurtful thoughts , and freed from the heavy body , and sensual Spirits , does freely Communicate with divine Angels and Spirits , and far more certainly , clearly and efficaciously behold and enjoy wonderful things ; and oftimes is then instructed in , and taught many abstruce Secrets and Mystries ; for the good Spirits being diffusive and communicative , do invite the Soul to their Society by the opportunity of the Sleep of the Body & Sences , and the nocturnal solitariness , nor will they be wanting to such when they are awake , if they shall square and conduct their Lives and Actions by the measures of wisdom , and rules of Piety . On the Contrary such whose Fantsies and Spirits are dull , and as it were unpolished , and who languish under distemperatures of mind , and a Body oppressed with excess of wine , or other superfluity , whence noxious Fumes arises , that miserably becloud all the Intellectual Hemispere , the access and intercourse of the benigne Spirits or Angels is prevented or frustrated , and such peoples Dreams are confused , oblivious , and tending to Evil and Vanity ; for the good Intelligences cannot , nor will give true Oracles or significant Dreams to persons intemperate and unclean , and whose Souls are estranged and degenerated from their principle , and precipitated into wrath and Violence ; But the Inhabitants of the infernal World have the nearest Affinity to such , and do by their secret sympathitical Communications suggest and dart into the Soul many Lying Fantasies and Mischevious Dreams , and teach them sundry vile pranks and evils . For there is as great a variety of Spiritual Creatures and Beeings , good and evil , clean and unclean Spirits , viz. respectively in the two grand Fountains or Principles of good and evil , as there are material Inhabitants in this internal or visible principle or Elementary Quaternion of Earth , Air , Water and Fire , and of as various and different shapes , formes and natures , and complexions ( if we may in an Analogous way apply those words to Spiritual , which commonly are only predicated of gross Palpable Creatures and things ) for all this wonderful variety of the Animal , Vegetative and Mineral Kingdoms , are but a Figure and Similitude of what is in the internal Spiritual World , whence all those proceeded ; and the internal Spirit and Power is still the true cause of all motion , growth and increase , and Life in all Creatures and things contained in the said three Kingdoms , and no internal Intelligence , Power , Spirit , Angel , or Genius , whatever can affect us otherwise than as we draw near them in Spirit , and so by degrees awaken their predominant property or principle , by which they have power to influence us either in good or evil . But for the most part , it happens in the Evil , because most men live under the dominion of the evil principle , and properties of Nature . For a man hath both inward & outward helps in whatsoever he inclines to , more especially if his propensions & desires be fixed and strong ; his inward helps towards vertue are the good Angels and Spirits , who readily meet , embrace and rejoyce at the drawing near of men to their principle ; whence it is said , that there is Joy in Heaven at the Conversion of a Sinner ; and to encourage them in well-doing , they by almost imperceptible wayes afford them assistances , and reveal many wonderful secrets to them , both by day and nightly Visions ; and his outward Helps are innocent Living , Temperance , and Cleanness in Meats , Drinks , Exercises and Communications with good sober men ; and those latter helps being practised to conciliate , and promote the former . On the contrary , men evilly ●…nclined have also two Spurs to wickedness , viz. inwardly by the suggestions of bad Doemons , whose work it is to prompt men to vi●…iousness ; and outwardly by Covetousness , Pride , Drunkneness , Vain-Glory , Uncleanness , Intemperance , evil Words , Works and Communications with evil men . Likewise , as every man is endued Radically with the two grand Fountains or Principles of good and evil , which every one in the World is more or less sensible of , by their inward operations , and that continual Strife , and as it were open wars there is between them in the Centre of his Soul , so every man thence comes to have two Genij or Spirits , that alwayes wait upon , and attend him , viz. one good , which answers to the good friendly principle of Light and Love ; The other evil , refering to the fierce , wrathful Principle , which two do continually and fiercely contend for Victory , and oft-times cause great trouble & perplexity in the Soul ; but when the good overcomes , then there is Joy , Concord and Pleasure , or an intire Satisfaction of Mind . It is further to be noted , that there are great numbers of Elemental Spirits , which are of a middle nature ; some of which do dart and gleam into some persons whose understandings are not exalted above their Principles or Elements ; These only busie themselves in foolish unluckey ridiculous prankes , and doing of pretty mischiefs ; whereby they often promote idle jesting , vain laughter , wanton love stories , and the like ; but they generally attend those people that have poor , low , beggerly genius , whose understandings are very little elevated above Bruits ; for this Infantry of Spirits , or lower graduated Spectrums have no communication either with men of vertue or prudence , nor yet with those that are Exalted in the highest degrees of evil ; for these Lemures , or Terrestrial or Watery Spirits are as they chiefly inhabit woods Mountains , or unfrequented Valleys , Rivers and Lakes , so they come nearer to the nature of some sorts of Beasts then of man , unless of such men only who have base low beastial complexions for with such they have a simile of this sort . The Prophet Isaiah seems to speak , Chap. 13. 21. where he mentions Ziim and Ob and Iim , and the Satyrs which should dance in the ruins of Babilon , they are unclean sorts of inferiour Spirits , and their conversation does ill become the Noble Race of Mankind . But for the good Superiour Angels their converse is very advantageous , and therefore ought ▪ by all lawful means to be courted , and conciliated , and the discoveries made by them to be highly regarded , and concealed , for its a great and mischievous error for People to tell abroad their Dream , and the secret communication of their Souls with Angels and good Genij , and so highly to prostitute them to every lewd and vain Companion , as though they were of no worth or value , this is very common amongst most people , but it is a greater evil then most do imagine ; for some who have had good Angels granted to them , for day and night Companions , that taught and revealed unto them many excellent things both present and to come , have by their divulging , and foolish talking of them , lost such their Guardians , and all the conversation of their good genij , which too late they have been sensible of , but found them as hard to be regained as Esau's Birth-right was , when by evil courses , and sin he had fooled it away , and then sought it in vain with tears , for there is nothing more offends the good Angels , then mens light behaviour , and vai●… talking of them ; as on the other side , nothing doth more please and allure them , then for men to lock up their secrets in religious and thoughtful Brests , and to abscond them from the vulger and profain , as we read in Ezra , Thou shalt deliver these books that contain the secret Law of the Hebrews unto the wise men of thy people , whose hearts thou knowest can comprehend them , and keep these secrets ; Therefore it was usual amongst the Philosophical Ancients to hide their great secrets ; and vail holy mysteries in abscure Characters and Hieroglyphicks , because they should not be known to and profaned by the wicked . So we read of Theodorus , the Tragick Poet , when he would have referred something of the mysteries of Jewish Scriptures to a certain fable , he was depraved of his sight . T is also reported of Theopompus , when he began to translate something of the divine Law into the Greek tongue , he was smitten with a kind of Phrensie , or extraordinary trouble of mind , and desired of God to make him sensible wherefore that calamity was fallen upon him , received answer in a Dream , that it was , because he had basely polluted Divine things , by setting them forth in publick . Our Lord Christ himself , whilest he lived in the humane Nature , spake after that manner and fashion , that only the more intimate Disciples should understand the mysteries of the Word of God , but to others he spake onely in Parables ; he also commands , that holy things should not be given to Dogs , nor Pearls cast before Swine ; Therefore , saith the Prophet , I have hid thy Word , in my Heart , that I might not sin against Thee . And Mary , the blessed amongst women , when the Angel Saluted her , and told her what glorious things should happen unto her , it is said , that she laid up the sayings in her heart , and pondered them in her religious mind ; which reverence , and serious meditation on these wonderful things , which the Angel communicated unto her , was well pleasing to the blessed Creator , whence every good and perfect gift proceeds . For all celestical vertues are wonderfully strengthened by secrecy , and the holy powers attracted , who detest publick and profane things , and vain bablings . Now Dreams are no other then certain discourses and incorporeal Sights of the Soul , being in sleep , loosed from the heavy Fetters of the Body and sences , whereby it hath an near affinity with the matereal beeings , and according to what property of the sevensold Nature , she is subjected unto , such and such Phansies , Representations or Dreams , she apprehends which appears as real as if they were corporeal qualities , and the Soul is thereby either tormented , and full of perplexity , or on the other side filled with Joy and Delight apprehended in the Divine Vision ; somewhat to this purpose is imitated by Iohn the Divine in the Revelations , where 't is said , Blessed are they that dye in the Lord , for their Works do follow them . For the Manners Habbits , Temperance , Sobriety , Innocency of Life , doing unto all as they would be done unto , and the true illuminated understanding of the Mysteries of God , and his great Divine Law in nature , are works that may be said to follow a pious Soul after death , which then calls to mind those things that it did in its life , and still more intently meditates and thinks on them , and endeavors to do them again , for they being the Souls chief delight in the time of its continuation with the Body , it still takes Pleasure in them , but in a more perfect and exalted degree . For after Death the Soul being deprived , and wholy destitute of all the Faculties and Functions of huma●…e Life , as Nourishing , Growing , Generating and various Occupations of the Senses , all the delights of the Body must needs cease , and be terminated ; but their works follow them in the Mystery , and become substantial ; for all things then appear in their real Figures , Forms and Shapes as they do in this World , but in the greatest Perfection and most Sublime . The truth of this St Iohn in the Revelations does demonstrate , where the Gate of the Heavenly Paradisical Kingdom of Eternal Happiness being opened and shewed unto him , it appeared in most beautiful curious F●…ms , Shapes and Figures of the things of this external World ; but in a far higher degree of perfection , for the Furniture of this World , viz. the innumerable and vast variety of Creatures in the Animal , Vegative , and Mineral Kingdoms , are gross , and as it were half dead in comparison of the Heavenly and Spiritual ; for all these lower things are but faint , dull , imperfect corporal Figures and Forms af the Spiritual Kingdom whence they had their original . It is therefore to be noted that no man ever dreamed that he saw any Thing , Figure , or Shape of the Animal , Vegative and Mineral Kingdoms , which he never saw , thought or heard of before at least in the parts , if not in the whole ; for though many times things are magnified or diminished and made better or worse , or Heterogeneous things conjoyned in a representation that never were in nature , yet still there is nothing that hath not before been seen , heard or though of . The like is to be understood of the contrary or dark Kingdom of Wrath or Hell ; such as have by transgression precipitated their souls thereinto , their work do also follow them , and all Figures , Forms , Shapes , or what ever else is represented unto them , is Fearful and Hideous , according to what degree they have with their wills entered into the wrathful fierce unclean Principle . Their Conditions is like men in terible Dreams , who are afraid of Swords , killing , falling from high places , drownings , Rocks falling on them , or being torn to peices with wild Beasts , and the like strange fierce or malancholy imaginations and representations , which are all real and most essential , and yet no danger of death near them , nor any period to their woful condition . And therefore the state of the damned is called Eternal death , and a worm that never dyeth , and therefore no end of their sorrow and misery . These strange ●…hansies , and yet real apprehensions do follow each Spirit , or Soul , according to that property which carried the upper dominion in the time of the Body , from which predominating property do arise , and are generated , most frightful & hideous representations , whi●…h put the captivated Soul into unexpressible fears & agonies , & make it desious to die , & cannot , but continuing forevermore in this doleful torture & perplexity , yea the predominating quality gives the form to the new Body , viz. of a Dog , Cat , Bear , Lion , Fox , Tyger , Bull , Goat , or other savage Beasts , according to what degree such persons in their life time entered into any of their respective natures by Cruelty , Lust , Subtilty , or the like , for this very cause ( as was before intimated ) all the evil Angels & Souls that have at any time appeared in Dreams or Visions , have been clothed with beastial Shapes , Figures , Forms ; but good Angels , and blessed Spirits in human Form , and cloathed with the product of clean innocent vegetation , as fine Linning and the like , for which reason some of the Philosophical Ancients would not wear any other cloathing or garment then what had an innocent original , as pure Linning , and the like of their Foods ; whereby , immitating the good Angels , they attracted their benevolent Influences . Thus every persons Joys or Sorrows in the Worlds to come are of that nature , as where the predominant properties , and inclinations the will entered into , in the time of its corporeal pilgrimage ; for from the two internal or immaterial Worlds , viz. the Good Heavenly and Paradisical , and the Hellish Wrathful , does proceed & is generated , this good & evil , or material World , of which external beeings are but a platform or figure . Which may afford a very sublime and Philosophical Speculation , and he that would truely know the great adorable and ever blessed Creator , must with fear and earnestness pray unto him to teach him the knowledg of himself , and of the things that are ; every one of which does in its respective degree contain the true nature and property of the whole ; for the wonderful all forming Creator is in the midst of his own works , and does sustain and uphold and continually generate them , and leads the wise Seeker into the knowledg of the two grand Fountains of Good and Evil , and whence they proceed , whilst the profane tread them under their feet . CHAP. XI . That these Communicaetions from good Angels by Dreams , &c. are not wholely ceased ; the Reasons why the same are now so rare and seldom . BUT notwithstanding all those numerous instances we have produced from sacred Scripture , of the frequent Apparitions and Communications of good Spirits & Angels in Dreams and Visions , to pious and holy men in times past , instructing and admonishing them , and revealing divine mysteries unto them ; the same will be of little advantage or incouragement to us , if that vulgar opinion be true , that although they were so usual and frequent in former Ages , yet now they are wholey ceased , and no such spiritual assistances or converse to be expected ; but as this opinion is not founded on holy Scripture , so there are divers reasons which sway with me not to imbrace the same ; its true , the Text saith , That if an Angel from Heaven shall preach any other Doctrine , that is contrary , or derogatory unto the Gospel of Jesus Christ , he ought to be rejected and accursed ; for thereby it would plainly appear , that he was an evil Angel , since God in any of his manifestations is never contrary unto himself ; yet this hinders not but good Spirits may afford us good Offices , and give us notice of impending Dangers , and defend us from the assaults and incurrances of evil Doemons , and be the Ministers of God , whereby he may be pleased to make more clearer revelations of his Secrets to those that fear him ; for the blessed Creator is the same as ever he was , and as near unto mankind as he was in former Ages , whence the Apostle Paul saith , the divine Word , or holy Principle of Gods eternal Light and Love is near thee , in thy Mouth , and in the Center of thy Heart ; and therefore whatsoever was by divine appointment or permission of this nature , common to the Prophets and holy men in former Ages , its reasonable to believe that the same should not only be continued in these later times , but increased , and far more illustrated since the great work of redemption and divine manifestation in the flesh , who was welcomed unto the humane nature by the holy Quires of Angles . It s under this Gospel dispensation that the holy Prophets have foretold should be far more glorious irradications and discoveries of divine knowledge ; that all should be taught of God. That their Sons and their Daughters should Prophecy , their young Men see Visions , and their old Men dream Dreams . The current of the Scripture bears Testimony to a greater Light to break forth in the latter dayes , wherein the knowledge of the Lord shall cover the Earth , as the Water cover the Sea ; and why then should we abridg or reject any of those ways wherein God hath formerly vouchsafed most usually to discover his will in the mysteries of his Kingdom to the Sons of men . The good Spirits are inflamed with the same Zeal for spreading the Glory of their Creator now , as in former times ; they have still the same ardent Charity and Good-will towards men that persue and seek after Vertue and Piety , as heretofore ; and we have as much need of their aid and assistance , as any of the Ancients ; why then should we think all entercourse cut off between us and those blessed Spirits ? why should we with a stupid neglect lose the benefit of such powerful Auxiliaries ? That evil Angels are dayly contriving our temporal and eternal ruin , that they do by various ways and means cast stumbling blocks before us in the Paths of Piety , and endeavour to seduce us by multitudes of temptations , is generally agreed by all professors of the Christian Religion ; and if so , I desire to know why we should not believe the good Angels to be as diligent to protect or instruct us , as ready to encounrage us in well doing , as the other are busie to circumvent and debauch us , and prompt us on to sin , and mischiefs and misery . It s evident the ever blessed Creator has since the woful fall and degeneration of mankind , readily heard the prayers of those that in sincerity have called upon his Name , and live in obedience to his holy Law , and that he hath in various manners appeared to them in Visions Calls , Voyces , Dreams , and the like ; which was continued and encreased in an extraordinary manner after the great Light appeared , viz. Christ Jesus cloathed with the humane nature , as appears by the authority of the Scriptures before mentioned , and if the same be now discontinued ( as some people would have us believe ) of which , as there is no mention in Scripture , so 't is against the Principles of God in nature , to suppose any such Chasm or interruption of communication between superiours and inferiours , in the state of created beeings ; and beside what a miserable and deplorable state must man then now be in ; for amongst the Ancients , if the Spirits of the Lord did withdraw , and cease from communicating , and manifesting the secrets of the great Creator , by so me of the forementioned wayes , they looked on themselves in a sad and deplorable condition , as we may see in the case of Saul and others ? Whereas now according to these opinions we are not only debarred of all those celestial interviens and communications , but also exposed to all the rage and subtilty of evil Spirits , without any assistance from the good Angels , which our Fore-fathers so plentifully enjoyed . But the Truth is , if we by vertuous lives prepare and fit our selves for the converse of holy Angels ; we have no more reason to dispair of their aid , for the Lord doth never with-draw his holy Spirit from man , except man do first by sin and disobedience separate himself from his Maker ; but on the contrary the divine Principle of love doth continually strive with man against the evil , as our Saviour said , I would have gathered you , even as a Hen gathereth her Chickins under her Wings ; and in another place ; I came to seek and to save that which was lost . And elsewhere the Scripture saith , As many as received the glorious Light of his Gospel , became the sons of God , or of Light ; and the great Apostle Paul , who was illuminated by divine Vision saith , Whatsoever may , or can , be known of God , is implanted and manifested in man. For God made him in his own Image , that is , containing a breviate of the nature of all things divine and humane ; which is since his fall enlightened , or again re-invested with the divine Seed of the woman , and holy Principle of Light , even to the Center of his Soul , which the wise Man calls , the voice of Wisdom , always crying in the Gate of the microcosmical City , calling man out of Sin , and the Babylonical confusion , into the glorious Light and Liberty of the Sons of God , in which state the inward eye of divine sight is opened , which sees into the secret mysteries of Gods nature . But some will say , that these divine sights and visions , like miracles , were only to illustrate and confirm the Gospel , or glorious manifestation of Christ in the human nature , and to convince and call the Heathen to repentance , and to the knowledge and faith of the universal Salvation . But to this I answer ; First , The Objection is not true , for as these secret Communications were before under the Mosaical Dispensation , so in fact they have been continued unto , and enjoyned by multitudes of holy pious and reserved Souls in all Ages since , of which varions Examples might be given from Authentick Histories , I shall only cite one remarkable one out of the Book of Martyrs : In Queen Maries days , when the Prosecution was hot against the Protestants , there was but one Congregation in all the City of London that kept it self intire , and privately held Assemblies , to which one Mr. Rough belonged , as a D●…acon or Officer , to care for the poor , and to that purpose had in his Custody a●… Roll , wherein all the names belonging to the Congregation were entered , it happened one night , that Cuthbert Simpson , Dreamed that Mr. Rough was taken , and the Roll in his Pocket , and then awaked , and falling asleep again , had the saine Dream repeated , with which being much affected , he gets up , intending to go to Mr. Rough , but before he got ready Mr. Rough came unto his Chamber , to whom he told his Dream , and desired him , that he would some way dispose of that Catalogue , that it might not be taken with him ; Rough reproved him for such a conceit , telling him Dreams were but silly fancies , and Christians ought not to regard them ; but Sympson , upon whose Spirit it had made a greater impression , adjured him , in the Name of the Lord , as he would answer the mischief which might befal the innocent People of God , to mind what he said , and convey away the Book ; so he consented and fecured it ; and within two or three days was himself taken , and had the book been found with him , all the whole Congregation had been discovered , and ruined , if not lost their lives , which by this providence was prevented . Secondly . Is there not as great need and oceasion still for such spiritual Admonitions and Asiistances , as there was in the Apostles days ; nay , more , for then Behevers were in more ample manner filled with the holy Spirit , and able to work Miracles then for the conviction of Infidels ; whereas now there are few , or scarce any arrive to those Gifts ; And do not the greater part of mankind still continue in blindness , and unbelief ? The compa●… and number of Profest Christians is inconsiderable in respect of the vast numberless number of Infidels and Heathens ; besides most called Christians have more of the name then of the nature of that holy Religion . The adorable Jehovah sent his well beloved and eternal Son our Saviour into the World to appease his wrath , and to break down that irefull Partition Wall which separated man from the Peace of God and the God of Peace , and to enlighten the Heathens , and those that sat in darkness and the shadow of death , and to reconcile man to his maker , against whom he had rebelled , and was become an Enemy , not only to him , but consequently to all goodness and vertue . Now since divine Visions and Revelations by Dreams were so frequent before our Saviours ●…carnation , why should we imagine that this most illustrious Light should put a total stop to all these holy celestial Communications ? A●… though the ever Blessed God that made all things in Heaven and Earth in concord and sympathy , were not the same , nor so kind to man as in former days , who is certainly unalterably , and always ready to draw near unto , and hear all those that fear his Name . But the true original reason or occasion why Visions , useful Dreams , and the Communications of good Angels are ceased to many nominal Christians , is their infidelity and disobedience , and not living in the Power of that pure Spirit of Light , Love and Wisdom that they profess in name : For , alas ! What do names , or formal empty professions and talk signifie in this particular ? the Lord accepts of no Worship , but that only which is hearty , viz. in Spirit and in Truth , as the great Light of the World does testifie . To shew that I assert no new or singular opinion in this point , I shall here add the words of a most Learned and Reverend Author the famous Dr. Usher , Archbishop of Armaugh , who in his Body of Divinity fol. 150 saith thus . Doth man commit Sin in the Night when he Dreameth ? [ that is , sometimes when he hath evil Dreams , for of those the Author is speaking ] Yes surely [ saith this Learned and Holy man ] the Soul is never idle , but when it thinketh not of Good , it thinketh of Evil. And the Godly may mark , that after they have had many Dreams of things unlawful , their heart is in a measure wounded , till they obtain Peace and Pardon from God. What use are we to make thereof ? to pray earnestly that God would sanctifie our corrupt Heart , that it may be a Fountain of Holy , and not Sinful thoughts , and in the Nigh●… to commit our selves specially to God , that because we having our Senses and Iudgment bound and silent are less able to resist and judge our sinful thoughts , God would preserve us from them by his Grace . And 2dly that we avoid all occasions thereof in the Day . Thus far that Judicious Author . If mankind suffer the fierce , wild , savage , Spirit of Wrath , Violence , Oppression , Intemperance , and Uncleanness to reign in their Hearts and Souls , then there is no doubt but all Illuminations , true Dreams and divine Visions will cease in them ; and the Spirit of Error and Cruelty grow Strong and Powerfull . These are things all sober , serious , well-minded Christians ought to consider , and not to be lead away , with Tradition , Noises and Clamours ; for all such as shall adhere unto , and regard the Voice of Wisdom , that continually cries in the Gates of mans Microcosmical City , and hereby have clensed themselves from Uncleanness , both of Flesh and Spirit , shall find the Inward and Spiritual Eye of their Understanding opened ; and having by obedience , separated themselves from the giddy Croud of the Multitude , and their pernitions Wayes , they become Sub●…ects of the coelestial Country , and belong to the New-Ierusalem , whose Gates stand open to them , so that they are Fellow-Citizens with Saint Iohn in the Revelation ; where he saith , The Gate of the Heavenly City was opened unto him on the Lords-Day , that is , the Divine Principle of Gods eternal Light and amiable Love disclosed its self in the Center of his Heart : Now this was by a Divine Vision , and the Eye of the mind , that he saw the Heavenly Mysteries , through the Outward Nature , which is a true figure of the Inward , because from thence it proceeds ; nor can any know this holy Sabbath , or Lords Day , but those that have retained the Counsel of the Voice of Wisdom , and been true to the heavenly Power ; for unto them alone is granted the Key that opens the Gate of the Heavenly Ierusalem . CHAP. XII . The Causes why Dreams are always Represented us actually present : As also some means tending to promote intellectual Communications : The Excellency of Temperance and a Regular Diet , and Sober Vertuous Life , to conciliate and advance true significant and profitable Dreams , and to make an honest useful improvement thereof . THE Soul of man having a divine original , being an Eye or Ray , of the Eternal power and Heavenly Fire , when looseried from the outward gross senses of the Elimental nature , as in Dreams , sees into the great Mystery of Eternity , as into its Mothe●… , where there is neither Place nor Time , but near and afar off is all one and the same . For the Soul in Dreams when the Body and sensual Powers of the outward elemental grosness are asleep , or dead ( which is all one during the sleep of the Body ) is as it were already in Eternity , and swims in the great Depth , or Abysses , and sees with an eternal Eye or Sight in the same measure like its Creator , whence it had its birth , and whose Image it beareth . For this cause the Soul is busied in Dreams and Visions , that are represented not only really actuated , but present , as if they were already done , or at the same time accomplished , for all things , whether past , present or to come , appear present to the Great Eye of the Eternal beeing , and the same ( in proportion ) is to be understood of the Soul in its separate state ; that is to say , dead , asleep , or loosed from the chains and dark clouds of the body and sences , of outward composition , for the Lord , sees and knows all things ; for unto him , there is neither time nor place , night nor day , but all is essencially present ; for things in Eternity goes not on by degrees , or by progressions , as they do in time ; the like is in its kind to be understood of the Soul in Dreams when it swims out of the grosse sleepy Body , more especially after Death , in which state all the mystries of that Principle into which the Soul had entered and immorsed its self in the time of its Cohabitation with the Body , whether Good or Evil , and also all its works do follow , attend and are present , naked and bare unto each Soul ; hence the Scripture saith , Blessed are those that dye , & are Comprehended in Gods Love , for their works follow them , that is , are Essensually present with them , as their Figures and Representations are in Dreams , so the same divine Scripture saith of Christ , that he was a Lamb slain from the Foundation of the World ; nevertheless the same was not accomplished according to time in some thousands of years after . And as in Eternity all things and time are present , so it thence follows that it comprehends all times , and is not capable of being measured or divided , much less comprehended ; so the Soul of man being inspirited by the eternal divine Principle of Love and Light , and thereby capable of having its Conversation in Heaven , and taking its Flight into Eternity , for every thing is capable to reascend as high as its first Fountain whence it first descended ; in which state it is capacitated , according to its Gifts to see things either actually past and Transacted , or as yet to come , and to be Transacted in time , both as still or already actually present , for so they all stand in Eternity , there being no Yesterday , nor to Morrow , but t is always the same Yesterday , to Day , and for Ever , there being in him no Turning , Variation nor Shadow of Change. Thus Moses saw the Transactions of the Creation , the Fall of man , the Flood , and all those several Actions done in the World to his own time , as we may find it Recorded to us in his Five Books . 2 Esdras Chap. 14. 21 , to the end ; Esdras , Likewise by the Spirit of the most high , dictated to his Scribs the lost Bible , for it is said in the 42 verse , They wrote the wonderful Visions of the Night ; as for me ( saith Esdras ) I spake in the Day , and in the Night I held not my Tongue v. 43. The Prophet Isaiah , having a grevious Vision declared to him , was orderd to set up a watchman , and he to declare what he saw , Chap. 21. and amongst other things he saw a Chariot , with a couple of Horsmen , and he answered and said , Babylon is Fallen is Fallen . Thus the prophet Ieremiah , Chap. 51. 8. declares the Word of the Lord against Babylon , and saith , Babylon is suddenly Fallen ; as if her ●…estruction were Actually present , or rather past , and yet , as to time , the City Babylon Flourished many years after those Visions of Ieremiah . And Isaiah , after the same manner spake of Cyrus in the present Tense , Chap , 44. v. 29. Cyrus he is my Shepherd , and shall perform all my pleasure , and Chap. 45. v. 1. Thus saith the Lord to his Anointed , to Cyrus , whose Right hand I have holden , as if Cyrus had then been in being , when as to time it is recorded that this Vision was more then an hundred Years before Cyrus was born . The Angel that appeared unto St Iohn , Rev. 14. 8. saith , Babylon is faln , is faln ; and another Angel also appeared unto him , and cryed , mightily with a strong Voice , Babylon the Great , is Fallen , is Fallen , Rom. 18. 2. yet whether this mystical Babylon , or that Confusion and Oppression to the meek humble divine Kingdom of our Lord Jesus Christ , be yet fallen , we are all witnesses ; altho the fall thereof was seen and represented as already done in Eternity at that time of St. Iohn's Vision , which is about sixteen hundred years ago . Thus much I'thought fit to observe , from that which every man , from his own experience may find True , that Representations of things in Dreams are alwayes actually present , not past , or future , whereof the judicious Reader may from these hints I have given , dedu●…e several notable Remarkes . But here 't is probable , some may be apt to inquire , If there be so much in Dreams as you seem to teach , and that some Dreams , are so useful and instructive above others : Can you show us a method how we should procure such signifiant Dreams and retain them , and come to understand their true significations ? I answer , those Inquirers do it out of pride , vanity or curiosity , desireing Dreams , and the understanding thereof , that they may vapour therewith , and seem some-body in the World , or to get money thereby , and the like devilish intentions ; then neither I , nor any man else can possibly contribute any thing to the satisfaction of their desires , because they act in a contrary Principle , and these mysteries are Sealed up from them , and all that are of their Spirit ; but to the Meek and the Humble , who drives on no foolish design , but the glory of God in the first place , their own and Neighbours Happiness , so far only as it may be subservent to that , I will propose a few considerations , which may somewhat tend to their Satisfaction . Since True or Prophetical Dreams are a kind of Revelation of a divine power , unto the Soul , and that this sublime state of the minde , is much advanced or depressed , by Temperance or Intemperance , Vertue or Vice , it follows that the first step to all true wisdom is the fear of the Lord , which teaches all men Sobriety , Temperance and Cleanness ; therefore all such as are desirous to arrive at that supream state of the Soul , and to be rendered capable of the Communications of Good Angels and Spirits , and to receive true and profitable Dreams , ought to be Chastly and Devoutly disposed , and in an especial manner to observe Cleanness in Meats and Drinks , and not to over-charge Nature with to great a quantity ; for such surplussage does strangely dull and becloud all the intellectual powers of nature , so that the Soul , can neither Communicate with good Angels , or separated Spirits , nor of herself see or penetrate into any Celestial thing . But Wisdom which is derived from , and joyned to Sobriety , Cleanness , and Temperance , in that which rightly fitteth and disposeth both the Body and Soul , and Spirit , and advances them to a divine purity ; for Abstinence and cleanness in Meats , Drinks , Imployments and Communications , have a wonderful power to fortifie all the Observers thereof against all sorts of Vices and Temptations of the Devil , who continually goeth about seeking whom he may invegle to Drunkenness , Gluttony , Lying , Coveteousness , Pride , and the like , to all which enormities , Excesses opens the Doors and Windows , and so it is easie for him to enter , finding abundance of prepared matter for his Suggestions and Temptations , to work upon , whereby many Thousands of Poor Souls are destroyed . The contrary is to be Understood of good Angels and Spirit , who by Temperance , Chastity and Purity , are drawn and conciliated to our Assistance ; therefore let all that would have their Souls and Intellects adopted for such divine converse , keep their Bodies and Spirits pure and unincumbered , and not overwhelmed in the commerce and affairs of this World , and the flesh ; to which purpose nothing does more contribute then a strict observation of the rules of Temperance , both in quality and quantity , words and works ; avoiding all irregular Passions , Violence and Oppression , both of men and beasts , and to bound their desires to the necessities of nature ; for the things that polute and encumber mens Souls , and enslave their Bodies , are not needful ; our ever Blessed Creator having in his infinite mercy given us all needful things in abundance , which are also neer us , and easily attainable ; but those that are not needful , nor of use to us , are hard to come at ; and mens so eager pursuit after them , do but shew and manifest his depravation and fall from his first innocent Estate ; for the more things man fancies himself to need , the more is his Turba ; that is , the more strongly he awakens the wrathful powers of his Soul , or first principle ; and the less he needeth , the more like he becomes to his Creator , who giveth all things , and receiveth nothing . 'T is certain mans soul is a Mystery , breathed out of the grand Mystery , or Abyssal Fountain , or Eye outof the All-seeing ; a Ray of the eternal Sun , and therefore when it becomes purified through Cleanness , Sobriety , Temperance , and the Fear of the Lord , which includes them all ; that is , when separated from the gross fumes and polutions of the Flesh ; then is it capable of ascending , receiving and communicating with good Angels and Spirits , and attaining unto wonderful things in a moment ; even as David was of a Shepherd made a Prophet , and expert in divine things ; or as Soloman , in the dream of one night , was filled with the knowledg of all things in the Created World ; so Isaiah , Ezekiel , Daniel , and other holy Prophets and Apostles were taught ; and the truth is , the Soul when purified and united by Faith and Charity to its divine original , can without long tedious studiing , or seeking , without the toil of Logical demonstration , or perplexity of Syllogisms and Problems see into , and apprehend , as far as is convenient , all divine and natural mysteries ; nor is there any thing that does more contribute to the good Complexion and Tranquility , both of body and mind , then these abstaining vertues , which we have always celebrated , but can never two much recommend . But besides , clean innocent Meats and Drinks , such as may extenuate all superfluous matter , and prevent Crudities , there ought to be observed a due natural Fasting , for that not a little conduces to the making of the intellect sound and vigorous , and mostly preserves the Spirit from cloudy thickness and suffocation , as all the holy Seers and sage Phylosophers of old have observed , who keeping an abstemious and sober Table , did protract there lives in all sobriety & temperance , whereby they prevented the Generation of all superfluous matters , that might dull the phantasie ; for none can obtain the high illuminated state , nor understand the divine and holy mysteries of God , and live in his innocent Law , but only such as do by abstinency prudently moderate every extravagant motion , of the Mind and Body . Hence some of the wise Antients would not admit any into their society , but such as were abstinent from strong drink , flesh , and common Vices ; saying , That none could know themselves , or their Creator , but such as do fervently and constantly endeavour to imitate him by a divine conversation , and that the cleanness and purity of a mind devoted to God , does make such a mans Soul a perpetual Temple for the divine Majesty . It is also highly requisit , for such as would be capable of this excellent Gift of true Dreams , to withdraw from the multitude , and from the variety of the gross outward Sences , Affections , Imaginations , Opinions , and Passions , which are the torturing Distempers , and Sicknesses of peoples minds ; for the simple Truth cannot be understood nor witnessed , except a man first live in the opperation and practice of the divine power and innocent Spirit of Gods Love and Light principle ; these sublime Gifts and nocturnal Communications are to joyn unto Abstinency , Sobriety and Solitude ; for by Lonesomeness , Retirement and Silence , the mind is made fine , and as it were loosened from the cords & perturbations of worldly affairs , and is thereby the better prepared , and the more at leisure to receive the spiritual Gifts , and free Communications of the good Angels of God. So Moses the Law-Giver , and grand Prophet abstracted himself ( after he was learned in all the knowledge ( or Phylosophy ) of the Egyptians ) from the voluptuous charms of Pharaoh's Court , and hurry of the World , and went into the vast Wilderness of Midian , or Ethiopia , when , keeping of Sheep , ( an emblem both of innocency , and of his further conduct of the people of God ) he applyed himself to the sole contemplation of divine things , which pleased the Lord so well , that he suffered him to see him , as it were , Face to Face , and endued him with a wonderful power of miracles , as the Scriptures of Truth do testifie . Many other wise men and Phylosophers have by Solitude and Abstinency obtained many wonderful gifts , & the true knowledge of divine and natural things . We ought also avoid the haunt or sorutiny after all such kind of curious abstruse Arts or Knowledge as is apt any way to distract or deceive us , or amuse us more then profit us ; as credulous Niceness in judicial Astrology ; Criticisms in Grammar ; Derivations , and vain : Genealogies ; Squaring the Circle ; contriving a perpetual motion , and such kind of impertinent Curiosities , or other Phylosophical Follies ; for the super-intellectual and essential Unity cannot be known , or understood , except a man doth absolutely withdraw himself from the multitude , and the noise of the confused World , where little but Violence and Wrath is practised . Charity is absolutly necessary to a Christian Life , for it includes our Love to God ( the supream Good ) for his own sake ; and to all the rest of the Creation in obedience to his Commands ; but particularly , giving of Almes ( which is but one , and one of the lowest Branches of the sublime ( tho most lowly ) Vertues ) which , as it does wonderfully abate Pride , Covetousness , and such swelling Vices , so it does advance the Soul in all kind of Vertue , & causes it to draw near the supream Good , who in his boundless mercy giveth all things freely , & receiveth naught from any but his own ; the Truth tells us , Give Almes , and all things shall be clean unto you ; and the wise man saith , As Water extinguishes Fire , so Almes doth Sin : and Daniel taught the King of Babylon , that he should Redeem his Sin by Almes ; and the Angel Raphael testifieth to Tobias , that Almes freeth from Death ; so our Lord Christ commands us , to pray to the Father , Forgive us , as we forgive ; and by analogy , Give us , as we give to others ; but for our further encouragment to Charity , and Almes-Giving , he adds , not only that you shall receive an hundred fold , but possess eternal Life ; and the Scriptures declare , that when he comes to judge the Quick and the Dead , he shall upbraid the wicked above all things , for their neglect of Almes and works of Mercy . Furthermore , all that have obtained the knowledge of themselves , and the gifts of the mind , and the communications of good Spirits and Angels by dreams , or any other ways , ought above all things to keep silent , and constantly conceal and lock up such sublime secrets in their religious Breasts ; for nothing drives away , and offend the divine Powers & good Angel Guardians more then to publish mysteries to the profane multitude ; for this cause our Saviour Christ , when he lived on Earth , spoke after such a manner and fashion , that only the more intimate Disciples should understand the Word of God ; but the multitude should only perceive the parable ; he likewise , on the same ground , commanded that holy things should not be given to Dogs , nor Pearls be cast before Swine ; therefore well saith the Prophet , I have hid thy Word in my heart that I might not sin against thee , and it is said of Mary , the Mother of Christ , that after the Angel had informed her that she had found favour in the sight of the Lord , and should bring forth the Saviour of the World , she laid all these things up in her heart , and she did not divulge what was discovered to her by the Angel. The thrice Great Hermise , or Mercury of Egypt avers , that to publish , to the knowledge of the Rabble , a Speech , filled with the Mysteries and Majesty of the Deity , is a sign of a irriligious Spirit ; and Plato Commandeth , that holy Secrets , and Religious things should not be divulged to the Common People . Pythagorus injoyned his Followers to a Religious silence , for so many years . Orpheus also did , with a certain Authority of Religion , exact an Oath of silence from those whom he innitiated in holy Rites ; and in Esdras we read this precept concerning the Cabalistical Secrets of the Hebrews , Thou shalt deliver these Books to the wise Men of the People , whose hearts thou knowest can comprehend them : the Antient Egyptiaens had certain Characters for their secrets and mysteries , which might not be easily known to the vulger , and these are therefore called Hieroglyphicks ; and Tertullian saith , that the promise of silence is due to Religion , so we Read of a certain Greek Tragedian , that when he would have Transfered somewhat out of the Jews Laws , to supply one of his Fables with ; was struck Blind . And Theopompus , who beginning to Translate somewhat out of the divine Law , into the Greek , Tongue , was presently troubled in mind , and afterwards earnestly desiring God to let him know the occasion of that Judgment , received answer in a Dream , that it was because he had poluted divine things by Setting them forth in publick . Thus the Indian Brachmans , the Persians Magi ; the British Druids , the Greek Phylosophers , Pythagoras , Socrates , - Plato , &c , always were nice and diligent in keeping secrets to themselves and their qualified Sectatores , and never to discover Mysteries without a vail . Certain it is that as in Heaven there is an everlasting Stilness , and sweet Harmony ; so all heavenly wisdom is strengthened by Silence and Concord ; but publication and discord , distroys good Effects , and drives away holy powers from us . Therefore such as would reap Fruit , by what we have before taught ; must hide , and lay up those secrets in their religious breasts ; for the prating of Fools , and incredulity , are the two grand hinderances , that disturb and obstruct the good effects in every thing , that tends towards the Illumination of mans Soul ; for those sublime vertues require in a man a wonderful dignification , self-denial , and that we should leave carnal Affections , frail Sences , and materal Passions , for mens souls when freed from the gross Fumes of the body , and evil dispositions ; have wonderful power , being not distempered , but influenced by divine Light , whereby they are rendered compleat in Intrinsecal and Extrinsecal Perfection . Let us therefore remove all Impediments possible , and wholy apply our selves to Contemplation , and innocency of Life ; that is , doing unto the whole Creation , as we would be done unto , and turn our Eyes inwards , for there is , even in our own selves the apprehension of all things , but most men are prohibited by Self-conceit , prejudices of Education , Custom , vain Conversation , and the like , from enjoying the benefit of this in-born Light , so as few enjoy those Heavenly Gifts ; for Opinions , Customs and Passions do continually oppose us , even from our birth ; but if those vain Imaginations , immoderate Affections , violent Desires after what is not needful be once Expelled , the divine Knowledge and power presently takes place , and obtains the Government over the Soul. But for the further accomplishment , furnishing and fitting a mans Soul for the fore-mentioned subline converse , and also for the abtaining the Knowledge and Conversation of the Good Genius , before treated of , let these following Rules be observed . 1st , Let your Meats and Drinks be Clean , and of a simple Nature and Operation . 2d , Have a care the quantity be not too great . 3d , Remember to let your quality be sutable , and agreable to your Nature and Constitution . 4th , Let none of your food be attended with the dying Groans of of the innocent Creatures . 5th , Consider the first state of man , and what Foods were ordained for him , viz. none but innocent Herbs , Seeds , Fruits and Grains . 6th , Bethink your self and understanding , from what Principle Killing and Eating of Flesh did first arise , and do proceed . 7th , Consider also the Nature , Shapes and Forms , of these Creatures , that by Nature incline to eat Flesh. 8th , Note that all the Wilde Savages of the Desart , in whom the Principle of the fierce Wrath does predominant , are formed , by the same Principle which the fierce Spirits are formed , and look also with Teeth and Claws , like so many terrible Weapons of War , to Prev upon , and Tear their Fellow Creatures to pieces , and all their Actions and Inclinations do ●…fficiently declare what property has the dominion in the Center of their Lives . 9th , Consider further , Man the finest and most innocent and noble of all others , and Governor of the whole Terrestial Orb ; view and mark well his Form , Shape and intire Symmetry , how Curiously , and yet withal how innocently he is made , and particularly , that his all wise Creator has not furnished him with any Weapons of Violence ; so that he is thereby rendered almost uncapable of tearing Flesh off his Fellow Creatures ; and if he were not , by the seeking out of many Inventions , faln from his original State , and Furnisht by the ●…evil with the Weapons of Mars , he would scarce be able to kill , and feed upon the inferiour Graduates of the Creation , who are his equals in all the outward Elements ; for would it not be hard for a man to kill a Cow , an Hog , or a Sheep , and Tear it to pieces , and eat it as Dogs and Wolves do , but what the fierce savage Creatures can do with the Wrathful Weapons of nature , that most men do by invention , and the helps of the dark fiery Art , whereby almost as many humane lives have been destroyed , as by the common course of nature , or diseases . Therefore , upon the whole matter , such as would have the free undisturbed converse of Good Angels and Spirits , and the advantage of real Dreams , let them endeavour , and with equal constancy and earnestness pursue after purity , both of mind and body , to avoid all excess of foods or drinks , either in quantity or quality , to eschew things derived from violence , and therefore to be considerate in eating of Flesh or Fish , or any thing , not procurable but by the death of some of our fellow Creatures ; rather let them content themselves with the Delicacies of the Vegetables , which are full as nourishing , much more wholsome , and indisputablely innocent ; particularly avoiding all Gluttony and intoxicating Liquors , as strong Drink , Brandy-wine , and the like ; and fumes , as those of Tobacca , Opium , and the like Poysons ; let them make little or light Suppers ; viz. of Bread and Water , Bread and Raisins , or the like ; for the fewer the Body is from supperfluities , and the Head from vapours , and the mind from perturbations ; the brisker are the natural Spirits , and the finer , and consequently , the Soul has a clearer Light , and is more near the divine Power by Affinity , and more susceptible of their influences , and communications ; but above all , let them at their going to Bed , divest themselves of all worldly Cares , as well as of their Cloathes , and with an ardent Faith , and intire Charity , commend themselves to God the Giver of every Good and Perfect Gift , and the Revealer as well as Auther of all divine Secrets ; and then , if it be convenient for thee , doubt not but thou shalt have such Discoveries as thou art capable of . AN APPENDIX Shewing The Cause of Madness ; AND Several Observables relating thereunto . § . 1. THere being an Affinity or Analogy between Dreams and Madness , so that the understanding of one will somewhat illustrate the other ; for Madness seems to be a Watching or Waking Dream ; I have therefore thought it might not be unfit to subjoyn here certain Considerations touching Phrensie and Distraction , its Causes , Nature and Effects ; the rather because the same has very barrenly been handled , as far as I can learn , by those that have undertaken to treat thereof . I shall not insist upon the several sorts reckoned up by Authors , as Phrensie which they define to be An Inflamation of the Brain , and its members , with a continual raving , and sharp constant Feaver , caused by cholerick Blood , to which is joyned also excrementious Choler : Mania , or Madness , which is a loss of the wits , with raging and fury , but without a Feaver , being a cold and dry Distemper , which they say , arises from adust , or burnt-black Choler ; And Melancholy , which is a doting , or Delirium , without a Feaver ( and so different from a Phrensie ) but with fear and sadness ( whereby it differs from madness which is accompanied with boldness and Fury . ) As all those , and others , varying in Symptoms , are but several Species of Distraction , so though Galen having constituted four Humors in the Body , & laid it down for a Principle , that from the excess of some , or one of them , all Diseases do proceed , and consequently , was bound to assign these as causes for such Distempers ; yet more narrow Searchers into the Mysteries of Nature , have long since discarded that Doctrine , which seems to consist meerly in Forms and Words , rather then Reallities , and do conclude that most Diseases arise , either from Irregular passions of the mind , or poysonous ferments , occasioned by ill Dyet , or inproper Physick in the Body . § . 2. The truth is , Madness and Phrensie do generally , and for the most part ( for some other few particular causes we shall give an account of by and by ) arise and proceed from various Passions and extream Inclinations , as Love , Hate , Grief , Covetousness , Dispair , and the like , which do too violently awaken , or stir up the Central Fires , or four first Forms of the original of Nature , which thereupon do break , forth , violate and destroy the five inward Senses of the Soul , whence the outward Senses do arise ; So that the Soul loseth its distinguishing property , and then the Imaginative property and Soul's Power becomes rampant , unbounded , or as it were without a Guide , and consequently such a Soul is unchain'd , or let at liberty from the dark Confinements of the grosser Senses and Reason , even as men in Dreams ; for whatsoever in this state , is represented unto the Soul by the uncontrolable and unbounded Imagination , is essential unto them , whether it be good or evil . For it is evident that in Madness persons are not deprived of their grosser Senses of the outward Nature , As Seeing , Hearing , Tasting , Smelling and Feeling , for those they retain as well as before , but they are bereft of the inward Senses , or distinguishments ; and whensoever this happeneth to any , then the Soul is unclothed , and all its Fantasies and Imaginations become as it were substantial unto them , as material things are to those that are in their prefect Senses , and under the Goverment , of Reason . § . 3. For when any shall forsake , and slight the counsel of the voice of Wisdom , and suffer their wills and desires too violently to entertain , and enter into any of the fore-mentioned passions , then presently the Saturnine and Martial Poysonous Fires are awakened , whence does arise such an Hurley-burley , Confusion , Strife and In-equality between the properties in the Seven-fold Wbeel of Nature , as will in a moments time subvert the government of the inward Senses and Spirit of Wisdom , and puts Reason under Hatches , and all its Faculties into a Tempest and Confusion ; so that the Soul is left either without Pilot or Rudder in this outward sensible World. And being thus deprived of its true Senses , and friendly Guide , or Moderator , viz. The divine implanted Light , then the first Forms of the Original nature mutiny , and make War one upon the other , a sullen wrathful property being exasperated , powerfully attracts and endeavours to compass all with a certain in-drawing Power , and this is called the first Form , or Saturnine Property , which gives a Body , or Covering to all Spirits , according to the nature of each Thing or Creature . The second Form is called Mars , viz. The high lofty out-going , bitter , fierce fiery Property , which cannot endure to be much holden , or captivated by the attractions and in-drawing Property of Saturn , whence does arise in the Soul a most terrible Contest , and annoying Heat ; for the Saturnine Property does most powerfully draw inward , and endeavour to encompass and captivate all ; but this the fierce high lofty property and martial bitter Fire cannot endure , it being contrary to its Nature ; so that in this intestine Civil War or Agonous , State , there is a terrible dark brimstony or sulpherous fire generated , which does so disturb all the inward parts , as if Nature were all on Fire , even in the Center . The Heart akes , the inward Body seems to swell , and becomes too little for the Soul , which in this Combustion is so terribly afflicted , that it will no longer be confined to the Body and outward Senses , but either withdraws it self , and flings up the Reins of Government , and lets Reason , like a wilde Horse that hath cast off Bit and Bridle , and thrown his Rider , ramble confusedly whithersoever the Imagination shall hurry it ; or else sometimes breaks off wholly all Commerce with the Body , and separates its self in Indignation , and so the Life its self is destroyed ; this being the great and immediate cause both of Distraction , and of Hanging , Drowning , and various other sorts of Self-Murder , which are too frequently commited in the World. § . 4. The truth is , Pride may justly be said to be the chief Procatarick , or remote original cause of Madness ; for an abusive Self flattering Perswasion , Credulity , or Esteem of Falshood , do at first Seduce a person into Presumption , and a despising of others , or into an Indignation of Self-Love , Anger , Hatred , or Wrathfulness , towards his Neighbour ; from whence proceeds Irreligion , Unbelief , Superstition , impenitent Arrogancy , drunken Disparation , and sottish Carelesness . For as Faith is the Gate unto Humility , which is the Truth of the Intelector Understanding , so a credulous esteem or judgment of Falshood is the entrance of Presumption and Arrogancy , and the first madness of the Soul. But other Disturbances , as Love , Desire , Sorrow , Fear , Terror , &c. are especially stirred up by extrinsical occasion , and therefore they do produce their effects , not only in the Soul , but in the Body : For all passions do in their beginning take away sleep , weaken the Appetite and Digestive Faculties , and impress dark Idea's upon the spirits , and at length through a long immoderate , strong , or sudden inordinacy , those Idaea's do infatuate the Archeus , subvert the Iudgment , and the Soul is , as it were , shaken out of its place . § . 5. Now when the five inward senses of the Soul are weakened or destroyed , then they can no longer present before the Judge the Thoughts , Imaginations or Conceptions , but they are all formed into words as fast as they are generated , there being no controul or room for Judgment to censure what are fit , and what are unfit to be coyn'd into Expressions : For this cause Mad People , and innocent Children , do speak , forth whatever ariseth in their Phantasies ; but on the contrary , all those that attain to Maturity of Years , and the knowledge of good and evil , their inward Senses of the Soul being unviolated , especially such as adhere to the counsel of the Voice of Wisdom , they let no Conception or Imagination be formed into words before it be presented by the five Counsellors of the Soul , before the Judge , which keeps its Court , and Seat of Justice , in the Center of Life ; for if this were not more or less observed , would not every man in the world seem to be Mad , or Distracted ? For what wild , incoherent , absurd , ridiculous notions should we hear from the most serious people , if they should continually Speak , and form into words the various Imaginations , and Conceptions that do continually arise from the Magie or Generating Wheel of the seven Forms of Nature , which never standeth still , or ceaseth from working and generating ; the Soul of man , and all the Faculties thereof , being a compleat Image of its Creator , who slumbereth not , nor sleepeth , but his generativo , and wonderful creating power is always active ; for never hath any man ceased from Imaginations one quarter an hour in his whole Life , or indeed one moment , no , not even when the Body & Sences are asleep . For though man can cease from speaking , and may attain the Gift of Silence , as any shall give their wills thereunto , yet they cannot cease from thoughts and Conceptions , either good or evil , according to what property or principle has obtained the government in the Soul ; for if a man could or should cease from Imagination , then also he must of necessity cease from all Motion and Action , and become an eternal Stilness , or Nihilation ; in which state nothing can be brought into Manifestation , but it must be done through Motion , Strife and Contention of the Properties ; for all Material and Immaterial were and are brought into Manifestation first by Imagination , Desire and Motion ; For the Imagination and the Desire have a most wonderful deep and hidden Original ; and if its mighty property were not captivated , darkned , and as it were chained in the Clouds of gross flesh , and dark Powers of the outward and corporeal Nature , it would do wonders . § . 6. Therefore it is not perhaps alwayes so very deplorable an estate , as some suppose , to be deprived of common Sense and Reason ( as they call it ) especially , to be a mad Innocent , that is , if the property of Friendliness have dominion in the Soul ; For when men are so divested of their Rational Faculties , then they appear naked , having no Covering , Vail , or Figg-leaves before them , to hide themselves in , and therefore they no longer remain under a Mask or Disguise , but appear even as they are , which is very rare to be known in any that retain their Senses and Reason ; for those two serve to cover and hide the Conceptions , Thoughts and Imaginations , which continually are generated from the various Properties and Centers in man , which in innocent Children , as soon as they have the use of their Tongues , and in mad people , is not done , but all Conceptions are promiscuously formed into words , as they are generated , there being no Judge nor Councellors to advise or determine whether they are fit to be divulged , and Coin'd into Language , or to be stiffled and suppressed . § . 7. The truth is , as the knowledge of evil is mans fall , so if this sort of Madness were practised amongst all men that have the use of Reason , and their Senses , it would be more like Innocency and Christianity , then most mens general practises are now-a-days ; I mean , if every man , laying aside all subtilty and hypocrisie , would speak his mind freely to his Neighbour , without Cover or mental Reservations , and leave off speaking of one thing to their neighbour , or Friends faces , and quite other and contrary things behind their backs ; To complement persons present , with a thousand Flatteries and Lyes , and revile the same persons , as soon as they are absent , with as many Calumnies , Slanders and unjust Reproaches , which is one of the worst kinds of Madness , and indeed a Devilish one , because they know they do not as they ought , being at that very time accused and condemned by the Voice of Wisdom , or divine Principle ; nor is there scarce one thing in Ten that men in the World do act , but is far greater Madness and Evil , than those things which persons do that are deprived of their Sences . For Example : Is it not a greater Extravagance for an Ambitious man to sell his Liberty , and became a slave to the Lusts and Capricio's of Grandees , to spend whole years in supple Attendances , Crouching , Cringing Fawning or Dissembling , only in hopes of being one day made a great man , or having an airey Title added ( like a Rattle ) to his name , and seeing people stand Cap in hand to him , whom he imagines to admire him , though in truth as many of them as are wise , deride and pitty his egregious Folly ? For a Lascivious man to waste his Wealth , his Strength , and expose both Body and Soul for the filthy imbraces of a loathsom Strumpet ? And hazard his Life and honour in attempting the Chastity of some virtuous Woman , and be ready to dye for the Love of her , whom as soon as he has debaucht , he will scorn and hate ? For men to swallow down vast Estates at their Throats , and Piss away the Labours of their Ancestors against the Wall ? To load their Table with variety of Dishes , and be at any charge for poinant Sawces , to provoke the Appetite beyond the power , as well as necessities of Nature , that their Bodies may be filled with Diseases ? That they may roar under the Stone , and the Illiaac Passion , and live Tormented Lives , and dye an Immature Death ? For Parents to cark , and care , and vex , and torment themselves with unreasonable Toils , and many times hazard their Souls , for unjust Gain , meerly , to heap up Estates for their Children , who all ready wish them dead ; or to leave Riches amongst strangers , who in their frolicks laugh at the memory of the old Miser , and make themselves and their Companions merry with telling ridiculous Stories of him , who for their sakes , and for the getting those very Houses , and those Bowls they carouze in , lies perhaps broyling in the hottest Caverns of the Everlasting Tophet ? These , and an hundred the like things , which are the main business , and the daily imployment of many , that would be counted the shrewdest and most notable part of Mankind ; Are not , I say , all these far greater , and more mischievous Phrensies , than for a man to pull of his Garments , and sit naked , and spend time in weaving of Sraws or Building with Chalk upon the Walls innumerable Cities , whereof he fancies himself to be Emperor ? To speak Truth , the World is but a great Bedlam , where those that are more mad , lock up those that are loss ; the first presumptuously , and knowingly , committing Evils both against God their Neighbours and themselves ; but the last , not knowing what they do , are as it were next door to innocency , especially when the Evil Properties were not awakened , nor predominant in the Complexion in the time of their Senses : Tell me I pray ? Are not all these Intemperances , Violence , Oppression , Murder and savage Evils , and Superfluities deservedly to be accounted the worst Effects of Madness ? As also , Lying , Swearing , vain Imaginations , and living in and under the power of evil Spirits , more to be dreaded than the condition of those that want the use of Senses and Reason ; and therefore are esteemed Mad ? § . 8. As for the Species of Madness they are as various as men are in their Complexions ; for according to what Principle and property , whether good or evil , does govern the Life , in the time of their retaining their Reason and Senses , such a property does more clearly manifest it self when the Reason and Senses are broken to pieces ; for this cause , some who have seemed very Religious , and soberly inclined , as long as they retain'd their Senses and outward Reason , as soon as they become deprived thereof , the bitter envious fierce wrathful proud Spirit appears in its own form , and has its operation without let or hindrance , which was before by the cunning Reason and sensual subtilty kept in , that it could not manifest it self ; for some men have obtain'd so much outward government over this bitter Spirit , that they can at one and the same time cry Hosanna , and Crucifie ; say , God bless you , and in their hearts wish your destruction : But when such people , who hide their Woolvish and Bearish Natures , in the external sheeps cloathing of a dissembled Innocency , happen to be Mad or deprived of outward Sense and natural Reason , then they discover the Savage Nature that ruled before in the Center of their Souls . But others , who in the time of their sound Senses , were accounted harsh and moross , or severe , their Tongues not so smoothly plain'd , or Tipt with Complements , but yet their words and works more agreeable to their insides ; that is , they speak as they think , and do not play the Hypocrites , by retaining subtil Reservations , or saying one thing , and at the same time resolving on another ; such , I say , though many of them did not seem to be so fair and good men as the former , yet they are really more innocent , and have far better Principles within , than the others , who made use of their Natural Faculties , to hide and cover the subtil bitter Spirit ; and therefore when these latter plain sort of people happen to be distracted , they appear more calm and friendly than the former , because the good property had a greater dominion in the Soul. § . 9. Every person when disturbed in his Senses and Reason , then the distinguishing Faculties of Nature does variously appear in properties and Qualities , differing according to which of the seven Forms Nature did carry the upper dominion in the Complexion . Therefore Mad People vary as much in their inclinations and passions of Love and Hate as they did when in their Senses . For Example ; If the first , or Saturnine Property did preside in the Soul , and be not corrected , moderated , allayed , and made friendly by Wisdoms Voice , whilst they remained in their Senses , then such will manifest themselves when Mad ; in sullen , dogged , mischievous Melancholy dispositions and Inclinations , with blasphemous words , apt to hurt , and be injurious , with Sour evil Complexion and Looks . But if the Iovial Properties had the uppermost Governments in the time of their Reason , then such , when out of their wits , are for the most part affable and friendly , using no cruel words , nor so apt to do hurt , or be churlish , or dogged . But if the Martial Property be superior in the Complexion , such when deprived of Sense and Reason , become furious , blasphemous , apt to all mischief and violence , great Swearers , and very unruly , fierce , turbulent , and raging . But if the Solar Property do bare Rule , such have great and high thoughts , and lofty Imaginations , fancying themselves to be Kings and Princes , and that all are in subjection to them ; and between while , they are very unruly fierce and boisterous , when they think they are not respected or humoured according to that Quality they have assumed to themselves . So where the Venereal Property swayes in the Complexion such are between whiles friendly , apt to laugh , and be merry , often discoursing of Love affairs , and will sing and dance , but sometimes are little out-ragious , though not like the former ; for these people seldom do any hurt , nor are they subject to Cursing Swearing , or such like evil Speaking . Where the Property of Mercury does bear sway in the constitution , there is a strange mixture of Imaginations , they are apt to think themselves very cunning , extraordinary free and frolicksom , with their Tongues running out of one thing into another , prone always to talk too much , and very furious bold and raging , but calm at certain Intervals . Lastly , where the Lunar property predominates , such people are extreamly unconstant , fierce , and raving , never at any certainty , but roaming out of one thing into another : And not only this last sort , but all other Mad people are better or worse , according to the Motions , Influences , Configurations and Aspects of the Coelestials , and their benevolent or malevolent Rayes , towards the Ruling Constellation of each mans Complexion , because all people that are deprived of the use of their Reason , Sense and distinguishing Faculties , are more immediately subjected to the outwardmost Government and Influences of the Stars and Elements . And you may perceive a sensible alteration in their Humours , Dispositions and Inclinations , as the Coelestials alter ; which as they have Influence upon , and do vary and change all things , so more especially do they opperate upon those that have lost the guidance of the Will , which is the Primum Mobile of mans Life : Therefore it is observed , that distracted people are more subject to be altered by the Influences Coelestial , especially by the progress and Configurations , that the Moon has with the other Erraticks and Constellations , she being the Mansion-house or Magazine , which receives all the Influences of the greater and higher Bodies , or Stars : And therefore persons bereaved of their Wits , are in our English Laws called Lunaticks , from the great power she hath upon such people . § . 10. By Custom , Sense and Reason , most men do hide their inward Inclinations , Dispositions Complexions , and what property carries the upper dominion in their Hearts and Souls , so that the same may by several means be discovered and laid open , is manifest in Drunkenness , which is a kind of short Phrensie , or Temporary Madness , which make people appears in various Moods and Dispositions ; for those that seemed of a Malancholy Complexion , seem Sanguine ; and the Sanguine , Malancholy ; for it renders men to be that outwardly which they are inwardly ; for this cause , some that are counted , and seem to most men to be Severe and Austere ; when drink has opened the Sanguine Gate of Nature , are found to be very familiar , friendly and kind in their words and works : But on others , it hath a quite contrary operation , viz. such who carried themselves very affable and friendly , when overcome with Liquor , grow Cruel , Quarrelsom , Devilish and Uncivil , which does clearly intimate , that the Saturnine and Martial Principles did predominate in the Soul ; for drink makes people appear in various Forms , because during the operation thereof , they are really deprived of the Exercise of their Right Reason and Sences of true distinguishments of things , whereby they are uncovered , and as it were left naked ( as Noah was , after he had drank too liberally of the fruit of his new planted Vines ) . And so the inside appears as it is , in its own Form and Nature , which does most truly discover the Complexion and natural Inclinations ; and what property does govern essentially in a man ; for then all glosses and cunning are removed ; whereas whilst a man is himself ( as they use to call it ) Shame , Reason and good Breeding put a Restraint upon those vitious Inclinations , lurking within and suffer them not to appear ; but when they are deprived of their Senses and Reason , then they have no power to use those subtil Arts of Hypocrisie , but what form soever has the predominancy does display and manifest it self in its own Colours . And therefore as soon ▪ as they recover their Reason , and come to their Senses , they are ashamed of what they did , and by Reason , and Breding , endeavour to hide these Defects and Ill Qualities , which rule over them . And thus not a few through Wit and Subtilty appear as if they were Saints , but in truth they remain but little better than Devils ; so great is the power of mans Wit and contrived Understanding that he can appear with two faces to deceive others first , and himself at last : It is therefore a very difficult matter for any to judge of mens Complexions , or real Inclinations , except God have endued him with somewhat of the universal understanding of the nature of things , and of the signatures of nature ; for the form or figure of each thing , does to the enlightened Eye discover the inward Properties thereof . But this is more evidently discovered in Phrensy or Madness , the same being a real turning of the inside of all the natural Properties and Faculties of the Soul outward ; so that whatever mad people do externally in words or actions , the very same other Folk do inwardly in thoughts and Imaginations ; and the difference is only this ; The one speaks and forms every thought into words : having not the Bridle of sense nor Reason to restrain him ; the other often times cuts off such and such thoughts and Imaginations in the Budd , or at least shuts the grand Gate , the Mouth , and keeps those shameful unruly Stragglers in , not sufferring the Organs and Properties of Nature to form them into Articular Expressions . § . 11. It is also further to be noted that all , or most Mad People , are far stronger , and more able to endure Hardship , Hunger , Cold , and the like inconveniences , although many of them are naturally of weak tender natures , and during the continuances of their Senses , and Reasoning Vigour , did indulge and enure themselves to tenderness ; yet when once they become Mad , they are so strong and powerful , that some of them must have two , three or four men to hold and rule them ; and as to their enduring of Cold , it is wonderful , for even nice , tender Gentlewomen , who Screen themselves all the Winter by lusty Fires , in warm Beds , and close Chambers , and the like ; with choice Foods , and cordial Drink , are no sooner deprived of their Reason and Senses , but they leap over all these things , and endure hardship , to admiration , without prejudice to their health , even beyond the sturdiest constitution ; the reason whereof is , because when people , by any of the fore-mentioned Accidents , and Passions , fall into Distraction , the whole Systime of Nature being put into a tumultuous unequal Motion , the same does in a moment of time rouse up or awaken the deep or great Original Fierce , Poysonous Fire ; or the four first Forms of Nature . Now when these turbulent Fires of Saturn and Mars have obtained the dominion , and sole Government in the Soul , they with a rapid motion destroy the Government of the Divine Light , and also of the humane Nature , which are and ought to be the Moderator , and Allayers of the aforesaid original poysonous Fire , and the true Distinguishers between what is good , and the contrary , and thus the Spirit being alwayes as upon a ferment , and uncontrolable motion , it warms , strengthens , and oftentimes does as it were put a new life into the very Element of the Body , whence a strong vigerous strength and agility of body , and a Defence of Cold , Hunger , and the like inconveniences does proceed This is further demonstrated by all sorts of people in Passion , of either Love or Hate , or when surprised , or in Sudden Frights , are they not Generally under such Circumstances of far greater Spirit , stronger and more active Bodies , and rendered more able to Lift , Run , Carry , Fight , or any other thing Good or Evil , then at other times , and have aboundantly more courage , and they can attempt and perform many wonderful things without the least suspition of Danger , which at other times they tremble to think of , and would not for the greatest rewards be preswaded to undertake . Nay , when the Soul-Fires are kindled in the poysonous Root , a man can whithout Dread and Fear lay violent hands on himself , so wonderfully great is its ●…ower , for this is a madness of t●…e highest degree , since no man , ( as the Apostle said ) hates his own Flesh , but loveth and cherishes it , which ought well to be considered by all Jurors concerned in such cases . So likewise when men are overcome with Drink , the spirituous Properties of the strong Liquor , received in too great a quantity , do by Simily incorporate with the Spirits of Nature , in the Elements of the Body , so that it inkindles the Original fierce Fires , and puts the whole Frame of Nature into a tumultuous state of Inequality , and during its operation , Reason it captivated ; and men in this condition may truly be said to be in the worst kind of Madness , as clearly is manifested by their idle leud Discourses , and mischievious Actions . Likewise Malancholy people , when grievously oppressed with its taciturne Properties , are in a degree deprived of their natural Sences and Reason , and the Soul becomes as it were Spiritual , so that it Imagines , Sees , Hears , and Apprehends wonderful things , which , though to others appear as meer fansies , yet to them are real , and essential . § . 12. As for the Original Seed , or Spring of Phrensies or Madness in the Body , it must be noted , besides what hath been already said , that there is in the Pipe of the Artery of the Stomach , a vital Faculty of the Soul , for the in-beaming of Rayes of Light into the Heart , so long as it is in a good state , but when through Passions and Disorders it behaveth it self rashly , or amiss , then presently Heart-burning , Fainting , Giddiness of the Head , Appoplexes , Epilexsies , Drousie-Evils , Watchings , Madnesses , Head-akes , Convultions , &c. by the means we have herein before described are sturred up . And since the stomach is the Seat of the Concupiscible Faculty , and from whose fumes both sleep and watchings are occationed ; and since that Alienation of mind , chiefly proceeds from irreguler desire , it may rationally be concluded , that the Prime local Spring , or Seed of Madness is in or near the stomach , or its neighbouring parts , the Midriff and the Spleen ; though afterwards it displays its male-influences upon the Brain ; for a man forms his Images in the Midriff ; as well those of the Concupiscible , or Desiring , as those of the Irascible , or Wrathful Faculty , so that Madness is therefore not undeservedly called , Hipocondriacal ; for the prime Efficacy of disturbances consisteth in the Spleen , and therefore perhaps Antiquity hath counted Saturn the principle of the Starry power , and highest of the wandering Stars , to wit , that which should cast his influence downwards on the rest , but that the rest should in no wise reflect upwards , because they are believed to conspire for the Commodities of sublunary things , but not on the contrary upwards ; and therefore , though they called the same Saturn , the Original of Life , and beginning of Conceptions , or Generations , yet they also named him , The Devourer of his own young Children , as thereby intimating , that as the Images or Ideas framed by the desirable Faculty do make Seed fruitfull , so also the Inns of Digestion in us , when they are exorbitant , consume the new and tender Blood , and bring many Diseases upon us . § . 13. But besides the before-mentioned most usual Causes of Maedness , from the Passions , we deny not but sometimes other things received in from without , may occasion alienation of Mind . Thus the Biting of a Mad-Dog conveys a Venom impregnated with its own raging Idea , which is soon communicated to the Spirit of man , and produces in him that wilde foolish conceit , called , by Physitians Hydrophobia , or a fear of Water , in which the Person affected by an error of his imaginations seems to see the Image of a Dog ; and in time , if no Remedy be found ; grows raving Mad , and dies , so also those that are Bit with the Tarantula , a venomous Beast , or Insect , seen sometimes in Italy , and other forraign Parts ) are particularly disposed to a certain kind of skipping or Dancing Phrensie , which at last proves Mortal : So some by ignorance of Apothecaries , who have taken Henbane-Seed insteed of Dill , have immediately become Mad , Stupid and Foolish , so that they could not utter an intelligible word , for all which there are distinct Reasons in Nature , but too tedious here to be related , and somewhat unnecessary , because these Cases very rarely occur amongst us . § . 14. As to the Cure of Madness in general , the Schools , commonly prescribe Blood-letting , and Sleep procuring Medicines , but with how much success daily experience witnesseth , they mistake the Cause , and therefore blindly combat with the Effect ; and for the latter , let such as intend to cure Distractions by sleepyf●…ing things , take notice that stupifactive Medicines do scarce procure sleep unto mad persons by a four-sold Dose ; and when all is done , they increase the Madness ; for Madness is nothing but an Erring Sleepifying Power , because every Madman dreameth waking ; and therefore Stupefactive Dreams are thereby added unto doting Dreams in waking , and so the mind more disturbed then before . Therefore undoubtedly , the sealing Character in a Madman , presupposes a restoring of the hurt reason , and a correction of the Poyson by its Antidote , but not another stupefactive Poyson to be added unto it . And as Supifying Medicines are of little value , but rather prejudicial , so , much more mischievous is too much Company , and prating , and especially , the Teazing of such distempered People with unnecessary Questions ; on which score , as I must acknowledge that Gallant Structure of New Bethlam to be one of the Prime Ornaments of the City of London , and a Noble Monument of Charity , so I would with all Humility beg the Honorable and worthy Governours thereof , that they would be pleaed to use some Effectual means , for restraining their inferior Officers , from admitting such Swarms of People , of all Ages and Degrees , for only a little paltry Profit to come in there , and with their noise , and vain questions to disturb the poor Souls ; as especially such , as do Resort thither on Holy-dayes , and such spare time , when for several hours ( almost all day long ) they can never be at any quiet , for those inportunate Visitants , whence manifold great inconveniences do arise . For , First , T is a very Undecent , Inhumane thing to make , as it were , a Show of those Unhappy Objects of Charity committed to their Care , ( by exposing them , and making too perhapes of either Sexs ) to the Idle Curiosity of every vain Boy , petulant Wench , or Drunken Companion , going along from one Apartment to the other , and Crying out ; This Woman is in for Love ; That Man for Jealousie ; He has Over-studied himself , and the Like . Secondly , This staring Rabble seldom fail of asking more then an hundred impertinent Questions . — As , what are you here for ? How Long have you been here , &c. which most times enrages the Distracted person , tho calme and quiet before , and then the poor Creature falls a Raving , and too , probably , a Cursing and Swearing , and so the holy , and tremendous name of God is dishonored , whilest the wicked people , who think it a rare Diversion , instead of Trembling , as indeed they ought , being themselves really Guilty , as the Occasion of all these Blasphemies , fall a Laughing and Hooting , and so the poor distracted Creatures become twice more fierce and violent then ever . Thirdly , As long as such Disturbances are suffered , there is little Hope that any Cure or Medicine should do them good to reduce them to their Senses or right Minds , as we call it , and so the very Principle end of the House is defeated . Certainly the most hopeful means towards their Recovery would be to keep them with a Clean Spare Diet , and as quiet as may be , and to let none come at them but their particular Friends , Grave sober People and such as they have a kindness for , and those to , not alwayes , but only at proper times , whereby discoursing with them in their Lused Intervals Gravely , Soberly , and Discreetly , and humouring them in little things , shall do much more , I am Confident , toward their Cure , then most of the Medicines that are commonly Administred ; But to come home to the Cure we must Consider that a mad Idea , imprinted on the principles of Life , cannot be taken away , but together with the Subject that hath closed it ; therefore a Remedy is to be found out , which may Slay , take away , or obliterate that Image of madness , or the Blot so characterized ; just , as 't is said , a Blemish imprinted by the longing Mother , doth by the moving of the hand of a dead Carcase ( that was killed by a lingering Consumption ) on it , until the cold thereof shall pierce the Blemished part , vanish away for the future of its own accord . After the same manner the Idea of madness ought to be put to flight , whether it be done by the death of the said Idea , or by ingenerating an Idea of equal prevailency , or one that over-powereth the foolish Idea ; for from hence it comes to pass , that a remedy for Madness hath hitherto been dispaired of , because the nature and properties of the Distemper hath not been searched for beyond the exoesses of first Qualities . Nor can it be but the scope of cureing must be difficult , because not only the Idea of a corrupted imagination , and a sealy-mark and blemish is introduced into the innermost point of the understanding , but also , because the restoring of the inbred Spirit is hardly to be effected , since the sweet Government of the divine Principle is cast of , and the Creature is now no longer able to turn his Will thereunto , or to hearken unto the Voice of Wisdom for help ; but Infinite Goodness is never wanting to those that truly seek him in Humility , that with Bowels of Charity towards their Neighbour ; to such God , the Giver of every good and perfect Gift , will in his own due time reveal and communicate a proper Remedy ; for Medicines have with a success been administred wherein a Symbole , or Mark of Resemblance doth inhabite ; that is the firmental imaginations of a sounder judgment . For truly as there are Poysons of the Mind , causing the allienations thereof , for sometimes , or for the whole space of Life ; to wit , such as do introduce a proper Phantasie into us , as a Mad Dog , the Tarantula , &c. So also there are in simples their own Fruits , of the knowledge of Good and Evil , in their first face indeed porsonous , under which notwithstanding the more rich Treasures , and renewings of the mind are kept . The Antients Celebrated even to a proverb , the vertues of black H●…llebore in such cases ; For although manifold Vomitive Medicines are not wanting , yet a peculier vertue is attributed to Hellibore , for a Mad brain ; not that the poysonous and hurtful qualities doth reach unto the Head , but because it unloads the Midriff and the Spleen , the original Seats of this distemper , and so by consequence relieves the Brain , which was affected by a secondary Passion . § . 15. For such as have been Bitten with a Mad Dog , the Dutch ( as I have heard ) do prevent the Mischief , by applying to the place a raw Herring salted , for three dayes space , every day renewed ; but if that had been neglected , and the party begins to dote , and fear the water , ( which is one of the first symtoms of that kind of Distraction ) then they get him on ship-board , strip him , and tye him to the end of the Sail-yard , and lifting him first on high , plung him down headlong into the Sea , and let him remain a little while under water , and so a second , and third time and then take him down , place him on a smooth place with his back upwards , and his head declining , or as it were hanging over something , and so will cast up all the water received into his stomach , and thence forward be perfectly cured . And Vanhelmont witnesses , that such plunging over head and ears is a Cure , not only in that case , but in other inveterate Mania's or Madnesses , and in fresh water as well in the Sea ; He sayes , he hath often tryed it , and was never deceived in the event , but when through fear of drowning them , he drew the Mad persons too soon from under the water . For prevention of these distracted Calamities , since generally , and most commonly they proceed from excess of Passion , and irregular Desire ; Therefore let all Persons Study by Temperance , and Moderating their Affections , to eschew those baneful Evils , and by hearkening to the Voyce of Wisdom , they shall assuredly avoid them ; and many other Distempers and Mischiefs : Therefore , O Man ! consider what is before mentioned , keep thy Self to thy Self ▪ turn thy Eye of thy Understanding inward ; observe thy own Center , and learn to understand with David , That thou art Fearfully and Wonderfully made , and so by the Conduct and Guidance of the Divine Light and Love thou shalt come to know the wonderfull Power of God in thy own Soul , which will open unto thee both the Mysteries of Nature , and the Treasures of Eternity . FINIS ADVERTISEMENT . Publisht by the Author of the Treatise of Dreams and Visions , &c. Four very useful Books , viz. I. THe Country-Man's Companion , or a New Method of ordering Horses and Sheep . 1st . How to preserve Horses from Surfeits , and other Diseases whereunto they are subject ; and also to render them much more useful and serviceable than is usual , and yet with less trouble and charge to their Owners . 2dly . How to preserve Sheep sound , healthy and free from the Diseases whereunto they are subject ; and particularly concerning the Rot in Sheep , how it is contracted , the times when , and the only sure and certain means to prevent it , and secure Sheep sound in the most fatal times of a general Rot. II THe Good Housewife made a Doctor , or Healths choise and sure Friend . Being a plain way of Natures own prescribing , to Prevent and Cure most Diseases incident to Men , Women and Children , by Diet and Kitchin-Physick only . Wherein is laid down the most proper and natural ways of preparing many excellent sorts of Food , both for healthy and sick People . Also , the nature , use and excellency of forreign Fruits , Spices , Sugers , &c. Together with the Nature of most sorts of Wine , and other Drinks commonly drunk , each being spoken to in distinct chapters by themselves . With many other useful Observations , too large here to Recite . III The Way to make all People Rich , or Wisdoms Call to Temperance and Frugality , In a Diologue between Sophronio and Guloso , One a Lover of Sobriety . The other addicted to Gluttony and Excess . IIII FRiendly Advice to the Gentlemen-Planters of the East and West-Indies , in three parts . I. A brief Treatise of the most principal Fruits and Herbs that grow in the East and West-Indies ; giving an Account of their respective Vertues , both for Food and Physick , and what Planet and Sign they are under . Together with some Directions for the Preservation of Health and Life in those hot Climates . II. The Complaints of the Negro-Slaves against the hard Usages and barbarous Cruelties inflicted upon them . III. A Discourse in way of Dialogue , betwen an Ethiopean or Negro-Siave , and a Christian that was his Master in America . ADialogue between an East-Indian Brackmanny , or Heathen-Philosopher , and a French-Gentleman concerning the Present Affairs of Europe . All Printed and Sold by Andrew Sowle at the Crooked-Billet in Holloway-Lane , in Shoreditch , London . 
A25906	----	The interpretation of dreams digested into five books by that ancient and excellent philosopher, Artimedorus / compiled by him in Greek, and translated afterwards into the Latine, the Italian, the French, and Spanish tongues, and now more exactly rendered into English ... Oneirocritica. English Artemidorus, Daldianus. 1644 Approx. 222 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A25906 Wing A3799 ESTC R9580 11668234 ocm 11668234 48023 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25906) Transcribed from: (Early English Books Online ; image set 48023) Images scanned from microfilm: (Early English books, 1641-1700 ; 8:8) The interpretation of dreams digested into five books by that ancient and excellent philosopher, Artimedorus / compiled by him in Greek, and translated afterwards into the Latine, the Italian, the French, and Spanish tongues, and now more exactly rendered into English ... Oneirocritica. English Artemidorus, Daldianus. Valerius Maximus. R. W. (Robert Wood) [16], 175, [7] p. Printed by Bernard Alsop, London : 1644. Reproduction of original in Thomason Collection, British Library. Translator's preface, book 1, and dedication, book 2, signed: R.W. [i.e. Robert Wood]. "An epitome out of Valerius Maximus, concerning dreams": p. 163-175. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2006-04 Andrew Kuster Sampled and proofread 2006-04 Andrew Kuster Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A T'ingrave a Moon , or Morpheus is a Theam With Artists common , as it is to dream . But to Interpret Dreams ( as here ) doth passe All Workes that ever have been cut in brasse . THE INTERPRETATION OF DREAMES , Digested into five books by that Ancient and excellent Philosopher , ARTIMEDORVS . Compiled by him in Greek ; and translated afterwards into the Latine , the Italian , the French , and Spanish , Tongues . And now more exactly rendred into English . It being a work of great esteem in all Ages , and pleasant and profitable to peruse , for all conditions of people whatsoever . In animum & mentem cum qua Dii nocte loquuntur . Behold their minds with whom i th' dead of night , Angels themselves to have discourse delight . When good dreams fall , I do with Ioy pursue them , When bad ones fall , I pray I may eschew them . The fourth Edition , newly corrected , by the French , and Latine Copy . LONDON , Printed by Bernard Alsop , 1644. TO THE TRULY HONOUrable , Sir William Playters Knight , and Baronet , &c. SIR , THe Interpretation of Dreames is of the same Originall and Extent , as is the inspiration or Divine Vertue by which they are infused . That God appeared in Dreams and in the Visions of the night , the sacred Text doth plentifully testifie ▪ And that GOD unto some selected men , by a peculiar spirit , did give the perfect knowledge of the Interpretation of Dreams ; the same Divine Truth doth give remarkable demonstrations . I need not to declare unto you the admirable guifts of Joseph , almost in the first Age of the world ; and of the Prophet Daniel in the second . Their Interpretations in those dayes of the Dreames of the Egyptian and Assyrian Monnrchy , do sufficiently declare the praescience of their spirits , and how near of kinne they were to God , Our Author being a Philosopher , and working onely by second causes , by the light of Nature ; had not that happy interest to be so immediately , so divinely inspired . SIR ; I make bold to present him to you in an English dresse : And although by the Ignorance of Antiquity he had the misfortune to be a Heathen , you shall finde him through the Excellence of his merit , to be clothed in the most refined Languages of Christendome . I have the rather been induced to devote this Book unto you , because your Candor to the Arts , and excellent Experience in the great and choise affairs of Peace and Warre , is of a wide Latitude , and not to be confined within the English bounds . Your Experience beyond the Seas , doth sufficiently declare your worth , both when you travelled first by your self , and when being Major Domo , you afterwards took with you ( the lively image of your self ) your most noble and hopefull Son ; whose understanding in the knowledges both Polemicall and Politicall you increased by foraign observations , and admirably inlightned it by your own example . According to your noblenesse , in this tempest of Warre receive this Present of the Arts , and be pleased to protect revived Artimedorus : And also , ( though the Subiect be of Dreams ) to excuse his zeale , who will ever be awake to expresse himselfe to be ( SIR ) Your most humble and devoted Servant ; BERNARD ALSOP . The Preface . SOme are of opinion , that Dreames which arise of Naturall and Carnall affection , are likewise to be interpreted ; As an Vsurer to dream of gold ; or any other carnall men , when they dreame of such things as their natures are prone and subject unto . But our Authour Artimedorus doth not agree with them in their opinion , but saith , dreames of any importance , or which come of God , are farre different from their effect and the experience of them . And contrariwise he affirmes , that those Dreames which are shapen to our affections and thoughts , are to speak ingenuously , as much as nothing , and wee must take no heed of them . And surely , I am confident , that an ordinary Whoremaster , an avaritious Extortioner , an envious person , or an ambitious man , a flatterer or dissembler , or a common and notorious drunkard , do not commonly see any good dreame , or any dreame that tendeth to the honour or profit , eyther of himself , his friends , or of the Common-wealth . But it oftentimes commeth to passe , that an honest , pure , chaste , and vertuous man , ( because he is exempt from humane fragility ) I thinke may and shal often see and interpret dreams and Visions ; To the safety , honour , and profit of himselfe , his friends , and the Common wealth : For asmuch as his spirit is lesse bound , tyed and soyld with the fellowship of the body . In the Holy Scripture , we have experience both in the Old and new Testament , Ioseph the Sonne of Iacob , and Ioseph the husband of the Virgin Mary . Saint Peter in the second of the Acts , repeateth the Prophesie of Ioell : whereby he sheweth , that it was no new thing if God sent Visions and Dreams . There are other places in the Holy Scriptures , which I shall forbear here to insert , these being sufficient to prove the antiquity of them . Touching humane Histories , you may see much of the issue and experience of dreames : Virgils Mother when she was with childe of him , dreamed that she saw a branch of Lawrell growing , and she brought forth a Poet , to whom given a Lawreat Crown . Also Hecuba Queen of Troy , when she was with childe of Paris , dreamt that she should bring forth a fire brande , which should at once consume the whole Country , and it afterwards proved true : for the said Paris of whom she was delivered , was cause of the ruine , burning and destruction of Troy : which was interpreted by his sister Cassandra , to whom they gave no credit ; whereupon the mischief ceized not onely upon the King and Queen , father and mother of the said Paris , but also upon all the Kingdome , whose miserable destruction is reproved to this day . Socrates dreamt that he saw a little Swan in ▪ his lap whose feathers grew , and presently spreading his wings and flying on high sang a sweet and harmonious song . And the day following , Plato came to him to be his Scholler , who by his learning and knowledge soard high , and by his eloquence sang sweetly . King Astiages dreamt when his daughter was with childe , that there would arise from her nature a Vine , growing so fast , that the boughs thereof should overshade the Regions of his Dominions , which afterwards fell out accordingly : for she bore Cyrus the great King of Persia : which was the Master and Lord of all those Countries . I might besides alledge Philip of Macedon , father to Alexander the great , whose dreame Alexander the Philosopher expounded : and according to which Exposition it fell out . Also Cicero , Haniball , Calphurnia , and many others , which had Dreams and Visions by night , whose effects came to passe , as great and divers Histories do verifie . But for brevities sake , I shall forbeare to instance any more particulars , lest I should offend my Reader , with presuming too much upon his patience . Lesse I would have said , but was loth to leave the curious unsatisfied . And to conclude , it seems to me great arrogancy in any man to say , that all Visions and Dreames are vain and of none effect , which hath already been proved false , by many histories both divine and humane : and I think it were to dispute against God , and wrong to the soul of man , which is ( indeed ) the mirrour of heavenly things ; in making it alwayes in all things unprofitable , a Vagabond , vain , and idle ; seeing that when the body resteth , the soul seemeth most to raign and rule in his force and vertue , and in her spirituall , apprehensible , and intellectuall Nobility . Wherefore I will agree in opinion with Socrates , who saith , That man whether he live or dye , is in the hands of GOD : who takes all his affayrs in his hand , and in care disposeth there ▪ at his pleasure , and forewarns 〈◊〉 by many secret and hidden wa●● as it pleaseth him : yet let me adde this one word , that dreams are much more Divine then Physiognomy , Chiromancy , Podomancy ▪ and Astrology ; as being done by the soul onely . Physitians also do make account of Dreames , for by them they often know the quantity of the humours which are predominant , the spring and cause , long or short of diseases : I doubt not but some men at the first sight when they read this book , will think it a vain and frivolous thing ; for I my selfe have often times said as much , and before I had seen the Booke , I ●●ought as much : But after that by long time and continuance , I had compared these things with experience ; as well in my self as others , I could no but reverence and admire bo● the Worke and the Authour . And I am of opinion , that there is no juditious Reader , but will yeeld unto this truth ; and therefore I shall forbear to produce any further proofs ; but commit thee to the perusall of that which followeth : And rest , Thy loving Friend . R. W. The first Booke of Artimedorus His Exposition of Dreames . Of Dreams either solely Speculative , or Allegorically Significative . DReames , are either Speculative and agréeable to their vision ; as when a man dreams , that the ship wherein he is doth perish , and rising finds it true , and saves himself with some few besides . Or Allegoricall , by one thing signifying another . Whereby our soule doth naturally advise us , that under them there is somewhat abstrus'd , secret , or hid . First therefore ▪ I will set down the definition of a dream in generall , against which to object , were to love contention . A dream therefore is a motion or fiction of the soule in a diverse form : signifying either good , or evill to come . Of Dreames such as belong not to others , being onely for or against those which see them ▪ and not meant against or by any other , shall happen to those only which see them ; as to speak , to sing , to dance , to fight , or to swim . But things which are about the body , or outward things , as beds , chests , moveables , & cloathing , &c. Although they be in proper and particular , yet it fals out that often they come to our neighbours , according to the necessity and propriety of the usage . And in such sort the head signifies the father , the right hand the mother , the son , and the brother : the left hand the wife ▪ the friend , the daughter and the sister . Moreover all those which are done by us , and in us , and towards us only , we must think that they appertaine to us particularly . And on the contrary , al such are as not done by us nor towards us , nor in us , shall happen to others , and yet notwithstanding , if they be our friends and the dreams signify good , the joy shall come to us , and if contrary , then the contrary . But if they be our enemies , we ought to think , and judge accordingly . Of the birth . IF any one dreams that he comes out of a womans belly , as to be borne into the world , he must judge in this force . This dream is good for him which is poore , for he shall have means or friends which will maintain him : if he be not a trades-man , & of an art which requireth the work of the hand , for this dream forewarns him that he shal be without work , as children which have their hands bound together . To him which is rich this dream signifieth that he shall have no rule in the house , but others shal overrule him against his will , for children are govern'd by others . To him whose wife is not with child , it signifieth that he shal loose his wife , for children are not married , nor come at women . But to him whose wife is with child , it signifies that he shall have a sonne in all things like himselfe . And hee shall bee so like him as if himselfe were borne twice . To Champions and combatants this dream is ill , For children can neither goe nor run , and cannot assaile any man. To him which is in a far country that he shall return home , as if he should return to his beginning , then he shall returne home as if that hee should returne to his veginning . To a sick man , it signifieth death , because the dead are wrapped in linnen clothes as children , and laid in the ground . To be big with child . IF any one being poore , dream that he is great with child , he shall become rich , and shall gather a great deale of mony . If hee be rich hee shall bee in pain and care . Hee which hath a wife shall loose her , having no more need that she shall beare children . He which hath no wife shal have a gentle one . To others it signifieth sicknes . But to be big with child and then to be delivered , is all one , for it meanes that the sick person shall dye quickly . But to him that is poor and indebted , induring pain and misery , it is an end & a discharge of all his present evils , also this dreame revealeth secrets . This dreame is crosse to rich usurers , factors , and all such as are in authority , for that which they had before , they shall loose . But to Merchants and Sailers , or to them which have ships this dream is good . To many after this dream , hath hapned losse of parent . To have Children . TO dreame that you see or have children of your own and not other mens , is ill to man and wife . For it foretels care and heavinesse for necessaries , without the which children cannot bee nourished . But the male children bring good successe , daughters bring an end worse then the beginning , for they are married with a dowry . I know a man which dream't that he had a daughter borne , and hee borrowed mony for interest ; and on the contrary side I knew another , which dream't that hee buried his daughter deceased , and it fel out that hee was constrained to pay a debt for which he was bound . So then his daughter made agreement with the debt . But to see other mens children is good when they are faire and well favoured , for this signifieth that a good and happy time is at hand . Of Children wrapped in clothes , and linnen , and of Milke . IF any one dreams to see himselfe wrapped in clothes in fashion of little Children , and to suck some womans dugges which he knoweth , it argueth long sicknes , if he hath not his wife with child , for then he shall have a son born like himselfe . And if his wife hath such a dream , she shall have a daughter . But if any one being in prison hath such a dream , the Devill shall stir up such accusations against him , that he shall not be delivered , and it is not without reason to judge the like in sicknes . But to seem in a dreame to have milk in her dugs , to a yong woman it signifies she shal conceive , and her fruit shall come to perfection . To an old woman being poor it signifieth riches , being rich , expence , and liberality . To a maid that her marriage is near , for without company of a man shee can have no milk . But if she bee a pretty maid , and hath been long unmarried , it signifieth her death . For all things comming beyond the accustomed age , are evill ; some few excepted . To a poore man , it is abundance of mony and possessions , if hee can nourish others . Moreover , I have knowne by experience , that this dream foretold to one that was not married a wife , & to one that had no children , it foretold children ; but to a Champion , and an artificer , and all such as in their estate travaile & move the body , it signifieth sicknesse . Also I knew one having wife and children who had this dream , and lost his wife by death ; and always after himself nourished his children , exercising towards them , the duty of a father and mother together . Of the Head. TO dream you have a great Head , is good for a rich man which hath not a● yet any great estate and dignity . Also to a poore man , to a Champion , to an Usu●●● ▪ to a Horse-cour●er , to him that puts out money to use . For first , this dream foretels Principality or Dignity , in which he must weare a Crowne , Scepter , or Diadem . Secondly , great riches and possessions ( to a Champion victory ) to a Broker and Usurer , great heaps and sums of mony . But to those who are already in dignity , and to an Orator , and Judges of the people , this dream brings charges , and reproches by the people . And to him that is sick , it is head-ake . To a souldier it signifieth travell and pains ; to a servant long servitude , and to him which hath chosen a calm life , pain , and anger . But to have the Head l●sser then naturall proportion , signifieth a thing contrary to the signification of the Head above spoken of , importing difference in respect of the different quality of the men . Of Long Haire . IF you dream ye have fair long hayr ▪ and séem to take a pride therein , signifieth good , especially to a woman : as also to a Wise man ▪ a Bishop , a Soothsayer , a King , and a Prince : for to such as use to let their hayr g●ow this dream is good , because their profession permits them to kéep theyr tresses . It is also good to others , but not so good , and it signifyeth to them only riches ; and those painfull not pleasant : for one must stay time , and in that time it may be suffer pain , before long hayr will come . Of Haire in ill Order . LOng hayr but out of order , and as it were rather hard and rough hayre of ones Beard ; them tresses betokeneth to all persons anger and heavines . And I once saw a worthy gentleman placed in authority , and happy also in al his other affairs , who in a dream , séemed to sée those which were under him go before him , and also that they had hayr all cut rude , and out of order : whereupon I told him , that it signified heavinesse unto him . And presently after ▪ he was discharged of his Office and Authority , which ( you may well think ) was grievous unto him . Of Hogs Brisles , and Horse haire . TO dreame you have Hogs brisles , is great and violent danger , such as the hog is commonly subject to . To have horse hayr is a signe of servitude and misery . To have Wooll instead of Hairs . TO have wooll in stead of Hayres , foretels long sicknes and fantasies , and t●e itch . Also if having this wooll on his head he shall think that it is naturall unto him , if the hayrs seeme to be changed into any other thing , we must guesse accordingly ; that is , according to the thing whereunto we think them changed . To seeme to be without hayre about the face , betokeneth sudden shame , hindrance of present affairs . But to see the hinder part of the Head in that sort is poverty , and ill luck in 〈◊〉 age . If any one hath the right side of his Head shaved and naked he shall lose all his male kindred , and if he have done , he shall sustain hurt . If contrariwise the left side of his head be without hayr , it is losse of Co●●ns and allyes . For the Head signifyeth the kindred , the right side the male , the left the female , and so through all the body . To have all the hinder part of the Head naked is good for him which goes to law , for him that is fearfull ▪ for him that is shut up and detained by force , for he shal flie and escape , noting that one cannot catch him by the hayr f●ying . To see himself powled or shaved . FOr to sée himself powld all the head , is good for Jesters that use to make men laugh , and to such as are commonly shaved , to all other it is evill . For it betokens as much as nakednes and barrenuesse , if it bring not greater evils and more at hand . To Navigators it is evident shipwrack , to sick persons great perill , and yet not death , for such as escape a shipwrack , and recover after great sicknesse shave themselves , but not the dead . To be powled by a Barber is good 〈◊〉 to all in generall , for surely no ma● b●ing in any dangerous estate , will powle themselves , séeing th●se only regard such outward ornaments of the head which are without sorrow or want . I therefore adde by the hands of a Barber , because if any man shaves himself , it betokens suddain heavinesse , or very ill luck . Moreover to be scratched with nailes to him that is in debt , it betokens that he shall acquit himself : to others it foretels hurt by them which scratch them . Of the Forehead . THe forehead sound and fleshly is good to all , and signifies liberty of spéech , strength and constancy . But to dream that you have a forehead of brasse , iron or stone , to all takers , Vintners , and such as live by shamelesse gain , is good , and to these onely : for to others it bréeds hate . Of the Eares . FOr to have many eares , is good to him that would have any one obedient to him , as wife , children , servants : to the rich it signifies great renown of his good , if the ●ares be fair and well shapen ; but to his ill , if the ears be ill favoured or deformed . This dreame is ill to a servant , as also to him which hath a suit in law , be he the Plaintiffe or Defendant : but it is good to an Artificer or one that workes with his hands , for he shall have many that will imploy him . To lose the Ears betokens the contrary to all that is aforesaid : to clens● ones eares is good newes which shall come to us on some side ; contrariwise , the ears beaten and chafed , foretell ill newes . Of Emmets going into the Eares . TO Dreame of Emmeis getting into the eares , is good onely to Sophisters . Philosophers , and Schoole-masters . For the Emmets represent children which will give audience to Sophisters . To others it foretels death : For they are daughters of the earth and go again to the earth . I know one which dreamt his two eares were filled with eares of Corn , and how the Corn fell into his hands , and he heard news his brothers heyr was dea● , his heyr by reason of the eares of the corn , and his brothers heyr , because the ears represent brothers and sisters . To dream you have Asses ears , is good onely for Philosophers , to others it is servitude and misery . To have the ears of a Lion or Woolfe or any other cruell beast , is snares and deceit by euvie . Moreover , fo dreame that you have Eyes or Ears , signifies blindnesse or deafenesse . Of the Browes . THe Browes hayry and of a good grace ▪ are good to all , especially to women . But the browes naked and without hayre , signifieth to all ill successe of businesse , single combate , and grief . Of the Eyes . TO have a sharpe sight , is good generally , but a troubled looke signifyeth want of money , impeachment of affaires ; to him that hath Children , it foretels they shall be sicke . To be blinde of both Eyes , is losse of Children , Brethren , Father , and Mother . Notwithstanding , this Dreame is good for him which is in Prison , and to him which is very poore : For the first shall no more sée his evils about him , the second shall have wherewith to ayde and pleasure himselfe . As many are ready to ●end their helping hand to the blinde . But this dream hinders such as are making long voyages : as also forewarns him that is in a strange Country , that he return not home . For he that hath lost his sight , can neyther sée in a strange Country , nor find his own house . Also this dream is bad for a soldier , ●●d also to all of the dealing trades , for their affairs shall have but bad successe . Also it is crosse to Navigators , and such as contemplate the starres , and are Wisards . And if any one that is in search of a thing that is lost dreams this dream , he shall never finde it . To Poets this dreame is good , for they had néed of great sléepe when they would write verse : to Sick persons this dreame brings daily expectation for death . If any one dreams he has lost one Eye , all above mentioned and signifyed , will befall him but in part or halfe onely ▪ Moreover , thou must consider that the right Eye signifies the Sonne , Brother , and Father : the left , the Daughter , Sister , and Mother . To have 3. or foure Eyes to him that determines to take a Wife , and hath no children and desires to have , it is good . It is also good to an Usurer . For he shall have great summes of money , but to him that owes it is ill . It admonisheth the rich man to kéep good guard to himselfe and his possessions , by reason of some fraud and secret deceit . But to a Cony-catcher , and a fair woman , to have more eyes is not good , for he shall have more eyes which will apprehend him , and she shall have many of her Clients attached about her . Moreover , if any one dreameth that he hath eyes in his Féet or Hands , he shall so lose his Sight on one side of his body , that the said side shall be diseased , beaten , or hurt . I knew a man that dreamt that his Eyes fell into his Féet , and he fell not blinde , but married all his daughters ▪ to his Servants . To have another mans eyes , signifieth lesse of sight . But if one know him whose Eyes he thinkes he hath , he shall kéep his Childe or some other great treasure of his , Of the Nose . FOr to have a faire and great Nose , is good to all , for it signifies subtle●y of sense , providence in affaires , and acquaintance with great personages . But to have no Nose signifies the contrary . And to a sick man death , for dead mens heads have no nose . To have two noses is discord with his domesticall kindred . Of the Cheekes . TO have the chéekes fat and full , is good to all ; especially to women : but slat and full of wrinckles signifieth heavinesse . Of the Jawes and Hippes . THe Jawes represent Cellars , Shops , and other things accustomed to kéepe Merchandises , or Drugges . The Lippes represent those which kisse and embrace us and which are often about us as Wife , Children , Parents , and Allyes . So that if the one or the other , séeme to have any harme or mischance , it signifieth unto us that the affaires of our kinsfolkes are net in good plight . Of the Beard . TO have the Beard long , thicke , and unhandsome , is good for him which is curious to speake well , as an Embassadour , an Oratour , a Lawyer , a Philosopher , and for those who have a desire to learne Arts or Sciences . If a Widdow woman dreams she hath a beard , she shall have an husband , which shall be kinde and bountifull , if she be married then she shall lose her husband , or be separated from him , and govern her house alone , as if she were both husband and wife together : if she be not with childe or at law : for if the first , she shall have a son ; if the second , she shall persever in her opinion , bearing a high minde , and regarding her honour as if she were a man. To a yong childe , this dream signifyeth death . But to him which is now in his youth beginning to have a beard ▪ it is a signe he shall rise by himselfe , and put himself forward , of what , estate soever he be . The beard falling or cut away , or by force plucked away by the hands of another , as it signifyeth losse of Parents , so also it is hurt and dishonour . Of the Teeth . THe upper téeth signifie the best kindred of the house , and the lower teeth signifie the inferiour . For you must know that the mouth representeth the house , the teeth inhabitants . Those of the right side the men , the other the women . Or otherwise , the right , signifie the elder , the left the yonger : the eye téeth , them of middle age : the great téeth the old folks . Wherefore what kinde of téeth soever a man dreams he loseth , he shall lose some such personage as that tooth signifieth . But when the téeth signifyeth losse of goods : by the great téeth are méant hidden treasures ; by the other , a vessell or some other thing of little importance . To such as are in debt , what kinde of tooth soever fals out it certifies them , that they shal acquit themselves : the téeth falling all at one blow , signifieth that the house shall be forsaken and abandoned of all inhabitants . For such as are Sick , to dreame that any tooth or téeth fall out , signifieth long sickenesse , but without death . It were better for him to dreame that he should lose all his teeth , for then he should recover the sooner . For a servant to have no téeth is a signe of liberty : to Merchants good gaine of their merchandises , charges and traffickes : téeth which seem to grow in such sort as if the one would excéed the other , signifie sedition in the house , or if they seem to move though they fall not out : those which have black teeth , or rotten broken teeth and dreame they lose them , shall be delivered from their evils and anger . Also by this dream , some have lost their old folkes : to have téeth of gold is good for such as study to speak well , to others it is hurt in their house by fire : to other sickenesse by abundance of choller : to have their téeth of waxe , its suddain death : to have them of leade or tynn , it is also shame and dishonour : of glasse or wood , violent death : of Silver , you shall get mony by eloquence : to the rich , it is great expence in hospitality and necessary provision : to dreame to lose his teeth and recover others , is change of estate into good or evill , according to the quality of teeth : to dreame his teeth are in his hand or bosome , is losse of Children : to grate his teeth against his tongue , is to end his paines and miseries by his Eloquence . Of vomiting of Bloud , and of cholerick and melancholy humours . For to vomit much bloud , and of a good colour , is good for him which is poore , for he shall get store of money . It is also very good for him which hath no children , and whose kindred are in a strange Country : the first shall see a childe of his own : the other , his kindred returning home : to carrie Bloud , is not good for him that would be hidden : to vomit corrupt bloud , is sicknesse to all : to cast a little bloud in spitting , foretels sedition as I have known by experience . To vomit fleagme ( be the humor chollerick or melancholly ) is good for him which is in misery , anguish , or sicknesse : for it foretels and end of all his evils , To vomit meate signifyeth hurt : also , to vomit his bowels , foretels the death of children to father and mother , and to them which have no children , the losse of the dearest thing they have among theyr goods : to a sick person it is death . Of the neck , and of having many heads . EUery suruncle , malady , or imperfection , about the neck , head , or beard , signifieth sicknesse indifferently to all . To have two or 3. heads , is good for him that is poore , for he shall heap up sto●e of goods , and also shall have a wife and children of a good nature : to a rich man it signifies adversitie , by meanes of his kindred . Of being Beheaded . TO dreame that he is beheaded , whether justly or otherwise , is ill to him which hath a father , mother and children : for he shall lose them . Some also having had this dreame , have lost their Wives , Friends , and Farme : and others having houses have lost them . And he which hath all these things , shall not have good lucke with them all : but as I have known by experience , he shall lose that which is most necessary , and which he shall estéem most dearly . This dream is good for him which is accused of any crime , and is in danger of death : but to Changers , Usurers , Masters of Gallies , or Merchants , and all such as gathers money , it signifies losse of a summe of money : this dreame is good for debters . He which is in a farre Country and hath this dreame , shall return into his ▪ own : he which is in suit for his inheritance shall obtain his suit : but in a case of Trespasse or money , he shall be overthrowne . To have a wry Necke . FOr to have the head turned ; so that it lookes backeward : forewarnes , not to goe out of his Countrey , and to enterprise no affaires , lest the issue be bad . They which are in a farre Country , shall return home . To have the head of any Beast . TO have the head of a Lion , a Wolfe , a Panther , or an Elephant , in stead of his own is good : for he which attempteth things beyond his power and hath this dreams , shall attaine to great dignitie and honour . Many desiring Offices and places of credit , after this dreame have obtained them : to dream you have the head of a Dog , Horse , or Asse , or such four footed beast , is servitude , paine , and misery : to have a birds head , argues one shall not stay long in his Country . To have his head between his hands . IF one dreames that he hath his Head betweene his Hands , it is good for him that hath neither Wife nor Children , and to him that desires the returne of any one farre off . And besides , if one be carefull to kembe and trim this Head , which he seems to hold between his Hands , it is a signe that he shall dispose well of his businesse , have an end of his evils and adversities . This dreame signifies thus much , if besides that Head which one holds in his hands , he seems to have another naturall head of his own , else not . To have Hornes . FOr to dream you have Oxe Hornes , or any other such like violent Beasts , foretels violent death , and chiefly beheading : it being incident to horned Beasts . Of the Shoulders . SHoulders thicke and fleshly are good to all men ▪ excepting them onely that are imprisoned : to the first , it signifies much strength and prosperity : to the other , that they shall be long in captivity : if the shoulders be diseased , lean , or broken , it signifies the contrary to all before said , and oft times foretels the death , or sicknesse of brethren . Of the Breast and the Dugs . TO have the Breast whole is good , as also to have it Hayrie , is a signe of gaine to Men , but to Women it foretels Widdowhood : the Dugges faire and without any evill is good : and if they seeme more grosse , yet by good means and grace , they signifie Children and possession to come : but if they be sore , as full of ulcers , it is Sicknesse to come . The Dugges falling , is death to her children which dreams so : and if she have none , it is povertie to her selfe : to have many Dugges , thinking she sées them bigger then is vsuall to a woman , signifies she shall follow the trade of good fellowship : to be wounded in the stomacke by any familiar , is ill newes to old women : and to yong men or women , it betokeneth glad tidings . Of the hands . THe hands fayre and strong , shews prosperity to tradesmen : to him which feares arrests or imprisonment this dream is doubtfull : you must remember that before , we said the right Hand signified the Father and Sonne : the left , the Wife the Mother , Sister , and servant : the right ▪ may signifie such goods as are to get , the left , goods already gotten : if therefore one dream that he loseth his right hand , then he shall lose something which it signifieth . In generall , the hands signifie neyther good nor bad : to lose all the fingers of the hand or some part , signifies hurt or losse of Servants . To Scriveners , Orators , and Attourneys , it signifieth that they shall want imployment : to Debtors , that they shall pay more then they owe : to Vsurers , losse by interest . I knew a man that dreamt he had no fingers , and he was attached by a Creditor that leant him money without an Obligation . To have more fingers then ordinary , signifye the contrary ; namely , ●o owe , and not to pay . Some ( though deceived ) have thought this a good dream , but it is the contrary ; for he that hath more Fingers then naturall , thinks and finds it ill . And if the overplus fingers are idle , they make their owner idle . To have hayre which cleaves to the joynt●● ▪ i● captivitis , but if it comes on the palme of the Hand , it is idlenesse ; especially , to Labourers and Artificers . To have many hands , is good for an Artificer or handy craftsman ; for this dream● tels him expressely , thou shalt have so muc●● work , that thou shalt have need of many hands : and to good men also it is good for it tels them they shall get . Children , Servants , or money ▪ as I have knowne by experience : but to wicked men , it is Captivitie , and that some shall lay theyr hands upon them . Of the Ribs and the Navill . ALl the Ribs , and the inner side of the belly containing the bowels to the privities , is force of body , and abundance of goods and riches : if they séem diseased , they signifie diseases of the body , and consumption of the purse . The Navill is losse of father and mother to such as have them , and to others banishment . Of the inward parts . IF you dream you are dead and sée your inward par●s according to their naturall order , it is good to him that hath no children , and to him which is poor : for the one shall have children of his owne , the other riches of his owne . But to a rich man and him which would be close , it is shame and dishonour . It● is evill to all , when they dream that their intrailes are séene of others 〈◊〉 for it betokeneth troublesome affaires , suites in law , and discredit . But if one dreams he is opened , and yet séeth not his intrails , it signifieth to him , forsaking of his house , losse of children , and death by sicknesse . It is also comfort for him that is in misery : for he which ●oseth those parts which causeth pain and gr●efe , surely he shall be delivered out of distresse . Moreover we must think , that the heart signifieth a man , and the husband of the same woman that shall dream thereof and if a man dreams thereof , it is the Wife of the same man that dreams it : likewise also the Lungs . But the Liver signifieth the Sonne , Food , and the Fog . The Gall chollerick and melancholly humour , mony , and women , or Wives : the Spléen , pleasures , laughter , and vessell : the Belly and guts , Children , for they cry o●● for meat : likewise they signifie Usurers . The Reines signifie Brothers and Cos●●s . Of the Members . FIrst , the Members signifie the Father and the Mother , the Children , the wi●e , the Friend the Brothers and Cosins : also , the force of the body ; Eloquence and knowledge : for it is very fruitfull . Again , it signifies riches and possessions , because it increaseth and diminisheth . Also counsell and secrets , poverty also and ser●itude , also it signifies dignity , and increase of honour ; and therefore when one dreames that he séeth it in its estate and placeit ▪ signifies permanence of things represented and signifyed thereby : also increasing , diminishing , and redoubling of things present to all ( ouely your Wife and your Friends excepted ) for it takes them away , because a man may not impart their use to any . Of the Groin and the Thighes . THe Groin signifyes the same things as the Members precedent : in like manner the Thighes : except when they foretell small joy to the rich , or rather expence in many pleasures , with losse and hurt . Of the knees . THe knées being strong and sturdie , signifye journeyes , or other motions and operations of health . But being weak and diseased , the contrary . A Trée or branch comming out of the Knée , signifyes slownesse and hinderance : to a sick man , oftentimes death . The Knees signifye the Brethren and familiar Friends , and sometimes children . Of the small of the Leg , the Feet , and the Heel . THe small of the Leg , the Féet , and the Héels , have as it were the same signification as the Knées . To have many Feet is good for Merchants and Masters of Ships , for they shall command many men : and it signifies rest to the Master himselfe : this dream is good for a poore man , to the rich it is sicknesse . Many men by this dream have lost their sight , and Malefactors having it , have béene imprisoned : to put their Feet in the fire is ill too , and signifyeth losse of goods , children , and servants : to such as undertake a wager of running it is good , for they shall run swiftly , as if they had fire on their feet . Of the back . THe Backe and all the hinder parts signifie old age , therefore as one thinks his back and hinder parts to be , so shall he be in his age . Of the transmutation of the person . TO be changed from little to great , and from great again to bigger , so that you excéed not reason is good , for it is increase of businesse and goods : but to be greater then common vse , is death . Also it is ill for an old man to be changed into a yong man , or a yong man into a childe , for they shall change to a worse estate : but the contrary is good , for they shall come to a better estate . To dream to be a woman , is good for a poore man , and a servant : for the first shall finde those which will cherish him as a woman , and the second shall have lesse paine : but to a rich man , it is ill ; especially , if he have government of any publike thing , it takes away his office and authority , because women must kéepe the house . To such as exercise bodily labour , it is sicknesse : for women are commonly weaker then men . If a woman dream that she is a man , and she be not married , she shall have a husband , or if she have no children , she shall have a sonne , or shall be some way changed into the nature of a man : but if she be both married , and have a sonne , she shall be a Widdow . To a Maid servant it signifies she shall have great servitude , and undergo pain as a man. It is good for a harlot , for she shall leave her wicked courses . Again , if a poor man or woman dreame that they are made all of gold , they shall be rich : but if they be rich , they shall be circumvented . For gold and silver have us Spies : to a sick person it is death . To be of brasse is good for a Warriour and a servant : for the one shall have Victory and a Statue erected , and the other shall have liberty . To dreame that you are of Iron , foretelleth infinite miseries . To be all of Earth betokeneth death , except such as live by earth ; as Potters . To be of Stone , is to receive blows and wounds : if one dream he is changed into the shape of a Beast , he must judge according to the beasts nature , and of that I will intreat in the Second Books , in my discourse of the Chase . I have observed , that it is good for all to dream they are fair , and of good grace , and strong , and yet without excéeding common custome : for to be too faire , too brave , and too strong , is as much as to be ill favoured , faint hearted , and weak , which things signifie death to the Sick , and to Lovers ill successe , and attachment for treason . Of Arts , Works , and Exercises . WHosoever in his dreame seemes to do that which he hath learned and exercised , shall have good successe , and is very good to all : foretelling that one shall come to honour by his businesse and enterprise : but if in your dream you have not good issue , it signifyes the contrary . If one in his dreame doth that which he hath not learned , and it hath good issue in his dreame , then it is good : but if he finde himselfe hindred , and cannot bring it to good ; 't is anger and let of businesse untill he be mocked . To play the Husbandman or Plowman , to sow , or plant , is good to him which seeks a wife , or which hath no children : for the Field is his wife , the seed and trees his children , the wheat males , the barley females , and abortives : to others this dreame betokeneth sicknesse and anger : if any one be sick in the house where this dream is , it signifyeth death : for the séed and plants are put in the earth as the dead . To reape , to cut , to trim vines , and to plough , against harvest ; signifye that your affairs and work shal be deferred till the accustomed time of doing them . To govern a ship , if one have good successe and honour without perill , provided that it be without doubt or pain , it is good , but if one be troubled with tempests , or if the ship be bruised and broken , it is abundance of evill , which I have often known by experience : to cut and sowe in leather , to married folks is good . It is also good for him which would marry or get acquaintance and allyes , by reason of close and joyned seames . But to dye leathers is ill to all , and revealeth secrets . To sée medicines is worst of all : to be a goldsmith signifyeth harme to him which dreames it , by reason of the poysons and instruments that they handle : to be a graver , turner , or carver , of images and figures . is good for adulterers , pratlers , cooseners , and deceivers , because their arts shew other effects then the true . To others it signifyeth honour , for such with reverent works are shewed to many . To worke in Iron . FOr to work in Iron , and strike upon the Anvile , signifieth noise and suits in law : the like we must judge in all other arts of the persons which dreame them . And we must understand that it signifies as much as to sée the tradesmen working : or their shops and tooles , as to see himselfe use the same Art. Notwithstanding , there is difference between tooles , those which cleave and break , signifie discord , and hurt , those which unite and binde signifie profit , marriage , or allyance : but hindrance of voyages : those which scoure or smooth , appease strife : those which addresse and compasse , signifie revealing of secrets , as you may sée in Geometricians . Of the Letters . TO learne the letters , is good for the ignorant , for some good will betide them , but with labour and feare . But to him which knows the letters to learne them again , is not good , for it is the part of a child to learn : now it signifies to him , hindrance of affaires , and ill issue : onely it is good for him which desired to have a sonne , for not he but his sonne shall learn. If a Grecian dreams that he learneth Latin letters ; or on the contrary , any Roman the Greeke letters , they shall travaile and go from the one country into the other . Many Romans by this dreame have had Grecians , and as many Grecians , Romans to their wives : to reade well and truly Barbarian or strange Letters , signifie that they shall goe into that Country and have goods and honour there : but to read badly , signifies the contrary . Or that the sick man shall enter into foolishnesse and frenzie , by reason of the savage and strange spéech which a raving man speaks . All Letters in any language which one cannot read , signifie anger , and trouble for few dayes , if the writing be little , but for longer time if it be much . Of Playes and Pastimes . TO play with a top is pain and travaile , whereof notwithstanding shall come good . To play at Tennis , signifieth long noyse and quarrels , and often foretels love towards a whore : for the Ball represents the whore , because it hath no stay , and it goeth through the hands of many . Of Playes , Games , and Instruments . IF one dreams of the trumpet , to them which would fight is good , and to those which have lost their Servants . But it revealeth secrets , by reason of the great sound , but killeth the sick , to servants it promiseth liberty : but to winde a horne is ill , and forbids to undertake any Law suit . Every Instrument which one may blow , signifieth trouble : to dream that you play the publike Cryer , may be ime●preted as to sound the trumpet : to play upon a Réed , or upon a Bagpipe is good to all : to sing and play upon the Harpe , at Offrings and sacrifices , is good for weddings and contracting of affinity : but ill for other affairs : to many it signifies the Gout , because of cords and nerves : to play or sée plaid Tragedies , signifyeth travail , fighting , injury , and a thousand evils . But to play merry playes , is a merry issue of affairs : to hear singing , signifyes deceit : to ride a horse nimbly is good for all , for thy horse signifyes a woman , or a friend , the ship , the Master and guide to governe , and the good friend . So then , as a man findes his horse well , so shall he do all this . The ●art signifies as much as the horse but that to a sick person it is death , as also a chariot of 4. whéeles . To ride a horse through the town , is good for him which undertakes to play a prize , and to a sick man : for the one shall gaine the prize , and the other shall be ●●aled : but to ride out of town is quite contrary : to lead and guide Chariots through woods and desarts , is death to all at hand . Of the race . FOr to run is good to all , except to sick persons , when they dream they come well to the end of their race , for it signifies that shortly they shall come to the end of their life . To be put out of Office. IF any one dreams he is deposed out of his place , estate and dignity , it is ill to all : and kils such as are sicke . Of Wrastling . FOr to wrastle with any parent , signifyes strife with him . And among such as are at strife already , he which dreames he is superiour , shall vanquish , if they strive not for beritage , for in such a controversie it were better to be beaten : to wrastle with a stranger , is danger of sicknes : if a man fight with a child and he throw him upon the ground , he shall lose some friend by death , if he be beaten , he shall have mockery , and sicknes . It is good for a litle child to wrastle with a man , for he shall do great matters , more then one would think . But if he wrastle or combat with a Champion , this dream is not good for him . To wrastle with death , betokens sicknes or debate , and suits in law with the children or heyres of dead men . But it is good alwayes for the rich man , to think or dream that he is in Authority . Of Combatting . FOr to combat with any one is ill to all men , for besides shame , he shall have hurt . Notwithstanding it is good for such as live by bloud shed . As Chirurgeons , Butchers , and Cookes . To Bathe , and go into the Hot-house . FOr to wash and bath himself in Baths and hot Houses , signifyes riches and prosperity , and health to the sick . But to wash and bathe himself contrary to the common use , as in his Clothes , is evill , and betokeneth Sicknesse and great anger . T is ill to a poor man , if he be too couragious to wash himself , and if he have many which rub him , for it foretels long Sicknesse . In like sort it is evill to the rich if he be alone , and have no body to aid him . In generall it is bad for all , not to swear or to sée the bath in an open place , or to find no water in it . In brief , it is ever ill when it is otherwise then custome , for it signifyeth ill issue of enterprises and affairs : to be washed with water naturally hot , is a signe of health to the sick , of hinderance of affayres to the whole . It is good to dreame that you wash in Fountaines , Ponds , and current waters , and in fair and cléer flouds but not to swim , for that were a signe of Danger or Sicknesse . Of drinkes . TO drink cold water is good to all , but hot , signifyes Sicknes and hinderance of affayrs : to drink wine with reason , and not to be drunk , is good ; but to drink much and without reason , signifies much evil : also it makes you be in the company of drunkards . All compounded wines , and potions mingled otherwise then naturally , is good for rich men , because of their delicacy . It is evill for poor folkes , which never drinke them , but in sicknesse . To drink Vrine , signifies Sicknesse , to drink oyl signifies poyson or Sicknesse . To thirst and finde no drinke neyther in welles , fountaines , nor rivers , is ill , and a signe not to finish his businesse , but the contrary is good . Moreover , to drinke in vessels or tankards of gold , silver , or earth , is good for all by reason of the solid matter , and use of the Vessels , which signifies tranquility Also Vessels of horn are good , for they burst not : vessels of glasse are evil , because they break easily , and reveale secrets , by reason of their transparance : otherwise these Vessels may signifie our friends , which we embrace : when therefore the Vessels are broken , it signifies the death of some of our Friends or Affinity . I know by experience , that to dreame to sée a glasse broken , signifyeth shipwracke to Marriners . There are certaine Vessels with straight mouthes , which if one shall sée broken , they signify end and issue of tribulation and anguish . Of Hearbes , Roots , and Grains , in Pottage . ALl hearbs , and roots which have ● strong smell in eating , reveal secrets and signifie anger with all her aftendants : that which is scraped before it be eaten , signifieth hurt by reason of the superfluity which is cast away . Laxative herbs are good for those which are in debt : hearbs and roots which have a head and are good nourishment , signifie profit , as a Carrot : strength to them which are at law for inheritance , for we pluck them out of the ground , with their heads , branches , strings and vains . Coleworts bring no profit , eyther to Taverne or Vine workers , for the Vine is never compassed with Coleworts . Reddishes or Turnips being curled , signifye vain hopes , for they make a great shew , and have but a little substance : to sick persons and pilgrims , they signifye danger by yron , as hurts , and cuts . Cucumbers péeled are good for sick persons . Pompions are good to get friendship and affinity , for other affayres not so good . To eate garlicke and onyons is ill , but to have them is good : the sick man that dreams that he eates many onyons , shall recover , if he eate but few , he shall dye . All graines which one eates in pottage are ill , onely pease excepted . Of Bread. FOr to eat accustomed bread is good ; as to the rich white bread , to the poore browne . White bread to the poore signifies Sicknesse . Brown bread to the rich , is impeachment of their enterprises . Barley bread is good for all . Pap or Gruell , hath the same signification as bread . Of Flesh , and Fish . TO eate flesh , which one hath dressed himselfe is good ; except Béefe and Mutton , which signifie lamentation , losse , and anger . Swines flesh is very good for all men , specially rosted , for it signifies speedy profit . But to dreame that you eat raw flesh is not good ; for it foretels losse of something of yours . I know by experience , that to dreame to ease the flesh of any stranger is good , but if the party be known or familiar , he shall die . To eate little birds , and a gréen goose , is good for all : to eat venison is good , for it signifies to take much good from his enemies : to eate fresh fish is good so they be not little ones , because they are nothing but little bones , and signifye enmity towards theyr familiar friends . All salt meates whether flesh or fish , signifye either neglect of businesse , or anger and Sicknesse . Of Cakes , Capers , and Olives . CAkes without Chéese are good , those which have both , signifye deceit , and treason by Welshmen : Of Capres and Olives , and all consections to kéep , also of other stamped and compounded things , I will not speak , because they are not good to dreame . Of Fruits . TO dreame of Summer Apples , which are sweet and ripe is good , for they signifie a good time and joyfulnesse . Sowre Apples , or other , signifie noise and sedition : Quinces signify heavines . Almonds , Walnuts , and Filberts , are trouble and anger . Figs in their season are good , especially the white : out of season they are calumnies and detractions . Raysins in season ▪ and out of season are good , and most often they signifye good by women . Pomegranets signify stripes , by reason of their colour . Peaches , Cherries , and other such fruits being ripe , signifye deceitfull pleasures , when one dreams he eats them in season , but being out of season , they signifie travail and labor in vain . Mulberries signifie the same that pomegranats do : to sée the mulberry trée , signifies linage and generation to him that sees it , but it must not be plucked up , or rooted out : for then it is losse of children : Peares of the last yeare are good , wilde Peares are good onely to Husbandmen . Of Houshold-stuffe . THe pots signifie the life , the platters the estate and action of the life , as also the Harth : wherefore according as such things are of base and small , made great and precious , or the contrary , so we must iudge of the things signified by them : the changing of them into better is good , into worse is ill ; so also you must judge of all other houshold stuffe : the candlestick represents the wife , the light or lanthorne , the Master of the house , or the spirit of him which dreams it , or also love : the andyrons signifye the life , or as the harth ▪ the estate and conversation entirely : and the wife , the table in like manner : the bedstead , and cushions and all their appurtenances , signifye the wife of him that dreams it , and all the estate of life . Vessels of wine are the ministers or servants : the tressels which bea● up the table , are the masters of the house , the governours , farmers , and enclosers : the garners , butteries , coffers and cabinets , signifie the wife . Of Oyntments and Paintings . TO dreame that you are annointed , and painted , is good for all , except wicked women . For men it is ill , and signifyeth shame , except to those which are accustomed to use them , as surgeons , painters , &c. To dance and sing . TO séeme to dance himselfe alone , or onely in the presence of the householders , is good for all : in like sort also to sée his Wife , his Children , or any of his Parents dance , is good : for it is great abundance of mirth and goods ; but to him which is sick , or hath any disease about him it is evill . Also to dream you dance or sée dance any of your affinity , in the presence of strange people , and unknown , is ill to al. To see a child leape and daunce , is a signe that he shall bee deafe and mute . If a servant or a sayler do dreame that he danceth it is evill , for the first shall be beaten , and the other in danger to perish in the water . To him which is in captivity it is good , for he shall have liberty . To dreame that you dance in a high place , signifieth to fall in fear and danger , if he be a malifactor he shall be hangd . To ieast , to move laughter , and to counterfeit others , signifieth to deceive somebody . To dreame you sing well , and in measure , is good for Musitians & indifferent to others . But to sing without harmony , is a signe of impeachment of affayrs and poverty . To singe by the way is good , especially if you follow a ca●● , For it signifieth you shall live honestly and merrily . But to sing at the ●ath is ill , and signifieth losse of voice . Many by this dreame , have been condemned to captivity , in the prison or gallyes . To sing in the market or publick places , is shame and dishonor to the rich , and imputation of folly to the poor ▪ Of Crownes of all flowers . CRowns of flowers in season , are generally good , Crowns of whithered Lilyes are bad for al. Of violets in season , are good , out of season bad , the white worse then the blew . Crownes of roses in season are good for all , but the sicke , and those which hide themselves : for the first shall dye , because roses whither quickly , the other shall be manifested and revealed , because roses smell . Crowns of French marigolds are good for all , especially for them which are at law , for they have a colour which lasteth . Crowns of flower-de-luces , defer affayres with hope . Crowns of cresses , Fetherfew , the flower called patience , and Margeram , are ill to all : for most often they signifie sicknes : A crowne of Parsly or of smalage , is death to the sick : Crowns of palme , or of the olive-tree , signify mariage of a maide of the same house or linage , the palme a Sonne , the olive-tree a daughter . The foresaid Crowns signifie good estate and dignity to a champion , and to any of lowe estate which desires them . A crowne of oke and bay , signify as much as the palme , and one of Mirrhe , as much as one of the olive-tree . Crowns of wax are ill for all , especially for the sick : Crowns of wooll , signify poysons and prisons : of Salt or brmistone , sign●●●es to suffer hurts or trubles , by men of might and authority . A Crown of gold is ill for a servant , if he have not the rest , I meane the Robes of a King , and the Signiory after him : it is also evill for him which is poore , for it is beyond his estate : to the sicke it signifyes death shortly , for gold is pale and heavie and cold , and in all poynts like the dead : also it revealeth secrets , for he which carrieth a crown of gold is well marked . But I have known by experience , that this crowne presented by a dreame hath brought honour and profit to the rich and mightie , and to Magistrates and Judges . To be crowned with Onyons , is profit to him which séems to have such a crowne , but hurt to those which are about him . To sleepe . TO dreame that you sléep or slumber , signifyes impeachment of affaires , and is ill to all , except those which are in doubt or expectation of some danger , for this dream delivers them from paine and care : but to dream that you wake againe , importeth action and operations . To sléepe in the Church to the sicke is health , to the sound man , si●●●esse , or great businesse . To sléepe in the way , or in the Church-yard , is death to the sick : and hinderance to others . To say or heare say , Farewell . HE that dreameth he takes his leave of any one and biddeth him farewell , it is good , if he hath a Son , Friend , or Kinsman , undertaking a voyage at Sea , or making a journey into the Country ; for it foretelleth they shall have a speedy return , and good successe in their undertakings . Also , if any one séemeth to bid you farewell , it is good for him that dreameth it , if he hath a suit in Law , or if he undertaketh any designe that may bring in profit . Likewise , if a Batcheler dreames this dreame when he goeth about to obtain his Mistresse , it foretelleth that he shall assuredly obtain her . Certain Observations collected by the Translatour . IF one dreameth that he sées his Beard fayre , long , and thick ; the fire fayre and cleare on the Harth ; his ●ose and Shoes new , well knit , and cleane ; the Rain fall on him , or about him ; to sée some little péece of gold or silver , or his purse in his hand : to walke pleasantly and delightfully on the way without hinderance : to see or eats some little quantity of Egges , or Pease , or sodden Pork , and swéet Apples : they signifie good successe in affayres , or some profit for to redound to the dreamer , within four or five dayes . When one shall have hinderance of affayres , or ill successe in any thing : he shall see or sound Bels , Trumpets , or sing Sonnets : be shall see , hold , or eate Cherries , Wallnuts , or Hazle Nuts , or shall remove Gravell : he shall likewise see Physitians , or Attourneyes , or speak with them . When one dreameth that he comes down a ladder , or that he sees his Hose or Shoes broken : it betokeneth that he shall have losse of Mony. The end of the First Booke . TO HIS WORTHY FRIEND , Mr. William Bayly : R. W. Wisheth Prosperitie in this World , and Happinesse hereafter . SIR , HAving received many courtesies from you , and being much ingaged unto you for your liberall acceptance of part of my former labours ; I once more am imboldened ( knowing you to be a well-wisher to the Arts , and a lover of Learning ) to present this Treatise to your view , whose very name , is sufficient to defend it from the calumnious reproaches of the C●iticall Reader , and commend it to the approbation of the juditious . It is a great attempt to be induced to write and conclude of that which ( as it often falles out ) is a thing so obscure , secret , unknown , and uncertain , as dreames are esteemed to be : But because I am assured , and know by the dignity of your spirit , that you are altogether contrary to these ignorant detractors , and take no pleasure in any such custome , I thought good to present you with this Translation ; in form of an Epitome , of the second Book of Artimedorus . And I intreat you to receive this little present , with the same respect and countenance , wherewith you received me at my being with you , which was , as you should have received one of your better friends . In reading and renewing whereof with iudgment , and experience , you shall doe me a pleasure , and ( I hope ) it will prove both pleasant and profitable to your self . I know no greater pleasure and profit that one would seeke , then to foresee , premeditate , and prevent affayres , be they good or evill ; to give him order , and to reioyce and comfort us in God , and with our friends , of the good which it signifieth , and sheweth unto us in the glasse of our soul , which is onely our greatest and richest treasure ▪ or to pray to him , and so prevent the encounter of evils , wherewith he threatneth us by dreames and Visions : to the end , that we might turn or lessen them by his grace , and our humility , in all reverence , and feare of his Maiestie and power . As we reade in Iob : VVhy strivest thou against God , because he hath not answered all thy words ? For God speaketh by this meanes , and that meanes , to him which sees not the thing ; to wit , by Dreames in a Vision by night , when sleep arrests men , and they are fast in Bed , then openeth he mens eyes to feare him by instructing apparitions . This is a great cause that we have God , or any part of his Divinity in us ( as the Poets say ) which is in this , agreeable to the truth of our Faith , and the Scriptures . And yet some make so little account of Gods admonitions , significations , or threats toward us in this case , that they commonly esteem it as a mockery and derision . And not onely the Dreames , but those also which seeke to enlighten , dispute of , and expound them ; to the honour of the Creator , and profit of the creature : mocking , abusing , and as much as in them lies , overthrowing them : not without iniury to God , wrong to the soul of man , and violence to nature . I cannot better compare such people , then to the Scribes and Pharisees and to Esops Dog , which hindred the Oxe from eating Hay , which was not good for himselfe , and whereof he had no use . If one should never be admonished by a Dreame , or if Dreames were not oftentimes an heavenly Revelation , if Dreams were not a spirituall thing , to wit , an operation of the Spirit , one might perhaps have some cause to blame them , and wrong such as are studious therein . Si● , the Translatour professeth , he shall reioyce more in the number ( though very small ) of such as shall commerce and profit , by this his little translation , then the great number of those detractors shall trouble him . And saith , that before ever he saw , read , or possest this Book of Artimedorus , he heard it well reputed of by many learned and judicious men , both in Italy and in France ; whose approbation incited him to desire to see it , and often reading thereof , and proving it a long time in himselfe and others , he had a second desire to translate it , thereby to bring this profit to our Nation and Country-men , as well as the Latins and Italians have done theirs . And it is also worth your observation , to take notice , that the things herein contained , which were written about two thousand years ago , have yet at this day the samē effects , events , and issues : part of which I have found by Experience . Whereby it appeareth , that the labour , diligence , and knowledge in this Treatise , are deep and marvellous ; and not lesse fruitfull in experiences and effects , then in good and naturall reasons . Sir , I fear I have too much presumed on your patience ; but intreating your goodnesse to excuse my tediousnesse : I rest , Yours to command , R. W. The Preface of the Author upon the Second Book . IN my First Book , I handled the understanding of the Art , and the manner how we may Judge of Dreames ; and onely glanced at things , whereof I must speake more at large , in the Second and Third Book , as also of all things common and usuall to man. Having , alwayes regard , that without great need , I borrow nothing of others . And yet leaving nothing which may fall to my purpose , unlesse it be something which hath bin well and learnedly handled by the Ancients . By whose meanes it were not needfull that I should handle it , lest in desiring to contradict them , I should be constrained to produce untruths ; or in saying as they do , I should seeme to have a desire to hinder their Workes and Labours , from comming to knowledge . The end of the Preface . The Second Booke of Artimedorus His Exposition of Dreames . To Watch. TO dreame that in the Night one watcheth in a Chamber , signifyeth to the rich , great affayres : to the poore , and to those which would use any subtleties , or deceits , it is ●ood : for the first shall not be without worke and gaine , the others undergoing their attempts with great subtlety , shall ●ome to the height of their enterprise . To go out and salute one . TO dreame you are going out of the house in the morning , and are not hin●red nor stopt , is good : for it signifyes ●our businesse shall have good issue : but not to be able to get out , nor finde issue out of the house , is hinderance to those that would travail , and impeachment of affayrs , an● long sicknesse to the sick . To salute his familiar friend , to speak to him and embrace him is good : for it signifies you shall speak and hear good news : but if they be not our very familiars , but onely simply known● to us , the dream is not so good : if they b● our enemies , if signifies we shall enter into friendship with them . To kisse the dead , to him which is sick , signifies death : to him which is in health , it forbids him to speake of his affayres at that present , because h● hath kissed the mouth of the dead : notwithstanding , if the dead party hath béene ou● pleasant and private friend , it hindreth not a whit , either to speak or undertake any thing . Of the Apparell in generall . THe habits accustomed and agréeable to the season , are good : as in Summe● a habite of Linnen cloth and fine Wooll in Winter a new garment , and of strong wooll . To him onely which is at law , and which is a servant desiring liberty , new a●● parell is bad , because he must have long time to use them , and refuse them again . A white garment is good only to Priests : to others it signifies trouble : to Mechanicks , it signifies they shall have no work : and revealeth Malefactors : to the sick it is death but the black garment it is health . Notwithstanding , I have often séene poore men , servants , and captives , having dreamt they were attyred in black , died . This black habit is bad except to them which would doe secret things . To have a garment of divers colors , or scarlet , for Priests , jesters and Stage-Players , it is good , to others it signifies troubls , dangers , and revealing of secrets : to the sick it is they shal be tormented with strong and abundant humors . A robe of scarlet to servants , and rich men is good : signifying liberty and honour , or dignity . It kils the sick , and brings greater poverty to the poore ; to many it hath signified captivity , for the man clad in purple or scarlet , must also have a diadem or a crown , and many about him to guard his body . Every such robe dyed in Scarlet , is to some hurts , to others , an ague . A womans gown is good ; onely to those which have no wife , and which come upon stages ●o play . Others after this dream , lose their wife , or fall into great sicknes , by reason of the delicacy and effeminatenesse of those which wear such garments . And yet notwithstanding in cause of rejoycing and assemblies , neither gowns of divers colours ▪ nor womens gowns , are bad . To have a gown of the fashion of some strange nation is good luck among strangers , to him which purposeth to go , or remain , or leade his life amongst them , to others it is sicknesse , and hindrance of affayrs : to have a delicate and sumptuous gown , is good for rich and poore : for to the first , their present prosperity shall continue , and to the other , their goods shall increase . Broken and torn gowns , is hur● and hindrance of affayrs . A Coat , a jacket or short cloak , or shirt of woollen cloth , is anger , and losse of a Law suit : wherefore it 〈◊〉 better to dream you lose them , then you have them . But the losse of any other hab●● is not good ; except to the poore , servan●● captives , and debtors : for these garments being lost , argue losse of evils ; which encompasse them : for others it is not good 〈◊〉 dream of losse or nakednesse : for it signifieth losse of goods , and pleasant things . ● fair and brave gown , and of divers colour● is good for a rich and joyfull woman , for the one kéeps her brave for her pleasure , the other divers colours argue her profit . It ●● always better to dream to have good , fayr , rich , and cleanly garments , then little and durty ; except to those wh●● exercise ●ovenly and durty trades . To dreame one washeth his garments . TO dreame to wash ones clothes , or an other bodies , is to staine , and lose , or escape some hurt , and danger about the body , or life : for clothes being washed , lose their uncleannesse . This dreame also shewes , that some body shall learne and perceive our secrets , for to wash , is to take , and amend , or correct , and therefore it is an ill dreame for them which are in doubt to be reproved or surprised . Of Exteriour Braveries . RIngs of yron about one , signifie goods , but with labour . Also rings of gold which have stones are good : for those which have no stones ▪ signifie paines without profit . But alwayes massy and full rings are better then hollow , which signifie deceit and falshood , and greater hope then profit . Rings of Amber , Ivory , and such like , are good only for women . Carcanets , chains ▪ pearles , pre●ious stones , and all adornings of the head and necks of women , are good for women : ●o widowes and maids , they signifie mariage ; to those which have no children , that they shall have : and to those which have husbands and children , they betoken purchases and riches : for as women are provided of these deckings , so shall they be stored of husbands , children , and goods . But to men , this dream signifies deceit , craft , and confusion in accounts of money , not because of the matter , but of the form ▪ and fashion . Of Gold , and losse of Rings . FOr a man to dream he hath gold is not bad , because of the matter ; as every one will say , but contrariwise it is good , as I have known by experience : but oftentimes when one hath dreamt , that he hath too much or an excesse , and ill agreeing to the sex by reason of the fashion and figure : as to men , billiments , chains , and caxquenets , in like manner : as to poore me ▪ to dream of a crown of gold , and plate and great piec●s of gold . For when any one shal have such a dream the gold signifieth evill , not in respect of the matter , but the workmanship and figure . But if the head tyres be lost , broken , or bruised , in the dream , it is losse to a woman . Losse of Rings to a man , signifies not onely the losse of them that had charge over his goods , as the wife , the tennant , &c. but also the losse of his goods , lands and possessions , or that he will not lend or give away any more , to such as he hath lent and committed charge to before times : to many , this dream hath foretold losse of eyes , for the eyes have some agréement with the rings , because of the radiance of the stones : but when as your dreame is eyther of hosen or shooes , we must judge as of the apparell . Of the Kembing ones selfe , and of curled Hayre . TO dreame ●o combe him or her selfe , is good both to man and woman , for it signifyes to goe out of evill time and affayres . But to plate and curle his hayres is good onely for women , and Courtiers which use it . To others it is debt and impeachment for money , and sometimes imprisoning and sedition . Of the Looking-Glasse . TO be before a Looking-Glasse and to sée themselves accoring to their true shape ▪ is good for him and her which would be married : for the Glasse represents to the man his Wife , and to the woman her Husband . It is good also to sad and afflicted people , for it signifieth they shall soon passe out of heavinesse , because heavi● men look not in a Glasse , But this dream to the sicke is death . Others by this dream have gone into a strange Country : to see himselfe in the glasse not such as he is , signifieth he shall be made father of Bastards or other mens children . But to sée himselfe more ill ▪ favoured and deformed , is heavinesse and anger . As also to dreame to sée himselfe in the water , is death to the dreamer , or some familiar friend of his . Of the Ayre , and that which is there done . THe Ayre cléere and pure is good to all , chiefly to those which have lost goods , and which would make voyages . The ayre troubled and cloudy , on the contrary signifyeth hinderance and anger . Raine without great winde or tempest is good for all , except to those which go into a strange Country , and those which have their vocation and work abroad without shelter . Little Rains and dr●ps of water , is good for Plowmen , to others it is little gain . Great tempestuous Rains are troubles , hurt and dangers : except to those which are servants poore and afflicted : for it argues short deliverance from theyr present evils , as presently after so suddaine a Tempest comes fayr Weather . Snow and yse séen in theyr time , signifye nothing , but that the spirit when the body sléeps remembers the cold of the day . But out of time and season , it is onely good for plowmen , to others not : for it argues that theyr businesse shall go forward coldly , and forbids them to travaile . Hayles are troubles and heavinesse and reveales secrets . Thunder without Lightnings , to servants trouble and falshood : but Lightning without thunder , vaine feare and without cause . To sée the Elementary fire , cleane pure and cleare , not great nor thicke , are threatnings to some Nobles and men of gea● Estates . But large fire and th●eke , is approach of Enemies , Povertie , and Famine . In what place soever the fire is : and from what place it comes , be it from the North South , East , or West , from that side shall the Enemies come , and about those Regions shall they run ; or else there shall be famine : but yet it is worse to dream that he carries the fire . To see in your dream torches and burning flames fall from heaven , signifie that Wood stacks , Colonnies , and trées shall be burnt : it is also great and extream danger of life to him that dreams it . Lightning without tempest , falling near without touching the body , signifyeth change of place : falling before a man , forbids travailing . To be touched and smitten with Lightning , such a dreame is good for those which would not have their sin and povertie hidden ; for others will reveale them : to the rich and mighty men adorned with great dignity , as that of a Scepter , or Crown of gold it is good ; for the fire resembleth the gold : to others this dreams signifyeth losse of goods . Moreover , to those which are unmarried it signifieth marriage be they rich or poore : but it breaketh marriages made , and maketh friends enemies , for Lightning looseneth , but uniteth not : those that have children , upon this dream shall lose them : for the trée toucht with Lightning withers , and loseth both fruit , flower , and bud : to dream of Lightning makes Champions honourable , and graceth Oratours , and all such as would show themselves and make appearance . Also it is good for him which is at Law , in case of honour and renowne , though losse in cases of Possessions and houses , but not losse of Land to them which possesse it : to those which pretend to take Possession , it denies entrance . Also it signifieth to him which is in a strange Country , that he shall return to his owne , and to which is in his owne , that he shall die there : you must understand , it is all one to dreame you are onely toucht on the head , or on the stomack , or to be burned by the Lightning : but take héed lest you dreame you are all burned and consumed by the Lightning , for it is death to him which dreams it . Also you must know , that it is not good to be scorcht with lightning , being with his face on the earth , or lying on ones backe , or being in a ship , but onely being upright upon his feet or sitting in a royall and magestick Seat. Of Houshold fire . TO dreame you sée fire on the Harth cléere , and little , is good ; but much is ill . Little and cleare , is abundance of goods : dead fire is Poverty . And if there be any one sicke in the house , it is death . To hold torches and fire-brands by night , is good : especially to yong folks ; to whom most often it signifieth love , with pleasure and effect . But to sée another hold a torch , is ill to those which would be secret . A burning light in the House , cléer and clean , is affluence of goods , to the Poore ; to unmarried ▪ persons , marriage : to the Sicke , health . But an obscure and troubled Light , is heavinesse and death by Sicknesse . A light put out is health to the sick : for soon after one will light it againe . A Lampe of Brasse , is eyther great goods , or great evils , according to the disposition of the light . A Lampe of Earth signifieth least hurt : the one and the other reveale secrets . A Lampe séene in a Ship , is a signe of great joy and tranquility to Navigators . Of burning houses . HOuses burning with a cléer fire without falling or diminishing , is Riches to the Poore ; and to the Rich ▪ higher Estate and Dignity : But to the Houses which burn , or fall , or consume , are ill to all and signifie death of masters , children , servants , Parents , or Friends . In like sort , trées burning before or within the house . The doore of the house séeming to be on fire is death to the good wife , and danger to him which dreams it . To kindle the Fyre easily in the Oven or Harth , is a signe of Generation : but for it to goe out straight after is hurt . Of Dogs and the Chase . THe hayes and ginnes , and all such things to ensnare and surprise beasts are ill , unlesse to them which seeke Servants run away , and a thing lost , for then it signifieth speedy recoverie . It is better to set and hold them your selfe , then to see another hold them , in asmuch as it is better to trouble then to be troubled . Gray-hounds going to the Chase , are good to all , and signifie actions and imployments ensuing : to such as are accused , and are in suit of law they are il , but returning from hunting , they take away feare , and hinder a workeman . A houshold Dog signifyes farms , servants , and possessions to come : an other mans dog fawning on us , signifyeth craft and deceit against us by his Master : byting and barking at us , signifie injuries , adversities , and oftentimes Agues . Little Ladies dogs , signifie delight and pastime . Of Beasts of all sorts . A Sheep signifieth advancement , and obtaining of goods , wherefore it is good to dreame you have many of them , or see them of others and feed them : Especially to those which desire to handle Government and charge of people , and those which have attained thereto already : it is also good for Sophisters , Pedaunts , and Schoole-masters . The Ramme signifieth the Master , or the Prince and King. It is good to dreame to be lifted on high surely , and by plain and easie places , especially for Orators , Atorneys , Proctors , and all those which have desire to heap up gold and silver , by his labour . Goats signifie no good but are worse to Navigators . Asses bearing charge , strong , and obedient , are good for friendship and company , and signifie the Wife , companion , or friend ; being not proud above their estate , or fierce , but gentle , and very obedient , and they are also good in all affairs and enterprises . Mules are good for al works , especially to husbandry , only they crosse weddings and procreations . If the Asses or Mules are hot or mad , and do any hurt , or be savage , it argueth deceit , by some of our owne house , or subjects . Mules also signifye sicknesse , as I have known by experience . Oxen in labour are good for all , but in a heard they are trouble divulgation , and perill : the Bul signifies any great personage , especially if they threaten and pursue you ; to Mariners it is tempest , and if he wound you , it is hurt and shipwrack , by some inconvenience which shal fall from the top of the Mast , as I have often experienced , and it daily often falls out . Thus much shall suffice concerning domesticall and familiar Beasts . Now let us speake of Wilde and Savage Beastes . To sée a gentle , familiar and fawning Lyon , signifyes good , and profit : by the King to a man of warre : by the sentence of the Judges to the Wrestler or Fencer : by the Magistrate to the Mechanick , and by the Master to the servant . For the Lyon represents these persons for his force and might ; but if he be hot , and would hurt , it signifies fear and sicknesse , and threatning by such persons , and danger of fire : to sée , or have the forehead of a Lyon , is good for all ; and most often the begetting of a manchild : the Lionnesse signifieth as the Lyon , only lesse goods , and lesse hurts , and not by men , but by women . I have also known by this dreame of a Lyonnesse scaring or byting , rich personages have falne into crimes and accusations : the Leopard signifieth ( both the man and the woman ) wicked and deceitfull , by reason of the diversity of colours : also people of a strange Countrey , sicknesse , exceeding feare , and sore eyes : the she Beare signifyeth the Wife , sicknesse , and return from a strange Country : the Elephant seen in a dreame , is feare and danger . I have often observed and knowne , that the Elephant affrighting one , signified sicknesse : and catching and killing one , signifyed death . I knew in Italy a rich and healthful woman , which dreamt that she was mounted upon an Elephant , and shortly after dyed . You must understand that every wilde beast generally representeth our enemies , and therfore it is alwayes better to overcome them then to be overcome of them : the Wolfe signifieth the yeare , and a cruell Enemie hunting plainly against us . The Foxe signifieth the same that the Wolfe , and an Enemy hunting secretly , by surprising and spying ; and most often deceit by a woman : the Ape signifyes a Malefactour and deceiver : the Wilde Bore signifyeth Raine and Tempest to those which travaile , and to such as pleade a strong Adversarie , to Plowmen sterilitie , and to him which marrieth , a rude and angry Wife : to ships it signifies the governance and course , and in land journeyes , the way easie or hard to hit , according to the disposition of the heart . In other places it signi yes , that there are fugitives and deceivers , false and perjured Persons , fearfull , and unassured . One may judge of every other Beast , according to the former manner , and by those to whom they appertaine . And you must remember , that domesticall Beasts whichshew themselves fierce and savage , signifye ill : and contrariwise cruell and savage Beasts , which in your dreame represent themselves gentle , and domesticall , signifye good . Besides they signifye exceeding profit if they speake our language , especially if they say any good thing or joyfull ; and all which they speake , commonly fals out . Of creeping Beasts . THe Dragon signifies a King or Lord , and the time for his length ; also riches , gold , and silver : when one dreames that he comes and gives any attempt , or speaks , it signifies great goods , if the contrary , it signifies evill . A dragon folded and wreathed , and terrifying , signifieth great danger , and captivity , also death to the sick . The Serpent signifieth sicknesse , and enmity , and to whom he shall appeare , they shall governe him , and the enemy and sicknes shall handle us . The Aspe and Adder signifie mony and rich wives . I have knowne by experience , that these two Beasts comming towards us wreathed and wound together , have béene arguments of good , especially , if they bite us . Any beast which one dreams that his Wife carrieth hid in her bosome with pleasure and pastime , signifyeth she shall be corrupted by the Enemy of him that dreams it . But if she be fearfull and sad by reason of the aforesaid Beast so carried , she shall be sicke , and if she be with childe , her fruit shall be indangered . Of Fishing . NEts , and all other Instruments of Flaxe to catch Fishes , signifye the same which the Hayes and Ginnes in the Chase , of which we have spoken above : So a Line of Silke , or Horse hayre and wrought , signifye deceit and craft . Wherefore it is alwayes better to dream you hold them your selfe , then that any other holds them : To catch much fish together , and very big , signifie to all , gain and profit : except those which exercise an Art , or trade which requires sitting by it , and Masters , Teachers , and Schoole-masters : for the first cannot fish and do their trade , the others shall have foolish Schollers and Auditors , because the Fishes are mute : to catch little Fishes , is heavinesse , and no profit . Every Fish of divers colours is poison to the Sick , deceit and treason to the whole . Red Fish signifye to servants and malefactors , torments : to the sick grosse fevers , and inflamations ; revealing , to those that would be secret . Fish which have seales , and which one may pill ▪ are good for the Sick , Captives , and Poor , and to every afflicted Person , for it signifyeth to them abolition and losse of evils , wherewith they shall be encompassed . Of Frogges . FRogs are abusers and Praters . But to see them in a dream is good for those which live upon the Commons . I knew a man , who dreamt that he beate with his fyst , and the knuckles or joynts of his fingers upon frogges , and it fell out that his master gave him might and authority over all the affayres of his house . So then one must think , that the Proud represents the House , the Frogs the inhabitants , and the striking of his fingers the commandement . Of great Monsters or Fishes of the Sea. TO see a great Fish in the Sea , is good for no man , onely the Dolphin excepted , which promiseth Winde from the place from whence he commeth : but out of the Sea every Fish and great monster is good , for they can hurt no more , nor save themselves , and therefore besides that , our dream signifyes that our Enemies cannot hurt us : it sayes moreover , that the wicked shall be punished . Notwithstanding , the Dolphin séene out of the Sea , is not good , but signifyes the death of some of our good friends . Of Dive-dappers and Cormorants . TO sée in a dreame Dive-dappers and Cormorants , and other such like birds of the Sea , is perill to Marriners , but not death : to others they signifye theyr friends and whores , deceivers , and wicked perjured Pyrates , which haunt Rivers and the Sea. And if in dreaming he sées these Byrds , and lose any thing , he shall never recover it againe . Duckes also and Drakes , and other Byrds of the River , signifye the like . Of dead Fishes . TO see or finde Fishes dead in the Sea is not good , for it betokens vain hopes . But it is better to catch them or buy them any way . Also it is good to eat them drest , and according to their dressing you must judge as followeth . To see a Fish in his Chamber is ill to a Master , and to the sick . A woman with childe dreaming that she hath a Fish in stead of a Childe , according to the opinion of the Ancients , she shall have a dumbe childe : but as I have known , it signifyes more often she shall have a dying childe , or of little life . Of Birding , or hunting of Birds . THe Lime-twigges and glew , is the returne of those which are farre off , the recovering of Fugitives or any lost thing : Of the Nets and Hayes to catch Birds in , we must judge as of those of wilde Beasts . Of all sorts of Birds . GReat Byrds are better for the rich then the poore , little and tidy are the contrary . To see an Eagle flying over a Stone or a Tree , or in a high place , is good for those which would undertake businesse : but to those which are in feare i● is evill . Also it signifyeth returne of him which is in a farre Country , and if his flight be farre , and at ease and pleasure it is good ; and signifyes , that the business shall have end , but not so soone . An Eagle flying , and falling upon the head of him which dreams it , signifies his death . To be mounted upon an Eagle , signifieth to Kings , Princes , and mighty and rich personages , death : but to the poor it is good , for they shall be welcome , and received of all rich men , from whom they shall draw great profit ; and oftentimes it signifyeth changing ones Countrey , and going into another Nation : the Eagle threatning , signifyeth threatning of some great personage , but being gentle , or giving any thing , or speaking , hath beene found a good dream by experience : the woman which dreams that she hath conceived an Eagle , shall beare a childe which shall rise ( according to his quality ) to goods and honour : to sée a dead Eagle , is good for a servant , and him which is in feare , for it signifies the death of the master and the threatner : to others it is hinderance of affayres . The Byrd called a Gripe , is good for earthen potters , tanners and dyers of leather , but to physitians and patients they are evill . Also , they signifie wicked striplings and robbers dwelling without the towne , and and evill in every thing : the Fawlcon and the Kyte , signifye théeves and Robbers : the Crow may signifie the Adulteresse and the Thiefe : the Raven signifyeth hinderance of affayres , an old Wife , and winter . Bats signifie néedy folks , and trouble in vaine , which the Jay also signifyeth . Wilde Pigeons signifye wilde and dissolute women , and tame Pigeons signifie honest women and Matrons . Especially pleasure in businesse , and in case of frienship , company , and reconciliation , they are good ; because they flock together . Cranes and Storkes séene in a flock , signifie that Thieves and Enemies should be flyed from . In Winter , bad Weather and tempest : in Summer drought . But being séene alone , and apart , they are good for a Travailer , and signifye the return of him which is farre off : they be also good in case of Weddings and Procreation , especially the Storke , by reason of the ayde and nourishment which her little ones give her . The Swan signifyeth a man Musitian , and his Musieke revealeth secrets , by reason of his colour . Being séene of the sick it signifyeth health , but if he sing , death : for he never sings but near death . Of Flyes . BEes are good to Plowmen , and to such as thereby get profit ▪ to others they signifye trouble , by rea●●● 〈◊〉 the noyse they make : and wounds , by reason of their sting : and sicknesse by reason of their honey and waxe . Fluttering upon ones head , they are good to him which should be a Thiefe or Captain : to others , they signifye evill ; especially death before people or souldiers . To shut in these flyes , and also to kill them , is good to all , only except to Country men and Plowmen . To Sayle . TO dream to sail well , is good for all , but to be in a tempest upon the River or Sea , is ill , and signifyeth heavinesse and danger . To suffer shipwracke , the ship being overwhelmed or broken , is most dangerous to all , except those which are detained by force , for to them it signifyeth releasing and liberty . It is alwayes best to saile in a great ship which hath charge . Also , it is better to saile by sea , then by land . To have a minde to saile and not to be able , is hinderance of affayres : to see from the land , ships on the sea sailing at their ease , is good for all : and signifieth to travail , or to return from travail , or Messengers and newes from sea . Ships going fro● 〈◊〉 Haven to sea , signifye goods and slow a●●yres , but arriving to the Haven , the contrary : for the artificiall haven signifyeth alwayes our friends and benefactors : the Rocks those whom we love by constraint : the anchors surety , but hinderance of voyages : the ropes which keep the ship at land , are debts and impediments : the mast signifieth the master of the house , or Galley : to see any part of the ship on fire and burn , signifyes danger , lest she break on that side , or danger to him which by that side of the ship is meant . Of Husbandry . THe Plough is good for marriages , procreation , and affayres , but it requireth time : the yoak is good , if not to servants , wherefore it is better for them to see it broken : the sythe is hurt , for it cutteth all , and signifyeth the time of halfe a year : the saw signifyeth the woman and her profit : the cutter of the plough , the wood , the fan , and five , is hurt , departure , and losse : the cart is the life of him that dreams it : to dream to cut vines , or reap out of time , signifyes that your busines shall be slacked to such time as men use to cut vines and mow : sheaves of corn , or like grain , are also hindrance , for this is not ready meate . Holes in the earth , ridges , or secret places of the earth where grains are sowed , or hidden , signifie the wife , the life , and the goods of him which dreamt it . Hedges , pales , ditches , set for limits and confines of inheritances , are ill : and yet to such as are in fear they signifye surety , they hinder travailing : but in other affayrs signifye ayd , friends , and support in necessity . Of Trees . THe Oaks are people , and also folks , the Olive trée , is the wife , the combat , principality and liberty , and therefore it is good to see it flourishing well , bearing fayr and ripe fruit in season : to beate downe Olives , is good for all but servants : to gather olives on the ground , or tread upon them , is pain and anger : the Bay tr●e is a rich and fayr wife , it is also ill successe of affayrs , because it is bitter : but as for physitions Poets , and Divines , it is good for their art . The Cypresse trée , is patience , and lingring . Pine trees , and bodyes of fyrre tress , have reference to Patrons and Mariners , because that thereof men make ships and also Rosen : to others it signifyeth sloth , and feare . Orange trées , Pomegranate trees , Apple trées , and Pear trées , must be accounted of as their fruits , wherof we spoke in our first book , in the spéech of meates . Pine trées , black Poplars , Elmes , Ashes , and other such like , are good onely for Soldiers , Joyners , and Carpenters . To others they are povertie , because they are trees without fruit . Béech and Myrtle trées , are wanton women , and are good for those which would undertake any such businesse , and for the sick , to others they are paine and labour . Of the Dung. COw Dung , Horse-dung , and all others ( except mans ) is good onely to a Plough-man , to others it is heavinesse and hurt . It hath been proved by experience , that it is profit to such as are of meane Estate . To sée great store of mans dung , is great evill ; especially , to be fowled therewith is most evill : to lay his dung in his Chamber is great sicknesse , or divorce of his wife ▪ or friend , or change of Lodging , It is very great danger to dream to ease ones belly in the Church : in the Market or Hot-house , is shame , hurt , and revealing of secrets : but to ease ones belly well , with ease and much , in a privie Chamber-pot , is good for all , it is a signe of allegiance , and discharge of care and businesse . I have knowne it good also to ease ones selfe by the Shore , in the Fields , paths , Rivers , and ponds : and the like to dreame of a Cupboord . Of Flouds , Ponds , Fountaines , and Welles . RIvers having their waters cleare and cleane , sliding gently , are good for servants , and those which have Law-suits , and such as would travail , for they signifye the Masters and Judges , which doe as they will , and also Travailers , because they run daily . But if the river be durty , and violent , it is contrary ; the threatning of Masters and Judges , and hindrance of journeyes . ' Lis yet worse , if the River seemes to carry Houses and inheritance of him which dreams it , or himselfe either , and abundance of evill , if it carry him even to the sea . It is also ill to be upon the River whose waves run against the person , and he cannot get out , for with pain shall one suffer and support the evils that he hath , hath he never so great a courage . The great ▪ flouds are rigorous Judges , angry masters , presses of people , assemblies and noyse , by reason of the violence and murmuring whereof : it is good to passe them on foot , or swimming : to swim in a River or pond , is to fall into great inconvenience , it is ever better to swim without stay to the shore , then to be asléep in swimming . A clear River running into the house , is the comming of some rich man , by whom one shall reap great profit , but a troubled and violent River , and removing of moveables in the house , is the violence of some enemy . A River tunning out of a rich mans house , signifyes that he shall have authority in the town , and be very bountifull , and liberall . To the poor man it is dou●t of his Wife , or others of the house , which he shall hardly rule : to see other then River water enter into the house troubled and durty , is doubt of fyre , but being fayr and clear , it is gain , possessions , and money . In the like sort is it to set in his ground or house a Well , which was not there before : and it also signifieth wife or children , to those which have none : to see a Well full of water in the house , is good , if it be open above , and strangers draw not out of it , for that should be losse of wife , children , or goods : the pond being great , signifyes the same that the River , but that it signifyes hindrance of travailing : but being little or mean , is a rich , and pleasant wife loving her pleasures . It is very good to sayle in a Pond or River , but not to swim . Fountains and Springs , abounding with good water , are good to all , especially to the Sick and poore , announcing to them health , and Riches : but dry is clean contrary . Of Fennes , Mountains , Marishes , Pathes , and Woods . MArshes and Fens are good onely to Shepheards , to others they are impeachments . Mountains Uallyes , Woods , and Plains , are heavinesse , fears and troubles , stripes to servants and malefactors , and hurt to the rich : it is always better to crosse over them , and not to stay there , or number in the way . Large , plain , and easie pathes , are fore-runners of health , and s● on the contrary . Of Law , and places of Pleading ; and of Physitians . PLaces of Pleading , Judges , Attorneyes , and Proctors ; are trouble , anger , expense , and revealing of secrets . If the sick man dreames he obtaines his suit ▪ he shall come to better estate , if otherwise , he shall dye : and if he which is in suit , dream that he sits in the Judges seat , he shall not be overthrowne , but rather his adverfary . Physitians séene in a dream ▪ to him which is in law , signifie the same that Attorneys and proctors . Of High Estates and Dignities . TO dream to be a King or Emperor , to the sick is death , for as the King , so also death is subject to none : to him which is in health it is losse , or separation of parents and friends , for the King hath no companion : to a Malefactor it is surprising , and discovering of his fault , for the King is knowne , and encompassed with his Guard : the scepter , crown and habit or ornament royall , signifie as much : the poore man which dreams he is a King , shall do worthy déeds , whereof he shall have honour without profit : the servant shall be at liberty : it is very good for ● Phylosopher , Poet , or Soothsayer , for there is nothing more frée and royall , then a worthy spirit : to dream to be a Captain , to those that are accustomed therto is good , to the poore it is trouble and defaniation : to the servant , liberty : to be a Towne-Clarke , is to do another mans worke with pain void of profit : to the sick , it is death : to the servant it is good government of the house , faith , and authority . To be a Major or Bayly of the Town , or to have charge and government of children and women , are troubles and angers : to have commission and power over the living is good for physitians and those which are studious , of the government of life and health : to others it is trouble and defamation : to give alms and generall distributions , to the sicke is death and dissipation of goods : to the whole trouble and defamation : to good men being poore , it is good , betokening goods and ▪ advancement comming to them , for without goods one cannot give such Almes . Also it is good to Players and Moris-dancers , for it signifyeth to them honour and praise . When one maketh the foresaid Alms and distribution , to dream that one takes his part , is good ; but not to take it or receive it , is good to none , but evidently signifyeth death , for the dead receive no more . Any dignity which requires carrying of gold and purple , is death to the sick , and discredit to others . To be made a Bishop is good for all , onely except those which would be secret : to be chief of the House , assembly or Congregation , is pain , anger , and oftentimes hurt : any state belonging to a man , which a woman dreameth she hath , it signifyeth to her death : and the contrary . Of Warre , of the Army , and Election of men at Armes . WAr , and affayres of war , are troubles and anger to all , excepting Captains and souldiers , and such as live by it , for to such it is gaine . Arms which cover the body are great surety , as the Buckler , Helmet , Corslet , and such like : other which one tosses and brandishes , as the Pike , the Lance , the Arrow and Dart , signifye debate and sedition : the Woodknife or Sword , is courage , force , and vertue : the Buckler and Helmet , have also reference to the wife , who shall be eyther fayre and rich , or poore and ill favoured , according to the quality of the harnesse . To chuse men of war or souldiers to the battaile , is death to those which are some way sick , and often to old folkes : to others it is businesse and angers , change of place , flights and voyages , to the idle and poore , it is work and profit , which shall befall them , for the souldier is not idle , nor without praise : to a servant it is honour and estimation . Of single Combat . SIngle Combat signifieth noyse or Law suits , which resemble the paines and labour of the Combatants : the Armes of him which flyeth , signifie to go to Law : of him which pursueth , signifie to call one to law . Sometimes I have knowne that this dreame hath many times forefold Marriages . Of the Sunne . TO dream the Sun riseth shining and clear , is good to all , and also setting so ; it signifyeth gaine , operation , protection , and liberty to servants , but to such as would be secret is ill , for it discloses and discovers all . In like sort , if it rise towards the East , it reléeveth the sicke after he hath béene very low , and signifies that sore eyes shall not make blinde the patient , and the returne of him which is farre off . Also it is good for him which would travaile towards the East , to others in all affayrs it is crosse . If the Sun séemes to rise in the South or North , you must judge thus ; the Sun being darke or bloudy , or as it were murmuring with anger or heate , is ill to all , and signifieth sorenesse of eyes , sicknesse , and children . And yet it hath béene found good to them which are in doubt , and which would be secret : the Sun descending upon the earth or any house , is a signe of danger by fire . Entring the Chamber and threatning , is great sicknesse or burning . But if it speaketh or maketh any good signe , it is abundance of goods . The Sun vanishing away , or hiding and absenting it self , is ill to all , except to those that would be secret ; most often it is losse of sight , or death of a childe : it is alwayes better to sée the Sun-beames entring the house , then the Sun it selfe , for the beames are abundance of goods , the sun abundance of evils , which one cannot suffer , no more then he can endure the light or great heate of the Sun neare him . The Sun giving or stealing away any thing , is losse and danger . Of the Moone . THe Moon is the Wife , Nurse , daughter , or Sister , of him which dreames thereof , and signifies money , riches ▪ Merchandise and trafficke : also Navigation , the eyes of him which dreames , and the Master , or Mistresse . And therefore , if the Moon turn her selfe into good , and joy , it is good and honour , by those whom it represents , and on the contrary . To see himselfe in the Moon , is the son of the man , the daughter , of the woman that dreames it : this dream also is good for exchangers , usurers , and takers of receit for Uictuals . Also it is good for those which would shew themselves , and appeare , but it discloseth the hidden , and puts sicke men and Marriners in danger of theyr lives , what good or evill the Sun signifieth , the same signification hath the Moone also : but lesse or more to the woman , then to the man. Of the Starres . TO see all the starres clear and fayre , is good for a travailer , and for all businesse , and for secrets , in which they agrée not with the Sunne or Moone . Those stars or Planets , which are causes of cold , signifye anger and dangers , but those which cause fayre and calme weather , are prosperity and Riches . Those which are the cause of the winter shortest day , are change into evill : or the worst of the Summers shortest day into good or better . Such stars as vanish and goe out of the skie , are poverty , and forsaking to the rich : for you must imagine that the skie signifyes the house of him that dreams , the stars , his goods and possessions : to the poore this dream signifies death . It is only good for them which have attempted some great evils : whosoeuer dreams that the starres vanish out of the skie , his hayres shall fall from his head . Starres falling upon the earth , or vanishing , is losse of parents , or friends , great or little , according to the quality of the starres . To rob the stars is not good , for it hath faln out , that after this dream , the dreamers thereof have committed sacriledge and for it , have been apprehended and punished . To eat the stars also is not good , except to Astrologians , and Sooth-sayers , to whom it signifieth gain , to others death : to sée the starres under the eaves of thē house , is that the house shall be forsaken , consumed , or burnt , or that the master of the house shal die : the comets , beams and burning rayes , and other like things , séen in a dream , signifie as their nature . Of the Rain-bow . THe Rain-bowe on the right hand is good , on the left ill : and we must judge the right or the left according to the Sun , and in what quality soever it appeareth , it is a good signe to any one that is afflicted , with poverty , or any other affliction , for it changeth the time , and ayre . Of Clouds . WHite clouds , is prosperity , moūting from the earth on high , is a voyage , the return of the absent , and revealing of secrets . Red or inflamed , is ill issue of affayrs , smoaky , dark , or obscure , is ill time or anger . Of the Windes . GEntle windes are good , violent , are wicked , and evill people : troublesome tempests of winde , are perils and troubles . Of Earth-quakes , and gaping of the Earth . THe earth trembling , is change of estate and affayrs , but openings , déep pits , concussions , and turning upside down of the earth , are injuries , death , and losse of goods . Onely this dream hath béen tried good to those which purposed to travell , and which were indebted . Of the Ladder , the Step , a Case , a Milstone , a Pestle , and the Cock. THe Ladder is a signe of travelling , the steps are advancement . Some say they are danger . A case , or frying pan is hurt , and a woman which is given to talk . The Milstone , signifieth end of great and angry matters , and a good and loyall servant : the pestle is the man , the Morter the woman : the Cock is the father of the family , or Master of the Lodging . Of Egges . EGges , to Physitians , Paynters , and th●se which sell and trade with them are good , to others it is good to have little store of them , and signifyeth gain , but plenty of them is care , pain , noise or law suits . Of Monsters , or things against Nature . YOu must understand and hold in generall , that all Monsters , and impossibilities , according to the course of Nature are vain hopes of things which shall not fall out . Of Bookes . BOoks are the life of him which dreams of them : to dream to eat them , is good to Schoolemasters , and all which make profit by Bookes , and which are studious for eloquence , to others it is suddaine death . Of Partridges . PArtridges signifie men and women : but most often women without conscience , ungratefull , hard . Of Snares . SNares , and detaining , impeachment and sicknesse : to servants they are loyalty , honour , and authority , for which the unthankefull shall be deposed . To those which are not maried , they are weddings : to those which have no children they are a signe that they shall hade . Of Stripes . IT is good to whip and scourge those only which are under us , except our wife , for it should be a doubt that she hath been naught , others bring profit to them which beate them . To be scourged of the gods of the dead , or of our subjects is not good , but the good of them . It is alwayes good to be whipped with rods , or with the hand , and signifyeth profit , but with leather , reedes , or cudgels , is not good . Of Stripes . TO dreame to be dead , is wedding to him which is to marry , for death and mariage represent one another . And therefore for the sicke to dreame they are maried , or they celebrate theyr Weddings , is a signe of death . For him which hath a wife , to die signifies separation from her , or his companions , friends , or parents , for the dead keepe not company with the living , nor the contrary . To him which is at home , it signifies he shall go abroad , it is a good dream for fathers , for poets , Orators , and philosophers , for the first shall have children which shall live , the others shall compose workes worthy of memory : Moreover , I have made experience that this is a good dreame for those which are in heavinesse or feare : for the dead have no more feare and heavinesse . Also to those which are in suit for inheritance , and which would buy lands for the dead are Lords of the earth . In other Law-suits , this dreame is not good , but for sick it heales them , for the dead are sicke no more : it is all one to dreame that you are dead , or that you are caried and buried for dead : to dream to be buried quicke is not good : for often it signifyes prison and captivity . Be it good or evill that death signifyes , if one dreams that he is killed by an other mans hands , that good or evill shall come by his means : if one dreams he kils himselfe , the dreamer shall have that good or evill which death signifyeth by himselfe . Death by sentence of Justice , makes our goods or evils greater : to be hanged or strangled by another , or by himself , is trouble and anguish , it is also change of place , and house : to be burned quick signifyes as much as to be scorched with Lightning , whereof we have spoken above , but properly to the sick , it is a signe of health : to yong folks , calamities , concupiscence , and heats of youth : to be crucified , is good to those which would go to sea , and to the poore : but to the rich the contrary : to the unmarried it is weddings , to servants liberty , it is also change of place : to be crucified in the town , is to have such an estate and office , as the place requires where one dreams he is : to have combat with beasts , is good to the poore , and signifyeth goods , whereby they may nourish themselves , and entertaine a traine : to the rich it is anger , and injuries . To many this hath béene a token of sicknesse : it is liberty to servants , if they dream they are killed by the beasts . Of carrying another , or being carried . FOr to carry another , is better then to be carried , inasmuch as it is more honour to give , then to take . For he which carrieth , representeth him which doth good , or a pleasure , and he which is carried , him which receiveth : to be carried by a woman , a childe , or a poore person , is meanes of profit , and supportment . It is good for a servant to be carryed by his Master , and for the mean man to be carryed by the rich . Of the Dead . ONly to see the dead , without any other accident or speech , is to be in the same estate and affection , wherein the aforesaid dead persons were towards us . For if they were our benefactors , the dream signifyeth good and joy to vs , and so on the contrary it is excéeding bad , when the dead séem to cary away and take from us apparell , goods , money , or victuals , for it seemeth death to the dreamer , or to some of his parents ▪ or friends : if the dead give us victuals , money , or apparell , it is a good dream , but to such as they give none , it is another case . I knew a man which dreamt that his wife being dead , made all the beds in his house , and the next day after , many of his greatest friends fell sicke . Of Money , and Treasures . SOme say , that to dreame of money , and all kinde of coyne is ill . But I have tryed that little money of Brasse , and Bullion , signifieth heavinesse , and angry words . But money of silver , words and talk of great affayres , of gold farre greater : ●t is also better to dream to have little silver , then much , because that one cannot employ great heapes , without payne and fare : to finde treasure hid in the earth , if the treasure be little , the evill shall be little : if great , the evils great , with anger , heavinesse , or death , for they open the earth for the dead , as well as for the treasure . Of Weeping . TO weepe and grieve , whether it be for any friend departed , or for any cause , it is joy , and myrth , for some good act , and not without reason : for our spirit hath some affinity and resemblance with the exteriour ayre , which invyroneth us . As therefore ayre is always subject to change from fayre weather to tempests , and from tempests to fayre weather and a calm , so it is likely that our spirit changeth from heavinesse to joy , and again from ioy to heavinesse . And therefore also to be merry , is a signe of heavinesse . But the party must have some cause of sadnesse , otherwise to be sad without cause , were a signe you should be sad for a cause . Of a Tombe . FOr to have a sepulchre or tombe , or to build one , is good for a servant : for he shall have liberty : and to him which hath no childe , for he shall have one that shall survive him : also it is often a signe of mariage , and getting of lands : it is a good dream in generall both to rich and poore , but graves falling , or fell and ruinated , are the contrary . Of the dead reviving and dying again . THe dead reviving , are troubles and hurt , for we must thinke , as if the thing were indeed , what trouble there would be if the dead should revive , which would re-enter into the fruition of theyr goods , and that would be anger and great losse to those which enjoyed them after theyr death : the dead dying again , signifyeth the death of those which beare theyr name , being theyr near kindred and affinitie , if they seeme to dye twice . A potion or mortall bit signifyeth the same that death . In like sort every beast that one shall finde under the bed : which things signifie to die shortly . Of Weddings . SEeing that marige and death have some affinity , as the one signifying the other , I purpose in this place to speake thereof : To mary a Maid , to him which is sick is deathe it is good for him which would enterprise any good businesse ▪ for he shall have good issue : and he which hopeth for any good , shall obtain it : for he which marieth gets some good or dowry by his wife : to others it is trouble and divulgation : for without this men make no Weddings : but if one takes an old woman , he shall pursure not new , but old affayres , not without profit : if any one sees his wife maried to another , it is change of affayrs and actions , or else separation : if the woman dreams she is maried to any other then her husband , she shall be separated from him , or sée him dead , as some say . But I have found this not always true , but onely when the wife is not with childe , or hath no children , or hath no inheritance to fell : for if she be with childe , she shall beare a sonne whom she shall see married , and by this meanes , not her selfe but her sonne shall be maried to another . And ●he which hath any good to sell , shall sell it and shal make a contract of covenant , as one doth for mariage . Of the Swallow and Nightingall . THe Swallow signifieth no evill , if she makes no attempt , which denounceth some evil : or if she appeare in no other then her naturall colour : but she signifieth good work , and principally weddings , and musicke , and promiseth a husw●●ely wife , and a house keeper : for the Swallow liveth and makes her Nest with us under the same roofe : the Nightingall signifyeth as the Swallow : only lesse good , for he is not so familiar with us . To flye . TO dreame to flye a little height from the Earth , being upright is good , forasmuch as one is lifted higher then those that are about him , so much greater and more happy shall he be . It were better for him not to be in his Country , for it signifyeth wandring or not resting , or returning to his Country : to flye with wings , is good generally for all : to servants , it is liberty : to the poore , riches : to the rich , office and dignity : to flye very high from the Earth and without wings , is feare and danger : as also to flye over the houses and through the stréets , and fore-knowne wayes , it is trouble and sedition : to flye into heaven , is for servants to enter into rich houses , and especially the Court : to those which would be secret it is ill , for all the world sées the heavens : to flye with the Byrds , is to kéep company with strangers , and pain and punishment to Malefactours . It is alwayes good , after having flown on high , to desce●d low , and after that to wake : but it is best of all to flye when one will , and come down when one will : for it is a signe of facility and good disposition in affayres . But to flye by constraint , as being pursued by men , spirits , or beasts , is not good , for they are great angers and dangers : to flye backwards is not ill to those that would sayl : for commonly in a ship which goeth her course without tempest , the people take their ease and lye backwards to others , it is want of work and businesse , for those which lye so are idle : to the sick it is death : it is very ill to desire to flye and cannot : or to flye with the head lowermost , and the feet upward , and what kinde soever the sick flye , it is death : for we defend that the soules departing from the body , flye into heaven with a great flight , as little Byrds do : to flye is ill for those which have a trade or handy-craft , which requireth no removing out of his place : it is good for captives . Many by this dream of flying , have become blinde , because they fear to fall : to flye in a chayre or bed , or being set in any underprop , for the better sustaining of himselfe , is great sicknesse : but it is not so ill to him which should travaile , for it is a signe that he should travail with his family , with his tooles and moveables , in a Cart or Coach. Of such as are worty to be believed . THose which in a dreame tell us any thing , and are worthy to be believed , are in the first place sent from God , for to lye in a thing , that agrees not with God : next , Sacrifices , for these are pleasing to God. Then Kings and Princes , for every thing which ruleth , hath power and might of God. After them , fathers , Mothers , and Masters , for they are as Gods , giving us , first our life , and after our forme of good life . The next Prophets , and amongst them , such as are not given to lying , nor deceiving , as Sooth-sayers , Astrologians , and Interpreters of Dreames . Then the dead . For those which lye , do it eyther for feare , or for hope of good . But the dead neither feare us , nor expect any good at our hands . After children , old folkes , and beasts are worthy of belief , in whatsoever they declare unto us ▪ in our dreames . No others are to be believed , except those which live well and solitarily . The Conclusion of the Authour , upon the Second Book . IF peradventure any of those , which shall have had my Bookes in theyr hands , suppose that I have put any thing in eyther Booke which I have not known by experience , he abuseth himselfe . But having seene and understood the preface of this Book , he shall know my purpose , and intent . Moreover , if any one have an opinion contrary to any speech by me recited , because it shall have ( as I thinke ) some , probabilitie , he must know for answer that I know already that he will finde whereof to speake , and that which shall be very likely ; which I my selfe can doe also , but I seek not to complain , as those which seeke applause and favour at Theaters , or which set theyr words to sayl . But alwayes I call to witnesse for me , Experience and the rule of Reason , wherefore I have here set down nothing at all , but what I have gained ( with much travaile and industry ) by Experience . For I have done no other thing day and night , but meditate and spend my spirit , in the judgement a●d interpretation of dreames . But I must request one little favour of the Reader , that he would neyther adde nor diminish any thing of my present worke . If any one thinkes that he can adde , he may aswell make another Booke . If he thinkes any thing superfluous , let him use that onely which he shall finde good , leaving the rest for others . The End of the Second Booke . THE TRANSLATOVR TO HIS Cosin John Bureaux . WHat others have thought of my present Translation I know not , but I am confident you will not mislike , but take it in good part . And because I have made experience of your humanity and good nature , which takes delight in all good and vertuous things , especially of this nature . I have thought good to addresse this third Book of the Interpretation of Dreames , written by Artimedorus ; with which I hope you will passe the time , with your friends , and shall finde therein ( conjoyning it with experience , and comparing your dreams with the exposition of this Book ) recreation not without admiration , as I my self have done before you . For certainly it is an admirable thing , and more then may be found again in the world , to come to the end of a thing so confused and strange as dreams are . For my part ( Cosin and friend ) I will assure you , that it hath wrought a matter of importance in me concerning evils or good according to my quality , whereof God hath advertised me , eyther troubling or comforting me ; for which I have thanked him when he comforted me , and prayed to him when he troubled me . And by this means , I have alwayes found my self well , and in this manner have I reaped profit by dreames , which also you will do by exercising your self henceforward , if I mistake you not . I will repeat to you a chance which fell out some yeare after I had this Book . It is certain , that some four or five moneths before my wife Fleurea bore me my son Gasbart ( whom God blesse ) which is the first and last fruit of her and I , ● often and sundry times dreamt that I saw a Mulbery tree , bearing Mulberies , and this was before that ever I once thought or knew that this book of Artimedorus said it . But because that so often my spirit represented to me this Mulbery tree , I was moved , and as it were constrained to seek for it . I took this Book , and read therein . He which sees a Mulberry tree , right and bearing fruit , it signifieth linage and generation unto him . And following his speech , I would often say to certain of my friends , that I believed I should have by my wife a childe , which should live and not dye at her birth , as my daughter did ; I could in this case alledge many other cases and dreams , whose issue have faln out in all points , according to the exposition of Artimedorus ; but for brevities sake I will omit them , hoping that you will beleeve as much , and take this instead of more , the effect whereof your selfe knew lately to happen , to the great joy and delight of me and my friends . But I must advise you that as touching the effects of dreams , you must not ever seek them or hope for them at the same time that you dream them , for many times they come to passe four , five , or sixe moneths , after you dreamt them . I must likewise give you notice , that this third Book of Artemidorus , is as a Book set apart , and separated from the other two , which appeareth by the Authors conclusion in the end of his Second Book ; and indeed , this Book was composed long time after the other . For the Author seeing that in the two former Books , there wanted some things which the diligent and curious Readers might desire , laid on an heap , and gathered together the things contained in this third Book ; which he would not adde to the two former , for the reason which he giveth in the end of the second Book : nor yet would make it a Book by it self , but rather gives it the same title . Because it so depends upon the two former , that in some specches they may seem to be repeated again , unlesse one have the better judgement . But without cause he repeats nothing , for it is eyther for amplification , or diversity of Exposition . Farewell . The End of the Translatours Epistle . The Third Booke of Artimedorus His Exposition of Dreames . Of Play at Dice or Tables . TO dreame to play at Dice , or Tables , is noyse , and debate for money . It is alwayes good to win : to the sick it is ill , if one gives over in play : the Dice or Tables simply séene in a dreame , is sedition and noyse , but losse of them is end of noise and sedition : to sée a childe play at Dice or Tables , and Counters , is not ill : to a perfect man it is ill to play at Dice , except he hope for some succession , by the death of another , for the Dice are made of the bones of the dead . Of theft , Sacriledge , and Lying . TO dreame that one steales is not good , except to him which would deceive an other . By how much rirher , and safely garded the thing is , which one dreames he steales , so much the greater danger it is to the dreamer , for it is likely the dreame subiects the dreamer , to the same paine , that the law doth theeues . To commit a sacriledge in a dreame , is most ill to all , except to Sacrificers , and Prophets , for by custome they receive , and devide che first fruites , of oblations , and are alwaies nourished by their Gods , and take not all openly . To tell a lie in a dreame , is not good , except to Players , and iesters , which practise it : it is lesse evill to lie to strangers , then to his owne countrymen , for it signifieth great missfortunes , yea though one dreame to lie to his friends , in things of very small importance . Of quailes and Cooks . QVailes are messengers bringing ill news from sea , they crosse affinities , friendships and mariages , for they signifie noise , and seditions , and death to the sicke , if they crosse the sea . They are also crosse to voyages , for they signifie ambushes , and treasons , because they are spied , when they stye , and often fall into the hands of fowlers , and hunters . Cocks which fight are also noise , and trouble . Of Ants. TO sée Ants with wings is not good , for it argues hurt or a dangerous voyage , other Ants which are diligent and industrious , are good for plough-men , for they signifie fertility . For where there is no grain , there you can finde no Ants : they are also good for such as live upon the common good , and reape profit by many , and to the sick , when they come near the body , for they are called industrious , and cease not to labour ; which is proper to such as live : but when they range about the bodies of the patients , it is death : because they are the daughters of the earth , and cold , and black . Of Lice , and Long Wormes . TO dream to have some little quantity of Lice , and to finde them upon his body , or gowne , and kill them , signifies that one shall be delivered from care and heavinesse . But to have a great quantity , is long sicknesse , captivity , or great poverty , for in such cases , lice abound . And if one cast them all away , it argues hope to be relieved of all his evils : to vomit wormes by his mouth , or upon his seat , is to know his enemies , and familiar wrongers , and to overcome them . Of Flyes , Hornets , and little Wormes , which are ingendred in the flesh . LIttle wormes , are care , and anger , and oftentimes displeasure , which one shall have by his wife , or familiars . Hornets are ill people , which will assault and discredit the dreamer : to Taverns it signifies , that their wine shall spill , and sowre : for such great flies , love and desire vineger . Of Beating and Hatred . FIghting with his friends , or strangers , is not good : the sieke shall be in danger of raving and losse of sense : to fight with great personages , as Kings , Princes , and Magistrates , is very bad : to dreame to hate , or to be hated , whether of friends or enemies , is ill , for one may have need of all the world . Of Slaughter . TO sée people sacrificed or kild , is good ; for it is a signe that our businesse is accomplisht , or near the end . Of the Crocodile and the Cat. CRocodiles signifie Pyrates , or Robbers by Sea , or murtherers and wicked persons in any sort like the Crocodile : the Cat signifies the Adulterer or Harlot . Of Crutches . WAlking upon Crutches , to the Malefactours , is prison , chaines , and stocks ; to others it is sicknesse , or a vagabond like life . To walke upon the Sea. FOr to walke upon the Sea , to him which would travell , as also to a servant and him which would take a Wife : the one shall enjoy his Wife , and the other shall have his master at his own pleasure , it is also good for him which hath a law suit , for the Sea represents the Judge , which handles some well , and others ill : and the woman , by reason of the moistnes : and the Lord , by reason of the might . To a yong man , this dream is love of a delightfull woman , to a woman it is dissolute life of her body , for the Sea is like to a harlot , because it hath a fair appearance and show , but in the end she brings many to evill : this dream is good to all those which live and make profit upon the people , and which govern any publike matter ; for they shall have great honour and profit : For the sea is like a multitude , by reason of the disorder and confusion of the waves . Of Sicknesse . TO be sick , is good onely to those which are in captivity or great poverty , for sicknesse makes active and lean , and diminisheth the booy : to others it is great idlenesse and want of work . It is the same case to dream that you visit a sick man , which you know signifyeth that the event shall happen to to him , not to the dreamer : For we hold , that our friends , neighbours , and familiars , are the fantasies and images which represent things that are to befall us . Especially , I have observed that all the good or evill things which the soul would signifie to us betimes , and of greater importance , she brings and represents them in our own person : but those things which she denounceth more slowly , and of lesse apparance , she represents them by some other . To make Statues , or Images of men . FOr to make images of men , whether of earth or any other matter , is good for Governours of children , for they shall govern and instruct them with honour and profit . And to those which have no children it is good also , for they shall have some very like themselves . To be fastened in a Cart , and carried in it . FOr to be tyed in a Cart to draw as an Horse or Oxe is sicknesse , servitude ▪ and pain , to every body , how rich or mighty soever he be : to be carried in a Cart or Coach , or drawne by me 〈…〉 to have might and authority over many , and to have children of good behaviour : as for Travellers , it is surety with slownesse . To be apparelled ill favouredly . IF one be ill favouredly attyred , it is ill to all , and signifieth abundance of mocking and flouting , with ill issue of affairs : this dream is only good for flaughters and Players . To write with the left Hand . WRiting with the left hand , is to make some secret circumvention , to cunny-catch , deceive , or defame any one . Of a Father in Law , and Mother in Law. TO dream to sée a father in law , or mother in law dead , or alive , is ill , especially using violence , or threatning : using gentle spéech , and good entertainment , are vain hopes and deceits . Sometimes they signifie voyages ; for the naturall father , and mother , represent the house : the father or mother in law , strangers . Of our Predecessors , and Successors . PRedecessors , as Grandfathers , and other ancestors , signifie care , which shall turn to good or evill , according to the order and circumstance of our dream . Our successors being but Children , is anger and pain : being greater , signifie support . The Rat and Weasell . THe Rat signifies the servant : it is good to see many playing and sporting . But the Weasell signifieth a bad and wicked Wife , or Law , or Death , or gaine : according to her doings , goings ▪ or commings . Of Durt . IF you dream of Durt , it signifieth Sicknesse , or dishonour . Of the Bason . TO dream of a Bason , signifieth a good Maid : to drinke or eate therein , is love of the Servant : to sée himselfe in the Bason , as in a Glasse , is to have children by the Servant . Of the Image , or resemblance . A Statue or Image , signifieth children , and the will and affection of the dreamer . An Image of solid matter , and not rotten , is better then the painted , or one of earth , waxe , and such like . That which befalles the Image , shall befall the children and affaires of the dreamer . Of the Midwife . A Midwife séene in a dream , is revealing of secrets , and hurt ; it is death to the sicke ; for she alwayes pulleth out that which is contained , from her which containeth it , and layeth it on the ground : to those which are kept by force it is liberty : often séene of her which is not with childe , signifyeth sicknesse to her . Of Thornes and Stings . STings and Thornes are griefs , impeachment , care , and heavinesse : to many they have signified love , and also injuries by wicked persons , Of a Chaine . A Chaine is a Wife , defaining , ill successe of affayres , and hinderance . Of Comfort . IF you dreame you have comfort of any one : to the rich and happy , it is mishap and injury : to the poore and afflicted , ayde and comfort . Of a wound . FOr to dream to be wounded in the stomack or hart ; to young folkes signifieth love , to old , griefs and heavinesse : in the palm of the right hand , is debt and warre , by reason of the signe which is made thereby , but new skin recovered in the wound which one cals a skar , is an end an issue of evils . Of Debt , the Creditor , and the hirer . THe debt and the creditor represent the life : wherefore to the sick , the creditor urging and constraining is great danger , and receiving , is death . For we owe a life to nature , our universall mother , which she makes us restore and ●ay : the creditor dying , is end of heavinesse : the Tennant or So journer signifieth as the creditor : sometimes the creditor represents the daughter which demands her dowry to marry . To be a Foole , or Drunkard . FOr to dream to be a foole , is good to him which would undertake any businesse , for fools and mad-men do that which come into their brain . It is good also for Marshals and Shrieves , which would have authority over the people , for they shall have great report and honour . It is also good for those which would governe and teach children , for children do willingly follow fooles : it is also good for the poore , for they shall have goods , for Fooles catch of all sides , and all hands : to the sicke it is health , for folly makes men go and come , not sléepe and rest . But to dreame to be drunke , is very bad to all : for it signifieth great folly . It is only good to such as are in fear , for the drunken fear or doubt nothing . Of Letters sent . TO see Letters and that which is written within , signifyes that one shall have disposition to things therein contained : but to see them onely and not the Contents , is good newes : For in every Letter there is health , Good morrow , God have you in his kéeping , Far●●●ll , and such like . Of Plants and Trees comming out of the Body . FOr to dream that any plant comes out cut of our body , is death or cutting to him ; which is meant by that part from whence the plant arifeth . Of the Scab , Leprosie ▪ and Itch. SCabs , Leprosie , and Itch ▪ are signes of Honour and Riches to the poore , to the rich and mighty they are Offices and Dignities . It is also revealing of secrets . But to see another leprous and scabby , is anger and care : For all ugly and ill favoured things , make sad their spirit which looke on them ▪ To cast stones , or to be stoned . TO cast stones at any one , is to assaile him with words and injuries ; but to be stoned and hurt with stones , is to hear and suffer injuries ; for stones represent injurious spéeches . Oftentimes it is a journey or flight , for he which is assailed with stones must fly : when there are many which cast stones , this dream is good for him which hopeth for mony or profit , and comodity by many . Of Grashoppers . GRashoppers , or Crickets , signifie Musitians . To such as are in necessity , they neyther signifie friends nor support , but onely words and talke of theyr affayres : to such as are in feare , they are threats without effect : to the sicke , they signifie thirst and death . To suffer as another . TO be in pain and suffering as another is to be accessary and partaker of his offence and pain . For sicknesses and imperfections of the body , have reference to the passions and affections of the soul . Of Dung. FOr to see Dung , is good for those which live upon the common People , and which reape gaines by them , and to such as are of base estate . It is also good for those which have charge of publike affayrs . It is good for the Poore to sleep on a Dunghill , for he shall get and heape up store of money : to the rich it is Publike estate , office , and honour . For the common People alwayes carry and cast their superfluities on the Dunghill . To be fouled with Dung by any friend , is enmity with him , and injury by him , but by any stranger it is great hurt to come . Of Prayers and Requests . PRayers and requests , of alms , all beggars , poore , and miserable , are care and anger to those which dreame thereof , for none requesteth of another without affliction , and none that are afflicted have reason and consideration : by reason whereof they are importunate , and cause trouble and hindrance : and if they receive money for almes , it is a signe of great perill and hurt , and death to the Dreamer , or to some friend of his . Poor folks or Beggars entring into the house , and carrying away any thing , whether they steale it , or it be given them , signifie very great adversity . Of the Key . A Key seene in a dreame to him which would marry , signifyeth a good and handsome Wife , or a good Maid . It is crosse to a Traveller , for it signifieth he shall be put back and hindred , and not received : it is good for such as would take in hand , or effect other mens businesses . Of a Cooke . TO see a Cooke in the house , is good for those which would marry ; for mariages are not made without a Cook : it is also good for the poore , for they shall have goods , and ability , to kéep a good and long table : to the sick it is inflamation , heat , and teares : it is also revealing of secrets , for a Cooks apparell is white , and is seen of many . Of Chesse play . TO dream that you play at Chesse , is gain by lying , and deceit , to see another play , is , that he shall sustain losse by craftinesse . Of Butcher● . BVtchers which knock downe , kill , cut and divide beasts , and after sell them , signifie danger and hurt , and death to the s●ck , for it is their calling to divide and sell dead beasts : to such as are doubtfull , it is greater doubt , to captives and bondmen it is issue of their evils . Of an Inne-keeper . AN Inne-kéeper which kéeps a publike Inne , signifieth death to the sick , he therfore representeth death , because like as death , so he entertaineth all persons : to others it is trouble and heaviness● , danger , and travell . The Inne signifieth the same as the Inne-kéeper . To be kept and detained . TO be kept and detained by any one , is impeachment of affayres , and continuance of sicknesse to the Sicke . Notwithstanding , to those that are very low , and near theyr end , it is recovery of health , and continuance therein . For the kéeping , represents life which shal be prolonged : but deliverance , dissolution , and losse , is quite contrary , and death : to enter into prison , and captivity of bonds , either willingly , or by force , is great sicknesse , or anger . Sergeants and Hangmen are captivity , heavinesse , and revealing of secrets , to malefactors . Of Holy Evens , Joyes , and Banquets made by night . HOly Evens , and Festivals by night , are good for such as would marry , or make mariages , and such as seek company , and affinity : to the poore they are a signe of goods : to the sad and fearfull , end of heavines , and fear : for none watch willingly all night in daneing , good cheere , and myrth , but those which are joyfull : to whoremasters and harlots it is revealing of theyr deeds : to the rich and wealthy , they are trouble and divulgation . Of places of Assembly . PLaces of Plea , the Market , Theaters , High-wayes , and great places in a Town and Suburbs , and Churches are troubles and confusions , by reason of the multitudes of people , which resort to the foresaid places . A market filled with goods and folks , is good for those which traficke , but an empty Market the contrary . Of Statues . BRasen statues being very big , séen moving in a dreame , are riches and revenews : But excéeding great ones , and moving like Monsters , are great terrours and perils : because one cannot see them without frighting . Statues also represent Magistrates and Governors of the Town , and in this case , whatsoever they shall do or say , shall befall the said personages . Of the Mole . THe Mole signifieth a man blind by inconvenience and labor in vain , and signifies also that he which would be secret , shall be disclosed by himselfe . Of night Bird● . THe Madge howlet , the Owl , the Bittern , the Bat , and all other night B●rds , crosse any enterprise or advancement of affayres : but take away feare and terrours . Onely the Bat is good to women with childe , for she layes not Egs as other Byrds do , but little ones , and beares milk where with she nourisheth her young , if these byrds are seen in a dream to enter a house to dwell there , it signifies that his house shall be desolate and forsaken of the inhabitants : he which goeth by sea or land , and sees in his dream any of these birds , he shall fall into a great tempest , or the hands of théeves . Of the Clock . A Clock signifieth actions , operations , motions , attempts , and surprizing in any necessary things : if the clock fall or breake , it is ill and great danger , especially to the sick : it is ever better to count the houres before noone then after . The Authors Conclusion of the Third Book . B●hold then all which wanted , or which was not fit to be put in the two former books , sufficiently ( as I suppose ) are comprised in the Third Booke . And for this cause , I thought it good to make this little Book apart , lest I should have omitted those things therein contained ; and by that meanes , some other might take occasion eyther to write another Book of this subject , or adde to mine . But you must know that there is nothing more tedious or difficult , then to understand the diversity , composition , and mixtion of dreames , and to prescribe Generall Rules for all kindes of dreames . Séeing that sometimes , nay often , one may sée the same dreame , and at the same time of the night , or day , things contrary , and which have no resemblance , or agréement . But it is impossible , that things signified by the self same dreames ▪ should differ or be repugnant among themselves , if so be that the dreames foretell matters of import , which shall happen . For as in all other things there is an order and dependance , so also is it very likely , that the same falles out in dreams . When therefore one shall sée in his dream things both good , and evill , then he must think with himselfe , which were the first , and which were the last . For in worldly affayres , sometimes even the greatest occasion of hope hath had issue : and on the contrary , the greatest occasions of doubt and feare , have had good issue : and for great evils which one hath expected , one hath found but small ; and for little hope of good , one hath found non● at all . So that mixt and compounded dreams , are very doubtfull , and cannot easily be understood or expounded , which is a great griefe to many . But for my part I have writ methodically , and in the best and easiest order that I could , that every one might take an easie course in the exposition of dreames . And as Schoole-masters after they have taught their children the knowledge and property of any one letter , in particular , afterwards teacheth them how they must use them all together . In like-sort , would I prescribe certain little and easie rules , and foyne them to that which hath béen said in my thrée former Books , to the end , that they may be the better learned and understood . For to such as have had experience , and long practise , this will be very easie , and shall suffice to instruct them in all things what they signifie : to the purpose then . In our first Book we said , that the Head signifies the Father of him that dreamt it . And in the second , that the Lion signifieth the King , or Sicknesse . And in the Chapter of Death , that it is good for poore folks to dreame that they dye : when therefore any poore man ( having his Father rich ) dreames that a Lion comes to devoure or teare in pieces his head , and the same poor man séemes to remain dead , and without a head in his dream : it is likely that his Father shall die , and he shall be his h●yr : and by this meanes shall forgoe the faintnesse of his poverty , and become rich , seeing that he hath neither father nor poverty that shall kéepe him downe any longer . For in this dream the head representeth the father : the losse of the head , the death of the father : the Lion , the sicknesse whereof his father shall dye . And death to the poore man is change of estate , shewing that by riches , his poverty shall be expelled . In such sort , one must leade himselfe to the interpretation of all diverse , and mingled dreames , of any whole Chapter , or speech : gathering together , and making one onely exposition , like as one Medicine is made of many hearbes and rootes . To which intent , I desire all courteous Readers , who are desirous to peruse my Bookes , not to accuse or blame them , before they have diligently read and understood them . For I am confident , and dare affirm with great security , that my Bookes will not be rejected by the learned and juditious Readers : nor by those who are either studious , diligent , or friendly Readers . The Fourth Booke of Artimedorus . Of the variety and diversity of Dreams . OF Dreames , some are Speculative , that is to say , which come ( if one may so speak ) in the fashion of the spirit , when the body resteth : Others are . Allegoricall , that is to say , which shew under other things , those things which they would signifie ; and are more hard to interpret : chiefly , because one is in doubt whether the things will fall out as the spirit hath presented them , or in some other manner understood by them : wherefore first of all we must understand , that the effect of Speculative dreams is brought to passe , if it shall happen at all : For all dreames have not an effect presently , or soone after the dream . But the effect of Allegoricall dreames , appeares sometime after , either long or short , as a day or two . But it were fondnesse in any man to think , that monstrous and impossible things , should happen as the dreamer hath seene them . And we must know , and note , that Artificers represent theyr Art , amongst those which are of the same art . As the Atturney which dreamt , that an other Atturney was sick , was a long time without Clients : the Smith , which dreamt that he saw a Smith which was his Neighbor , carried to his grave ; afterwards left his owne shop , and the Town wherein he dwelt . But to speake of another . Apollonides a Chyrurgion , dreamt , that in Fencing he had wounded many , and by his Chyrurgery he had healed many , and had great practise : for the intent of Fencers is to wound , but not to kill : the like doth the Chyrurgion . The Sick man dreaming he saw bread , ready to be set in the Oven , although the fruits of Ceres are ever good , yet notwithstanding , it signified to him a great Feaver to come ; because those Loaves were to be heated , and baked in the Oven . To him which would marry , or which would get affinity or company , it is better to dreame of the Vine , and wine , then of Corn , or Barley ; and for him which desireth to advance himself , it is better to give then to take any good , if he take it not of the more apparent personages . Of Stuffe . TO dreame you sée all sorts of stuffe , which you can tye , trusse , or carry , especially in dossers , panniers ; or baskets , whether chaines , carcanets , &c. signifies good to those which would marry , or make any other affinity , but it is crosse to those which would make any voyages , run or flye , or which fear to be surprised : always excepting those which would surprise another , and use any deceit or cunning . To meet folkes . TO dream to meet or see folkes , whether men or women , if they be such as love us , or we love them , or which are willing or have done us any good , and have had no desire to hurt us , but wish us well , be they eyther alive or dead : the dreame is good . For those which the spirit sees or méets with the body sléeping , they are kindes and images of things to come , amongst which , our friends signifie good , and our enemies the contrary , ill . Of the first estate and fortune . IF any man being become poore after he hath been rich dreams that he hath such lands and possessions as he had before , and the same folks which he had before is with him in his house , or the deputies tenants or farmers , which he had in his prosperity upon his lands ; this dream is good : for it signifies that his good fortune will returne : and on the contrary , if a man now rich , dreams that he sees or hath those things which he had when he was poore , foretels him , that he shall returne to his poverty , and that he shall have ill luck . To judge that he whom we think is our Enemy , is our friend , and the contrary . PEople of recreation , whether loved of those which see them in theyr sleep , or which love them and honour them , or beare them good will , although they have not great familiarity and acquaintance together , signifie prosperity and dayes of recreation to come : and on the contrary , those which being seene in a dreame , hate them which see them , although they are ignorant of theyr enmity and ill will , signifie ill . So then when you shall sée in a dream , any personage which you thinke to be your friend , and the day after you have no prosperity or good luck , then you may judge that he beares you no good will , but that he is a dissembler : and on the contrary , if you sée any one whom you suppose to be your enemy , and yet the day after you have good lucke , then thinke that it is wrong for to judge him your enemy , and you ought not to bear eyther an ill eye , or an ill heart toward him . To see or meet Tradesmen , or any pleasant Maid , or woman . ANy Tradesman which one dreames that he sees or meets , have the same effect which their Art hath ; and the same effect is it to sée theyr Shops . And yet you must except a Whore : for to dreame that you see or meet one , is a signe o● joy , and no ill dream . But to sée the brothell-house where she kéepes her Whoredome , is to dreame of heavinesse and ill luck , because it is a publike place , full of trouble . To see little children or yong men , to wit , of mean age , or old folkes . AMong little children , it is better to dream you sée boyes , then girles : and yet , both import care , because for little ones we must care . Little children or other of middle age , seen in a dream , are better then to sée old folkes . And yet if the dreamer were in any businesse to bring witnesse , or to become surety , and desireth that men should give ▪ credit to his words or writings , it were better for him to dreame to sée folkes of a ripe age , or old : provided alwayes that those old folks do nothing in ●otage , or upon an old grudge . Of Trees and Plants , comming forth soone or late . Also of living Creatures . AMongst slow Trées or plants the Oak , the Olive , the Cypresse Tree , and other such : in like sort the Elephant , the Raven , the Hart and their like ; sig●ifie good o●●vill to come slowly ; according to the disposition and different qua●ity wherein one sées them . But Trées or plants which grow quickly , as the Vine , and the Peach trée : and among beasts the Hog and such like , signifie on the contrary side , either good or evill whicsh shall quickly happen . Of Walles , Foundations , and old Trees . ALl sound and firm things , as walles , foundations , and old trées , and stuffe of yron , and the Loadstone : are significations of surety , to those that are in doubt and feare , provided that one be not locked in them . Of Chariots . CHariots , which are not in use , as to dream to guide a chariot drawn or carried by Wolves , Leopards , Dogs , or such like beasts , is good onely to those which fear great Enemies : because such beasts when they are set betwéen the draught tree , are subject to the guider : but to dream to be carried therein by men , is good onely to those which would command and be obeyed : to others it is discredit and hurt . Of Flattery . IT is good for none but such as use it , to others it is a sign to be abased ; because flatterers are lesse and baser of courage then those which use it not . To dream to be pleasant , and easily to endure to be flattered , is not good ; especially if the flatterer be one of our familiars , for it signifies to be betrayed by him . To be sold . FOr to dream to be set to sale ( as they were wont in the old time to sell theyr servants , and they do at this day amongst heathen Nations ) is good to those which wish to change their present estate and quality : As to those which are kept in poverty and servitude : but to the rich and the sick , and those which are placed in honour and authority it is ill , and after this dream it hath fell out , that many have been taken and sold , To buy . TO dreame to buy all sorts of things which one useth , is good : to buy that which is only for victuall and relief , is good for the poore , but to the rich and wealthy , it signifies expences and great charge . To get . FOr to dream to get and heap up goods , and especially fayr houshold stuffe , and well ordered , and much , or any more then we had before , is good : but not most excellent above our estats and quality , for this would be without reason , and would signifie much hurt . Of Poverty . TO dream to be in necessity and poverty , signifieth some good to one : and yet this dream brings no good , but signifieth crosse fortune to those which make commodity of theyr tongue , and fayr speech . Of things which one dreams to befall little children beyond their Age. TO dream of any thing to befall little children , which is not propper to theyr age , is not good : as to dreame that men children have beards , and gray hayrs , and that little wenches should be married , and have children ; which signifieth to them death at hand . And yet to dream that little children speak well is good , because it is proper both to man and woman to speake . But as for other things happening beyond theyr age in those which are not very little children , it was declared in the first Book , in the Chapter of alteration , and change : dreams which are of the generation of children , or of weddings , foretel that our children being in a farre Country , shal return ; especially the wife and children , if by chance any one hath took them from us : if one dreams to plough the earth , and sow seed therein , it signifies the same . That that which is signified by one thing , is also oftentimes the signifier of the same thing . THe Eyes signifie and represent Children , whereupon a woman dreaming that her eyes were sore , found her children sick : and another dreaming that her children were sick , had after sore eyes . Of Vomit . AL vomiting , whether of bloud , meate , or flegme , to poor folks if they dreame it signifieth profit , and to the rich hurt , for the first can lose nothing , untill they have it , but the others having goods already , shall come to lose them . To see or have often the same dreams . TO see often the same dreames , and many nights one after another ; is a signe that our spirit doth admonish and foretell us affectionately the selfe same thing worthy to be thought upon : for when we have great affection to any thing , we cannot but think and speak thereof . But if the same dreames are séen with long space of time betwéen them , they do not alwayes signifie the same thing , but divers according to the change of the time and affayres , neyther more nor lesse , though many have dreamt the same dream , it will not signifie to all alike , but rather diversly , according to the divers estate and quality of the folks and their different affayrs . A certain Perfumer dreamt that he had lost his nose , and he lost his Merchandise and sold no more : the losse of his nose , signifying his perfumes . A long time after , being no Perfumer , he dreamt the same dream , that he had no nose , and he was afterwards accused for falshood , and fled out of his Country : for it is an unseemly thing to lack a nose , which is the most perspicuous place of all his face : Whereupon Virgil saith , Et trun●as inhonesto vulnerena●es . The same Perfumer being sicke upon a time after , dreamt againe that he had no nose , and he died : for dead mens heads have no nose . So that the self same dream , in the selfe same man signified diversly thrée severall times : first , losse of his Merchandise : secondly , losse of his honour : and thirdly losse of his life . Of Vessels and Instruments . EUery Uessell or Instrument , signifieth the art or trade wherein it is used , or that which one useth to put therein . As Tuns signifie Wine or Dyle , heapes of Corn or Barly , or such like thing , somewhat near or equipollent to that whereto it is applied : the tooles and instruments in this sense , signifie friends , children , and Parents : victuall and provision signifyeth the Master of a house , the Coffers and Cabinets the Wifes and the Stewards . But in all , you must judge with regard of circumstance . As one having the order of Knighthood , and requiring a charge or conduct of some men of war , dreamt that being called of one , he went out of his house wherein he was , and having gone downe two staires , he thought that he which called him , reach'd him a Crown of Dlives , such as the Roman Knights used to weare in their Pomp : after which dream he was very joyfull , and all those that were of his company , were in hope that by this dream he should have his request : but he had not , and the reason thereof was , because he received the Crowne not in going up the stayres , but in comming down : for to ascend , signifieth honour , to descend the contrary . Notwithstanding , this dream signified another thing unto him : to wit , that he should marry and espouse a Maid , for the Crown was of tied branches , Wherefore he which expounds dreams , must not rest in one thing onely , but he must understand all the disposition and derivation of them : for those which judged of this dream onely by the crown , without having regard to the descent of the stayrs , were all deceived in theyr expectation . Of Parentage . ALl those which are of one Parentage , especially children being represented by a Dreame , having or doing any thing : signifie that something shall be done or fall out comming near the said things , to whomsoever of the kin it happen . A man dreamt that his daughter was crook backt , and the sister of the dreamer dyed : and not without cause , for he dreamt that such a near kinswoman was not well , shortly after which , his sister departed . Of things which encompasse . ALl those things which encompasse us or receive us , have the same consideration : as one dreamt that he was apparelled in a gowne of wood , now he sayled and his sayling or voyage was hindered : for the gown of wood hindering him , represented the ship . An other dreamt his gown was cut into small pieces : and his house fell down . An other dreamt he had lost the roofe of his house , and he lost ●is clothes . A Marriner dreamt he saw a wall break , and the pieces and sides of his ship were broke : and yet all such things may have reference to the body , and therefore not without cause , one which dreamt that his gown was broken and torn , was wounded in his body , and in the same place where he dreamt his gowne was torn : and as the gowne shewed it selfe to be the case of the body , so the body is the case of the soul . In like sort servants ( besides other things which they may signify ) represent the bodies of theyr masters , wherefore there was one that dreamt he saw his servant sicke , and was sick himselfe of a feaver , and the body is the servitor of the soule , which séeeth the dream . An other dreamt he had a horse foot , and was afterward knighted : for as his feet bare him , in like sort the horse should carry him . He which dreames the King will give him something out of his mouth , must thus interpret it : that there shall be some sentence given , or word spoken , which shall redound to the profit of the dreamer . Of imperfect or halfe-finished Works . TO dream that works are onely halfe done , signifieth evill successe of affayrs , and it were better not to begin them . Cilex making a request to the King to have the succession of his brother , dreamt that he shore a shéep to the middle of her body : and taking a great deale of the fléece , awaked , dreaming that he could not obtain to sheare the rest : after which dream he expected to obtaine the moity of his brothers inheritance , but on the contrary , he neither obtained it all , nor any part thereof . Of Townes . TO dream to see Towns whereto one resorts , is better then to see strange towns ; especially if they be townes of his own Country , and those wherein one hath had good fortune and prosperity : and above all , it is good to see them well peopled , and filled with inhabitants , goods , and Merchandise : by which things one may know the honor and riches of the towns . Parents also are signified by the towns where we make our residence . As for example . A man dreamt that his Country , and the place where he was born , was faln down , and ruinated by an Earthquake , and his father was condemned to death , and executed . If it be possible at the same time to have both good and bad dreames . A Man may dream both good and bad dreames , not only in one and the same night . Nay more , in the selfe same dreame one may sée both good and bad things , which the interpreter must separate in judgment . And it is no marvaile , since the life and affayrs of one particular man , are such , that is to say , mingled ordinarily with good and evill : and in the same time one may do and suffer both good and evill : neither must we be alwayes content with one onely issue of our dream , because it hath not alwayes the like effect : wherein Antipater an Interpreter of dreames , often deceives himself : for when any one hath dreamt that he embraceth yron , it signifyeth that he shall be imprisoned , and live among yrons . The good Antipater to another which hath had the like dream , will interpret ; that at a particular combat in a close field , he shall be condemned : or he shall kéep a Fencing Schoole , and live as it were among , and by yron ; to wit , by the Exercise , and Art of Fencing , when one doth nothing but handle daggers , and swords of yron : to whom notwithstanding this falles not out , but he hath a Member cut off . Wherefore we must not alwayes rest at one onely point , or effect that happeneth , for it were to deal with beasts ( or as Fidlers that can play debut one tune ) but we must be ingenious , to vise every day divers things , and they must not in all points be divers , but some what alike : for our spirit and nature , are fertile , and recreate and sport themselves in variety . That our Brethren , signifie our Enemies . OUr Brethren have the same signification as our Enemies , as touching the effect and event of dreams : and our Enemies on the other side have like effect with our Brethren , and not without reason . Because our Brethren bring us nothing , when they are borne , but diminish our Inheritance and Succession : and are the cause that those things which should be all our own , are divided into many parts between them and us : Timocrates dreamt that he buried or caused to be interred , one of his brothers departed , and a little while after , one of his adversaries or Enemies dyed . And the death of our Brethren , signifyeth not only losse of our enemies , but also deliverance or acquittance from some losse , or hurt , which attended us , and whereof we stood in fear . As it happened to Diocles the Grammarian , who sustained no losse of mony , whereof he stood in doubt , and was afraid , because he dreamt before , that he saw his brother dead . Of Funerall Banquets , reviving , and mounting to Heaven . NEyther to sée , nor to eate such meate , as one dreams is prepared for the feasts of the dead , is not good to dream . Neither in like sort , to dream that you make such a feast , for your parents , or friends , for it signifieth , and foretelleth to the sicke , his owne death , and to him which is in health , the death of some familiar friend of his . To dreame to dye , and afterward to revive is not ill , but signifieth victory . Such things as one bath custome to offer , and present in oblation for the decased , is not , a good dreame either to offer them , or to take of them , for it signifyeth death , eyther to the dreamer , or to some of his parents . Notwithstanding to take victuals , gold , silver , apparell , and vessels , from the hand of the dead , whether if be altogether , or at divers times , it is a good dreame , and a signe of profit . But to dream he mounts to heaven , for him which is sick is death , in like sort to be in great tranquility , rest , and happines . Within what time dreames come . ALl things , which are wont to have a certain determined time , and are séen in a dreame , must be referred to that time : and other things , which have no certain , nor determinate time , which theyr effects will shew . And we must iudge of the time farre or near , according to the circumstance of the dreame . For he were a foole , that would refer to a year , the effect of a mans dreame , wh●● his constituted eyther in great pain , great hope , or great fear . And we must know , that the things which a man dreams to see farre off ( as it were about heaven ) have theyr effect more slow , by reason of the long distance . Moreover , we must not be ignorant , that good or evill dreames signifie to the great or little , greater or lesse good or evill . The End of the Fourth Booke , The Fifth Booke of Artimedorus His Exposition of Dreames . Containing certain examples of Dreames , with their effects which followed . A Man dreamt that he drank Mustard so well stampt and so cleere , that it was potable : it so fell out , that one practised and coyned a certain accusation in case of a crime of man-saughter , wherewith he was so well charged , and so attainted to the quick , that he received sentence of death , and was executed by Justice . An other dreamt that the water of the River of Xanthu● , which is near Troy the great , was all changed into blood . A dream very fearfull and marvellous . What then fell out ? He cast bloud at divers times for ten years together , and died thereof : by which appears , that great Rivers stay not , but do continue and hold out theyr course . A man dreamt that his cushion or Fetherbed , was full of corn in stead of feathers . He had a wife which never before had any childe , and that year conce●ved , and bare him a sonne . Another dreamt he lighted a candle at the Moon , and he became blind● , for he dreamt a thing impossible : besides , the Moon hath no light of her own . A woman dreamt that she saw within the Moone thrée images or resemblances like her self , and she bare thrée daughters , which within a month died , for the Moon hath a moneths life . A man dreamt he saw his image or representation in the Moone , and he made long voyages wandring this way and that way a long time : for the continuall change of the Moon , signified that he should often change his place and habitation . A man dreamt his privie Members was of Massy yron , and he had afterwards a Sonne , by whom he was slain , for yron by its owne rust consumes it selfe . A man dreamt an Olive tree came out of his head , and he followed the study of Phylosophy with great courage , and got everlasting knowledge and honour : for this is a tree always green and sound , and by all antiquity dedicated to the Goddesse Minerva , reputed the goddesse of Wisdome . A certain man dreamt , that his servant whom he loved above all the rest , was changed into a torch or flame ; and he lost his sight , and was led and guided by that servant . A servant dreamt he saw a starre fall from heaven , and another come out of the earth and flye up to heaven , his Master died , and his Masters son rose up into his masters place . A Brother having his sister rich and sick , dreamt that before her doore grew a Figge-trée , from whence he gathered seven black Figs , and eate them , his sister deceased seven dayes after , and made him her heyre . A man dreamt he cast his skin , and renewed it as a serpent , and the day after he died ; for the soul which must leave the body , represents such like visions to it in a dream . Another dreamt that his father drew his sister being married , from her husband , and gavē her in marriage to another , and he died soon after : for his father represented God the creator and heavenly father of our souls : th●s sister represented the soule of him that dreamt it , which sister being separated from her spouse and given to another , seemed to say that she should be separated from her body , and should live and converse elsewhere : signifying that the soules of those which dye , do nothing but only change their place . A man dreamt that he was great with childe , and that he was delivered of two black daughters , and he lost both his eyes or the sight of them , for his two eye-lids which covered his eyes , fell down . A sonne being farre from his country , dreamt that his own mother bare him again , he returned into his own Country , found his mother sick , and was made her heyr by her death and will. This dreame signified as much to him , to wit , that by his mothers meanes he should come from poverty to riches . One dreamt that he ate his bread stéeped in honey , and he thereupon gave his minde to the study of Philosophy , and thereupon got wisedome , honour , and goods . The honey therefore by his sweetnesse , signified the sweetnesse of wisdome , and the bread , wealth . Another dreamt , that from his stomack there came eares of Corne , and that there was one which pluckt them out ; he had two sonnes , which soone after him , dyed . The end of the fifth Book of Artimedorus . AN EPITOME OUT OF VALERIUS MAXIMUS , Concerning Dreams . Of the Emperour Augustus , and Calphurnia . AS Artorus Physitian to the Emperour Augustus say in his bed , the Night before the Armies of the Romans ( namely the Host of Augustus and Mark Anthony on the one party , and the Bands of Brutus and Cassius on the other ) were to figot the Battell in the Philippick Fields ; Pallas presented her selfe to this said Physitian , commanding him to tell Augustus , that although he was very sick , he should not fail but be present at the battle . Which Augustus understanding , that he were very sick , he should not faile but be present at the battle . Which Augustus understanding , he left his Tent ( being carried in a Litter ) though he could not fight for the victory : presently the souldiers of Brutus ' army sarprised his Pavillions , and although Augustus had resolved not to stir out of his Tent by reason of his sicknesse , neverthelesse by the admonition of his Physitian , by this meanes he saved his life : for the souldiers of Brutus , aymed chiefly at his Tent , supposing to have found him there . But because this Emperour was subtle ▪ wise , and advised in all his actions , the example of his ad●pted father and predecessor Julius , being yet fresh in his mind , perswaded him to obey the dreame of his Physitian . For he wel knew that Calphurnia , the wife of Julius Caesar had séen in her sléep the night before he was slain , that he lay wounded in her armes and bosome , with many wounds : by reason of which horrible dream ▪ she intreated him not to be ●een the day following at the Court : but he not willing to give eare to a womans dream , thought rather to go to the Senate , and sate in Parliament , where he was put to death ; being miserably wounded , with more then twenty wounds . Of Publius Decius , and Manlius Torquatus , Consuls of Rome . THe Uision which appeared in sleep , all in the same night , to Publius Decius and Manlius Torquatus , was of great admiration , and manifest issue . For then when these two Consuls pitched a Field near the Hill Vesuvius , viz. when the Latins left the side of the Romans . To each of these two Consuls sléeping , appeared a man , and told them , that of the one Army theyr Captain should be slain , and of the other a great company should be discomfited : but the chief of that Hoste that would assail the Troops of the Enemies , and vow to suffer death f●r the rest , they should have the victory . Hearing this newes , and waking rom their sléep , these Consuls made a covenant together , that what wing soever , should first séem to stoop , under the burthen of the battaile , the captain of that band so discomfited , should lay downe his life for his country : and although neyther the one nor the other feared this adven●●re yet the chance fell upon Decius , for his Troops began to be out of heart , which he seeing , cast himselfe in the middle of his Enemies with his sword in his hand , and was slain . So the Romans had the triumphant and desired Uictory against the Latines b● the death of one of their chief Captains , following this dream . Of Cicero . TUlly being banished Rome by the conspiracy of his Enemies , went to a Uillage , and in his sléep ▪ seemed walking by desart places , to meet with Marius then Consull , and his Troopes : who demanded of him why he was so sad , and the cause why he haunted those desarts , and was so transported into an unknowne way : and after he had understood the many injuries which Tully had undergone , he tooke him by the hight hand , and gave charge to the principall of his Officers , to leade him to his Chappell , telling him he should heare there some good newes of the restoring of his estate , which fell out in like manner . For in that Chappell which Marius had caused to be built , the Senators sate in counsell concerning the return of Cicero , and it was so concluded , that he should return safe , and sound , without any charge or dishonour . Of Caius Gracchus . AS Caius Gracchus slept , he dreamt he saw his Brother Tyberius , telling him that he should be killed , as himself had beene before . Many heard that he made account of this dreame , especially before he was made Tribune of the people ; in which Office he received his death , agréeable to his brothers . Of Arthur Rous. THere being a prize to be plaid at Syracusis , Arthur Rous a Roman Knight , dreamt the night before , that a Carrier of Nets , or a Fisher should kill him . The day after he was at the Combate , and told his dream to the Defendants . It fell presently after , that near the place where this Arthur was , they came to bring in the two Combattants , one whe●eof carried for his devise , a fish upon a hooke : when Arthur had séene the face of this Fisher , he said unto him , I dreamt to night that you should kill me ; aud therefore would have departed thence , doubting some wicked attempt , because of his dream . But the Combattants giving him theyr words of assurance , he tarried the hazard of his death . For in the same place the Fisher vanquished the other combattant , and thinking to run him through with his sword , the blow glanced aside and lighted on poore Arthur , which miserably in this case tryed the effect of his dream . Of Haniball of Carthage . HAniball sléeping , had such a Uision , that he séemed to see a fayre young Maid , like an Angell , which was sent to him from heaven , to conduct him to assaile Italy : after which turning himselfe , he saw a great Serpent , which by force and violence broke all that he incountred , and after him came Lightning , and tempestuous rain , which darkened the day . Then Haniball being affrighted , demanded of this fayre Mayd , what marvellous Uision this was , and what it signified , and the young Mayd answered him , thou seest the ruine of Italy , wherefore say not a word , and leave the rest to the Destinies . I need not here declare what evils Haniball did in Italy following this dream . Of Alexander the Great . O How well was Alexander King of Macedon admonished in his sléep , that he should take better guard of his life : if fortune would have suffered him to have used this counsell to avoid this danger . For certainly he knew by his dream , before he felt by effect , that the hand of Cassandra should be venemous ▪ and mortall to him ▪ and he was perswaded in his heart , that he should dye by her meanes , before that ever he saw her . Always after that dream , whensoever Cassandra came into his court , and presented her selfe to him , he remembred when he looked upon her , that hers was that pernicious face , which he had seen in his sleep . Notwithstanding , when he knew that she was the daughter of Antipater , he drove all fear and suspition away by his courage , ever repeating a Greeke Uerse , which saith , That men must not have regard of Dreames : although notwithstanding all that , the Poyson was then prepared to kill him : and men hold , that he dyed by the hand of the same Cassandra . Of the Poet Simonides . THe destinies were more favourable to the Poet Simonides , then to that great Monarch Alexander , who advertised and counselled him from above , being asléepe , and after his wakening , he betook himselfe to this consideration . For as soone as the Ship wherein he was , was come to the Haven ▪ and there he had found the corps of a dead man without buriall , he tooke compassion on the Corps , and caused them to be buried : The night following , he dreamt that he saw him whom he had buried ▪ forewarning him that the day after he should not go to Sea ; whereupon , he stayd at home on the land , and his fellows ( which would néeds put to Sea ) were the same day all cast away , by a great Tempest that arose at Sea , wherefore he was very glad , for having had so much credit to the dream in a case of life , then to a poore Ship ▪ Afterward acknowledging this benefit , he made his benefactor immortall by his Poetry : building him a farre better Sepulchre , and which might make him remain longer in mens memory , then that which he had built for him , among the sands of the sea , in a desolate and unknown place . Of King Croesus . THat dreame which at the first exceedingly affrighted the soule of King Cresus , and alwayes after made him very fearfull and doubtfull , was exceeding marvellous , and of great force and efficacie . For of two sonnes which he had , the lustier which was best inriched with perfection of body , and which was to have the Crowne after his Father , dreamt that he was kild with a sword . Wherefore to hinder and ( if it might be ) to divert this ill luck , the good father ●eased not to give order by all meanes possible . This young Prince called Atis , being before accustomed to go warre , was by his father constrained to kéep the house . He had a chamber furnisht with all instruments of war , which his father made be kept from him . He had his Guard well armed and weapond with staves , all which his father commanded not to come near him . And notwithstanding all this , the Destinies made way for sorrow and griefe . For when a great and Wilde Bore wasted the goods of that Country upon the Mount Olympus , and slew many of the Inhabitants thereof ; Behold this Country men assembled themselves together , and made recourse unto the King Cresus : Whereupon , Atis so long perswaded his Father , that he was sent ; and his Father consented so much the rather , because the Bore had no yron about him , but onely téeth , and his fear was of yron , and not of téeth , but what followed ? Behold , as one ran fierce and hot after the Bore to kill him ( see the inevitable lucke , which alwayes awayted the ruine of this yong Prince ) he turned upon him a sword , which was directed against the wild Bore : so dyed he miserably , not able to shun the effect of his fathers dreame . Of King Astiages , and Cyrus , the first of that Name . AStiages King of the Medes , Grandfather by the Mothers side to Cyrus , had two dreames ; the first whereof was , that the Lady his Daughter covered with her issue all the Regions of Asia , by reason whereof he would not marry her to any great personage of that Country , lest the Kingdome should descend or come to her , or hers , for he stood in doubt thereof . But gave her in mariage to a man of meane Estate , of the Country of Persia . His second dream was ▪ that he saw proceed out of the Loyns of the said daughter , a Uine , which by continuall growth , other-shaddowed all the parts of his dominions and therefore he commanded , that Cyrus which was born of her , should be throwne out and exposed to the wilde beasts , so to let him die : but he deceived himselfe , by his humane counsell and wisedome , supposing to hinder the felicity of his little sonne , whom the heavens preserved , as the dreame foretold . Of Amilcar . AMilcar , Collonel to the Carthaginians , when he had besieged Syracu●● , ● Towne of Cicile ; in his dream seemed to heare a voyce ▪ which sayd unto him that the next day he should sup in the same town . He joyfull of this good news , thought that God had promised him victory , put his camp in arms , and thinking to give an assault and take the town , there fell a mutiny in his Camp , between the Carthaginians and the Cicilians , so that those of the town making a suddain salley , took him prisoner , and made him perforce sup in theyr Town . So then much deceived of his ho●es which he conceived by his dream , he supped in the same Town as a Captive , not as a Captain : as he hoped , and his attempt presupposed . Of Alcibiades . ALcibiades dreamt that he was covered with his friends gowne , but it was ill successe : for in the same gowne with which he dreamt he was covered , after that he was slain by the people of Farnabasa , according to the appetite of Lysandra . Of two Arcadians . ALthough this dreame ensuing be longer to repeat then the former , it is worthy our memory for the evidence and truth thereof . Two friends of Arcadia travelling together , came to Megara , the one of them repayred to a house of his acquaintance , the other lodged in a Tavern . The first dreamt that Night , that the other prayed him to come helpe him against the treason of his Hoste , and if he would make haste be might deliver him of great danger wherein he was . After which vision , he rose and set forward to go to this Inne : afterward by ill luck , he began to repent him of his purpose , thinking it was in vain , to go so by night to such a Taverne : so he returned to his bed , and began to dreame againe , that he thought his companion was wounded to death by his Host , and prayed him that though he did not come to save his life , yet he would revenge his death , by all meanes : telling him that his body thus murthered by his Host , was at that instant carried right to the Gate of the Towne , covered with Dung in a Cart : whereupon the poor man was so much moved with this dream , that he rose and went to the gate of the Town , and there found the Cart which he had séen in his sleep , and after he had stayed it , laid his hand upon the choller of this Inne-keeper , followed the suit , and the crime being confessed , the Inne-kéeper was executed by sentence of death . FINIS . A Table of the five Bookes of Artimedorus . Of the first Booke . OF Dreames Speculative , and Allegoricall . Page , 1. To dreame of the Birth . pag. 3. To be great with childe . pag. 4. To have children . pag. 5. Of children wrapped in clothes , and of milk . ibid. Of the head . pag. 7. Of long hayres . pag. 8. Of hayres ill in order . ibid. Of hogs b●istles , and horse hayre . pag. 9. To have wooll instead of hayre . ibid , To see himselfe shaven . pag. 10. Of the forehead . ibid. Of the Eares . ibid. Of Ants entering into the Eare. pag. 12. Of the Eye-browes . pag. 13. Of the Eyes . ibid. Of the Nose . pag. 15. Cheeks . pag. 16. Jawes and lippes . ibid. Of the Beard . ibid Of the Teeth . pag. 17. Vomtting of Blood , and of cholerick and melancholy ▪ humours . pag. 19. Of the neck , and of having many heads . pag. 20. Of being beheaded ibid. To have a wry Necke . pag. 21. To have the head of any Beast . pag. 22. To have his head between his hands . ibid. To have Hornes . pag. 23. Of the Shoulders . ibid. Of the Breast and the Dugs . ibid. Of the hands . pag. 24. Of the Ribs and the Navill . pag. 26. Of the inward parts . ibid. Of the Members . pag. 27. Of the Groine and the Thighes . pag. 28. Of the Knees ibid ▪ Of the small of the Leg , the Feer , and the Heel . pag. 29. Of the back . ibid. Of the transmutation of the person . pag. 30. Of Arts , Works , and Exercises . pag. 32. To work in Iron . pag. 33. Of the Letters . pag. 34. Of Playes and Pastimes . pag. 35. Of Playes , Games , and Instruments . ibid. Of the Race . pag. 37. To be pu● out of office . ibid. Wrastling . ibid. Of Combatting . pag. 38. To ●ath● , and go into the Hor house . ibid. Of Drinkes . pag. 39. Hearbes , Roots , and Grains , in Po●●age . pag. 40. Of Bread. pag. 42. Flesh , and Fish . ibid. Cake● , Capers , and Olives . pag. 43. Of Fruits . ibid. Houshold-stuffe . pag. 44. Of oymtments , and Paintings . pag. 45. To dance and sing . ibid. Of Crownes and flowers . pag. 46. To sleep . pag. 48. To say or heare say , Farewell . pag. 49. Certaine observations , collected by the Translatour . ibid. Of the second Book . To Watch. pag. 59. To go out andsalute one . ibid. Apparell in generall . pag. 60. To dreame one washeth his garments . pag. 63. Of Exteriour braveries . ibid. Gold , and losse of Rings . pag. 64. Of Kembing ones selfe , and of curled haire . pag. 65. Of the Looking-Glasse . pag. 66. Of the Ayre , and that which is there done . ibid. Houshould fire . pag. 70. Of burning-houses pag. 71. Of Dogs and the Chase . ibid. Of Beasts of all sorts . pag. 72. Of creeping Beasts . pag. 76. Of Fishing . pag. 77. Of Froggs . pag. 78. Great Monsters or fishes of the Sea. ibid. Of Dive-dappers and Cormorants . pag. 79. Of dead Fishes . ibid. Of Birding , or hunting of Birds . pag. 80. Of all sorts of birds ▪ ibid. Of Flyes ▪ pag. 83. To Sayle . ibid. Of Husbandry . pag. 84. Of Trees . pag. 85. Of the Dung. pag. 86. Of Floods , Ponds , Fountaines , and Wclles . pag. 87. Of Fennes , Mountaines , Marishes , Pathes , and Woods . pag. 89. Of Law , and places of Pleading ; and of Physitians . pag. 90. Of High Estates , and Dignities . ibid. Of Warre , of the Army and Election of men at Armes . pag. 92. Of single Combat . pag. 93. Of the Sunne . pag. 94. Of the Moone . pag. 95. Of the Strres . pag. 96. Of the Rain-bow . pag. 97. Of Clouds . ibid. The Windes . pag. 98. Earth-quakes , and gaping of the Earth . ibid. The Ladder , the Step , a Case , a Milstone , a Pestle , and the Cock. ibid. Eggs pag. 99. Monsters , or things against Nature . ibid. Of Bookes . ibid. Of Partridges . pag. 100. Snares . ibid. Of Stripes . ibid. Of Death . pag. 101 Carrying another , or being caried . pag. 103. Of the Dead . ibid. M●ny and Treasures . pag. 104. Of Weeping . ibid. A Tombe . pag. 105. Of the dead reviving and dying againe . ibid. Of Weddings . pag. 106. Of the Swallow and Nightingall . pag. 107. To flye . pag. 108. Of such as are worthy to be believed . pag. 110. Of the Third Booke Of Play at Dice or Tables . pag. 117. Of theft , Sacriledg , and Lying . ibid. Quailes and Cocks . pag. 118. Of Ants. pag. 119. Lice , and Long Wormes . ibid. Of Flyes , Hornets , and little VVormes which are ingendred in the flesh . pag. 120. Of Beating and Hatred . ibid. Of Slaughter . pag. 121. Of the Crocodile and the Cat. ibid. Of Crutches . ibid. To walke upon the Sea. ibid. Sicknesse . pag. 122. To make Statues , or Images of men . pag. 123. Fastned in a Cart , and carried in it . ibid. To be apparelled ill favouredly . pag. 124. To write with the left Hand . ibid. A Father in Law , and Mother in Law. ibid. Predecessors , and Successors . ibid. The Rat and VVeasell . pag. 125. Durt . Of the Bason . ibid. Of the Image or Resemblance . pag. 126 Of the Midwife . ibid. Thornes and Stings . ibid ▪ A Chaine . pag. 127. Comfort . ibid. A wound . ibid. Of Deabt , the Creditor , and the hirer . ibid. To be a Foole , or Drunkard . pag. 128. Of Letters sent . pag. 129. Plants and Trees comming out of the Body . ibid. Scab , Leprosie , and Itch. ibid. To Ca●● stones , or to be stoned , pag. 130. Grashoppers . ibid. To suffer as another , ibid. Dung , pag. 131. Prayers and Requests , ibid A Key , A Cooke . pag. 132. Chesse play , Butchers . pag. 133. An Inne-keeper , ibid To be kept and detained , ibid Holy Evens , Joyes , and Banquets , made by night . pag. 134 ▪ Places of Assembly , ibid Of Statues . Of the Mole . pag. 135. Night Birds . ibid The Clock . pag. 136. Of the Fourth Booke . Of the variety and diversity of Dreames . pag. 140 Of Stuffe pag. 142. To meet folkes , ibid , of the first Estate and fortune , pag. 143 To judge that he whom we think is our Enemy , is our friend , and the contrary . ibid To see or meet Tradesmen , or any pleasant Maid , or woman ▪ pag. 144 To see little children or yong men , to wit , of mea● age , or old ●o l●●e● , pag. 145 Trees and Plants , comming forth soone or late ▪ Also of living Creatures ibid Walles , Foundations , and old trees . pag. 146. Of Chariors . ibid. Of flattery . ibid. To be sold . pag. 147 ▪ To buy . 〈◊〉 To get . ibid. Poverty . pag. 148. Things which one dreams to befall little children , beyond their age . ibid. Ho●● that which is signified by one thing , is also oftentimes the signifier of the same thing . pag. 149 Concerning vomiting . ibid. For to see or have often the same dreams . ibid. Concerning Ves●els and Instruments . pag. 150 Of Parentage . pag. 152 Things which Encompasse . ibid. Imperfect or half finished Works . pag. 154 Concerning Towns. ibid. If it be possible at the same time to have both good and bad dreams . pag. 155 That our Brethren signifie our Enemies . pag. 166 Funerall Banquets , reviving , and mounting to Heaven . pag. 157 Within what time dreams come . pag. 158 The Fif●h Booke . Containing certain Examples of Dreames , with their effects which followed . pag. 159 Of the Emperour Augustus and Calphurnia . pag. 163 Of Publius Decius and Manlius Torquatus , Consuls of Rome . pag. 165 Of Cicero . pag. 166 Of Caius Gracchus . pag. 167 Of Arthur Rous. ibid. Of Haniball of Carthage . pag. 168 Alexander the Great . pag. 169 The Poet Simon des . pag. 170 King Croesus . pag. 171 King Astiages , and Cyrus the first . pag. 172 Of Amilcar . pag. 173 〈◊〉 Alcibiades , and of the two Arcadians . pag. 174 FINIS . 
A85424	----	The mystery of dreames, historically discoursed; or A treatise; wherein is clearly discovered, the secret yet certain good or evil, the inconsidered and yet assured truth or falsity, virtue or vanity, misery or mercy, of mens differing dreames. Their distinguishing characters: the divers cases, causes, concomitants, consequences, concerning mens inmost thoughts while asleep. With severall considerable questions, objections, and answers contained therein: and other profitable truths appertaining thereunto. Are from pertinent texts plainly and fully unfolded. / By Philip Goodwin preacher of the Gospel at Watford in Hartfordshire. Goodwin, Philip, d. 1699. 1658 Approx. 623 KB of XML-encoded text transcribed from 228 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A85424 Wing G1217 Thomason E1576_1 ESTC R200931 99861545 99861545 113682 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85424) Transcribed from: (Early English Books Online ; image set 113682) Images scanned from microfilm: (Thomason Tracts ; 199:E1576[1]) The mystery of dreames, historically discoursed; or A treatise; wherein is clearly discovered, the secret yet certain good or evil, the inconsidered and yet assured truth or falsity, virtue or vanity, misery or mercy, of mens differing dreames. Their distinguishing characters: the divers cases, causes, concomitants, consequences, concerning mens inmost thoughts while asleep. With severall considerable questions, objections, and answers contained therein: and other profitable truths appertaining thereunto. Are from pertinent texts plainly and fully unfolded. / By Philip Goodwin preacher of the Gospel at Watford in Hartfordshire. Goodwin, Philip, d. 1699. [62], 361, [31] p. Printed by A.M. for Francis Tyton at the Three Daggers near St Dunstans Church in Fleet-street., London, : 1658. With a preliminary imprimatur leaf. Includes index. 2C4 is a vertical half-title. Annotation on Thomason copy: "Febr."; the 8 in the imprint has been crossed out and replaced with a "7". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dreams -- Religious aspects -- Early works to 1800. Dreams -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE MYSTERY OF DREAMES , Historically Discoursed ; OR A TREATISE ; Wherein is clearly Discovered , The secret yet certain Good or Evil , the inconsidered and yet assured Truth or Falsity , Virtue or Vanity , Misery or Mercy , of mens differing DREAMES . Their Distinguishing Characters : The divers Cases , Causes , Concomitants , Consequences , Concerning mens inmost Thoughts while ASLEEP . With severall considerable Questions , Objections , and Answers contained therein : And other profitable TRVTHS appertaining thereunto . Are from pertinent TEXTS plainly and fully unfolded , By Philip Goodwin Preacher of the Gospel at Watford in Hartfordshire . Justum abinjusto non Somno sed Somnio discerni . Aristot . Ethic. lib. 2. &c. LONDON , Printed by A. M. for Francis Tyton at the Three Daggers near S t Dustans Church in Fleet-street . 165● . Imprimatur . Decemb. 8. 1657. Edmund Calamy . THE AUTHORS APOLOGY As To the present Matter , OR An Epistle Declaratory . Acquainting the Christian Reader with the Usefull things intended in the TREATISE . Courteous Reader , I Crave thy favour , or at least to forbear thy censure , as concerning the Subject-Matter of this Book ( which discoursing the HISTORY and MYSTERY of DREAMES ) some men may imagine useless , a judging both mine and other mens Study of this present Point to be paines to no purpose , &c. But be not discouraged ( dear Christian ) from a diligent endeavour to get a due understanding in the state of Dreames , for As this hath been very Commendable , So this may be still very profitable . 1. Commendable it hath been in antient times to attain knowledg in Dreames , as may plainly and plentifully appear From Sacred Scriptures , & From other Authors . 1. The Holy Scriptures do much commend two worthy Men for their wise discernings in Dreames : As Joseph b a Patriarch , And Daniel a Prophet . 1. The Patriarch Joseph , who not Ironically , but Deservedly might be called a Captain-Dreamer ▪ for he had not only an admirable Transact in imagining Dreames , but a marvellous insight for the interpreting of Dreames . Some to diminish the due praise of this precious Man in this Matter , have said , that his skill in interpreting Phaarohs Dream , Genes . 4. was meerly out of his observation of the River N●lus , &c. But by some of late , the most Learned in Divinity and Philosophy c , hath this been fully confured . Paraeus and other approved Expositors keeping up his praise , conclude he had not only an humane and low , but a more sublime and Divine knowledg in Dreames . 2. The Prophet d Daniel who lived in the time of the Babilonian captivity , and about the seventh year thereof , was raised for his rare Dilucidation of Dreames . And among other things herein , that the Scripture reports to his praise : That express passage is much to be pondered , Chap. 1. Vers . 17. As for these four Children , God gave them knowledg and skill in all Learning and Wisdom , and Daniel had understanding in all Dreames and Visions . Out of which saying we consider concerning Daniel , e What is asserted of him with the rest , & What is ascribed to him above the rest . 1. 'T is said of Daniel and his Associates , Hananiah , Michael , and Azariah , three captive Children of the Jews , They all had knowledg and skill in all learning and wisdom . And as Theodoret upon the place well observeth 't is said , God gave them this knowledg f For as God instructs the Husbandman in the wise disposing of his Seed and Soyl g , Esa . 18. 26. So God much more does assist the Scholar in his Studies of humane Arts and Sciences , by whose benediction knowledg herein is attained . This was the common gift of God to Daniel and his other captive-Companions . 2. Daniel above his fellowes is preferred , in that he had a special understanding in all Dreames and Visions . For the compassing of which , no question ( as he was a learned man ) he had much help from humane wisdom , with which God had greatly endowed Daniel : So h as a most Godly man , he had more used other religious meanes , as Meditation , and Prayer and a more diligent Study of Divine Matters , in which God had raised and increased his knowledg beyond others in all Dreames and Visions . And as this was the praise of Daniel , so the same would make for the commendation of any other men , as Junius upon the place in divers Documents laies down . 2. See besides Scriptures , other Authors , who do much commend two sorts of men in former times , for their usefull knowledg of Dreames . As Philosophers And Physicians . 1. The antient Philosophers i , as Aristotle , Cicero , and severall others of the greatest repute , this is reported to their praise , they saw so much as enabled them to write largely and learnedly of the Nature of Dreames ▪ So Zanchy presents them praise worthy . 2. Those famous Physicians , as Galen k ▪ Hypocrates , they to their high praise , proved and improved their excellent knowledg in Dreames , thereby discerning the Symptomes of severall diseases , and so perceived what proper Meanes to propose to their Patients ▪ for their more quick recovery . Aquinas and others , give out evident Instances of such admirable advantages , by which was raised the ●ame of Physicians in former times ; And if it were laudable in them , to look into Dreames to learn out the state of mens bodies , may it not be commendable in others , thereby to discover the case of mens souls ? 2. Profitable : this may plainly be proved by what Hath been proposed , & May be produced . 1. Proposed : much hath been by godly l and learned men in latter times , though little in our English Language lies extant , yet in Latin both Polemicall and Practicall Discourses much of use in this case is Discovered . For Writings Polemicall , read Luther m , who hath large and learned Disputations and Dilucidations of Dreames , discussing how they may be discriminated , and what to them may be appropriated . For Practicall Writings , read Polanus n and others ; Such like , who in their learned Systemes of Divinity , have laid down divers usefull Divisions and Determinations as referring to Dreame● ▪ besides what other Eminent Men have excellently done , as occasioned upon their Commentaries of Scripture , all which might well have been forborn , had not knowledg herein been a benefit to men , yea usefull to the best of Saints . 2. Produced : much may be for the fruitfull profit of all such persons by plain perception , and due discerning of Dreames . Both to assist necessary Knowledg , And to incite necessary practice . And let me here take notice of Dreames in a double sense : As large and extended o , As strict and limited . 1. Dreames largely taken for all of all sorts , to endeavour their due understanding is needfull , that such knowledg may be promoted , and such practice incited , as is ( to be sure ) exceeding necessary . 1. Knowledg necessary both herein and hereby , may be much for our benefit . 1. Knowledg in Dreames we have need , and may be much for our good Observe Our Activity in them , & The Obscurity of them . 1. We Active : They p are such motions as wherein we actually concurre . Now as Christ said to his Disciples of Christian duties , If ye know these things , happy are ye if you do them : So may I say to Christians concerning Dreames , If ye do these things , necessary it is you should know them . 2. They Obscure . Dreames go much in the dark , as they usually be in the dark night , so of a darke nature : so vailed and covered , as they commonly require an Interpreter . A Dream is a q close covered Dish brought in by night for the Soul to feed on ; And is it not meet for a man , after to uncover the Dish , to see and know upon what Meat he hath eaten ? that he may not like Isaac , abide beguiled with Kid for Venison , Gen. 28 , 32. 2. This Knowledg , viz. of Dreames as in a more generall sense they are considered , may educe a double profitable knowledg , viz. Certain , & Conjecturall . 1. A certain Knowledg may hereby be brought in about the Reasonable soul of man. In its Positive Being , & In its Putative Working . 1. r The reasonable soul in its reall Being , may hereby be readily known . 'T is sure in some Dreams men are meerly sensitive , sensuall , and bruitish but let a man Dream as a man , and a superiour principle will soon appear . 3. The rationall soul in its Thought-working , hereby comes to be discovered . The Philosopher who disputes to what part or power of the soul Dreames appertain , though he determines rather to the Sensitive than the Intellective , yet so as the soul is therein set a work in a way of Imaginations and Cogitations ▪ some of which may transcend sense ▪ Yea , the most sound do assert that oftentimes ſ that which hath not place in the sensitive part , either antecedent or concomitant , may yet be found in the working thoughts of a Dream . So that by the Knowledg of Dreames , much of mans rationall soul may be certainly known . 2. A Conjecturall knowledg a bout the serious concernments of man , or matters wherein man may be much concerned . Though from Dreames so considered , a man may make no certain Theses , or infallable conclusions , yet a man may gather probabilities , and may give a great guess t . Men may imagine when awake , from many motions and suggestions in sleep , what may be their advantages . I shall forbear Instances , which Learned Zanchy and some others declare in the Case . 2. Such Knowledg may profit persons in point of practice : By examining of Dreames that tend to act , & By determining to act beyond Dreames . 1. Men are moved to examine Dreames that does dispose them to action . Dreames may be u ambigious , and to deed them may be dangerous ; Or on the other side ▪ proceeding from Dreames to deeds , may be a duty . And therefore though Dream-impressions may make strong propensions , and cause x Inclinations to act , yet a man wise and well instructed , will weigh all in Gods balance before , by suitable actings he seeks to fulfill the same . 2. Men are moved to determine , actings at other times , beyond all Dreames ▪ Some Dreames there are of waking men , yet sleeping sinners . About things of two sorts : Terrestriall and Secular , Caelestiall and Spirituall . 1. y Dreames about and upon the pleasures and honours of the world . Mens promotions , raise such imaginations , as wherein their minds make Dreames ▪ As a Dream when one awaketh , so , O Lord , when thou awakest , thou shalt despise their Image , Psal . 3. 20. z Mollerus upon the place concludeth , That wicked mens earthly dignities , are but as idle Dreames , their splended braveries , but lucid phantasies , &c. Thus we find the Apostle expressing Agrippas pomp : He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25. ●3 . His glittering glory was but as a Dreaming phantasie , vain and vanishing , though much mind pleasing , &c. 2. Dreames upon and about better things . Luther observing some , saies , a They imagine spirituall Immunities , singular excellencies , that they have marvellous abilities in ●ood for God , farre tho●e their Brethren , which be but Dreames . Their apprehensions of present good , and expectations of good to come , be but Dreames . Now a knowing ●hristian strives to be above a Dream , to rise unto Realitie in Religion , that his hopes of Heavenly felicity , may be more then an imaginary fancy , his apprehensions more then apparitions : that though he Dreames in sleep , and sleepes in Dreames , yet awake , he may work and live above Dreames , being in all things , serious , solid , and well setled . 2. Consider Dreames more strictly taken , viz. as Divided Into Evil from Satan , And Good from God. 1. For evil Dreames , wherein the Devil hath his industrious dealing for mens monstruous defiling and deluding . Such have been , & Such yet may be . 1. By such Diabolicall delusions , have severall in daies past been seduced , and drawn upon such actions , as have proved their destructions . Historians report of that great P●rsian b Prince Xerxes , how by a delusive Dream he was instigated to go into Greece with his numerous Army , consisting of above 1000000 valiant men , where by a few Greeks , he had a fearfull foil . 1. Such Dreames may endure in our Daies . Let not any think ( saies Luther ) the c Devil is now dead , no nor yet asleep : As he that keepeth Israel , so he that hateth Israel never slumbereth or sleepeth . And while he hates , he is readiest to hurt , and may occasion many harmes by evil Dreames . Yea , ( saies Luther ) We are day and d night beset with Millions of Devils , when we walk abroad , sit at our board , lie on our bed , Legions of Devils are round about , ready to fling whole hell into our hearts . Now to know and believe our lyableness to such deluding and polluting Dreames , as soon as others in preceding times e , may much promote Our needfull Knowledg , & Our usefull Practice . 1. Our Knowledg may be hereby furthered , both concerning Sinne * and Satan , our foes , and and the friends and fathers of filthy Dreames . 1. A necessary knowledg of sin , may be by this very Meanes , More Generall , & More Speciall . 1. Sin in Generall , men may hereby discerning as concerning themselves , its certain excellency , close adherency , continuall f activity , &c. What is said of mans soul , the same may be said of mans sin ; Age does g not enfeeble it , nor sleep surprize it , but 't is alway vigorous and vigilant , even in the night time it puts forth in evil Dreames : So that by this we may learn the condition of mans sinne , and mans sinfull condition . Did but a sinfull man observe himself , as he is in the time of sleep , and he might soon see his soul through sin h to be as the troubled Sea , whose waters cast up mire and dirt , Esa . 57. 20. ● . Sinn in Speciall , that which some call peccat●m in delicijs , a mans delightfull and beloved sin , a mans most prevalent and praedominantsinne , to which he is most prone , may hereby appear . Concerning this are three things considerable . 1. That there is such a sinne . 2. That this sinne may be known . & 3. That its knowledg may be by this Meanes . 1. That such a Principall and Prince ▪ like sinne certainly is , that swayes the Scepter in mans soul , and sits chief in the heart : That saies to every other sinne , as Pharaoh to Joseph ; In the Throne will I be greater then thou . 2. This chief-ruling sin in man , may be known . T is true , this sinne may most subtilly seek to conceal it self : and as is reported of the Persian Kings i to be seldome seen in the day . During the day it may suspend its visible acts , and not come into any open view . 3. In the night time , and in the midst of mans sleep may this sin arise and run out in his Dreams . That 's a mans wel-beloved , which lieth at night betwixt his breasts , Cant. 1. 1● . That 's a mans Dalilah-lust , which leaneth upon his lap in his sleep , Judg. 16. 19. 2. Much of Satan in his subtill designes may hereby come to be discovered . Ignorance of the Devils artifice , is not fit for Christians . We are not ignorant of his devices , saies the Apostle , 2 Cor. 2. 11 ▪ [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k ] His thought ▪ works , or the workings he hath in his thoughts , whether men be asleep or awake : Satans subtill injections into the minds of men , as Tertullian renders the Apostles word . 'T is in the plurall , signifiing Satan hath severall of this sort . How divers the Devil ▪ devices are , Austin excellently opens , having had experimentall knowledg of many : And that good man l among others , does much bemoan what mischief he suffered from Satan in sinfull Dreames . 2. By such knowledg of evil Dreames , things practicall are promoted , For repenting of what is past , & For preventing of what may follow . First , Of such evils past , men through this knowledg are provoked to repent , to humble themselves for these night-sinnes , with which very few are affected , and upon which scarse any reflect , unless with delight . Indeed , the Recordation of Dreames have sadly distressed some of Gods Saints . What amazements of mind ? What terrible troubles of conscience have come upon some men by this meanes ? there be that can bear witness in the world . Some in their sleep have had a supposed burden , dreaming such a load lay m upon them , as though they strove they could not stirre . And such there are , who after sleep , and when awake , have sorely felt a reall burden , being pressed down with sorrow in the remembrance of their sinfull Dreames . Dream-sinnes the most are ignorant of , and so insensible under , and sorrowless after . Though 't is certain mens sinfull ●usts have no allowance from Gods Law in time of sleep . Perhaps some think of the Law of God ; What Serbidious n Scevola said of the Civil Law : It was not at all written to restrain sleepers but wakers . But both waking and sleeping , man hath his bounds set , which to transgress is sinne ; even in a foolish thought , Prov ▪ 24. 9. Of all which , a right knowledg much helps repentance . Secondly , Against such future Evils , hereby man is moved to arm himself , by the use of Scripture , Meditation , and Prayer . Luther finding many o fan●tick spirits ( as he termes them ) who boa●●ing of their Dreames , sought to seduce him : This ma●e me , ( saith he ) earnestly pray to God , that he would give me the true understanding of his holy Word , that I might never be drawn away by such dangerous deviations in Dreames . And did but men , indeed know the dangerous errors and evils of evil Dreames , with holy fear and care would they draw out the day , and lie down at night , lodging themselves in Christ , that Satan may not find them out . Necessary p is it ( saies Luther ) that whether we rise up , or lie down , we should pray and ruminate upon the Word of God ▪ that our enemy may never find us empty or unprepared . And ( saies another q Author ) he that would secure himself from such deceiving Dreames , as are Daemonum ludibria , must be daily subduing his sinfull and sensitive part , purging out present pollutions , and elevating his mind above creature-vanities , striving beyond his own strength to setle his soul in the sight of God , acquainting his soul with the good will of God , that therein he may go right towards God , when his body lies asleep in his Bed. Now a considerable Meanes to incite men to daily diligence in these good duties , is to instruct them in the evil of Dreames ; For who will so soon use the Medicine , as he that best knows the Malady . ● . Good Dreames , whereof God is the Authour r , ought to be known : For 1. Such have been , & 2. Such may yet be . 1. Dreames Divine have formerly been , in the minds of men . Calvin ſ in his Commentaries upon Daniel , though he grants divers Dreames have been so falacious and frivolous , as did evidence much of the Devil ; yet some Dreames have been so ponderous and serious , as might signifie something of God : And he gives some ●nstances out of Antient Authors , as the Dream of Julius Caesar's Wife , admonishing her about her Husbands death : And the Dream of Augustus his Physician , who thereupon commanded the Emp●rour in his bed , to be carried out of his ●ent , and so escaped the cruell enemies hand . In such Dreames , we may imagine some moving hand of Almighty God. Bu● plain proofs we have from holy Scripture of Gods undoubted hand in divers Dreames : Gen 20. 3. Gen. ●0 . 5 ▪ Gen 4. 7. Judg. 7. 13. ● King. 3. 5. Dan. ● . ● . Dan. 7. 1. Math. 2. 19 , &c. 2. Dreames Divine may yet remain . From God may come ( yea shall come ) good Dreams in these latter times ▪ And it shall come to pass in the last daies , I will pour out my Spirit — and your Sonnes shall Dream Dreames — Acts 2. ●7 . That excellent Expositor Paraeus t in his Commentaries upon Genesis affirms in that place : Dreames are not only to be taken in a Metaphoricall sense , for those famous Patefactions under Gospel Administrations ; but also for Dreames properly so taken , wherein God , under the Kingdom of Christ , may make known his mercifull mind unto the sonnes of men . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] &c. Filij vestri somnia somniabunt . Your sons shall Dream Dreames . Memorable is that of B. Cowper , who in the passages of his life reports a Dream he had from God , guilding him to the place of his publick Ministry most remarkeably : And that the ever living Lord , who sleepeth not , may thus in these latter times , warn the Souls of his Servants , when their Bodies be a sleep , none ● trust ( saies he ) wil● deny the same , &c. 'T is credibly told , of a Native Turk in London , lately Baptized into the Christian Faith , how by a Dream he was thereunto much drawn . As Austin had his Tolle-Lege : So he is said to have his Surge Recipe , whence without the receit of the Baptismall Sacrament he could not be satisfied . Others by such Dreams may be incited . So that to seek a due understanding of Divine Dreams , is an undoubted Duty in Gospel-daies : This will further Profitable Knowledg , & Sutable Practice . 1. Requisite Knowledg may much be promoted by that Communion a good man may thus have , both with God and himself , during the darkest seasons of the night . My reines u instruct me in the night seasons , ( saies David ) Psal . 16. 7. Even in the seasons of the night , the most retired motions of David's mind , the most hidden thoughts of his x heart , did read him , as one calls it , a Curtein Lecture ; by which he learned much of himself towards God , and much of God towards himself ; his Faith , his Love , and such like Graces were so comfortably discovered , that he blessed God for it . I will bless the Lord that hath given me counsell ; my reines also instrust me in the night season . In the time of the night , when good men are awake ; yea , and when asleep also , by these secret waies , they may certainly discern much concerning The God of grace , & The grace of God. 1. Much of God may by this means be manifest , as not only the certainty of his being , that he is , but the transcendancy of his being ; what and how great he is , in his power , prudence , providence , vigilance , omniscience , goodness , &c. are even from these admirable actings evident . Aristotle that great Philosopher y , that he might lift up humane Nature , and dash down all Notions of Deity , denyed any Dreames to be Divine ; yet to some Dreames he would grant Divination , which may soon seem a contradiction . A free concession to , and due cognition of Divine Dreames , may draw out much of the manifold Knowledg of God. 2. Much of Gods sanctifying grace in men , may through this be known : That near access , and close converse , that ready recourse , and refreshing intercourse which certainly sometims is between a glorious God and a gracious soul , in time of sleep , does testifie much in man of the grace of God. This discovers Gods grace in its true Impress , Progress , Efficiency , Proficiency . Plutarch z sets down this as a manifest sign of mans stature in Virtue ; that his Dreames are not of filthy , but of honest things . So that as to necessary Knowledg , there is good use of a due understanding of Divine Dreames . 2. As to the effectual furtherance of pious Practice , the same is also of singular use . This puts on to divers good Duties , as relating to Dreames Divine : For procuring and encreasing them , & For improving and pursuing them . 1. To procure and encrease good Dreames : A knowing Christian herein , becomes diligent hereupon , and takes paines in Prayer , preparing all day for Gods visits in the night . Psal . 17. ● , 2 , 3. Hear O Lord , and attend to my Prayer . — Th●u hast visited me in the night , thou hast proved my heart , and shalt find nothing . That is ( saies Mollerus ) a nothing perfidious , fallacious , but as at other seasons , and in other cases , so in this ; my soul hath sincerely complyed with God , and readily met him in the visits of the night : And for this purpose the Prophet was full of Prayer in the day . Luther b reports , that he on the other side , often prayed to God , that God would not speak any thing to him in Dreames : And that he covenanted with God , that in Dreames God would not send to him any of his mind , &c. But thus might this good man do , upon a double occasion : To oppose the waies of men , & To advance the Word of God. 1. To oppose the practice of men , who in his daies pretended divers things from God in Dreams full of fallacies and falsities ; therein many were Deluders , and many deluded ; with which he was much affected , and oft sore assaulted . 2. To advance the Praescripts of God in his written word , I am content ( saies Luther ) that I c have the holy Scripture , which teaches me so abundantly and evidently , that herein I acquiesce . And to Gods setled Word ( saies d he ) while I adhere , I am certain not to be deceived , &c. But if they be indeed Dreames from God , they sute unto his Word , and will not deceive us . And therefore for such Dreames , we ought to pray , and to prepare good Matter for them , to implore the Spirit poured out , to ponder Scripture ; to hide Gods Word in our hearts ; to store up the Precepts and precious Promises thereof in our remembring minds ; and with the word to make meet Animadversions upon Gods marvellous works ; to hearken to God , and to walk with God while we are awake , that he may the more meet us in out sleep . And why might not the minds of men move and be moved in holy and heavenly , as well as in idle and foolish Dreames , were diligence used , and duties discharged ? I doubt not but divers of Gods dear e Saints in these secret workings of their sanctified souls , have many sweet caelestial sights , when the eyes of their bodies be close shut upon their sleeping beds , and see not . 2. To improve and pursue such Dreames is a duty . As soon as we are up , to begin good deeds in the day , that may occomplish the good God gave in the night . 'T is said of Jonah his Guord , that God made to spring in the night , That when the morning arose , a worm smote the Guord , and it withered . When we have a sweet Dream , and come out of a good sleep in the night , there is ( saies an Author f ) one among the evil Spirits that out-runnes the rest , and in the morning , as soon as we awake , endeavours to dash good thoughts , to divert and to defile , to prevent all pious practises and prosecutions , But much care is required in this case : We ought not only to preserve , but to improve good Dreames , by a practicall putting forward of our selves in holy Duties , all the daies of our lives . Now a right knowledg of these Dreames , may much incite to such pious practises , and profit Gods people , both asleep and awake . Excuse me then , Gentle Reader , for the attaining these Ends I have intended this Treatise , and trust it may thereto be a good Means , through Gods Mercy . Amen , Amen . Decem. 28. 1657. Ph. Goodwin . A SYNOPSIS OR Compendium Of the Main Integrall Parts : OR A Table Demonstratory ▪ Proposing the Principal TEXTS and TRUTHS contained in this TREATISE . PART I. Of Mens Dreames more Generall . TEXT I. Psal . 126. 1. We were like to men that Dream . Contents . 1. Mens Dreames , how meetly they may be called Mysteries p. 2 2. Men the most receptible Subjects of Dreames p. 4 3. Mans Reason variously acting in Dreames , how in some less evident , and in some more excellent p. 5 4. Why so many Dreames pass from men that are not sensibly discerned p. 6 5. How only in this Life men are lyable to Dreames in sleep p. 7 6. How after Death , though men may be said to sleep , yet they Dream not p. 8 7. How mens Dreames are generally discribed , and severally divided p. 10 8. What faculties of mans soul are in Dreames principally imployed p. 11 9. How in mens Dreames Things have no reall being , but are only imaginary p. 7. 10. How mens Dreames lie in their thoughts , and how their thoughts are concerned in Dreames p. 11 11. Dreames natural and supernatural how distinguished p. 13 12. How God and the Devil have their certain hand in severall Dreames p. 14 13. How the excellency of mans soul is raised by Dreames , in what , and above whom p. 15 14. Persons concerned to seek the knowledg of Dreames p. 18 15. Reasons declared why the knowledg of Dreames is to be sought p. 21 PART II. Of False and Deluding Dreames . TEXT . II. Zach. 10. 2. And they told False Dreames . Contents . 1. The Meanes producing false Dreams , how divers p. 28 2. The divers times in which false Dreames have been produced p. 29 3. How those that deny Dreames false are confuted p. 34 4. How false Dreames from true are discovered by their causes p. 40 5. How also made manifest by their Effects p. 41 6. How false Dreames from the Devil , and those from mens corruptions are Distinguished p. 42 7. How subtilly Satan may suggest Scripture in his soul-deceiving Dreames p. 43 8. Mans perils of believing delusive Dreames , how many waies p. 44 9. Mans proneness to be by Dreames deluded , how great p. 48 10. The Properties of the Devil , fitting him to further false Dreames p. 49 11. The Evils of false Dreames , how divers and most dreadfull p. 55 12. Whether the Devil can in Dreames foretell things to come p. 62 13. Whether in our times there be any danger of deluding Christians by false Dreames p. 70 14. The false Dreames of two sorts that Christians must seek to prevent p. 79 15. The Meanes of two sorts by which all false Dreames may be prevented . p. 74 PART III. Of Filthy and defiling Dreames . TEXT III. Jude 8. These filthy Dreamers defile the flesh . Contents . 1. What those Dreamers are who do defile the flesh , expounded p. 92 2. What that flesh is which these Dreamers do defile , explained p. 98 3. What that defiling the flesh is here intended p. 99 4. Though Dreames defiling do delude , yet how deluding and defiling Dreames do differ p. 87 5. Defiling Dreames in a double sense considered p. 91 6. What a certain hand Satan severall waies hath in Dreames that do defile p. 96 7. What of man by Dreames filthy is defiled p. 99 8. What mens defiling themselves by filthy Dreames doth imply p. 104 9. How much of mens misery defiling Dreames doth comprize p. 107 10. How much Satans knowledg and diligence in mens silthy Dreames are discovered p. 110 11. What we are to believe , De Incubis & Succubis ( as relating to filthy Dreames ) declared p. 114 12. What we are to learn concerning God , mens defiling Dreames considered p. 116 13. What duties men for the most part neglect for the hinderance of filthy Dreames p. 118 14. How much many men sinfully do , whereby Dreames filthy are furthered p. 119 15. How men , good and bad , are both subject to defiling Dreames p. 121 16. How wicked men are the most proper subjects of Dreames that do defile p. 122 17. Why Satan with such Dreames assaults the servants of God p. 125 18. What harmes filthy Dreames in sleeping men do against things that are good p. 127 19. What harmes th●se Dreames defiling do , as towards things that are evil p. 129 20. What meanes ought to be used for prevention of defiling Dreames p. 133 21. What duties are to be performed , when such defiling Dreames have been prevented p. 144 PART IV. Of Idle and Vain Dreames . TEXT IV. Eccl. 5. 7. In the multitude of Dreames are divers Vanities : but fear thou God. Contents . 1. How divers Dreames are said to be Vain p. 154 2. How Vain Dreames are said to be divers p. 156 3. What a multitude of men have vain Dreames p. 158 4. What a multitude of va Dreames are in some men p. 160 5. How it appeareth that vain Dreames are evil , and certainly sinfull p. 165 6. How vain Dreames are such sinnes to which each man is subject p. 691 7. That against these sinfull evils of vain Dreames men may be defended p. 117 8. That meanes each man must use for his defence against the evil of vain Dreames p. 174 9. How against the divers vanites in Dreames , there be divers meanes meet to be used p. 176 10. How the true fear of God is the best meanes to Antidote mens minds against vain Dreames p. 179 11. What the fear of God is , and what it does , whereby from vain Dreams Christians are secured p. 180 12. Arguments disswasive from the vanities of Dreames prevailing without this fear of God p. 184 13. Arguments perswasive to the fear of God , preventing Dreames of vanity p. 188 14. Adjuments or helps to incite and preserve such a fear of God as is good against vain Dreames p. 192 15. Whether good men may not have vain Dreames , though they do fear God p. 195 PART V. Of Troublesome and Affrighting Dreames . TEXT V. Job 7. 14. Then thou Skarest me with Dreames . Contents . 1. What were the Dreames wherewith God skared Job p. 200 2. What were the Times when with Dreames Job was skared p. 203 3. What this skaring Job by Dreames did contain p. 205 4. How evils , both of sinne and punishment are the ordinary matters of troublesome Dreames p. 201 5. How both God and the Devil are usually movers in Dreames troublesome p. 202 6. How troubling Dreames from God , and those from the Devil are differenced and discerned p. 204 7. How Dreames that affright and trouble , may be very many in very good men p. 207 8. Whether men very wicked , may not be very free from affrighting Dreams p. 216 9. The sad effects of Dreames affrighting to men both awake and asleepe p. 223 10. The severall Reasons why God affrights good men in time of their sleep p. 218 11. The divers Causes why God in time of sleep , may affright men that are wicked p. 219 12. That Divine discoveries of Gods glorious Majesty may make to men in sleep , dismaying and affrighting Dreames p. 208 13. That Dreames properly dismaying , and frequently affrighting , are the effects of Gods appearing displeasure p. 221 14. Causes for which Skaring Dreames are let into men , to be avoided and shunned p. 225 15. Courses by which Skaring Dreames may be kept out from men , to be observed and used p. 230 16. Mens Duties , when with Dreames dreadfull , they are surprized and oppressed p. 233 17. Mens Duties , when from dreadfull Dreames they are secured and preserved p. 236 18. God Mercies , how great to men in prevention of Dreames dismaying , manifested p. 242 PART VI. Of admonishing and Instructing Dreames , viz. from God. TEXT VI. Mat. 2. 12. And they being warned of God in a Dream , that they should not return to Herod , departed into their own Country another way . Contents . 1. Who the persons were to whom God thus appeared in a Dreame described p. 248 2. What considerable Matter in this Dream from God to those Men was contained p. 252 3. In what a remarkeable manner these Men received this Dream set from God , declared p. 255 4. What admirable Effects this Dream fom God divers waies produced p. 257 5. The divers Ages of the world , through which Divine Dreames have been into Men immitted p. 262 6. How farre Divine Dreames in this latter Age of the world , may yet be expected p. 268 7. How God , in discovery of his mind by Dreames , hath used divers waies and Meanes p. 271 8. How Sanctified Men are the most usuall Subjects into which God sends good Dreames p. 275 9. How into the mindes of sinfull Men , such Dreames are sometimes sent of God p. 277 10. Reasons why into wicked mens minds good Dreames have been from God formerly transmitted p. 279 11. Reasons why into the minds of sanctified men , good Dreames from God have been frequently conveyed p. 281 12. The Causes why good Dreames from God should be by all earnestly desired p. 285 13. The Meanes how from God good Dreames may to men be comfortably procured p. 294 14. The Reasons why Dreames from God in good men are now found so few , plainly declared p. 311 15. How the least workings from God , in a way of good Dreames , ought not to be despised p. 313 16. What of some Dreames we are not to regard , and yet wherein good Dreames are to be observed p. 321 17. How farre before good Dreames the Light and Guidance of the Gospel is to be prefered p. 324 18. How false Visions and Revelations from good Dreames are to be discovered p. 326 19. What heavenly Joys in holy Dreames may certainly be obtained p. 328 20. How true Joys in Divine Dreames , from false joys in delusive Dreames may be discerned p. 330 21. Divers Objections against this Discourse of Divine Dreames fully answered p. 306 JErem . 23. 32. Behold , I am against the Prophets that prophesie false Dreames , saith the Lord , and do tell them , causing my people to erre by their lies , &c. Judg. 7. 15. And it was so when Gidèon heard the telling of the Dream , and the interpretation thereof , that he worshipped , and said to the host of Israel , Arise , for the Lord is with us , &c. Gen. 41. 15 , 16. And Pharaoh said to Joseph , I have dreamed a Dream , and there is none that can interpret it ; I have heard say , that thou caust understand a Dream to interpret it : And Joseph answered Pharaoh , it is not in me ; God shall give Pharaoh an answer of peace , &c. Dan. 7. 1. In the first year of Beltashazar King of Babylon , Daniel had a Dream , and Visions of his head upon his bed : Then he wrote down the Dream , and told the summe of the matter . Psal . 4. 4. Stand in awe and sinne not , commune with your own hearts upon your beds , and be still . Psal . 63 7. I remember thee upon my bed , and meditate upon thee in the night watches , &c. GOOD READER , FOr the rectifying of the Errata's in the main Body of the Book , I referre thee to the end thereof , entreating thy curtesie . In other additional parts , some other accidental faults thou maiest find , which when thou meetest , correct with a patient Pen. VIZ. In the Postscript , For the Gospel of Gods great Name , Read The Glory of his great Name . In the Epistle , for sinnes certain Excellency , Read its certain Existency . Besides some other smaller mistakes , all which thou art desired with Christian patience to pardon . By P. G. Jan. 20. 1657. THE MYSTERY OF DREAMES Historically Discoursed , 1. Of Mens DREAMES more Generall . PSAL. 126. 1. We were like to men that Dream . I Amblicus , a Learned Philosopher , writing a Book De Mysteriis , hath excellently * Discoursed of Dreames , as one kind of those occult things , wherein lieth much of a Mystery . [ Mysterium ] in Latin , as by Illyricús , Polanus , and other good Authors is observed , may be fitly derived from a * Greek word , which well signifies a closed Secret. Mysteries or Secrets are certainly considerable in Dreames . Daniel discoursing to King Nebuchadnezzer about the Dream he had from God upon his Bed , saies to him : He that revealeth secrets , &c. or Mysteries , as the Septuagint there rendreth it . These Mysticall and covered secrets . a Austin , Zanchy , and some others considering , have concluded , they cannot be well understood but by Gods Spirit speaking in the Word . I shall therefore make use of Gods Word as a meet Meanes to a manifest discovery of Dreames-Mystery . And for a due Introduction , this expression of Gods people in the Prophet is prompt and proper . We were like to men that Dream . As touching the people of God in the present place , we may propose Their Condition , & Their Comparison . 1. Their Condition or their comfortable case , they were brought out of captivity by the Lords own hand . When the Lord turned the captivity of Zion . 2. Their Comparison , They compare or resemble themselves to Dreaming Men : We were like to men that Dreame . That is , in our Delivery there was such a Miracle and Mystery of Mercy ( as Mollerus interprets ) we knew not what to make of it , but it made us admire ; it came upon us so secret and so sudden , that we were at a loss , and knew not which way to look . We were like to men that Dreame . Here is in this Likeness or Similitude observable , The Persons , and The Action . 1. The Persons they liken themselves to , are Men : We were like Men. 2. The Action , the Men they were like are considered in , is their Dreaming ; We were like to Men that Dreame . Men we see , are most certainly such Persons as Dreaming does concern ; and Dreamings we see , are such Actions as most singularly concern Men , We were like Men that Dreame . The full Discourse from the Text intended will consist of two considerable parts , Explicatory , and Applicatory . In the Explicatory part , what will be unfolded may referre To Men as the Subjects of Dreames , and To Dreames as the Actings of Men. Men who are the Sensible Subjects in which manifold Dreames are most usually found , we may fitly unfold , In their Rationall part , and In their Vitall estate . 1. In their part Rationall and Intellectuall . To compound the person of every Man , like Gideons Souldier , he hath his Body as his Earthen Pitcher , and his Soul as his Lamp therein . His Body may be sleeping , when yet his Soul as his Lamp is burning . Yea as there is the Soul in a man , so there is Reason in the Soul , of which we may say , as 't is said of the vertuous Woman ; Her candle goes not out by night . In the dark night into divers Dreames man is led by the light of this candle , 't is the Soul of man endowed with Reason , and 't is Reason in man as the endowment of the Soul ; in and by which such Dreams are drawn out . Reason is rendrable in a double respect , For the Rise and Principle of it , For the Use and Practise of it . By Mans having the Principle of Reason , he becomes capable of , and is Disposeable to Dreaming . But 't is Mans having the Use of Reason , by which he actually Dreames . And indeed 't is Reason in the Use thereof , as the Ancients conclude , that causes a Man to be accounted Rationall , Intelligent , &c. Intelligent and Rationall he may surely be said , who even in his sleep hath a ready Use of Reason . The Sleeping Man hath indeed some Dreames wherein Reason acts irregularly , intricately , inconsistently , fluctuating and roving up and down , that things hang ( as we say ) like ropes of sand , yet certain in such blurr'd Books some Reason may be read , and some foot-steps thereof found . But in divers Dreames 't is more discernable , * Reason acts more regularly , and manages matters more methodically , so that sometimes Men may finde as effectuall use of Reason in their sleep as when wide awake . Whence this may remain a Maxime among us , That Man as an Animal creature in Dreaming sleepes : And man as a Rational creature in sleeping Dreames . Dreames are applicable to Man as Man and so to every Man. Though the the Philosopher affirms , that some men meet with no such motions of their mindes in sleepe , but sleepe without any Dreames of any way or kinde . But common experience may much confute . True , some men may not animadvert , discerne or retaine in their memories such movings of their mindes , yet that does not evidence that they are not . Many a Dreame may possibly pass from a person that he perceives not , through a two-fold cause : Its Swiftness , and His Slowness . 1. The Dreame is swift and goes away with a quick foot , or as upon the wing rather . The wicked shall fly away as a Dreame , Job 20. 8. The Ancients hence phancied , that a Dreame had wings like a Bird of the aire . It may be so considered , because of it's celerity and sudden passage through which it is not perceived . 2. The Man is slow , dull and heavy about reflect acts . Often even in a mans waking-time , the minde works , yet it 's work is not minded . A man does not think what he thinks : no marvell then if in sleeping-time the minde looks little back upon its own business , but much overlooks its own work , so that much is done that is not seen , much in Dreames transacted that is not observed . However man remains the subject of Dreames . 2. Man in the condition of this life is likewise considerable as of Dreames the most sutable subject , The season we know of Dreames is during the time of sleep : now the time of sleep is in the time of this life ; after this terme of life there is no true sleep Either to Soul Or Body . 1. The Soul sleeps not , though so some Hereticks have asserted ; viz. That seperated Souls are cast into a dead sleep , not to be awakened till the time the generall Resurrection : but such heterodoxe Doctrine hath long since been beaten down by standing Truth , plain Scriptures determining two dwelling places ; The Paradise of Heaven , and The Prison of Hell. Into one of which all Souls ( sayes Austin ) as soon as severed from their Bodies , are carried by Angels or Devils to dwell in everlasting weale or woe , and indeed the very Scriptures themselves say so much : See Dan. 12. 2. Matth. 25. 46. Joh. 5. 29. Luk. 23. 43. Luk. 16. 21 , 22. 2 Cor. 5. 1 , 2. 1 Pet. 3. 19. Rev. 20. 13 , &c. 2. The Body sleeps not in any Physicall or Philosophicall sense . The Body bereaved of the Soul , and lying dead in the Grave , is said to be as asleep in the bed , Hence burying places have been called sleeping places : but this is onely Sleep in a Tropicall and Metaphoricall sense . There be no Dreames in this sleep , neither do these men thus asleep ever dreame . Dreaming is during the time that the reasonable Soul resides and abides in the living Body . The Body of man in sleep , as a Heathen observes , it lies as if it were fallen down by death , but the Soul is so active therein , as evidences the life thereof . And Dreaming 't is one of those life-evidencing acts . Though sleep be a plain Image of death , yet Dreames in sleep are a clear Index of life . Men while alive are the Centers of Dreames , and Dreames are the signes of men alive . There is no remembrance of thee in death , saies David to God , Psal . 6. 5. That is , A man indeed dead , hath no commemorative thoughts of God or any other object , to wit in that way or after that manner like to men alive in the world , as Mollerus well interprets . 'T is living men who do commemorate , meditate , excogitate matters in their minds both awake and asleep . Even sleeping their minds are in motion which we call Dreames . This casts me upon the next thing to be noted , viz. Secondly , The Actings or Dreames actually considered in themselves what they are found to be , are discernable by . Their generall Descriptions , and Their generall Divisions . 1. Dreames in a more generall way and according to their common Nature considered , may be thus described . Dreames are the agitations , the egressions or Sallyings out of the Soul in thoughts of the mind , while the Body lyeth bound by sleep in the bed . A Dreame indefinitely and at large is the transacting of the reasonable Soul in the sleeping Body , through the coassisting help of those admirable Faculties . * The Phantasie , and The Memory . Both which Faculties are found most active in the season of sleep ; For in sleep the outward Senses as Hearing , Seeing , &c. being bound from their organicall and extrinsecall exercises and ordinary conveyances . The inward Senses and Powers of the Soul as the Phantasie and Memory , are at the more liberty and freedome from such externall attendances , and so being at better leisure , they within themselves fall to reflectings , to new forming and erecting new frames of things that are vented in Dreames . The Phantasie and the Memory are the Souls working ▪ Shops wherein strange things be wrought , when the Soul ( as I may say ) goes not abroad , but stayes at home and works within it self , strange things it does w ch be drawn out in dreames . So we see how Dreames be in generall described . Secondly , In generall , Dreames may be variously divided . As into their Parts . And into their Sorts . 1. The Parts that commonly constitute a Dreame whereof it is compounded and of which it is compacted or made up , are mainly these two things . An Apparition to the Thoughts . And a Dilation of the Thoughts . 1. In a Dreame there is somewhat appeares to the thoughts . A dreaming Man ( sayes Austin ) he thinks he sees the Sun , though the Sun he sees not . As there may appeare some things to our eyes , as Armies in the air , fighting-men , and flying-Horses which are no realities , only apparitions . So to a man in a Dream , such things & persons appear but they are no realities , only fictions in his fancy . Philo observes , that some awake are like to men asleep , while they think they perceive such things , do but deceive themselves , taking the signs of things , for the natures of things , meer Shadows for Substance . In a Dream are thoughts of things , not the things thought . Secondly , In a Dreame the thoughts dilate , expand , or spread themselves upon things that so appear . Therein is not only an Intension , but an Extension of the mind , the Imaginations are not only set on , but drawn out , doubling them over and over . Daniel tells Nebuchadnezzar as touching his Dreame , As for thee O King thoughts came into thy mind upon thy Bed , what should come to pass hereafter . [ Thoughts ] in the plurall . Theodoret expounding the place addes , Thou didst think whether thou shouldst alwaies live , thou dist think whether thou shouldst soon die , thy thoughts therof did beat about this way and that . Thus in a Dreame , thoughts as they have their Representation so their Expatiation : as a manifestation to , so a multiplication of the Thoughts ; Thoughts many in one Dreame I have suffered ( saies Pilats Wife ) [ many things in a Dreame . [ Many things ] that is , many thoughts have pressed in and oppressed my mind . Her Dreame was about one and the same Person , but therein she had many thoughts about that Man and Matter . We see then Dreams are the thought-works of the waking mind , in the sleeping-man . 2. See the sorts of Dreames that be especially these two . Some Naturall , and Some Supernaturall . 1. Naturall Dreames are such thoughts in sleep as the mind emits or sends out by its own intrinsecall power , the proper Product of mans own head and heart . To a mans personall case and condition ▪ they are so suitable , that we may be certain they proceed from the same principle . 2. Supernaturall Dreames are such thoughts in sleep as are immitted or sent into the mind through some extrinsecall principle , And though they come primarily from a principle without , yet the mind concurres with what is occasionally cast in and becomes conformably active thereupon . Now these Dreames ab extra , they are of a double Kind , as comming from a double and deeply differing Cause . Diabolicall , and Theologicall . Bad Dreames wherein the Devil works , and Good Dreames wherein God speaks . * The Manichees and Marcionits took up an opinion ( as reputed out of Plato ) that there were two co-eternall Principles the one Good and the other Evil , saying that all good workings towards men were from the good Principle . And all evill workings men ward were from the evill Principle . As they managed the Matter they were in a gross errour as Austin and others evidence . However this is a Truth , there are two supream Principles . One Good , namely God , and Another Evil , to wit the Devil . From God are all good works towards men and from the Divel are all evill workings men-ward both awake and asleep . And the Truth of both which may appear in point of Dreames that be both good and evill Works . Good Dreames are Gods good workings in mens sleepings . And bad Dreames be the evill workings of the Divel in sleeping men . And thus is finished the words of the Text in their Explicatory part , wherein men have been unfolded as referring to Dreames , and Dreames have been unfolded as referring to men . We were like to men that Dreame . I pass to the Applicatory part wherein will be endeavours to promote . Man in his Dignity , and The Duty of Man. 1. This may set up man in his Dignity , and exalt his Soul in its surpassing Excellency . Above the Body in himself , and Above the Spirit of Beasts . 1. Above mans body . The Body of man is very beautifull as in its Being , so it may be admirable in its Workings ; to wit , while man is awak : but when asleep then mens Bodies are like Davids Idols , Psal . 115. 5 , 6 , 7. They have mouthes but they speak not , eyes have they but they see not , they have ears but they hear not , Noses have they but they smell not , hands have they but they handle not ; feet have they but they walk not . A sleeping Man , suppose his body rises out of his bed , yet 't is like Lazarus rising out of his grave , John 11. 44. And he came forth bound hand and foot with grave-cloaths , and his face bound about with a Napkin . All parts of the body are bound by sleep from their ordinary orderly acts . But still the soul is at liberty , no fetters of sleep be found upon any of its faculties , but 't is free apt and able to act and transact severall things in considerable Dreames . When the body is most still and lying at rest in the bed , the soul is most stirring and laborious in business , and this it s ever waking activity , is its admirable excellency , honour and dignity . 2. Above the spirit of Bruits . Bruits if in sleep they do dreame , yet 't is in a way low and like themselves . Men in Dreames transcend , being above Bruits , in these acts most admirable : Among men there is no such marvellous Miracle as Man himself , sayes Austin . The very Body of Man is a Miracle marvellous , but much more his Soul. I am fearfully and wonderfully made , marvellous are thy work● ; and that my soul knows right well , sayes David , Psal . 139. 14. He that is such a work of wonder , may well be a wonder-worker . Take him not only when awake , but even in his sleep , his night-works are wonderfull : His very Dreames are filled with marvels : even they are such as render Man rare , and may with admiration raise him into the highest rank of visible creatures . 'T is true , this redounds to his blemish , this reflects upon man with the greater shame when herein he sinnes , as will hereafter be seen : However this is his honour ; Man in Dreames is able to manage that good no other creatures can . The Philosopher who grants , that as Men , so Bruits may dreame , yet determins ; that Men in Dreamings as they are more frequent , so more excellent , to such acts more prompt and therein more acute . The Soul of Man excels as concering Dreames in a double Act , Direct , and Reflect . 1. Direct : The Soul of man in Dreames can move forward and mount upward beyond the abilities of any beast : Who knows the spirit of a man that goes upward , and the spirit of a beast that goes downward to the earth , Eccles . 3. 21. True 't is of the Soul of Man , not onely in the time of death and separation from the Body , but in the time of sleep and its operation in the Body , it runs out , rises up and reaches to imagin matters not within the compass of other creatures . 2. Reflect : The Soul of Man in Dreams can turn backward and look over its own motions and imaginations , so as to think what it does think . One illustrates this : * At Tennis there must be two hands , one to smite the Ball forward , and another to beat it backward , or the play ceaseth : but the Soul of man can do both these with its own Hands , it can send out thoughts from it self , and cast thoughts back again upon it self , and that in the time of mans sleep : this other sleeping creatures cannot . A School Doctor sayes well , That God hath communicated to creatures such capacities as their kind will carry , &c. The condition and case of other creatures is not able to bear such abilities , activities when they are best awake , as man may when he is asleep : so that we may well conclude , That Man is the most excellent creature while he is a Man , and as a Man manages the motions of his own mind . Yea that which yet further raises mans Soul in its Rational part is , that even in Dreames it can imagin those matters that upon the sensitive part never made impressions . Does not the Philosopher seem to contradict himself that sayes , Homo est maxime intellectus : and yet , Nihil est in intellectu quod non prius fuit in sensu : How can the intellect or understanding transcend , if it can proceed no further than as set forward by sense ? But sure even in sleep the intellectual part can conceive of things that never were in the Senses , which sets out its singular excellency and surpassing dignity . 2. This may set man upon his duty , diligently to see and consider himself as concerning Dreames : For their good carriage in him , And his good knowledg of them . 1. The right carriage of Dreames , that by Dreames-miscarriage he may not disparage and dishonour himself . 'T was a high saying of a Heathen , That no man does keep up the honour and dignity of his Soul , as is due , but he that drawes in Righteousness and drives away Vice. Indeed he that in the night-time leaves his Soul to the neglects of God , and prostitutes the same to the service of the Devil in vain and vitious Dreames , does debase it deeply ; and he that ascends in Soul by Heavenly Dreames , does advance it highly . 2. The true knowledge of Dreames to endeavour is mans duty : ( Indeed this might be fit to go before , for to a right carriage a good knowledg is requisite . ) And touching this two things observe ; 1. Who are to seek the knowledg hereof : and 2. Why the knowledg hereof is to be sought . 1. See the Persons who are to seek the knowledg of Dreames : They are , All generally , And , Some specially . 1. It concerns all to seek such knowledg , for ignorance herein may soon be a sinne . The Schools observe , That though simple nescience is no sinne , to wit , The bare want of the knowledg of what we be not bound to know : but yet ignorance of what we ought to know is ever a sinne . Now every man ought to know both God and himself , not only in their Beings , but in their Workings . God and man may have great works in Dreames , and therefore these ought by all to be known : All may be operant in them , and therefore none should he ignorant of them . What man is there that may not be drawn to work in this way of Dreames ? The Philosopher affirms , that some men through a long space of their lives , lie down and dream not ; and then in the process of their age , some dreame happens that presages death , sickness , or some sad event which yet few need to dread , because with the most men Dreames are a common case , and therefore their knowledg is of generall use . 2. It concerns some especially , to seek of Dreames a due knowledg : viz. such whose Dreames be More Usitate , More Passionate , and More Intricate . 1. Those men with whom Dreames are more Usitate and accustomed : some men do almost as ordinarily dreame as sleep ; and should not such know Dreames ? they who are most frequent in them , should be most intelligent of them . 2. Such men whose Dreames are Passionate : they fall upon them with an oppressive power ; as Pilates wife , who in her Dreame sorely suffered , Matth. 27. 19. * Chrysostome concludes , Though Pilate was stupid about the state of Christ , yet his wife had such a Dreame , as made impressions and moved compassions in Christs innocent case . Thus with some sometimes it comes to pass , by Dreames they are much wounded , warmed , awakened ; affected , afflicted , inflamed , inforced : su●e such are to seek into a serious knowledg of Dreames . 3. Those men whose Dreames are more Intricate and obscurate ; Some Man while his Body is asleep , a dark veil seems to cover the face of his Soul , so that it cannot see it self , nor what it transacts : Things seem to be ponderous , yet are ambiguous : they seem to in●inuate light , yet be accompanied with darkness ; in them are such depths as occasion doubts and many demurres in the minde : such men have more cause to inquire into the cleere knowledg of Dreames . 2. See some Reasons that may incite all sorts of men to seek this knowledg , and principally to press some men to prosecute this knowledg . Ponder therefore , 1. The Difficulty of it . 2. The Possibility to it . 3. The Equity for it . 4. The Excellency in it . And 5. The Commodity by it . 1. Difficulty : Hard it is to attain the knowledg of Dreames , because The Soul is secret that conceives them , & Satan is subtill to conceal them . 1. The Soul herein hath secret works , and indeed works in the Soul are secret . I am patient though I cannot understand ( sayes Cyprian ) severall of Gods works in the world , for my own Soul hath such works whereof I am ignorant . How canst thou comprehend the excellencie ▪ of God above thee ? thy own Soul within thee hath faculties and footsteps thou hardly findest out , sayes Cyril . 2. Satan to conceale these Soul-works is subtill : he would not have men discern the good of such Dreams as are from God , nor the evil of such Dreames as from himself proceed . 2. Possibility : Men may attain true knowledg in these Soul-secrets , having those lights that lead thereunto : As The light of Nature , & The light of Scripture . 1. Nature-light led many learned Philosophers to write much of Dreames : to find out all the faculties and abilities of the Soul , they sought out much , as Tertullian relates : and why may not we who have 2. Scripture-light that 's better : We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more sure word , as a light that shineth in a dark place . What is done in the dark this brings to light , layes open and makes known . 3. Equity : 'T is fit men should know things done in them , such things as they are not only receptive of , but operative in , as in the case of Dreames . In such things doth not God observe us ? Thou knowest my down-lying and up-rising , and understandest my thoughts afar off . Thou compassest my bed and art acquainted with all my wayes . The darkness hideth not from thee . 4. Excellency : The rarity of this knowledg 't is found in few . To understand Dreames , how exceedingly did Pharaoh , Nebuchadnezzar seek the same ? how were helpers herein honoured , as Joseph and Daniel , for their interpreting and making Dreams known . 5. Commodity : Hereby a man may know much of God , of Satan and of himself : hereby a man may know much of the vanity of the world , the venome and villany of Sinne , the excellency and activity of Grace , which probably hath most prevalency in him , and principall power over him , &c. I shall therefore endeavour to set forth the severall sorts of Dreames , whether they come from God or from the Devil . Dreams drawn in by the Devil , I shall first consider whether they be more false , or more foul . II. Of False and Deluding DREAMES . ZACH. 10. 2. And they told false Dreames . THese few words do affirm a fond Report in which we may fitly observe , 1. The Matter reported , & 2. The Men reporters . The Matter the report is made of , does not concern any of the certain and solid truths of God , but deceitfull fancies , false Dreames . The Men the report is made by , be not the approved Prophets of the true God , but friends to false gods , false Teachers . And they told false Dreames . That I may fix some serious discourse upon Dreames false , I shall at present propose , 1. The Means of their Production , & 2. The Times of their Traduction . 1. The Means producting , or the procreating causes of false Dreames , they be base brats brought forth between , Satans sleights , & Soul-deceits . 1. The sleights of Satan through which false Dreames be produced . The Devil what is he ? sayes Austin , He is a fallen Angel , who first deceived himself , and ever after seeketh to deceive others , the author of ugly lyes , the father of foul falshoods , &c. though with fair faces , and under truth-pretences , &c. This is he who subtilly sends in severall Dreames , seemingly true yet certainly false . 2. The deceits of mens hearts and souls side with Satan , to set out and send forth false Dreames . The false Prophets God reproved , because they delivered deluding Doctrines and lying Dreames , as certain Truths proceeding from God , when they were but the deceit● of their own hearts , Jer. 14. 14. Ezek. 13. 2 , 3. If we go no further than to the Dreames we finde in the Text , the Devil no doubt was the begetting-Father , an evil minde the conceiving-Mother , and the mouthes of deceiving men were as the helping-Midwives to bring forth these false-births . And they told false Dreames . 2. The Times of traducting or passing over of these evil Dreames from one person to another , from one age to another , is evident . What dealings have been between the Devil and divers in Dreames of delusion , Authors both Divine and Humane make mention ; Both before Christs coming , And after the coming of Christ . First , Before Christ came , such Dreaming-thoughts in the mindes of divers men were mightily promoted , Among Jews , And Gentiles . 1. Among the Jews , there were severall men into whose mindes Satan suggested such false Dreames , as we finde in the Books both of Moses and the Prophets : Deut. 13. 2 , 3. Jer. 23. 25. Dreames were then one of those wayes by which God did usually communicate his minde to men , Numb . 12. 6. 1 Sam. 28. 15. In imitation of which the Devil in those dayes did manage much of his business in Dreames . And divers were deluded with the wiles of the Devil , pretending the will of God. 2. Among the Gentiles were multitudes whose imaginations in this same way were sadly deceived . Unto the ten Sybills of Greece , the Devil in Dreames and Trances did convey very strange things , as Justin Martyr and Lactantius relate . And of the like sort were other Ethnick Oracles of old : for when men in matters of doubt did consult with them to be resolved , they were to offer their gift upon the Altar of Apollo , and then to lie down and sleep besides the same Altar , and in a Dreame to receive an answer , as is evidenced by Authors severall . Secondly , Since Christ came , with such Satanicall suggestions , in Dreamdelusions , have severall been deceived : Some that wholly opposed Christ , and Some that in part professed Christ . 1. Some disclaiming Christ and cleaving to Heathenish gods , have had such delusive Dreames : Thus some answers were received from the old Oracles untill Traians time , that was an hundred years after Christ , as Alstedius and others that have written the Chronologie of Times assert . 2. Such as in some sense have owned Christ and Gospel-truths , yet have been miserably misled by lying Dreames : Some in the Apostles times , and Some since the times of the Apostles . 1. When the Apostles lived , were some deluded . Yea not only in themselves seduced , but through such imaginations were some made monstrous Seducers . See Simon Magus that great Impostor of the people in Samaria , mentioned Acts 8. 11. A long time he had bewitched them with his Sorceries . Bewitched : The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , he carried them out of themselves as in extasies , casting them into trances , causing them to lie as in strange sleeps , and to communicate marvellous matters to them as in Dreames . Eusebius reports , that he had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Dream-deluding-Devils , Devils that in Dreames he received delusions from , and by whom he deluded others in their Dreames . This Simon , as one observes , did not answer the Etymologie of his Name , for he was no hearer of God , or the voice of Truth , but he hearkned to the Devil and his lying-language , and others listening to and learning of him were deluded . Justin Martyr who was one of the City of Samaria where this Simon Magus did so much mischief , reports him much in this matter , and so doe many other * Authors , setting him forth in such sinnefull subtilties through which he drew many Disciples to himself . 2. Since the Apostles died , in Dreames have divers been seduced , as they who write the Histories and give the Haeresiography of later times relate . The Manichees , Familists and others , from such Dreaming delusions first received their rotten opinions . Those prodigious preachings and practices of the boisterous Anabaptists in Germany , their first original was drawn from deluding-Dreams . Muncer , Rotman , Phifer , Knipperdoling , John of Leiden , and others , that were the principall Persons , peremptorily said ; That God appeared to them by his Angell in the Night , and plainly revealed great and Glorious Things to them in Dreames , &c. Gastius , Hortensius , Melancthon and other Authors , make mention into what multitudes they grew , and what mischiefs they did , not onely in words ( condemning Luthers Doctrine ; as dull , cold , and carnall , crying down Zwinglius for Infant baptisme , as Babilonish and abominable : But by force of Arms , plundering the most Noble Houses , and opposing the most Protestant Princes , &c. So that Suevia , Franconia , the Higher and the Lower Germany was all in an uproare for divers years , beginning their Troubles about the year 1522 : and not any end or quiet till about 1540 ; as Gastio in his Book printed at Basil ( in the year 1544 , ) does fully set forth . The Improvement of what is thus presented and asserted , is considerable and applicable in a double way : 1. For Confuting of Others , & 2. For Profiting our Selves . First , From the Premises we may fully confute the opinion of those Persons who deny the Falshood of Dreames . Some Positively and in the whole , Some Respectively and in part . 1. Some have wholly denied that falsehood affirmed in Dreames . Two sorts of former Philosophers we ●inde erring in this Point : Some in an Excess , & Others in a Defect . 1. Some have so exceeded and runne out so farre , as to affirm all Dreames to be fallacious and frivolous , without any Truth or certainty : So Xenophanes , Caliphonius , Epicurus and his Disciples , that there were any Dreames at all , whereof either God or Nature could be the cause ; but how causeless and groundless this opinion was , will hereafter by proofs of Scripture plainly appear . 2. Some have fallen so short , as to assert no Dreames to be Deceitfull and vain , but all True , as Protogoras with other Stoicks stifly maintained . The Telmisenses , as Tertullian reports , were much of the same mind . But how much such were mistaken likewise , some worthy Men have made manifest , and the same shall be my further endeavour to demonstrate : That among Dreames some may be found false . Secondly , Some among Men may be seen who deny this in part : to wit , as towards themselves no Dreames are false . Suppose , say some , that in former ages , and other places of the world , some Men have been misled by such Delusions : yet Christians of this English-Nation , and in this Gospel-season , have no such Deceits , no false Dreams . Whereas come we never so close to our own Times and Homes , why may not false Dreames be found ? Dreames of Deep Deceit proceeding from Satan observe , 1. Such have been actual in some . 2. Such may be actual in others . 1. In some of us we may be sure Deceitfull Dreames have actually been . Both in times more remote , And in later times . 1. In times remote : Some Dreams have been of this sort , as Seed sown by Satans hand on English ground , though it hath not so sprung up as to spread the Land. When that foresaid fire flamed in Germany , some sparks thereof flew over into England as well as other parts , as Bullinger reports . Some Men were of such perswasions , delusions , opinions , though wanting number and power they did not publikely appear . 2. In later times Men have had here at home many a mistaking Dreame : Dreames drawn in by the Devil , which they have taken as tendred to them by the hand of a Holy God. Concerning , What God would do for them , & What they should do for God. 1. Dreames declaring how God would advance them , raise them , use them , and make them high for his honour ; promoting persons of the same Principles , to great possessions , transactions ; setting them upon bold presumptions , proud predictions , as have appeared from some in their printed Pamphlets . 2. Dreames declaring how God did advise them , counsell them , command them what wayes to forbear , and which wayes to bend themselves . So some have of late yeares deserted our publike Assemblies , into separated companies , as being warned of God in Dreames so to do . The last Instance I heard related , was of a Woman in a neighbouring Town , who dreamed that God one night said to her , Come out from among them , and be ye separate , &c. She awaked , fell asleep again and heard the same from God ; so that , said she , the Dreame was doubled , to shew the certainty . In obedience to which , she ever after forsook all publike Ordinances , though many years after she did not live . Her own Sister , who received this same from her mouth , is yet alive to witness it . 2. In others , false and deceitfull Dreames may actually be ; considering , Their Hearts Corruption , & Satans Temptation . 1. Corruption of Heart is naturally equall in all . The Philosopher sayes of the Reasonable Soul , That 't is wholly in the whole Body , and whole in every part , though not to every purpose . But of Original Sinne it may be said ; 'T is whole in every Person to every purpose : and did not God prevent , it would so appear . No transgression so great , or delusion so gross but thereto this would entice . 2. Satans Temptations tend hereto : The Devil in Dreames hath deluded divers in daies past ; and do not we think that this old Serpent growes simple , and that through age the Devil doats , enfeebled in his parts , powers and policies ? Nay rather , long experience hath raised his subtilties into greater activities . ' T is no wonder ( sayes a good Expositor ) the Devil now adayes seduces divers sorts in divers wayes ; 't is rather a wonder that all his wayes of delusions do not take upon all those persons who leave the light of Gods good Word , to be led by their own foolish fancies . Alas how few are serious with God ? how many make a meer Dreame of Religion ? that it might be just with God in such Dreames of Religion , to leave them to Dreames of Delusion . Secondly , For the further profiting of our selves , all that I shall say concerning such false deceitfull Dreames , shall be , To make a Discovery of them , & To help a Delivery from them . First , To discover and finde out false Dreames : This is indeed difficult , through Satans designs and Mans heart-deceits . Seneca reports the property of some wild Beasts , who especially about their Dens and sleeping places seek to obscure the tracts and prints of their feet , that followed they be not found out . Sinne and Satan much seek to hide their foot-steps , those walks and works they have in the Heads and Hearts of sleeping Men. Peter Martyr in his Common places , reports out of Heathen Writers , that they were wont to appoint to Dreames two doores : The one a door of Horn which was the door of Truth ; the other a door of Yvory which was the door of Deceit : for Horn say they may be looked through , and Truth is easie to be looked into ; but Yvory is thick and dark : so deceit and falshood is hardly descried . Dreames of Truth that proceed from God are sooner seen ; but Dreames of falsehood that fall in from Satan , are not so discoverable , though to be discovered desireable . To understand and discerne such Dreames , whose Author is the Devil , may be a lesson worth our learning . I would to God ( sayes Austin ) I could clear the difference , between Dreames drawn in by the Devil to seduce and deceive me , and those brought in of God to incite and save me . As the Magicians of Egypt , in the day did divers things in the eyes of Men , like to the workings of Moses that man of God : so Satan in the night , may draw divers things into the mindes of Men , like to the workings of God himself . Yet though there be an appearing resemblance , there is a positive difference between Dreams from the Devil as a transformed Angel of Light , and Dreames from God the onely true Father of Lights , which we may infallibly finde out , by a serious observing on both sides : Their concommitant Causes , & Their consequent Effects . First , To discover them in their Causes , 't is meet to meditate , The Matter for their Substance , & The Manner of their Conveyance . 1. The Matter about which they be wrought up , is deeply different : such Dreames as are undoubted of God be made up of things , Highly eminent in the sight of God , & Wholly consonant to the Word of God. Whereas the best Dreames that proceed from Satan , be about matters of no such eminency in the one , nor any such consonancy to the other . For sometimes such Dreames are filled with foolish and frivolous , vain and ridiculous things , and at all times they are opposite and repugnant , either in whole or in part , to the pure and precious Word of God. The Prophet that hath a Dreame , let him tell a Dreame , and he that hath my Word , let him speak my Word faithfully ; for what is the chaff to the wheat ? saith the Lord , Jer. 23. v. 28. Gods Word is wheat without chaff , the Prophets Dreame is chaff without wheat , or if therein be any wheat , there is much chaff therewith . That Satan may the sooner sell off and make the quicker markets of his chaff , he may mingle therewith some good wheat of Gods Word : The * Devil in his Dreamedelusions , may suggest some Scripture-expressions : In such pieces of Sugar , he makes men swallow the Pills of his poisonous errors . The Devil that he may the better lay his Babes in mens bosomes , he dresses them up in Scripture-cloathes : Hence men hug meer fancies , embracing false Dreames for infallible Truths . True Dreames that be indeed from God , they throughout agree with Gods word , their whole matter is of worth and good weight in Gods balance , pure , ponderous and precious , substantiall , solid and serious . Secondly , The Manner after which they are wrought in , is also differing . Dreames from the Devil they come in a man As more Hasty , So more Hidden . In these Dreamings the Devils drivings are like to the drivings of Jehu , furious and fierce , thoughts throng in and thrust out with violence and force , so that thereby reason is oft darkened , brain distempered and powers disturbed , foot-steps so frequently confused , that little is orderly discerned . Thoughts be in the minde like Rebekahs twins in her womb , strugling together : but they do not like them come forth , one holding the heel of another ; but be full of inconsistencies , lubricities , slippery , severed and unsetled , rushings in and rollings about , Reason so roving from one thing to another , that the minde makes miserable non-sence . Much of this might be manifested from that Dreame of Eliphas , Job 4. 11 , 12 , 16 , 17 , verses . which Dreame is judged to be but an illusion of the Devil , to strengthen the hands of Eliphas , in vexing and troubling Job . On the other side , Dreames from God , they come in a manner As more Moderate , So more Manifest . Divine Dreames make a more orderly entrance , and leave a more legible Impress : Thoughts herein as adhering one to another , so declaring one of another . As bringing in things more leisurely , so making of things more intelligible , more evident and easie to be understood . If some things at first seem intricate , yet the longer the mind dilates thereon , the more it understands therein , and the more it apprehends of Gods mind thereby . Secondly , Dreames are discovered by their differing effects : Those that come forth from God , they wonderfully work a Man To advance Gods Truth , & To abase himself . 1. Truth hereby is brought much more to advance , and thereof to set a farre higher price . The Truths of Gods Word are made more precious to his mind by this means . Such a man is most likely to speak in Luthers language , The least title of divine Truth is more worth than Heaven and earth . 2. Self , hereby he is brought to abase . A divine Dreame drives out pride , and proves a good Antidote against pride-poison . Both these blessed effects may be found from that of Elihu , Job 33. 15 , 16 , 17. God speaketh once , yea twice — In a Dreame and Vision of the Night — Then he opens the ears of men , and Seals their Instruction : That is , Then divine Truths take deep Impressions , and come to high estimations , &c. That he may withdraw man from his purpose , and hide pride from man. This is Gods end in sending such a Dreame . To hide pride . ] The passage implies mans proneness pride-ward . Pride is that posture that man hath least reason for , yet most propension to . Pride is that Sinne ( as Aquinas well cleers it ) that first took the heart of the first Man , so that ever since , of all evils every mans eye is most apt upon this . Now God to hide this Sinne out of mans sight , sends sometimes such Dreames as draws his eyes another way , he sees that in God and in himself , as pulls down and puts out pride . Musculus well observes , That Dreames from Heaven bring such a light into mans heart , and leave such dints thereupon , as makes him more humble , awfull , dreading God and denying himself . Whereas delusions in Dreames drawn in by the Devil , do deeply dispose mens minds , To Corrupt Conceptions , & To Proud Presumptions . Such Dreames lay Leaven in mans heart , that sowres and poisons his Principles , that he is the more prone to erroneous opinions : They leave levity and lightness upon the mind , that makes man apt to mount upwards in high thoughts of himself . They prophecie salse Dreames , and by their lightness cause my people to erre , saith the Lord , Jer. 23. 32. Through the mischief of these Dreams , men are made light , vain and vapouring , venting their own apprehensions and imaginations with high ostentations , admirations and commendations of themselves . Thus Simon Magus a man ( as before mentioned ) much in these Dreames , whereupon he gave out that himself was some Great ONE , Acts 8. 9. A while he pretended , that by Dreames and other immediate wayes was Gods will in wonders to him revealed ; but after ( as Justin Martyr and Epiphanius reports ) he blasphemously boasted that himself was God , and accordingly near Rome erected a Statue with this Inscription ; To Simon the holy God. Yea and the same Authors set out , how the Samaritans who were deluded by the same means , would boldly say , This Simon to be God. These were the proud fruits of false Dreames . Such effects do plainly point out their Father . Furthermore such differences as the Learned lay down between true Miracles and false , are usefull in this case . True Miracles ( say they ) are discerned , in that they directly tend To glorifie God , & To edifie Men. False Miracles pretend hereto , but they fetch such a compass about , and take in such things by their way , as whereby God is not really glorified , nor Men spiritually edified . Thus true Dreames in a direct line lead to the glorification of God in the good of men , and to the edification of men , in the matters of God. But false Dreames , their drift is , to draw the Souls of men aside to such acts as are dishonourable to God , disagreeing to his Word , and disadvantagious towards mens eternall good . This may suffice for a discovery of false Dreames . Now to help forward our delivery from false Dreames , I shall endeavour to lay down Motives to Decline them , & Means for to Escape them . 1. Motives that may incite to seek safety from such deceiving Dreames ; may appear by pondering The Perils of them , & And the Evils in them . The perils of false Dreames , or Dreames of deceit , may be seen by observing man subject to Deceits , From what Cause , At what Time. 1. The Causes from whence upon Man Deceits may soon take place , and he become a creature quickly by Deceits misled ; proceeds From the properties of Deceivers , & His proneness to be Deceived . 1. Deceivers have such properties as cause and encrease the peril of pitifull Deceits upon the Soul of Man : The Devil and the World we grant are great Deceivers , now let us but seriously observe Their Diversity , Their Unity , Their Sedulity , And Subtilty . 1. Their Diversity : These deceivers are divers in their nature and number . There are , saith Luther , divers kinds of Devils , and they have their divers wayes and wiles to work on their seducing designs : They be various and numerous : what else means that , Mar. 5. 9. My Name is Legion , for we are many . 2. Their Unity : These deceivers are associate : The Devils have no divided Kingdom , they do not love to cross one another , but all accord in one to mislead man : In their forgeries and falshoods they are confederate . 3. Their Sedulity : These deceivers are diligent , and in bewitching works unwearied , ever walking up and down , Job 2. 2. 4. Their Subtilty : These Deceivers though full of power , yet most act by Policie . I beleeve ( sayes Luther ) the Devil hath so much power , as he could in one hour overthrow all men on earth ; yet his envious activity appears most in his policie . As one said of Theodorus , that his main art lay in making of witty Epithetes : so may we say of Satan , That his chief strength lies in framing subtill deceits . This is he who dispatches out his spirits , men subtill to deceive ; this is he who sends out his Books as baits , by which many are cunningly caught , with the venome of which so many persons are poisoned . As in Ceiland , they say a Snake lyeth under every leaf ; so may we say of severall Books now abroad , Serpentine poison may be found in every line : These lay matter for delusive Dreames . 2. No marvell men are prone to be misled by Dreames of delusion , for in all kinds and cases are they apt to be deceived , Through gross Ignorance , & Through Self-confidence . 1. Mens ignorance is gross , which makes mens minds to be like dark shops , in which the Devil best puts off bad wares . Many men who to knowledg pretend high , yet are ignorant of Principles ; who say they see , yet like blind Sampson cannot finde the Pillars of Gods house , Judg. 16. 26. That ignorance which exposes men to the destruction of Hell , no doubt disposes them to delusions on earth . That ignorance which makes men to oppose God in the wayes of his Truth , does dispose men to the lies of the Devil , and all the deceits of sinne . 2. Mens Confidence is commonly abundant , of their own abilities : They conceive themselves secure from the deceivings of Satan and delusions of sinne . As 't is said of Jerusalem , Lam. 4. 12. Men imagined no enemy could enter within the gates of that City . Thus some suppose themselves so strong , that no errour can enter within the gates of their souls : other men may be seduced , but there is no danger of them . As the Donatists cried down Austin for a deceiver , but would not beleeve themselves deceived . Mens pride of their parts makes them prone to deceits : Yea vain man would be wise , though he be like a wild Ass colt , Job 11. 12. Vain man , ] Hollow and empty man that thinks , in him he hath all , yet hath nothing at all in him . Would be wise , ] That is , does imagin himself the onely wise man in the world . Tune solus sapis , was Luthers question oft to himself ? An humble man is ready to say , I know not how to beleeve my own knowledg ; I distrust my own eyes , mine own ears , mine own apprehensions , &c. But ordinarily , men are ignorant of their ignorance , conceited of their knowledg , which makes them exceedingly subject to Satans deceits . No creature so apt to deceive others as man , therefore God may let him alone even to deceive himself : The heart of man is deceitfull above all things and desperately wicked , Jer. 17. 10. and therefore no marvell to finde man full of deceits , and forward to be deceived . 2. Consider the Time at which mans danger is of deceiving : viz. At all times generally , But at some times specially . There is no time , as there is no place , but this danger endures . A man cannot walk in his fields , sit at his table , lye upon his bed , but he may soon be deceived , and so for time ; Time is divided into Day and Night , now both night and day may men fall into falshoods . Luther observes , that through Satans incessant subtilties , man is at all seasons subject to a double deception , In the Principles of Faith , & In the Practises of Life , Not onely in the Practises of Life , but in the very Principles of Faith , man is perpetually prone to be depraved , seduced and deceived day and night . 1. In the day time : The cleerest day cannot free man from the foulest mistake , nor can the brightest light secure him from the danger of the deepest deceit . 2. In the night time does this danger undoubtedly endure , Much when awake , Most when asleep . 1. In time when awake , O what false things may a man fancie ! The waking body may lye still in the bed , but the working minde walk abroad , imagining a multitude of matters of meer mistakes , and monstrous deceits full of sinne . 2. In time of sleep men may be in more hazard of sinfull delusions than in their waking-seasons . When men are awake , they may escape mistakes through the help of their hearing , seeing , and those outward senses then assisting , which in sleep lye bound and do not benefit them , or better inform them . In sleep Satan can assault the heart , and mislead the mind , and be less observed . The mind even of waking man , that looks out with an acute eye upon others errors , yet is ever slow , much more in sleep , to take notice of its own defaults through Satans deceits : so that mans sleep-time is to Satans designes very advantagious . When Dalilah had got Sampson asleep , then she binds his hands , shaves his head , bereaves him of his beauties and abilities , Judg. 16. 19. So the time of mans sleep is a suitable season for Satans enticing temptations , and his turning men aside by dreaming delusions . And so having seen the severall perils of false Dreams , 2. Let us see the severall evils of Dreames found to be false ; Whence they appear , & What they really are . Fearfull evils of false Dreames do plainly and plentifully appear , From infallible Scriptures , & From credible Writers . The evils that evidently out of these appear , are of two sorts , Evils of Sinne , & Evils of Punishment . The Sins of some men through such Dreames have been dreadfull ; Against God , & Against their Neighbour . Against God : Through such deceiving Dreames mens sinnes have been exceeding great , as have been seen severall wayes : Remotely in his Vicegerents , & In his Immediate Concernments . 1. Against God in his Vicegerents some have been sinfully set , through the deceit of Dreames . Likewise these delusive Dreames ( so some reade that of the Apostle , Jude 8. ) despise Dominion and speak evil of Dignities . This hath been the sequele and sad effect of some men misled by deluding Dreames , to cry down Magistracy , yea to rise up against Magistrates , opposing and gainsaying all good manners of Governments and Governours , whereby they fight against God , blemishing what God hath beautified , and abolishing what God hath ratified : Yea and as Calvin in the case further observes ; Hereby men waxing bold and wresting the Sword out of the Magistrates hand , they have taken the readiest way to ruine States , Empires and Kingdomes , and at this door to introduce all licentious liberties of the most egregious impieties that can possibly appear against God. 2. God himself in his most immediate concernments , hath been hereby boldly assaulted and highly affronted : such deceitfull Dreamers , Covering their Lies with the Truths of God , & Fathering their Lies upon the God of Truth . 1. False Dreamers have covered their naked brats with Bible-leaves , interpreting sound Scriptures for the introducting of rotten errors , and perverting Gods solid sayings for the supporting of Satans subtill designes ; setting their wits awork when awake , to make good their sinfull conceits in sleep . 2. Such Dreamers have fathered their loud lies upon the Lord himself , Jer. 23. I have heard ( saith the Lord ) what the Prophets said that prophecie lies in my Name , saying , I have dreamed , I have dreamed , ver . 25. To prophesie lies is bad , but to prophesie lies in Gods Name is worse . Behold saith the Lord , they use their tongues and say , He saith , ver . 31. Calvin gives the various interpretations of the Hebrew word : They used their tongues : That is , they smooth'd their tongues , or they sweetned their tongues with sugred expressions and honey words : They lift up their tongues and speak high , with loud and lofty words , boasting of Gods minde made manifest to them in admiring Dreames . Against God such monstrous evils in other ages have been evident , yea found frequent , as fruits of false Dreames . 2. Against their Neigbours through such Dreames of Deceit have severall sadly sinned : to wit , Against their Souls , & Against their Bodies . 1. Against the Souls of their Neighbours , endeavouring to draw them to dreadfull evils ; As to forsake the Wayes of God , Yea to forget the Name of God. 1. The wayes and prescribed pathes of God , such have sought to make others like themselves forsake , seeking not onely by subtill means to turn , but by boisterous and violent means , to thrust men from the good wayes of God : And that Prophet or dreamer of Dreames , who hath spoken to turn you away from the Lord your God , and to thrust thee out of the way which the Lord thy God hath commanded , &c. Deut. 13. 6. 2. The Name of the Great God they have sought to make good men forget : Indeed to bring Gods people utterly to forget Gods Name they never could according as they did think : They think to cause my people to forget my Name , by their Dreames which they tell every man to his neighbour , Jer. 23. 27. Yet such men by such means have sometimes so far prevailed , as to make Gods professing people to fall into foul errors . They prophecie false Dreames , and cause my people to erre by their lies , ver . 33. To erre . ] The Septuagint expresses it by a word that signifies to wander as the Planets . Those false dreaming Prophets caused the people of the Lord to be like wandring Starres , running into irregular wayes from the strait way of truth and holiness . 2. Against their Neighbours Bodies and temporall being , have some been sinfully drawn through the deceit of Dreames : so bitterly bent , as that those whom they could not deceive by their falsities , they would destroy by their cruelties : Hence hath been butcheries and bloodsheds of blessed Saints . And here I cannot but make fresh mention of Muncer the Anabaptist and his transported party in Germany , of whom Sleiden and others beforenamed report : They were led into such slaying deeds by their lying Dreames . They gave out ( who were the chief among them ) that God declared himself and the secrets of his heart to them in their sleep ; and that his will was , that all wicked Princes and people should be slain , that so the Saints alone might live and rule the world , &c. This poisonous principle being suc'kt in and received , they first fell to secret murders and cruell massacres , and afterwards to open warres and bloody battels , in which many good Protestants lost their precious lives , to accomplish their hellish lies , and please their pernicious lusts . Be it considered how such sinnes have been the sad sequels of deceiving Dreames . Secondly , Let us consider deceiving Dreames in their sad punishments : False Dreames ( as their poenall effects ) have been frequently found Not to produce , what they did propose , & What they did not propose , to produce . 1. They may not produce what they seem to present , they may not attain whereto they pretend . Tertullian treating of Dreames in generall , sayes thus ; Behold therein a Fencer but without weapons , behold fighting but never a blow given , many motions but nothing done , among many things seemingly presented nothing really effected , &c. This is most certain in such Dreames as we are now dealing with , not onely at the time of present appearance , there is no positive performance , but there may be no following effects when men are awake that sute to such conceptions in sleep . We read of certain Witches , to whom in the night time the Devil did bring ( to their thinking ) good pieces of gold , but in the day-time when they went to make use thereof , all proved but withered leaves . Thus witnesseth Remigius , in his book De Daemonalatria , who was a Judg in Lorreighne , under whom divers of those seduced creatures suffered . So may Satan set golden matters before the mindes of Dreaming men , which yet afterward in waking-time may wither and prove no such matter : So that of such Dreames a man is made ashamed when he sees his raised expectations sink . Disappointment is a very great punishment . Quest . May not the Devil in Dreams foretell such things as may in time come to pass ? Answ . To satisfie in this matter , some things may be said ▪ By way of Concession , & By way of Negation . First , Concession . ] We grant 't is possible that Satan may fore-see some things in such cases , which in Dreames as well as other wayes he may communicate to the mindes of men . They who have read any thing of the Oracles of old , have found how the Devil in dayes past did assist presages of strange things to come . Plutarch reports in the life of Alexander , how that great Conquerour was from such causes ●●couraged in his encounters : Particularly the Historian tells , how before Alexander made warre with Darius King of Persia , he was thus by the Oracle assured of his success : Go on Alexander , thou shalt be a conquerour : Upon this he invades Asia , subdues Darius in battell , translates the Empire from Persia to Greece , doing great things as the Oracle had said . And though Oracles as of old are ceased , yet Satan hath severall wayes and means by which he can interpose himself , and propose future things to the fantasies of men both awake and asleep . He may impart what he foreknows , and to assist his prescience , or help his foreknowledg , he hath very great advantages : By Reflection , & By Inspection . 1. By reflecting and looking back upon what hath been done in dayes past . The Devil knowes that Scripture : The thing that hath been , it is ; that which shal be , and that which is done , is that which shall be done , and there is no new thing under the Sunne , Eccl. 1. 9. 2. By inspecting or looking into severall present things : As What God hath Proposed , How men are Disposed , & What himself is resolved . 1. What God hath proposed in his Word : The Devil is well acquainted with Scripture-prophesies , what revolutions of things God hath said shall be in the latter times , &c. 2. How men are disposed in the world : whether their proud , presumptuous and ambitious principles are prompt and bent in each age and place , &c. 3. What himself is set upon , and resolves to doe his full endeavour in , purposed to bend all his abilities to bring such a business about , if by any means and way , &c. Satan observing such things within himself and others , marking the affections of persons , the affairs of Nations , &c. he learns much and can see farre , and may tell a great way off , things that may come to pass , even positive accomplishments of things in Dreames suggested . Luther discoursing of the prescience , experience and subtill insights of Satan , sayes ; That he hath learned to look into the gubernations of God , the counsels and consultations of all sorts of men , thereby promoting his knowledg . Secondly , Negation . ] Satan with all his subtilties and assistances cannot so fore-see , as in Dreames to fore-tell things . viz. 1. Not Solely , 2. Not Wholly , 3. Not Cleerly , 4. Not Surely . 1. Not Solely : That is , not he himself alone , but as he hath help from some others , as from God , his Word and Works : God intending to suffer Satan in such transactions , yea purposing to imploy him as an Instrument , in executing his judgements , and inflicting punishments upon families , persons and Nations , may let him know aforehand what things shall be done : and the Devil finding fit Instruments for him , may by such Dreames draw them in : thereby reporting to them what was imparted to him . 2. Not wholly : Though in part , by Dreames Satan may signifie something that concerns some Signall business about to come ; yet for the Series and successive proceedings of things he is at a loss and can say little : Many things do intervene that he did not discern and so could not forewarn . 3. Not cleerly : The Devil about his predictions goes much in the dark , carrying things in the clouds . Dreames are intricate , not onely because he is fraudulent , but also because he is ignorant . The Devil indeed knows what he desires , and resolves to endeavour , but knows not what he shall effect , or what God will suffer . 4. Not Surely : The Devil in Dreams may come with confidence , yet a miserable mistake may be found in the consequence . In Dreames the Devil may fore-tell a certain thing to come to pass , yet cannot fore-tell it shall come to pass certainly . Perhaps the Devils design is , not to have the thing certainly done ; but onely to deceive with a Dreame . Perhaps sometimes things he desires may so fall out , by which Satan seeks to make men desert the sure word of God , and to give credit to deceitfull Dreames , and Dreames of deceit , in which he is upon no certainty or assured success . In this case of foretelling future things by Dreames , Aristotle well states it : A blind man ( says he ) in shooting arrows , one may hit the mark , but the most miss . If some things so dreamed do happen , yet more meerly vanish : Most of the Devils-Dreams do not produce what they did propose , which proves a part of their punishment . 2. Such Dreames they produce as a further part of their punishment , such sad Events as they proposed not . Notable is that place of the Prophet for the proof of both : Micha . 3. 6 , 7. The Seers shall be ashamed , and the Diviners confounded ; yea they shall cover their lips , for there is no answer of God. That is , they shall be confounded when they find no such effects to follow as they formerly fancied , nor things to be fulfilled as they fore-told . Night shall be unto them that they shall not have a vision , it shall be dark and they shall not divine , &c. That is , they who have had their nights of sinning , their Dreams and deeds of darkness which now shall cease : and on the other side , they shall have such a night of suffering and sore punishment as they never expected , such darkness of dismall miseries as they never imagined , dreadfull judgments they never dreamed of , &c. As Joseph dreamed of his preferment , but never dreamed of his imprisonment : so 't is common for sinfull men , to dreame of their rising , but never dreame of their fall , as if such a day would never follow . Thou shalt surely fall in the day , and the Prophet shall fall with thee in the night , Hos . 3. 5. They who have had their night-sinnes shall have their day-falls . Those lying Dreames the Devil layes for a foundation in the night , men may thereon raise a rare building , but a day will dawne when God will fling it down , so as not a stone to be left upon a stone . Astonishing punishments will surely be to such Both from God , And from Men. 1. God will engage himself against Men promoting false Dreames : Behold I am against them that prophecie false Dreames , saith the Lord , Jer. 23. 32. Now as when God is for any , he shews it by vouchsafing of his favours ; so when God is against any , it appears by inflicting of his judgments . As God with us is the greatest mercy ; so a man needs no greater misery than God against him , 'T is Hell in Hell. 2. Men sometimes are engaged of God against such bold Dreamers : God drawes them out as Instruments to inflict his judgments . Men commonly are so taken with enticing Dreames , that what they conceit in the night they attempt in the day though it be to their woe : Woe to them that devise iniquity and imagin evil upon their beds , when the morning is light they practise it , because it comes in the power of their hands , Mich. 2. 1. This is incident to Men , any thing tending towards that they earnest●y desire they easily beleeve , and what they easily beleeve they earnestly pursue . Hence some have undertaken strange attempts , out of a strange belief of their deluding Dreames , whereby they have brought the hands both of God and men against them . See we what hath been said and done against such Dreamers , Deut. 13. 5. And that Prophet or dreamer of Dreames shall be put to death , because he hath spoken to turn you away from the Lord your God , &c. Thou shalt not conceal him : Thy hand shall be first upon him to put him to death , and after the hand of all the people , ver . 10. Those mischievous men mentioned in Germany , were so transported with their Dreames , and so violent in their bloody wayes , that no power of Gods Word would win them ; they were more bent upon Battels than Bibles , and more minded murders and massacres than Scriptures ; so that at length , like Sampsons Foxes , they perished in the fire themselves kindled ; and Goliah-like , were slain by the Sword themselves drew . The Protestant Princes in pitched fields , for their own defence were forced to fight them , whereby many thousands of them fell . Object . What is all this to us ? men among us in our times are not misled by such lying Dreames , as tend to violence . Answ . 1. Such Dreames may have taken mens mindes , though it be not yet time to tell them , or by deeds to declare them , untill there be power to effect ; policie does use to conceal . 2. With such Dreames the mindes of men may be taken , who can say how soon . Those multitudes which in other matters are now so lamentably misted while awake , may soon be deceived when asleep : God may punish their waking-errors with a belief of sleepinglies . Those parties of Muncer praecited , first began with opposing opinions in point of Baptisme against the publike Magistracy and Ministry ; and after encouraged with delusive Dreames , they proceeded to such pernicious practises as proved their ruine . Yea 't is memorable and most remarkeable amongst that sort of men , the Dreames with which for a while they seduced divers , did condemn all wayes of force and violence , and did commend onely spirituall means to mannage the pretended minde of God. One Melchior Hophman a Skinner or Glover in Swedland , reported that God in a Dreame had to him revealed , that Strasburg in Germany was appointed to be the New Jerusalem , the Holy City ; and that himself and some others should repair thither , and from thence have a Heavenly call to be Apostles , and to preach the Gospel to all the World , and so in a short time to subdue millions to Christ by their ministry through the power of the Spirit , without any outward force or use of arms , by which means very many were misled . Yet mark : not long after , one John Tuscoverer a Goldsmith of Warendorp published his Dreame , That it was the will of the Heavenly Father , all the present publike persons in the Magistracy and Ministry , as oppressors , should by power forceably be removed , and that John of Leyden should be the King of the whole world , and for that purpose all of them ought presently to appear in their Arms ; which accordingly they did by thousands , who in their hostilities used many acts of cruelties , not only breaking down Churches , burning Christian Books and buildings , but barbarously imbruing their hands in the blood of divers . O the monstrous and miserable delusions of many multitudes in former dayes through lying Dreames , so as severall parts of the earth and times of the world were fill'd with violence ; and why may not such Dreames with such dreadfull effects , be found in following times ? 'T was the expression of an eminent Expositor upon that place of the Prophet , Jeremy 23. 25. I have heard saith the Lord what lies they prophecie in my Name , saying , I have dreamed , I have dreamed . The Church of God ( says he ) hath ever been obnoxious to men misled in this manner , and therefore we should not think it strange nor be much troubled , if at this day severall such are seen . Even we our selves already see severall in strange opinions and practises strongly transported , God knows what we or others after us shall see : 'T is meet we use the best means we may to prevent all false Dreames . Now the means meet to be observed are of two sorts ; Some Negative , Some Positive . Negative ; Proposing what we are not to doe ; & Positive , Reporting what is fit to be done . 1. Things that men must not do who would secure themselves from deceitfull Dreames ; as namely ; Not harbour fit Matter for them , & Not hearken to the Promoters of them . 1. Matter for such Dreames men must not harbour : The Devil could never do so much upon the mindes of men either sleeping or waking , but that he findes fit matter therein to work upon : He there perceives a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seed-plot of all sinne , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generall tendancy or bent in the soul to sinnes of all sorts . Satan sees mens sinfull propensions and provisions , how the wood and the Altar is ready , and so he brings the Sacrifice . : He puts in the ciens , but the stock grows upon mans own ground . When Satan sends in his suggestion , and it meets with a heart full of corruption , strange things are wrought both day and night . As Satan , so Sinne never slumbers nor sleeps , but when mans body is at rest , they be both awake and at work in wicked Dreames . The way to interrupt the Devils work is , to bereave him of what he cannot work without : Not to nourish or cherish the deceits of sinne , least thereby men furnish and establish the designs of Satan . 2. To men promoting false Dreames do not hearken : Thou shalt not hearken to that Prophet or dreamer of Dreames , Deut. 13. 5. Thou shalt not consent unto him , nor hearken unto him , ver . 8. Not consent . ] This concerns the inward mind , the yeeldings of which gives great advantage unto Dreames of deceit , and to seducers of all sorts . Satan himself could not have such success in his deceiving wiles , but through mens consenting wills . Thou shalt not consent . Nor hearken . ] This forbids the opening of the outward ear . By the door of the ear enemies oft get into the house of the heart , and make wild work within . Thou shalt not consent nor hearken : Thou shalt not hearken that thou maist not consent . By hearing seducers set out their Dreames , how soon have some consented and been deceived ? Jer. 29. 8. Thus saith the Lord of Hosts the God of Israel , Let not your Prophets nor your Diviners in the midst of you deceive you , nor hearken to your Dreames which ye cause to be dreamed . Your Dreames . ] They were the Prophets Dreames , they conceived them and recited them , yet they were the peoples Dreames , in that they received them and encouraged them . Diodate upon the place observes , that these people were so bent upon bewitching Dreames , that they gave their false Prophets bribes to bring them , large rewards for lying reports ; or at least they so flattered those who found them Dreames , that they made many to be dreamed . But saith the Lord , Let not such Dreamers deceive you , nor hearken , &c. The best way to stop errors , is to stop ears , not to hear them ; and the best way to hinder deceits , is not to hearken to deceivers : Deceivers are the Devils Brokers , that trim up his old rotten raggs , and sell them off for new cloathes . They make fine their falshoods , as the phrase is , using many brave words to put off their bad wares . But do not hearken . 1. Observe what we must do towards freedom from false Dreams ; viz. Love the Truth of God , & Fear the God of Truth . 1. Love to the truth of God , is a good defence against all false ways , false Doctrines , false Dreames . O let us love Truth , all Truth , not onely shining Truth , but burning Truth . Some ( says Austin ) they love Truth that beams Light , but not Truth which brings heat , &c. Truth that is most warning , is best arming , and best defends from all falshoods : The want of this love to Truth , lays men naked to beleeve lies . They received not the Truth in the love thereof . For this cause God gave them up to strong delusions to beleeve a lye , 2 Thes . 2. 11. 2. Fear towards the God of Truth , this is a good Antidote against ▪ Satans poison , preventing the vanities of deluding Dreames . In the multitude of Dreames there be divers vanities , but fear thou God , Eccl. 5. 7. Tertullian tells of some unsound heads , who that they might the better introduce their seducing Doctrines , they denied that God was to be feared : Which wicked Errour that Worthy Writer does fully confute ; concluding , That where God is not feared , there is no Truth well fenced . But men laying all open to erroneous conceits and deceits , their hearts as houses are soon filled with falshoods , when the true fear of God is gone from the door . Such a fear of God as brings forth obedience to all Gods commands , is an excellent means against all Dreamedeceits and deceivers , as is manifest by that of ▪ Moses in Deut. 13. If there arise among you a Prophet , or a dreamer of Dreames — Ye shall walk after the Lord your God and fear him , and keep all his Commandements , &c. Men who so fear God , as with all care to keep to all the Commandements of God , become most safe from the deceivings of Satan . But as those who are wholly fearless , casting off all care towards all Gods Commandements ; so those who fear God but in part , having a care only toward some Commandements of God , but in others remain remiss , all such Satan may soon deceive . God appointed Adam in Paradise ( says Ambrose ) to keep his Commandements , but perhaps not expressing his exactness in keeping all , he thought he might swerve from some , and so by the Serpent was soon deceived . So that the safest course to secure our souls from Satans Deceits in delusive Dreames , is to fear God , and with the utmost care we can , to keep unto Gods whole commanding-word ; for the want of which divers have been deceived by Satan in deluding Dreames : and how soon may we in the same case miscarry , and through Satans subtilties in our sleep mistake . As in the night-time Laban deluded Jacob , bringing to his bed blear-eyed Leah for beautifull Rachel ; so in the night the Devil hath deceived divers , bringing to them in sleep ugly lies for lovely Truths . And let us not think the Devil is grown idle or simple , but is as subtill and sedulous , night and day industrious in all delusive ways , that thereby he may Hold up the falling Seat of the Beast , & Hold down the Rising Throne of Christ . False Dreames driven on by the Devil to this double end , are of two sorts ; Some in sleeping Men , & Some in Men awake . These latter many fall under that are yet free from the former ; and the former those are in danger of who are misled by the latter : False Dreames found in many waking men are manifest : As wrong opinions in themselves , And high presumptions of themselves . 1. Men within themselves have many opinions that be but meer false Dreames , viz. That God sees no sinne in his servants . That Christ having satisfied Gods Justice , sinne shall never be punished . Christ having wrought mans Righteousness , good works are needless to be done . If God hath appointed men to life , they need use no means . Men may do evil that good may come thereby . Impulses of Spirit , and successes of Providence , are more to be minded than Rules of Scripture , &c. These are False Dreames . 2. Some of themselves have such presumptions as are assuredly but deceiving Dreames ; and these do either concern Sinne , or Grace . 1. Concerning Sinne : We may see severall sorts presuming , Some that they are free from it , & Others that they shall do well in it . 1. Many imagin themselves to be free from sin , which is a Soul-deceiving Dreame . If we say we have no sinne , we deceive our selves and there is no truth in us , 1 Joh. 1. 8. yet so severall say that they have no sinne Originall , or Actuall . Originall sinne they be born without : That sinne is a blow never given to their nature , a blot that never fell on their faces , a moth that never took their garments . As for the sinne of Adam , the sinne of Parents , remote or immediate , they say as the High-Priests touching the Treason of Judas , What is that to us ? 2. Actuall sinne they live without : Their tongues can speak apace and not stammer , their feet can run swift and not stumble , they can act body and soul without sinne ; their lives are as strait lines without bending , ; their works be as Books that have no Errataes ; they are set into such an estate , wherein not onely they do not sinne , but wherein they cannot sinne : These are false Dreames . 2. Severall there be who persist in sinne , yet conceive they shall do well : Either they do divers good things , and they shall satisfie for the bad ; their good works shall recompence and answer for their evil deeds , or otherwise they have power and purpose to repent of sinne hereafter ▪ or else they plead God is mercifull , and Christ died for sinners : Or they think because God in his greatness is so high , that he takes no particular notice of mans miscarriages here below : Or they conceive , because God is silent , he is such a one as themselves ; or they have seen severall proceed in sinne , whom God hath prospered and favoured , and so they expect the same : or they have excuses , evasions , distinctions , through which they pass with men , and doubt not but to do with God the same , with severall such like conceits . These are false Dreames . 2. As concerning Grace , severall unsanctified men imagin , They are encreased in it , & They shall be Crowned for it . 1. In Grace they think they have large encreasings : Men who are miserably empty of what ever is savingly good , yet confidently conclude , that in respect of spirituall good things , they have not only the reality thereof , but be rich therein : I am rich and encreased in goods and lack nothing , said the Laodicean Church as she lay in a deluding Dreame , upon mistake of her spirituall estate , Rev. 3. 17. 2. Upon their grants of Grace they expect Crowns of Glory , having high hopes of Heavenly-happiness : They lay such weight upon their religious works , as to look for glorious rewards , wondrous priviledges , rich inheritances ; great things for them a coming , not onely in Heaven , but even on Earth a temporall Kingdom , a terrestriall Paradise ; all present Powers pulled down , themselves set up , possessing seats of Honour , places of pleasure , unknown freedoms , felicities : These are false Dreames . These Dreames of waking men be doors to sleeping Dreames ; and how soon may men fall from one false Dreame to another : the best course then to keep out any , is to keep off all . To conclude in this case ; I shall only call to a double duty ; Of Prayer , And Praise . 1. Prayer to God , that night and day he would be our firm defence against all false Dreames ; that God would not suffer Satan to deceive us , nor leave us to beleeve his lies : That still the Lord would deliver us , and not let us be led into such temptations ; nor let such temptations overtake us to turn us aside . 2. Praise to God who hath hitherto freed us from false Dreames , keeping us cleer from Satans deceits and subtill sleights . O what a mighty mercy hath God manifested , in preventing of and preserving us from the dangerous delusions of lying Dreames . 2 Thess . 2. We see how the Apostle expressing the sad punishment of some , Who receiving not the Truth in the love of it , God gave them up to strong delusions to beleeve a lie , ver . 11. He proceeds to pondering the privilege of others , and so breaks out : But we are bound brethren , beloved of the Lord , to give thanks always to God for you , because God hath chosen you to salvation through sanctification of the Spirit and belief of the truth , ver . 13. High honour is indeed due to the Divine Majesty for this marvellous mercy , and therefore unto him be all glory for ever and ever . Amen . III. Of Filthy and Defiling DREAMES . JUDE Ver. 8. Likewise notwithstanding these filthy Dreamers also defile the flesh . AT the entrance of this undertaken Treatise touching sinfull Dreams , we divided such into these two sorts ; Some Deluding , & Some Defiling . Now that no man may mistake , take that division with this concession : to wit , We grant that deluding Dreames do defile , and that defiling Dreames do delude ; but though on both sides they have the same ill influence , yet between them there is an undoubted difference . Dreames closely deluding enter more into mans Intellectuall part , corrupting his judgment , and perverting him in his opinions . Dreames grosly defiling , do more seize on mans Sensitive part , polluting his affections with fleshly impressions ; whereupon such Dreames may well be handled distinctly . Having therefore done discourse about those false deluding Dreames wherein the Devil hath an industrious hand : I now enter another discourse about filthy and defiling Dreames , for the effecting of which Satan is found with some very sedulous . And for this purpose I have enterprized this pertinent passage of the precious Apostle Jude ; Likewise these filthy Dreamers notwithstanding defile the flesh . The present words are two wayes considerable , In their Dependance , & In their Substance . 1. For their dependance as they refer to somewhat foregoing . We may finde in the verse before , mention made of the miserable and sensuall Sodomites , as expresly reporting , Their ways of Sinne , & Gods ways of Punishment . 1. Their ways of Sinne , against God and amongst themselves , were exceeding sinfull : They gave themselves over to filthiness , and went after strange flesh , ver . 7. 2. Gods ways of Punishment upon them were wofull , strange and astonishing : they burnt out against God with fire fetched from Hell , and God burnt up them with a fire flung from Heaven , as Salvian observes : which fire was but a figure of that infernal fire into which they were eternally cast . They are set forth for an ensample , suffering the vengeance of eternal fire , ver . 7. After this he instantly adds , ver . 8. Likewise notwithstanding these filthy Dreamers also defile the flesh . The Sodomites sad and sinfull case so premised , here is the sinne of another sort proposed , Both as Assimilated , And as Aggravated . 1. Assimilated , or as resembling the sinne of the Sodomites : They were filthy sinners in flesh-defilements : Likewise these filthy Dreamers defile the flesh . 2. Aggravated , or as transcending the sinne of the Sodomites . What fearfull sinners the Sodomites were , not only the Scriptures , but Josephus and other Writers report . They were in a fleshly way such foul offenders , as God fearfully punished them with fire eternal : yet these were not afraid for all that , but followed their filthy lusts , though those Sodomites suffered for their foul and fleshly sins , yet these were not warned , restrained , bounded ; but broke out ( notwithstanding ) into their filthy defilements : Likewise notwithstanding these filthy Dreamers defile the flesh . This concerns the Coherence . 2. The Substance or the words considered as in themselves , their principall parts are two : The Subject , & The Predicate . First , For the Subject or persons here spoken of , they are said to be Dreamers of some filthy sort : Those filthy Dreamers . Secondly , The Predicate , or what is spoken of these persons ; their flesh-defiling is affirmed : These filthy Dreamers defile the flesh . Concerning the Subject-Persons which here the holy Apostle proposes [ filthy Dreamers ] we shall enquire , What the Dreamers were , & What their filthiness was . The Dreamers here meant are of a sinfull sort , which more generally considered , are such who while asleep have foul imaginations that fill their mindes . Now as there be two sorts of sleepers that Dreame ; so there be two sorts of bad Dreamers in sleep : Some so Metaphorically , & Some Physically so . 1. Metaphorically : so all in their sinfull estate are said to be asleep , and in their sleep to have sinfull Dreames . Natures-time is night-time , and in the time of this night-darkness men have their night-Dreames : As some false and foolish , So some foul and filthy . False and foolish Dreames about worldly matters : Their inward thought is , their houses shall endure for ever , and their dwelling places to all generations , Psal . 49. 11. These be foolish Dreamers . Such another Dreamer was he Luk. 12. 17. And he thought within himself , what shall I do ? for I want room to lay my fruits . I will pull down my barns and build greater : I will say to my soul , Thou hast goods laid up for many years , take thine ease . But God soon awaked him out of his Dreame , with a Thou fool , this night thy soul shall be required of thee , &c. Foul and filthy Dreames about wicked matters , and for satisfaction of sinfull lusts : Such Dreamers are evident , Exod. 15. 9. And the enemy said within himself , I will pursue , I will overtake , I will divide the spoil , and my lust shall be satisfied , &c. And we read of some such Dreamer , Deut. 29. 19. He blesseth himself in his heart saying , I shall have peace though I walk in the imagination of mine own mind , and add drunkenness to thirst . These are Dreames and Dreamers found in a figurative sense , and for such the greatest part of antient Writers did usually interpret the Text. 2. In a Physicall sense , for such as are in their natural sleep , and therein properly Dreamers . The Dreamers here meant , were of some singular sort , and therefore not to be taken in a common and promiscuous sense . All sinners are Dreamers : but the Dreamers the Apostle here points at , were such as some sinfull men are not , so much the demonstrative Pronoun imports [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] These , these Dreamers ▪ Others sleep as these do , but in sleep these Dreame as others do not : These Dreamers . This additionall word [ isti ] intimates they were no ordinary Dreamers , but such Dreamers they were , as when their sleeping bodies upon their beds were at reall rest , their waking mindes in a most wicked way were hard at work . Thus some former Writers did unfold this place of the Apostle , as Estius and others report , and thus severall of our later Divines interpret the Text , as noting [ nocturnall pollutions ] through filthy workings of mens mindes in the time of their night-sleepes , as in their Annotations we see . 2. To discover these Dreamers as referring to their filthiness [ filthy Dreamers , ] though the Greek copies commonly want the word [ filthy , ] yet 't is supposed , and well supplied by our English translations ; Their affirmed defiling property , proveth the persons of these Dreamers to be filthy : were they not filthy , they could not defile ; they do defile , therefore they be filthy . For the more unfolding the infolded filthiness of these Dreamers , observe severall things : Some as from former Expositors , & Some as further Expounding . 1. Former Expositors have read the present words in a double way ; Some Passively , & Some Actively . Passively : As if herein onely others were Actors and themselves rather Sufferers , so Vatablus , Erasmus , Aretius render the word , translating it in their Latin language after a differing phrase , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , 1. Delusi in somniis ; Men bewitched , beguiled , befooled , besotted in Dreames , imaginations that be meer seductions , sinfull conceptions , certain illusions . 2. Demersi in somniis ; Men drowned in filthy Dreames as in puddle water , or sticking as in deep dirt , overwhelmed as in mud and mire , plunged into pits of pollutions . 3. Devicti in somniis ; Vanquished and subdued by Dreames ; Men whom the Devil as a conquerour having taken in their night-quarters , are by him carried away captive . Actively : As if not so much others were Actors , as themselves rather movers herein and workers hereof , so Paraeus , Piscator , Calvin and other Commentators carry the meaning of the Apostle , expressing it by a Participle that imports a present act of the Dreamers part , rendring the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] somniantes , or in somniando , or inter somniandum , &c. all intimate , men themselves acting in and affecting of these filthy Dreames . The Devil set aside , they are Dreamers filthy , and filthy in Dreaming . 2. These Dreamers filthiness I shall yet further unfold ; As referring to Sinne , & As referring to Satan . Filthiness as referring to Sinne is twofold . The filthiness of Sinne , & The Sinne of filthiness . 1. Filthiness of Sinne : This is in generall applicable to all sinne , all sinne having this common name to be called filthiness , and all such filthiness of what sinne soever , may be acted over in the thoughts of mans minde ; and that not only during the day and when he is awake , but also in the night time as he lies asleep , his minde may be moving and roving upon , delighting and solacing himself in thoughts of Luxury , Gluttony , Avarice , Envy , Pride , Prodigality , &c. 2. The Sinne of filthiness : Or that particular sinne of uncleanness strictly so called . This is a deep ditch or puddlepit , into which a man may be miserably plunged by the meer imaginations of his minde , Matth. 5. 28. As a man that hath no body with him , when abroad , may at mid-day be an adulterer in the adulterous thoughts of his heart : so a man that hath no body with him in his bed , may in the sleeping time of the night , be adulterously naught by the filthy Dreames of his minde : and commonly those filthinesses that a mans minde is fixed upon in the day when awake , will visit him in the night , finde him out and fasten upon him in his sleep . 2. As referring to Satan that filthy and unclean spirit , who hath no little hand in such loathsome Dreames . The Devil indeed not having a body himself , cannot commit bodily filthine●s , but he can conform himself so to the phantasie ; as to further this mental filthiness in and with others . Very strange things ( as to appearance ) men may do by the power of Satan , so severall Sorcerers have exceeded , as Justin Martyr , Austin and Others report things very strange . And may not Satan by himself immediately mannage marvellous matters , causing shapes and forms to appear of all kinds of creatures , as to mans ocular part or his eye without : Pliny , Philostratus and others , give severall instances herein : So to mans imaginary power interpose himself , causing things and persons to appear to the putative faculty effecting these filthy Dreames . He that came in Samuels Robe in the Serpents form , yea transforming himself as an Angel of Light to men awake , may not he come in other ways and manners to men asleep ? He that can appear as a roaring Lion , to affright a waking Christian ; cannot he present himself as an enticing Damsell , to affect a sleeping man , and to effect these filthy Dreames ? We read of the rich man in the Parable , He thought within himself saying , What shall I do , &c. 'T is the voice of one asking a question : And who ( says a good Author ) do you think he did ask ? Though really no body was by , yet the Devil being in him , could soon make him conceit some body with him . As a man in his ordinary Dreames imagins he hath his friends about him conferring together ; so in filthy Dreames man imagins his mates about him and consorts with him : And thus filthiness not fit to be named is nourished . So we see the first Phrase unfolded [ filthy Dreamers , ] these are the Subject-Persons of the Apostles speech . 2. The Predicate , What is spoken of these Persons ; viz. [ They defile the flesh . ] And herein we are to unfold , What is the flesh that is defiled ? & What is that defiling of the flesh ? 1. The flesh defiled , or the flesh they do defile , is taken in a two-fold sense , Either as referring to others , Or as reflecting upon themselves . 1. Flesh as to others referring : So Epiphanius and Oecumenius seem to carry the sense , as if some others were concerned in this Dream-defilement : And they may take up some cause to colour such an Interpretation of flesh from the verse preceding that concerns the Sodomites , who in their filthy ways are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Others flesh they filthily followed after defiling one another : and these are said to resemble them ; Likewise these filthy Dreamers defile the flesh . But the aspect of the similitude may be upon the act defiling , rather then upon the object defiled . Or if the object be considered in a generall sense , flesh on all sides was surely defiled : These defiled the flesh and so did the Sodomites ; the Sodomites defiled the flesh and so did these : But that these Dreamers did defile , carnem alteram seu alienam , I conceive is a meer mistake . Clemens Alexandrinus excellently and confidently , besides the greatest part of others the best Expositors , interpret these filthy Dreamers to be Mentall sinners , men sinfull by imaginations and thoughts , the evil of which do not directly reach to the wronging and defiling of others : We may be harmed by mens outward words and deeds , but yet receive no reall prejudice by their inward thoughts . ' T is sure ( says Austin ) thou may be a murderer yet the man alive , thou may be an adulterer yet the woman chast , &c. because while these things are onely in thoughts , a mans neighbour is never the worse . Mens mischievous and adulterous thoughts when awake , work no immediate ill to others , much less such thoughts in men asleep . Flesh as referring to others is not defiled by filthy dreamers . 2. Reflecting on themselves , flesh defiled is two ways taken ; Either as more limited , Or as more enlarged . 1. Limited and more strictly , the flesh they defile is their own bodies , so runs the most Orthodox Commentators in a united current ; carnem maculant , i. e. corpus suum polluunt ; they pollute their own bodies . The flesh may more immediatly mean the body , the body being most properly the fleshie part : And in filthy Dreames the bodies of men may be actually concerned and so certainly defiled 2. Enlarged and more fully , the flesh they defile is the whole man both body and soul . Defilement in Dreames does not fasten upon the body barely , but setles upon the soul also . And this adds much to the mischief of such filthy Dreames , that the soul or minde , mans most precious part is by this means polluted . And undoubtedly if these Dreames do defile mens bodies , their hearts and mindes pass not free from defilement ; for sinne which defiles one does defile both : body and soul must needs receive the same defilement , From their close connexion , & From sinnes strong contagion . 1. Their connexion , union and mutuall dependance in being and working , does assure their reciprocall sympathy in each others harms , and joint partaking of each others sufferings . 2. Sinnes contagion is such as concludes this : The poisonous power , the venomous and vitious quality of sinne is such as cause the same . Sinne is such a Gangrene , as seizing upon one part soon corrupts the whole : As the sinnes of the soul bubble up and break out in the body , so the sinnes of the body soak and sink down into the soul ; so that in filthy Dreames both body and soul are defiled . Quest . If the whole man be defiled , why then is onely flesh named ? Answ . In this matter most fitly may flesh bear the name , for From the flesh all this comes , & Through this all becomes flesh . 1. From the flesh it comes , that men have such filthy Dreames as does defile them : Flesh is the fountain , the causa sine quanon . The Devil could never fasten filthy defiling thoughts upon men asleep or awake , were it not for flesh he findes in them . Hence all Satans temptations towards Christ , were onely by proposing things outward , not impressing any inward evil . The Prince of this world comes ( says Christ of the Devil ) and finds nothing in me . Nothing ! ( says Ambrose ) O Lord in thee are treasures of wisdom , in thee is the holy Ghost above measure ; in thee is the fullness of the Godhead bodily , &c. Ai , but the Devil could finde nothing to fit his work , no flesh in him out of which he could cause one bad motion in his minde sleeping or waking , neither by night or day . The Devil indeed when he comes to men , findes flesh in them . All men are not in the flesh ; but in them all have flesh , out of which the Devil setches filthy thoughts , and draws forth defiling Dreames . The flesh is the first root and chief spring , out of which proceeds these puddlestreames , &c. 2. By such filthy Dreams the whole man is made flesh : hereby he is even as nothing but flesh , flesh . Isa . 31. 3. 't is said of the Aegyptians , Their horses are flesh and not spirit . So of such men may it be said , Their hearts are flesh , and not spirit . To have a heart of flesh may be a mighty mercy , but to have a fleshly heart , or a heart that is but flesh , is a manifest misery : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the minde of the flesh , is the Apostles phrase , Col. 2 ▪ 18. Mans minde by fleshly defilings , as it becomes filthy , so it becomes fleshly . As the Devil is in himself of a spirituall nature , yet ( says Austin ) he does the deeds of the flesh , &c. so mans minde that is of a spirituall being , yet in filthy Dreaming it hath a fleshly working , and as it were works it self into flesh , being comprised in that flesh which is defiled . These filthy Dreamers defile the flesh . 2. What this flesh-defiling meanes , is manifest by marking What it Supposeth , & What it Compriseth . This defiling supposeth concerning such Dreames , That within they are sinnes , & That they are sinnes from within . 1. Sinnes they are as within themselves considered , in that they certainly defile ; for as there is no sinne but defiles , so there is no defilement but by sinne . As whatever is sinne defiles , so whatever defiles is sinne . Poverty , imprisonment , punishments and the most fearfull afflictions that can befall a man do not defile a man , onely sinne . 2. Sinnes they are from within , for such sinnes do most immediately and monstrously defile , as we finde Matth. 15. 19. Out of the heart proceeds evil thoughts , adulteries , fornications , these are the things that defile a man. There be men that imagin no sinne in any thoughts , but that thoughts and imaginations are free : whereas freedom for imaginations is but an imaginary freedom . Sure there is no freedom for sinne , evil thoughts whether in men awake or asleep are sinnes , as is proved by their defiling property . There be men who may grant some thoughts to be sinnes , as thoughts of Atheisme , Blasphemy , and the like , when men are awake ; but thoughts of adultery , fornication , when men are asleep and in their Dreames , are no sinnes with them ; whereas sinnes surely they are , as their defiling implies . 2. This defiling of the flesh is found to comprize The parts of Sinne , & The effects of Sinne. The parts of sinne are comprised in the defiling of these Dreames , As an aversion from God , And a conversion to Satan . 1. God , herein men turn from , who is reall goodness and raised excellence , rare in Majesty and rich in mercy : now man becomes unclean when he thus declines : When ever ( says Austin ) the heart goes a whoring from God , how can it be clean ? As departure causes defiling , so defiling implies departure . 2. Satan , men herein turn to , betaking themselves to his enticing forgeries , and hugging his shadowes , and bowing down to his Images , embracing the representations he tenders . Satan makes a sinfull mans bed , his nest in which he lays most loathsome eggs , which yet the sinner sits over , adding his own warmth to brood and bring them forth , this his defiling act infolds . 2. The effects of sinne are found infolded herein : As somewhat privative , And somewhat positive . 1. Privative , or a further depriving themselves of primitive amability and beauty : Thus man is made more remote from his first purity , glory , excellency and immaculate innocency . 2. Positive , or a further imprinting of deeper deformity and greater impurity through the pollution of Dreames . The Schoolmen discoursing of sinne , do still ●…eat of two things , macula & reatus , filth and guilt : The former is the blackness of sinne that takes away mans lustre , the latter is the bondage of sinne that takes away mans liberty ; hereby he is bound over to death and Hell ; both follows upon filthy Dreames : for whatever casts under filth , brings under guilt . Every sinne as it stains a man and leaves him under blots : so it stabs a man and leaves him in his blood . Filthy Dreames that defile , though these effects are secret and unseen , yet that makes them never the less but the worse : The outward sins of waking men lay blots and blows upon them in the eye of the world , but these inward sins of sleeping men lay blows and blots upon them in the sight of God who sees in secret . Sinfull Dreames leave black blots , they be as deep stamps and dirty steps of the Devils foul feet . Which foul defilings are further helped forward by filthy Dreamers themselves . These filthy Dreamers also defile the flesh . And now having walked through these words in their Explication , I come to some Application from the words in a double way . To wit ; Of Instruction , & Of Admonition . 1. Instruction : These filthy defiling Dreames considered , severall lessons many men may learn , that do certainly concern Themselves within , & Others without . 1. Men as within themselves reflecting , may finde much of their spirituall misery from these fleshly Dreames ; of which they may be Both Receptive , And Productive . 1. Of such Dreames to be receptive is sad : For a man to be as a noisome sink into which gathers all such filthy mud : to be as the Devils center in which he makes his black lines to meet . For a mans bed and head to be Satans stage , upon which he brings strange disguised persons to play their parts , whereupon follows such effects as do defile both head and bed . Lev. 15. 26. Deut. 23. 10 , 11. For a mans head and heart to be the Devils dung-cart , into which both day and night he throws his dirt and filth , the case of no creature is herein like mans : beasts , swine and poisonous Toads , are not receptacles of such stinking dreggs , as filthy Dreames . 2. Of such Dreames to be productive is yet much worse , when of such sinfull thoughts in sleep Satan may be an assistant , but mans own evil heart herein the chief agent , and hereof the author : Gen. 6. 5. God saw that the whole imaginations of the thoughts of mans heart were onely evil continually . 'T is not the imaginations & thoughts in mans heart , quasi ex alio , but the imaginations and thoughts of mans heart , quasi ex seipso , were onely evil [ continually ] col-haiom , the whole day ; which being taken in a naturall sense , does comprise the night as a part thereof : Day and night , mans whole time continually , the imaginations of the thoughts of mans heart are some way evil . It may be they do not always amount to such monstrous wickedness as the text intends , but when hitherto they proceed , such sinfull Dreames are the products of mans own evil heart , which is always evil , but may be worst in the night . In the day , by reading , hearing , seeing ; by means of others company , counsell , examples , exercises ; others good words and works , a wicked man may have many good thoughts moving in his mind : but in the sleeping time of the night , when he hath no such helps , his thoughts may be most notoriously naught . Plutarch reports of a River that runs bright and sweet in the morning , and so remains the day , but it begins to run black and bitter in the evening , and so all night : with men many times that wickedness which breaks out in the day , was formed and framed in the night . The Prophet reports of some , whose hearts be like a Bakers oven , that is heated and made ready in the night , and in the morning burns as a flaming fire , Hos . 7. 6. But suppose it proceeds no further then filthy Dreams in the night , yet therein a man may see his heart miserably naught : when a man hath not onely a filthy Dream , but is a Dreamer , in this filthiness found not onely actuall but usuall , it manifests much misery ; such self-pollution being a sad condition : And sadly may such a one say of his sinne , as David did of his sorrow ; My sore ranne in the night and ceased not , Psal . 77. 2. 2. As concerning Satan , hereby a man may discern , His Knowledg , & His Diligence . 1. The Devils knowledg by this appears to be great , and that he is intimately acquainted with mans case , Both for Body , And for Soul. 1. The state of mans body , he much understands how that is disposed , the parts thereof inclined through its naturall constitution , accidentall occasions , assiduall transactions , contracted imperfections ; what propensities , lubricities , imbecillities have seized upon man , and under which he suffers . He knows which way nature , even in corporeal parts is prone to put out it self ; and so in flinging the bowl he observes the biass , beating man upon his own ground , and bringing him to much misery . 2. Satan sees much into the state of mans soul . Though the soul as concerning its immanent and immediate acts of the principall powers is so lockt up , as the Devil by a direct intuition cannot look therein , or have knowledg thereof , yet he can gather much in an arguitive way , he can make such animadversions of matters without , as to discover much within . Mans understanding makes its parelii or likenesses and resemblances , and these the fancy being neer hand takes in , observes and imitates ; and while this is at work the Devil may get the key of this shop , go in , and view the Images that are framed there to set forward his sinfull design : though the Devil cannot create or frame in the fancy any new corporeall species , yet he can discern such similitudes and shadows of things as are there already framed ; he can call them up , and accordingly conform himself , and so fetch forth a suteable draught of Dreames . Unto filthy apprehensions he can cause filthy apparitions , and pitifully puddle a man in polluting Dreames . 2. The Devils diligence is discernable therein to be also great , through that filthiness which he sets forward in the night , and those defilements he fastens upon man in his sleep . We read of Edward the first , who being wounded with a poisoned knife , the Lady Elnor his wife while he lay asleep , suckt out the poison to preserve his life . But the Devil , that Abaddon Apollyon , that he may destroy , while men lie asleep , he casts in poison , and so pollutes and defiles : he seeks in sleep to slay , by conveying venemous and vitious Dreames . He comes like the Harlot , Prov. 7. 9. In the black and dark night saying , Let us take our fill of love — Poor man follows straight way as a fool to the correction of the stocks , as an Ox to the slaughter , and as a Bird to the snare . The Devil knows he may be interrupted in the day , and therefore will not lose the night time . 'T is true of Satan which is said of Gideon ; What he could not do by day , that he did by night , Judg. 6. 27. Jericho which could not be conquered by day , yet was taken by the ambushments laid , and assaults made in the night , Josh . 8. 6 , 7. Satan is sedulous in his sinfull assaults upon men : As in every Place , So at every time . 1. No place is free : He meets man at the Church , and at his chamber , and is busie about him both at his board and at his bed . 2. No time is free : If at any time held from sinfull imployment , it seems as his punishment : Stops in his temptations are his vexations : he accounts restraining his destroying . Art thou come to destroy us ? say the devils to Christ when they were cast out of man , Mark 1. What is this ( saith Theophylact ) to destroy us ? this is to restrain his temptations from man. At all times he loves liberty herein , Yet then he is most stirring When man is most still . At such times when man moves least , then the Devil moves most : As when idle in the day , And when asleep in the night . 1. Idle in the day : It hath been ever observed , when the Devil finds a man idle , he fills him with his foulest temptations , cogitations ; then he immits imaginations the worst and most wicked . 2. Asleep in the night : O that is a notable time for his temptations to take : now a sinfull man lies fit for his motions . Indeed day and night the Devils diligence is great : As he observes men disposed in the day : so he suits his motions at night : And if as the Prince of darkness he can command the night , he looks as Lucifer to carry the day . I shall conclude what relates to Satan , onely observing that of Luther ; who speaking his judgment de Incubis & Succubis , says ; That 't is not to be denied , but certainly to be beleeved , that Satan can ludificari in lecto , &c. and may , permitted of God , take upon him such species forms and shapes , and so subtilly he may convey himself in time of sleep , as to make the phantasies of sinfull men imagin most sordid matters ; and so ( says Luther ) Austin and other men of good repute do assert the same , viz. That Satan so cunningly can in such wicked ways and manners deceive the senses of sleeping men , as to fall under most defiling Dreames . This , who will doubt , that well considers ( says he ) how 't is certain Satan can deceive even waking men in other sorts and parts ? viz. More Externall and Corporeall , & More Internall and Intellectuall . 1. Parts more corporeall , as the more outward senses , the eyes and the ears of men ( even when awake ) Satan may subtilly make them imagin they hear such sounds and see such sights as indeed they do not . 2. Parts incorporeall and intellectuall , even such as lie more inward and upward , the superiour powers of the soul , as the understanding and reason , even in mens waking-time Satan can also deceive , &c. So that we may soon beleeve the lower and inferiour faculties , the sensitive , carnal and more gross parts , may in delusive Dreames be polluted . Thus Luther . Lastly , In relation to God , a man may learn very much ; Both from these Dreames towards him , And from himself towards these Dreames . Severall things that concern God are considerable hence ; As the Might of his Power , And the Mercy of his Patience . 1. Much of Gods power appears as respecting such Dreames ; In pardoning things that be so bad , & In preventing things they be no worse . 1. Great is Gods pardoning power , else were it not possible that such pollutions should have their remissions as yet is manifest they may , in that upon repentance God promises pardon to sinnes of all sorts and sizes : Isa . 55. 7. Jer. 31. 34. Jam. 5. 15. 1 Joh. 1. 9. After this black sinne , God may give a white stone , Rev. 2. 17. 2. Gods preventing power how mighty , is manifest , in bounding the Devill , in limiting lusts , and not letting this Leprosie spread ; keeping it wholly off in some , and causing a comfortable cure in others . Our Saviour expressed a work of wonderfull power in healing the woman diseased with a running issue of blood twelve years , Matth. 9. 20. 2. Exceeding much of Gods marvellous patience may appear , as respecting such Dreames and filthy Dreamers ; Commonly such men may finde , that concerning such Dreames they do Much disposing to them , & Nothing opposing against them . 1. Dispose themselves much to them they do , as deeply provoking of God , pleasing their lusts , and displeasing the Lord. Young years oft paddle and puddle themselves in such pits , watering the Devils plants , and being wanton in evil on the earth , Jam. 5. 5. nourishing their hearts in naughtiness , and nourishing naughtiness in their hearts ; looking on such objects , hearing such stories , reading Pamphlets , with pampering diet as dispose . 2. Oppose themselves against such Dreames they do not , for which non-performance they are found offensive to God. yet God is patient though provoked , in that these Dreamers do nothing Before for preventing , or After in repenting . 1. Before . ] Nothing they are found doing to prevent such Dreames : Either in Watching , Or in Prayer . 1. Watch they do not . A good Christian indeed sets his soul to watch while his body sleeps . Like the Prophet , Isa . 21. 8. who cried , a Lion my Lord , I stand continually upon the watch-tower in the day time , and I am set in my ward whole nights . But with these no Lion is feared , no night-warding or watching performed ; their whole man lies asleep , when these night-fires fearfully burn and break out . 2. Pray they do not . Indeed a godly man cries upon this account against such a sleep of sinne , as David against the sleep of death : Consider and hear me O Lord my God , lighten my eyes lest that I sleep the sleep of death , and mine enemies say I have prevailed against him , Psal . 13. 3. That the Devil prevailing may not triumph , such a one rather desires to sleep in the dust of the earth , than in the lusts of his heart : And desires ( while he lives ) that rather than the Lord should suffer him to sleep so sining , he would keep him awake without sleep . But no such matter with these men , by any prayer to God in point of prevention . 2. After . ] Nothing they do in the duty of repentance . Though such ought like David , to wash their bed , and water their couch with tears ; and like Jeremiah , to pray , Oh that my head were full of water , and eyes fountains of tears , to weep day and night , &c. These nightnaughty-thoughts should make such men strike their breasts , and beg Gods applying of healing plaisters . But to lie and live under such sinne with the neglects of all this , expresses the wickedness of man , and yet the patience of God : God patient in forbearing his blows . As God might strike men dead by day in their evil deeds ; so by night in the midst of their naughty Dreames . O dreadfull , yet due ! Diodate upon Isa . 21. 3 , 4. observes , how Babylons ruin should be in the night , and surprize them in their sleep , awaking , but with frights in their fall . Is not this a sinne of sad deserts ? Calvin upon Micah 2. 1. aggravates night-naughtiness ; that that time God gives man for rest from the lawfull works of his calling , he should sure rest from the unlawfull works of sinning . That time God gives man to refresh himself , he should not spend to defile himself , &c. These filthy Dreamers defile the flesh . I have done with the Instruction : I come now to the Admonition : wherein note , The Men it is to , & The Matter it is of . The Men that be concerned herein , & The Matter to be considered hereupon . 1. For the Men that this monitory discourse will concern ; are all such as lie liable to these evil Dreames : of which there are two sorts ; 1. Carnall men who are not at all sanctified , & 2. Sanctified men so farre as they are carnall . Sinfull and unsanctified men are the primary , principall , and the most proper subjects of such dreaming-thoughts , as are so filthy and defiling . For 1. They are full of Matter for such Dreames . 2. They are free as Movers in such Dreames . 1. For Matter to make such Dreames of , they are full : Let but the Devil come into the shop of their phantasie , and there he may finde all tools fit for his work . A carnall heart is fitly compared to Tophet , Isa . 30. 32. 'T is deep and large , the pile thereof is fire and much wood ; the Devil blows up the flame , and it burns at midnight by abominable Dreames . As that stinking mud of sinne which lies in the soul of an unsanctified man , oft times the Devil draws it out at his mouth by foul and filthy words when he is awake : so sometimes he draws that dirty puddle all up into his minde , by black and beastly thoughts when he is asleep . As at times God acts up the graces of the Spirit by sweet and holy Dreames , and rare representations in the night of most blessed matters , to the minds of converted men ; so the Devil in the night-time , oft acts up the lusts of the flesh by base and wicked Dreames , and wretched representations to the minds of men unconverted , of matters not meet to be mentioned . The Devil need not bring any thing with him , onely improve the evil that is already , unto the forming of most filthy Dreames . 2. As movers to meet such Dreames these men are free : Their minds are active in sinne , and sinne active in their minds at all seasons . They sleep in sinne , but sinne does not sleep in them ; yea though in sinne they certainly sleep , yet to sinne their souls are always awake . They are ready to co-work with Satan in sinfull Dreames ; so that such things are not onely dreamed in them , but they are the dreamers of them . The Devil does not cause such Dreames without their concurrence , but their corrupt hearts can cause such Dreames without the concurrence of the Devil . There is a sea of sinne in their souls may foam and boyl when no wind blows ; and when winds of temptations are strong , and the Devil does powerfully promote in the minds of men such Dreames of sinne , they may blame themselves . For he comes thus to work , because they invite him in the day . And he thus works when he comes , because they assist him in the night . 2. Gods Saints in sleep are subject to such sinfull thoughts . As they have good Dreames from Gods concurrence with the work of grace by which they are sanctified ; so they may have bad Dreames as from the Devils compliance with those principles of corruption that remain unmortified . Peter lying in a trance , Acts 10. saw a sheet in which ( according to the Law ) were beasts both clean and unclean , and all coming down from Heaven . A Christian in his sleep may indeed have divers Dreames , wherein ( even according to the Gospel ) the thoughts of his heart are some clean and some unclean , but yet the clean onely come from Heaven , and the unclean from Hell ; of which , not God but the devil is the undoubted author . We here observe , 2. That there are no persons Satan seeks more to make them sinfull , then Gods Saints . 2. That there are no seasons when Satan seeks more to make them sinfull , then in nights . 1. The Saints of God Satan most solicits them to sinne . He well knows , They from Sinne do most oppose him , & They by Sinne do most displease God. 1. Good men when they sleep from sinne and hold close to the service of God , they supplant Satans throne , their prayers are as great guns and batter the Devils buildings ; and hence he endeavours to draw them off from all such service , unto sinne against God. 2. Good men when they fall to sinne they most offend God : Their miscarriages most grieve the Spirit of Grace , and as daggers cut deepest into the heart of our dearest Lord : hence also are the Devils endeavours to draw such to sinne . 2. The season of the night is a chief time when the tempter suggests sinne into such as they sleep ; Because he is cunning , & Because he is cowardly . 1. The Devil is cunning , and therefore comes in the night : When the servants of God are asleep in their beds , he surprizes them by putting sinfull thoughts in their mindes . 'T was once Gods question to Satan , Hast thou considered my servant Job ? God hath not a servant but Satan considers him ; as how , so when ; as by what means , so at what times his temptations will take best . In the day the Devil knows good men are more observant of him , vigilant over him , that by unclean thoughts to carry them aside , he sees small hope . When their bodies are asleep , their mindes are not so well watching , nor their thoughts so resolvedly resisting , but Satan makes advantage of the season to give his assaults success . Some report , that cunning Fishers when they would catch the Whale , Leviathan , or such great Fishes in the sea , they set to it in the night-time , when the creatures cannot see who invades them , nor how to evade them . Thus the Devil when he would fain so fish as to catch these choice peeces the precious Saints of God , he subtilly sets upon them in the night , as his fittest time wherein to tempt and take them . 2. The Devil is a coward : In the day he dares not oftentimes so assault Gods Saints , when he sees them up in their armour , and so waits till night . As there be wild beasts , in the night they range abroad for their prey , who are afraid to creep out of their dens in the day time , Psal . 104. 20. There be Theeves that venture not upon men that meet them in the day , but are bold to break houses in the night , and bind them they finde asleep in their beds , Job 24. 15 , 16. Such a one is Satan . The Saints of God when they are awake , are more ready to the battell , and then the Devil as a base beaten enemy is not so forward to fight them , but he sets upon these souldiers of Christ when they are asleep in their quarters . These things premised , 't is manifest , that as carnal men are the subjects of , so Christian men are subject to these sinfull Dreames , and therefore men of all sorts are concerned in the ensuing discourse . 2. The matter whereof this monitory discourse will further consist touching such Dreames , is , 1. Some Perswasions against them , & 2. Some Directions about them . Perswasions moving against them , are from the prejudices of them , in respect of things both Good , & Evil. First , For the prejudice these Dreams do us toward things good : 'T is in regard both of the Good they draw us from , & of the Good they draw from us . 1. Such Dreames ( or sinfull thoughts in sleep ) they take our minds off from those good watchings and workings as sute to our sleeping times . In the time of sleep , though a mans outward senses are bound , and as servants they cease their ordinary business abroad , yet the inward powers of phantasie and memory are then most free and best at liberty for their proper imployments ; now the soul being of God furnished with such faculties and abilities , 't is sad when the Devil seduces them , and by sinfull dreamings diverts and pollutes them . As God hath created the soul at all times fit for good work , so God hath appointed good work for the soul at all times , to wit , meditation upon his Law day and night , Josh . 1. 8. Now sinfull Dreames draw us off from this duty . 2. Such Dreames they do not onely take our mindes off from good , but take good out of our mindes . We have not the benefit and comfort of the Word of God and Spirit of God at such times to our thoughts : they are as it were taken from us in respect of the stops hereby to their present exercise . As when Saul was asleep in the trench , David took from his very bolster his spear and a cruse of water , 1 Sam. 26. 12. Thus Satan in the night when we are asleep in our beds , by bad Dreames gets away our spear and our water , the Word of God that should defend us , and the Spirit of God that should refresh us : Thus of good things are we lamentably left . 2. The prejudice these Dreames do us toward things evil : This in regard of The evil of Sinne they draw us unto , & also The evil of Punishment they draw upon us . The sinne of such Dreames is against The Commands of God , & The Mercies of God. 1. There be Commands which hereby we transgress : God requires that not onely the soul but the body be set free from all ways of defilement : Let us cleanse our selves from all filthiness of flesh and spirit , 2 Cor. 7. 1. That every one of you should know how to possess his vessel in holiness and honour , 1 Thes . 4. 4. Not onely the soul which is in the vessel of the body , but the body which is the vessel of the soul , must be kept clean from soile . We must hate that whereby the garment of the flesh is spotted , as we must hate the garment spotted of the flesh , Jude 23. therefore not defile the flesh with Dreames . 2. There be Mercies which hereby we abuse : To have beds to sleep on , and to have sleep upon our beds is a double mercy . Let us mark that expression of our Saviour , Matth. 8. 20. The Foxes have holes , and the Birds of the air nests , but the Sonne of Man hath not where to lay his head . It may seem Christ had not here any setled bed to sleep upon . 'T is evident Job had his bed , but thereon he could not sleep . Weary some nights are appointed to me ; when I lie down I say when shall I arise and the night be gone , I am full of tossings to and fro unto the dawning of the day , Job 7. 3 , 4. Now to have with our beds to sleep on , sleep upon our beds , are benefits too big to be abused , by the interpose of such prejudiciall Dreames . The punishment for such Dreames is Present , & Future . The punishments present in this world are , Debility of Body , & Perplexity of Soul. 1. Hereby the body is weakened , nature wasted , corporeall parts as defiled , so enfeebled . These Dreames do to the sinner as Dalilah to Sampson , they bereave him of his strength , and leave him in a languishing estate : If life be prolonged , pains are enlarged , aches with age encreased , especially if such filthy Dreames be frequent . ( Beside the evil that may run and reach unto posterity . ) 2. Hereby the Soul is wounded : The Devil hereupon makes great advantage in life and death to dismay the mind . Of such offences he does accuse in a double Court ; The Court of Heaven , the Court of Conscience . We read Rev. 12. 10. The accuser of our brethren is cast down , who accuseth them before God day and night . As the Devil does accuse in the day and night seasons , so he does accuse of the day and-night sinnes . He accuses in the night for sinfull deeds in the day , and he accuses in the day of sinfull Dreames in the night . 'T is sad when Satan keeps assizes in our souls , and actually arraignes , endites and condemns , for such dealings as he hath had with us in a way of wicked Dreames . 2. The punishment future in the world to come ( without the prevention of divine mercy ) is everlasting misery . Such Dreames draw to ruine : That which hath a defiling power is of a destroying nature . And if such Dreames be sinne , The wages of every sinne is death , Rom. 6. 23. History reports of Nero ( that monster of men , ) that among the many wayes he sought his Mother Agrippinas death , one was in the night when she lay asleep in her bed , to kill her with the fall of a heavy beam , which was therefore made loose in the roof of the room . 'T is our death and utter undoing the Devil our deadly adversary aims at , when he lets fall these filthy Dreames while we lie by night asleep in our beds . And as 't is that which he desires , so 't is that which we deserve and must sustain , except Gods purging and pardoning grace prevents . Amen . Thus much for disswasions , now for Directions . These guid us to divers duties about such Dreames : and they are Either Antecedent , Or Consequent . Duties antecedent are such as serve to prevent these Dreames . And they Either look outward upon others , Or they look inward upon our selves . Duties which we are to discharge towards others , are Expectation of Satan , & Supplication to God. 1. The Devil is to be expected to do his endeavours to draw in such Dreames : Because he is ever malicious , Because he is ever treacherous . The Devils malice is such , as makes him to do what mischief he may against both good and bad , both day and night . History writes of a River that passes through some parts of America , that not being fed by any spring , but caused by snow which the Sunne melts down the mountains , it runs strong in the day , but hath no streame in the night . 'T is not so with Satan , such springs of malice and mischief remains in him , that the streams of his temptations run strong by night as well as by day : he hath his night-works and his night-walks for our perpetuall prejudice . 2. Satans treachery is such , as we can never be secure : He may be as it were bound up in the day , and break loose in the night . History makes mention of one Cleomenes a Lacedemonian King , who making warre against the Argives , he took truce with them for seaven days , and in the third night while they lay secure and asleep in their tents , he broke in upon them and slew them with the edg of the sword ; saying , His truce was for days , and not for nights . Of such treacherous dealings the Devil is full , a truce with him is not to be trusted ; if he be quiet in the day , he may be coming in the night . He being a fiend of darkness as they are deeds of darkness he is most busie about ; so they are times of darkness he is most busie in : times both of spirituall and naturall darkness that best suit his designs , so that he may soonest be suspected by night . Now because he loves to come unlookt for , provision may be a good prevention . 2. God is to be entreated . Prayer to God is a principall means to keep off the Devil in such Dreames ; because It engages the presence of God with us , & It accomplishes the promise of God to us . Upon Prayer God affords his presence with us : this sets the Devil at a distance from us . The Wolfe ( says Austin ) comes to the sheep-fold by night , purposing to prey upon the poor Lambs when they lie asleep ; but he findes the sheephard awake and walking about the fold , which forces him back without shedding blood . Thus the Devil he designs to assault by night , but God being about our beds he is beaten back : He begins to suggest but cannot go on , God being by . Esth . 7. 8. Haman being fallen upon the bed where Esther was , the King said , Will he force the Queen also before me in the house ? When Satan falls as it were upon the bed , God says , Will he force my servant before my face ? then he flies . Upon Prayer God fulfills his promise to us . Isa . 27. 1. we finde the Devil compared to a piercing and crooked Serpent , creeping into Gods vineyard to do it harm ; Ai but says God of his vineyard , I the Lord do keep it , lest any hurt it ; I will keep it night and day . In the night the Devil comes , but he cannot catch because God keeps ; nor harm because God helps : God hath promised his Angels to defend his Saints , to encamp about them ; which may principally imply night-protection . Psal . 34. 7. In the day we are more upon our march , in the night , then we lie still , and then the Angel of the Lord encamps round about . A guard of Angels can keep off a legion of Devils . In this respect we may say of the bed of Gods servants as Cant. 3. 7. 8. Behold his bed which is Solomons , threescore valiant men are about it all holding swords ; such night-safeguards Prayer procures . Prayer ( says One ) as in the day time 't is the travellers trustiest guide , the souldiers safest shield ; so in the night time 't is the saylers surest safety , and the sleepers best keeper . Prayer , as it ought to be the key of the morning , so the lock of the night : as in the morning we should not open into the world without Prayer , so in the evening we should by prayer shut up our selves in God , that the Devil in bad Dreames may not come near us by night . As the roaring of the Lion ( says Chrisostome ) makes the evening wolves to runne , so the prayer of faithfull men makes night-Devils to slee . Duties which we are to discharge towards our selves , are Sinne-mortification , & Serious consideration . 1. We must be much in mortifying of sinne , that Satan may have less suitable matter to make sinfull Dreames out of . Sinne It encourages the Devil for to come , & It accompanies the Devil when he is come . 1. Satan would never so boldly come about such works , but that he knows he shall finde fuell s●● for his fire . Hence he does usually make h●● suggestions to match our corruptions . As Nature draws out common Dreames according to the constitution of the body ; so does the Devil unclean Dreams , according to the corruption of the heart . 2. Satan could never so freely go on in his work , but that he finds somewhat in us that does befriend his filthy designs : He meets with that in our hearts that gives him the hand for his help : Though he be a spirit , yet by the lusts of the flesh , he can exceedingly set forward such ways of defilements , and thereby fulfill his infernall contrivements . The way to disinable Satan , is to subdue sinne ; and the best way to beat him back , is to beat that down , by a perpetuall battell . Lycurgus made a Law among the Lacedemonians , that they should never fight with one enemy oft : but sinne is an enemy we must oft encounter or never conquer : now Satan in the night will get victory over us , if we when awake get not victory over sinne . Sinne is destroyed By deep humiliations , & By close applications . 1. Deep humblings will destroy sinne : Repentance is a Plow , which if it cuts deep will rend up sinne by the roots . A ready way to put sinne to death , is to drown it in the deep waters of godly sorrow , as Pharaohs host in the red sea . 2. Such close applying as is by faith causes sins death : To apply the Word of God and the blood of Christ , breaks the strength , and draws out the life of sinne , with Scripture-nails driven home by the hand of faith , to make fast the body of this flesh to the Cross of Christ , that it move not hand nor foot , in word , work or thought , but dies by the power of Christs death . 2. To resist such sinfull Dreames , we must be much in considering seriously The Excellency of Soul and Body , & The certainty of Death and Judgment . 1. A setled considering how excellent man is in soul : Hence Bernard thus breaks out , * O my soul created after the Image of God , redeemed with the blood of Christ , adorned with the graces of the Spirit , capable of the happiness of Heaven , &c. what hast thou to do with the flesh ? what hast thou to do night or day with the Devil ? yea the body of man is a brave and beautifull piece , if we observe The Composition of it , & The Comparisons fr●m it . How God hath made it , & How God doth use it . The beauty of the body as it comes out of the hand of God , we may gather from Eccles . 12. 3 , 4 , 5. And as it falls into the hand of God again it abounds in beauty ; God makes it to be A Temple , & A Sample . 1 Cor. 6. 19. Know ye not that your body is the Temple of the holy Ghost ? And 't is as a sample or pattern ; the Church of God ( the most glorious thing in the world ) is resembled by the body of man : yea God borrowes similitudes from mans body to express Himself , ascribing to Himself an Eye , a Mouth , a Hand , &c. God thus hath honoured the body . This pondered may prove a means to preserve our souls and bodies from sinne-defilements . 2. A setled considering how sure yea near death and judgment-day draws : meditate much of deaths approach . Thoughts of sinne may bring on death , but thoughts of death will keep off sinne both asleep and awake : thus die daily . Let us also fix in our mindes the meditation of the day , when the Lord shall come in the clouds to judgment . We have heard of that saying of St. Jerom , Whether I eat or drink , whether I wake or sleep , me thinks I hear that voice , Arise ye dead and come to judgment . Hence he had no room for a bad Dreame . Bernard on the other side sadly of himself complains : Alas what do I mean ! I eat , I drink , I play , I sleep , as if I had gone beyond death , and passed over the day of judgment . We are in danger to be sadly sinning when we are securely sleeping : Such considerations will ( well setled ) prevent secure sleep , and so arm against evil Dreames : these will set the soul upon its watch-tower ; and while its vigilant it will not be peccant . Thus much may suffice for antecedent duties . The duties subsequent concern such sinfull Dreames in a double case ; In case we are not free from them , & In case from them we are free . If by such Dreames we have been defiled , our duty is , Both to bewail the sinne that hath been with us in the night ; And to beware we no way encrease the sinne in the day . 1. We must take to heart such night miscarriages . Augustine in his confessions hereof makes sad complaints ; and so have others of Gods dear Saints . Lament we must , That the sinne hath been in us , & That we have been in the sinne . That such a defiling sinne hath fallen upon us must be our grief : that while we slept , the enemy in our field hath sown such tares . As that Mother comes with her complaint to Solomon , 1 King. 3. 20. While thine handmaid slept , this woman came and laid her dead childe in my bosome . So let a man make his moan to God : O Lord , while thy servant slept , Satan came and laid this wicked Dreame in my minde . But then that we have fallen in with such a sinne is matter of more mourning : our corruptions have clapt in with Satans temptations , our mindes have been complying , our wills consenting , fleshly desires raised , carnall delights pleased ; O that , that is most bitterly to be bewailed ! 2. We must take heed we do not in the day make the sinne much worse By mentall recalling of it , & By actual committing of it . 1. Pleasingly to recall it in our minds will augment the sinne . 'T is abominable for a man to communicate what communion he hath had with the Devil in the night , as a Christian remembers what sweet communion his soul hath had with God in the night . Psal . 77. 6. says that holy man , I call to remembrance my songs in the night . That 's very good ; but for a carnal man to call to remembrance his sins in the night , and to solace himself when awake with the renewed thoughts of what he had in his sleep , is a sinne exceeding sinfull . 2. Actually to fulfill it in deeds is very dangerous . 'T is that the Devil indeed drives at , to draw us to do when we are awake , what we dreamt in our sleep . For good things Satan is satisfied we should rest in the apparition and shew thereof , and some slight imaginations thereupon , to have no more but Dreames of grace and holiness , Dreames of glory and happiness : but he is not content that men should take up with imaginary supposals of sinne and some bare thoughts thereupon , but he would have them to bring forth the further fruits thereof : To have more then Dreames of sinne and wickedness , of lasciviousness and wantonness , more then Dreames of adultery , f●rnication and uncleanness . That which men think when they are asleep , the Devil would have them act when they are awake . If by such filthy Dreames we have not been defiled , our duty is , To be thankfull that God kept us in the night , & To be carefull in keeping to God in the day . In giving thanks to God we have been so kept . We must be Early thankfull , & Gladly thankfull . 1. We must not delay our thankfullness . Before the body be out of the bed , let the heart be up with God : yea let body and soul rise and render the Lord praise . As Noah , as soon as he was come safe out of the Ark , Gen. 8. built an Altar and offered burnt offerings to God. And the Lord smelled a sweet savour , &c. So as soon as ever we get safe off our beds , offer upon the Altar Christ , burnt-offerings of fervent praises unto God the Lord. 2. We must with joy enlarge our thankfullness . In the morning when we apprehend what hazards our houses have escaped from fire or thieves in the night , with great rejoycing we give glory to God ; when our selves have been delivered from the danger of these night-pollutions , to God with great joy what glory ought we to give ? 'T is God that hath kept Satan and our sinfull souls asunder . The Devil is like the Harlot that goes abroad in the dark and black night , soliciting to bed-abominations , Prov. 7. 9 , 10. And how oft would he prevail , did not God prevent ? When the Egyptians pursued the Israelites , God by a cloud and a pillar of fire , was about his peoples camp , that Pharaohs host could not come neer them all the night , Exod. 14. 20. Thus God is about our beds , and keeps Satan he cannot come neer us all the night : O with what gladness of heart ought we to glorifie Gods holy Name ! 2. Care is required that we all the day keep close to God , least we be worse awake then when we were asleep : shall we not stick to that God in the day , who stuck to us in the night ? Let our day-care appear to be great By an exact shunning of every sinne , & By an exact doing of every service . First , We must be very vigilant to avoid day-sinnes , that the Lord may not leave us the night coming , who the night past preserved us : Let not sinfull thoughts come in and carry us away when awake , least after we sinne in our sleep , who before slept without sinne . An Antient Writer upon the ten Commandements says , That Idolatrous Images first crept into the Church when the Pastors thereof were asleep , being idle and carelesly secure not foreseeing the evil . Thus when we fall into careless security ( bodies awake , but souls asleep at noon-day ) defiling imaginations and wicked thoughts wind into our hearts , that may work us much ill the next night . In the day-time let us see we turn not aside by sinfull thoughts : Thoughts according as they commonly runne out in the day , so they break forth in the night : O let us look to these heart-sleeps , and walk as evenly all day in thoughts as ever we can ! Let not us by evil thoughts make halts in our hearts , least we go lame all our lives , and day and night from God go awry . Let a holy fear keep us watching against heart-wickedness , and to fly back from all secret sinnes which Gods best Saints do most fear , and whereof every day we are in the deepest danger . The Devil we may be sure hath not a deeper design , then to set us incessantly upon soul-sinfullness , for thereby he can the sooner soil us and foul us with fleshly-lusts , seducing from sinfull thoughts in the day , to filthy acts in the night : from imaginations of evil , awake to evil imaginations in sleep . Secondly , We must be sedulous in the service of God. Night-mercies engage to day-duties : God who caus'd our deliverance when we were asleep , calls for our obedience when we are awake : Let us never be negligent towards him who hath been vigilant over us : Let us do Gods work before we sleep , that we may not do the Devils work when we sleep . In the morning as soon as we awake let us up and be doing something for God , and resolve again to serve God before we sleep , and resolve not to sleep till God be served . Surely I will not come into the Tabernacle of my house , nor go up into my bed . I will not give sleep to my eyes , nor slumber to my eye-lids , untill I find out a place for the Lord , an habitation for the mighty God of Jacob , Psal . 132. 3 , 4 , 5. Every day a double care becometh Christians , in this case of keeping clean from the filth of Dreames : To get farre from the Devil , & To draw neer to God. 1. Farre from the Devil : Prov. 6. 4 , 5. Give not sleep to thine eyes , nor slumber to thine eye-lids : Till thou deliver thy self as a Roe from the hand of the hunter , and as a bird from the snare of the fouler . He that is snared in the day , gets not loose in the night . 2. Neer to God in the day , and God will be neer us in the night ; so neer , as that nothing do come in between God and our souls except Christ alone , which will be our best course to keep all cleer in this case , that with filthy Dreames we do not defile our selves . Amen , Amen . IV. Of Idle and Vain DREAMES . ECCLES . 5. 7. In the multitude of Dreames are divers vanities , but fear thou God. BEing about bad Dreames , wherein mans sinne and Satan have their subtill work : Some be more bad and less usuall , & Others be less bad and more common . And having finished the former , to wit , Dreames notoriously false , filthy and vile ; I come to discourse the latter , to wit , Dreames ridiculously foolish , idle and vain : of which we finde a multitude : In the multitude of Dreames there be divers vanities , but fear thou God. This whole Book of Ecclesiastes , being as an excellent Sermon preached by repenting Solomon ▪ concerning the worlds vanity ; an Author eminent among the Schoolmen ; from thence draws a double inference , as referring To this man in speciall , & To each man in generall . 1. Towards this man , to wit , Solomon , in that he saw all the world vanity , he sure was above the vanities of the world : He was ( says he ) a man , and yet he did exceed a man , for all those things that commonly men admire as the onely excellencies , seemed to his view but very vanities . 2. Towards each man this conclusion is made , that he is a maker of vanity , and that the motions of his hand , head or heart , are but meer vanities . For ( says he * ) if in some respect such things are vanities as were formed and fashioned by the hands of God , sure such things then are very vanities , as are fained and fancied in the hearts of men . No marvell if mens head and heart-actings are but idle Ideas , no wonder if the whole frame and Figment , all the imaginations and thoughts of mens mindes are meer vanities : considered Whether awake , Or asleep . What myriads and multitudes of most vain vanities are imagined and made in the mindes of men , in times of sleep , the Text present plainly and positively reports : In the multitude of Dreames are divers vanities , but fear thou God. This single sentence of Solomons consists of two considerable parts , A Proposall , & An Imposall . 1. That which the Preacher proposeth , is man in his sleeping fancies that are not fit . Philo observeth , that man was made of God such a reall rationall creature , as what he imagins , should be solid and substantiall , but man by sinne hath made himself such a fained fiction , that what things he imagins are but fictions fained , empty shews , and fleeing shadows : his vain and vanishing shadows day and night are great . But as 't is well observed of the Sunne , that it causeth the longest shadows when evening comes and it's going down : so when man is in his night-time and laid down to sleep , then he draws shadows long and great , then his thoughts move most idlely , then are his Dreames variously vaine . In the multitude of Dreames are divers vanities . 2. That which the Preacher imposeth is , that ever-awaking fear of God which is fit for man : For man this fear is so fit , as without the same he hath nothing solid , but is full of vanity , framing vanities , fancying and conceiting such things in sleep , as are but the shadows of the night ; yea man does not onely make night-shadows in his sleep , but whether asleep or awake , without this divine fear he is but a shadow : Yea the want of this fear does not onely make man to be shadow-like , but even God himself is made like a shadow without this fear . Men in whose hearts this fear is not found , in them Deity falls and vanity prevails : But this fear so rowses man , yea it so raises and realizes God , as it advances Deity and prevents vanity : In the multitude of Dreames be divers vanities , but fear thou God. Concerning some Dreames , that which Solomon in this saying sets down is double , Their Malady , & Their Remedy . 1. The malady or evil of those Dreames which here he drives at and draws out , is discernably visible In their vanity , & In their multitude . The vanity of these Dreames , is very visible , in The plurality of their number , & The diversity of their nature . 1. Their number is plurall [ vanities : ] If we observe what vanity is in the singular number , we may soon conceive what 't is in the plurall . Vanity , as various Scriptures and very good Authors interpret the word , take thus : 1. Vanity for vacuity , an emptiness of any true and solid good , as a hollow vessel that hath nothing therein but a meer sound , Hose . 10. 1. Such a thing is a vain man or man of vanity . 2. Vanity for falsity or a lye ; Lying vanities . Jonah 3. v. 8. when something appears what it is not , or is not what it appears , but proves a plain imposture , This is vanity . 3. Vanity for levity , a thing so light that hath neither weight nor worth . They are lighter then vanity , Psal . 62. 9. 4. Vanity for inutility , or what is profitless : Vain things that will not profit . 1 Sam. 12. 21. Things frivolous and fruitless are idle and vain . The Jews use to call the seaventh year , The idle year ; for then the earth seemed to be covered with vanity and sterility , the ground lay fallow , they did neither sow or reap . When mens hands and hearts are idle from their business , or idle in their business , that no benefit is brought in thereby , This is vanity . That which vanishes as a meteor in the aire , is like a vapour from the earth , or like a bubble upon the water , onely full of winde , or that passes like a puff of breath from the mouth , This is vanity . Such vanities are in the ordinary actings and usuall movings of many mens mindes , especially in sleeping time . O what loose , lame , light leaps , doeth the heart then take , skipping up and down to no end ! What fond , false , foolish steps does the feet of the soul make , when the body lies still on the bed . Ambrose compareth the space , case and use of many a mans life , to a sleep full of vain Dreames : In which ( sayes he ) are divers , and as it were , drunken changes of things , nothing solid or serious , nothing fixed or firm , but empty shadows of things scattered , that dispersing pass away . So we see in what sense Dreames are said to be vanities . Secondly , See we the diversity of these Dreames , or these vanities considered as they are said to be divers [ Divers vanities . ] 1. Divers for their matter : The matter about which sometimes the mindes of sleeping men move , is vain in it self : sometimes the matter in it self is solid , yet the minde moveth vainly thereupon . 2. Divers for their measure : The measure or degree of vanity which men draw out in Dreames may be more or less . Look into one Dreame and there is something of vanity : observe another and it may be said , vanity of vanities , all is vanity . 3 ▪ Divers for their manner : The manner or way how vanity may work is wonderfull . Dreames of vanity ▪ may be various , not only in their kinde and cause , but in their carriage and course , as cast into severall moulds , and coming out in differing methods . 4. Divers for their meaning : Such idle conceits may have severall designs . Oft-times such vain motions the minde sends out , as childrens arrows that are shot at random and directed to no mark . At other times the very drifts of these Dreames are vain , their intentionall tendency is to vanity . 2. Observe the evil of such Dreames in which are divers vanities , as may be further evidenced in their multitude . In the multitude of Dreames , &c. For the unfolding of this , two things 't is fit to affirm , 1. That multitude does not make Dreames to be evil or vain . 2. That Dreames may yet be made more vain and evil through multitude . Meer multitude does not make the vanity or evil of Dreames ; nor are Dreames therefore evil and vain because of multitude . For Dreames may be thus evil where multitude is not , & Multitude may be , yet the Dreames not evil . 1. Multitude may not be , yet the Dreame not good but evil : yea in a single Dreame there may be much evil couched and caused , through the close concurrence of divers vanities . 2. Multitude may be , yet the Dreame not evil but good . The door of the minde may be so close shut all the night , as to exclude vanity , that vanity is not able to enter . I remember how Tertullian apologises for Christians , When ( says he ) good men , honest men , many of them meet in a place , 't is not to be condemned for evil , or to be called a faction , &c. So when good motions , when holy thoughts , many meet in a heart , they are not therefore naught , because their number is great , whether it be by day or by night . 'T is vanity and not multitude that makes Dreames evil . 2. Dreames that for their vanity are evil through multitude , are made more evil . As when things are good , the more the better ; so when things are evil , the more the worse : This greatens and aggravates the evil of vain Dreams , when of them there is a multitude . Multitude augments the malady , and the malady of vain Dreames is made more dangerous by the means of such a multitude . Now multitude is a word which the Wise man might well prefix to Dreams of vanity , for a double cause : Because men that have vain Dreams are a multitude , & Because a multitude of mens Dreams are vain . First , A multitude of men have vain Dreames . O what vain and foolish fancies flee up and down in very many mens mindes , not onely in the day , but at all hours in the night . Bernard does distinguish mens thoughts into three sorts : 1. Are thoughts or imaginations , vain , idle , roving and impertinent . 2. Are thoughts or imaginations , violent , strong and immoderate . 3. Are thoughts or imaginations , vile , foul , and fearfull , uncleane . The first kinde he compares to thin clay , that sooner slips off and cleaves not : The second to tough clay , that sticks fast : The last to loathsome and stinking mire and mud that cleaves close . Now a multitude of men , the feet of whose souls do not stick in the foul mire , yet are found in the soft clay : Though they come not to the last and worst sort of ●ordid and vile motions , yet they are in the first sort of silly and vain imaginations : Day and night though they hatch not Cokatrice eggs , yet they weave Spiders webbs both awake and asleep . Isa . 59. 5. Vain Dreames . Secondly , A multitude of Dreames in men are vain . In the night-time filthy Dreames , ●oul imaginations may fall on mens mindes , but that is more seldome , when yet Dreames vain and imaginations foolish are found frequent . The Devil in lustfull thoughts came like a stranger at night , to Davids heart , as Peter Martyr observes from Nathans Parable , 2 Sam. 12. 4. At night came in a traveller to the rich man. He spared of his own flock to dress for the wayfaring man that was come in to him , &c. Unclean cogitations came in as a way faring man at night , yet this was not ordinary . Filthy motions that come not in all the day , may turn in at night and take men asleep , but this not usuall , when yet vain thoughts for a long time together in men may take up their lodging . How long shall vain thoughts lodg in thee , Jer. 4. 14 ? Lodging properly imports a place of night-abode . Vain thoughts that are going and coming , coming and going in the day , have in mens mindes their constant lodgings at night . Then they generate , procreate , increase and multiply , then they grow into great multitudes . Multitude * commonly goes on the evil hand , and the most usuall evils are commonly found in multitudes , which also makes them more evill . To vanity in Dreames may well be joyned multitude , for vanity fills many of our Dreames , yea most of our Dreames are filled with vanity . And as for their vanity-sake they are evil , so for their multitude-sake they are more evil . In the multitude of Dreames are divers vanities . And thus we have the malady opened . Secondly , See the Remedy or the medicinable course for the cure of this common disease , to heal and help against Dreames of divers vanities . 1. This is Expressed , 2. This is Applied . Expressed in the Substance of it , & Applied to the Subject of it . The substance of the Remedy , is the true fear of God : But fear God. The subject of the Remedy , is every individuall or particular man [ Thou : ] But fear thou God. Herein manifestly meets both man and God : God and man both meeting in this commanded Fear . God as the Person feared of man , & Man as the Person fearing of God. No person so fit to be fearing of God as man , & No person so fit to be feared of man as God. 'T is Gods due to be feared of man , & 'T is mans duty to be fearing of God. 1. Gods due is this fear from man. Psal . 76. Thou , even thou O Lord art to be feared . vers . 11. Take away fear and take away God. Hence Learned Zanchius would have the Greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signifying such as disclaim fear do deny God , and who ever will own God must acknowledg his fear : This fear is a firm pillar , upholding the Throne of God in the hearts of men . New imaginations would wax so wanton and wild , as to overthrow Gods throne in the world , were it not for this fear . 2. Mans duty is fear towards God , Eccles . 12. 13. Fear God and keep his Commandements , for this is the whole duty of man. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man , the whole of man. Such a duty is this fear of God , as all men , and all man must be engaged therein . He that casts off the duty of fear , casts off the condition of man. Without this fear , as God he seemeth nothing towards man , so man he ceaseth ( says Bernard ) and is nothing towards God. He , who hath none of this fear , both denieth the Lord to be God , and himself to be man : or at least he leaveth himself languishing , and as a dying man in a malady , denying the medicine : The medicine or curing remedy of man in his maladies is this fear of God : This fear of God is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an universall salve for soul-sores . The sores in the Text are severall , the disease divers , the malady lies in a multitude . Divers vanities in a multitude of Dreames : yet this one potion well took up , this one plaister well laid on , delivers , recovers and causes a cure . This fear of God is an excellent Antidote against the entring venome of various vanities in those divers Dreames which men may have in multitudes . In the multitude of Dreames are divers vanities , but fear thou God. The words thus farre unfolded , two Points come to be concluded . 1. That the vanities of Dreames are evils , every man ought to use means for their preventing , and his own preserving . 2. That the best means a man can use for his soul-preserving and a sure preventing the vanity of Dreames , is by his true and due fearing of God. In the multitude of Dreames are divers vanities , but fear thou God. For the more full improving the first Point that reflects upon the malady , to wit , The vanities of Dreames : I shall assert four things I conceive considerable : 1. That they are such motions as are certainly evils . 2. That they are such evils , as to which each man is subject . 3. That against the evil of these , men may be defended . 4. That for a defence against these evils , each man must use means First , That Dreames of divers vanities are undoubtedly evil . The evil of such Dreames is discoverable in a double way ; Negatively , & Positively . Negatively : ] These Dreames they are not good , therefore evil . There are no Adiaphora , or middle matters in the motions of mens mindes : In every matter the minde of man imagins , is either some commanded good , or some forbidden evil . A great Expositor well distinguisheth between the actings of man , externall and internall : The extrinsecall acts ( says he ) may be in themselves neither good nor evil : but acts intrinsecall are always evil if not good . The influence of the inward acts upon the outward , causeth some goodness or evilness to be alway therein : And therefore the inward acts themselves are certainly either good or evil , and evil if not good . All the actings of the soul in the fancy , whether man be awake or asleep , if they be not verily good , they are certainly evil . Those imaginations that are not good in the day , must needs be evil in the night : Vain thoughts in the waking-day are naught , and therefore in the sleeping-night they are not good but evil , then also Dreames of vanity be verily evil . Positively . ] These vain Dreames do plainly appear to be evil , by observing , Whence they arise , & What they comprise . 1. They arise and proceed from such a principle as is evil and not good , and therfore are not good but evil . Vain Dreames we cannot say they come from the God of Grace , or from the Grace of God : but we may say they proceed from sinne and Satan , from that remaining vanity that is in mens hearts and mindes . What is good is from God , and what is from God is good : but what is not from God , but from a mans own evil heart is evil . From a mans heart proceed such vanities as vent themselves in divers Dreames , that are therefore evil . 2. They comprise those things that prove them evil . Dreames vain they contain , Omissions and Transgressions . Omissions . ] There is in them a neglecting of that good which God hath much apted man to , and enabled him for , by giving him an active soul that never sleepeth , but being always awake , may be the readier for any good work . Transgressions . ] There is in them a swerving from Gods express precept ▪ and the proper practice of a pious man , to meditate in the Law of the Lord both day and night , Psal . 1. 3. As God hath given man a meet Organ , his inward mind , night and day to be thinking with ; so God hath given a man a meet Object , his holy Law , day and night to be thinking on . But now vain Dreames take the minde off from Gods Law , and in the retired time of the night turn it aside , &c. This is evil . The Lord does not allow mans minde the least time to be idle and vain therefore when it is vain and idle , that is evil . Are vain thoughts evil , and are not vain Dreames ? Are vain words and works evil , and are not vain Dreames ? In vain Dreamings there be vain thinkings , and in vain thinkings there be vain actings , and the vain speakings of the retired soul with it self . Deut. 15. 9. Beware there be not a thought in thy evil heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Septuagint read it : Beware that there be not a secret word within thy heart , the evil whereof is hid . In Dreames of vanities there may be much evil hidden , evil secret yet certain : The soul by thinking speaks vanity secretly to it self , though no man besides sees or hears : In vain Dreaming there is foolish thinking : Now the thought of foolishness is sinne , Prov. 24. 9. In vain Dreaming there is the souls idle talking . Now of every idle word a man must give an account , Matth. 12. 12. To conclude this . If Dreames of vanity were not an evil disease , what need this prescribed remedy , viz. The fear of God ? By the fear of the Lord men depart from evil , Prov. 16. 6. There is an evil with certainty in Dreames of vanity . Secondly , That these Dreames are such evils to which each man is subject , and with which any man may be much assaulted . These Dreames whose vanities are divers , be common to men from a twofold cause ; The temptation of Satan , & The corruption of Reason . 1. Satan hereto tempts . As some entice away children in the day , by bringing them idle bables and toys to play with ; so Satan subtilly draws away mens mindes in the night , by sending in foolish fancies and vain Dreames to please them . As Aaron made Israel naked , stripped them of their ornaments , set up before them a golden Calf , which they were so pleased with , that they played about it ; so Satan makes men vain , by bereaving them of their right mindes and rich endowments , by representing such forms and foolish fictions , as about which their hearts dance , their thoughts take delight . Satan himself is knowing , but would have men ignorant ; himself is doing , but would have men idle ; himself is subtill and serious in considering men , Job 2. 3. but he would have men to be foolish , slight and vain , wild , wanton and dallying with ridiculous deeds and Dreames , not considering any thing serious . 2. Reason herein is corrupt . Men do not discern between truth and falsity , virtue and vanity , but take trees for men , an Image for God , a shadow for the substance ; and so are soon misled , lost and wildered in the night . Naturall reason , like Abrahams Ramme , is so entangled in the briars of sinne , that 't is soon taken and sacrificed to vanity . Reason in mans soul is like a dimme candle in a dark lanthorn , no marvell if in the night-time the steps of the minde stumble , and the fancy falls into Dreames of divers vanities . Yea reason is so erroneous , ignorant and corrupt , that for these foolish Dreames , man is frequently found , with a minde Ready to receive them , & Prone to produce them . 1. To receive them ready . Melting wax is not more apt to take the stamp of the Seal , than mans minde is inclineable to the impressions of vanity . 2. To produce them prone . 'T is observed that soon after Adam was vitiated with sin , he had vanity for his Sonne , viz. Abel , whose Name so noteth . Abel or vanity is the proper progeny of sinfull man. Now no way so soon may sinfull mans vanity vent it self , as in absurd Dreames , or by idle imaginations , in sleep , &c. Thirdly , That against the evil of vain Dreames , men by good means may finde much defence . For a freeing , escape , avoidance and prevention of vanities in Dreames , God can do enough , & Man may do much . 1. God can and does keep off divers . By nature all men in their mindes are equally corrupt . 'T is an epidemicall disease to all alike incident , what the Apostle asserts of some ; They become vain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their imaginations . By nature ( says One ) all are of the same colour , and were it not for Gods discolouring grace , it would in all so appear : Vanity would be alike visible and vigorous , as in all sorts of persons , so at all sorts of seasons , viz. day and night . And as in all times , so in all ways would vanity vent it self : No Dreames so vain , but would be in all equall , did not God evidently difference men by his preventing mercies which are many , yea say some in number the most . Such are the sufficiencies of mercies to prevent vain Dreames : what Dreames so vain , but mercy to prevent is sufficient . 2. Man may do a great deal against such Dreames : consider Both wherein , And whereby . 1. Wherein : Man by the use of means may much hinder vain Dreames , In their frequency , & In their permanency . 1. Dreames may not be so frequent and abounding in their diversity and multitude , through means that men may use , they may much prevent these foolish fancies , that like Ignes fatui , do in the night-time much mislead the minde . 2. Such Dreames may not be so permanent , constant and abiding , not so long and lasting , so throughly and durably drawn out , as in many persons for the most part they be . Secondly , Whereby : or by what course may Christians keep off the vanities of Dreames , that if they enter the door , they may not dwell in the house . Of this more fully hereafter : yet something for present we may ponder , proving Dreames to be hinderable , viz. By diligence in the day , & By vigilance in the night . 1. Day-diligence : Dreames that cannot be kept off when they do come , may yet before they come . By a present opposing the visits of vain thoughts when awake , we may much hinder them in sleep . As breeding-birds where they sit at night , they commonly build their nests in the day : In the day did we break the nests of these flying birds , they would not so readily roost with us at night . 2. Night-vigilance : That is when the body is asleep , let the soul not only be waking but watching , so as not to let them in , or at least not to allow them a common lodging . In the receit of such Dreames , even the soul is in some sense asleep , or if it be awake , it does not watch : The keeping up a good watch , is a good means to keep out Dreames evil . Fourthly , To use all good means to keep out these evil Dreames , is every Christians duty . The duty of a Christian lies more inward than outward ; not so much in hand-work as in heart-work , in heart-watching and diligent heart-keeping . Keep thy heart with all diligence , Prov. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni custodia , with all keeping keep ; or , prae omni custodia , above all keeping keep thy heart : the Originall will well bear both . The words do plainly and peremptorily impose a personall , perpetuall , universall and principall care for heart-keeping . 1. Personall : Every single man must take care for the well-keeping his own heart : Keep thy heart . 2. Perpetuall : Now and ever the heart must be carefully kept . Keeping , keep thy heart . 3. Universall : Every man must keep his heart with all kindes of keeping . With all keeping keep thy heart . 4. Principall : Though a man must with care keep other things , yet his heart must be kept above all , Above all keeping keep thy heart . Each man must and ought to keep his own heart , his soul in all its faculties , before all things , through all times , from all evils , and therefore from these night-evils of vain Dreames . Those praecited words of Solomon , some reade them , Above all watchings watch thy heart : now properly watching is a night-work against night-enemies and evils . These evils are enemies that assault the Soul in the night season , against which a double watch is not too much : To guard and safeguard the whole soul against vain Dreames ; Diligence is a Duty . For they will else be hurtfull towards men , And men else will be faultfull towards themselves . 1. Hurt will be to men by vain Dreames not prevented . That which is evil will do no good ; what is evil in the cause will be evil in the effects : The effects of vain Dreames may do much harm if not hindred . This appeareth By what they oppose , & How they dispose . 1. They may oppose the immission and introduction of Dreames divine , they may interrupt the mindes operation in serious Dreames . Why might not the minde at the same time be solid and serious as well as idle and vain , if some impediment were not put by their interpose ? 2. They may dispose the heart , open the door of the house and let in worse evils then themselves : Hence Dreames vain and foolish may make way for Dreames vile and filthy . A common Inne that admits of idle persons , may lodg the worst of guests : yea Dreames of vanity in the night-time , may incline to deeds of vanity in the day-season . 2. Fault will be to men if they use no means to prevent vain Dreames . Towards vain Dreames men may be faulty : By an efficiency , & By a deficiency . An efficiency by doing what may further them ; A deficiency by not doing what may hinder them . Yea that which men do not seek to hinder , they may be said to further : As he is said to command an evil that does not forbid it ; so he may be said to set forward such vanities , who is not sedulous to intercept them : That which is a mans duty to perform , is his sinne to neglect . To take care to keep all evil out of the heart , and to keep the heart off from all evil , 't is the duty of man to use meanes . His fault it may not be that such evils enter ; but 't is his fault when meanes he does not use against their entrance . See what the Church confesses as her fault , Cant. 1. 9. Mine own vineyard have I not kept . All sorts of vanities they hurt mans choicest vines , and wrong his inward vineyard which he ought to keep , and must use meanes to preserve . Thus have I passed through the parts of the first Point . I proceed Secondly , That the best means to prevent the vanities of Dreames , is by a personall fearing of God. But fear thou God. This Point will also afford us four considerable par●s . 1. That fear is a fitting affection to prevent Dream-vanities . 2. That God is the proper object for such preventing fear . 3. That this preventing fear must be found in every person . 4. That each person must abide active in this fear for prevention . First , That to prevent the vanities of Dreames , fear is an affection fit . To all vanities this opens a door to be without fear . The Apostle speaks of some , Jude 12 ▪ who are found feasting themselves without fear . Such there be , who buy and sell without fear , eat and sleep without fear : no marvell if multitudes of various vanities fill their fancies : ' T is a fearfull matter to be a fearless man. All fear we grant is not fit , yea some fear to prevent evils and resist enemies is unfit . That we should serve him in righteo●sness and holiness without fear , Luk. 1. 74. As in Paradice there was a forbidden fruit ; so in a Christian there is a forbidden fear . There is a Desponding fear , & There is a Defending fear . 1. There is a fear that strikes a man down , enfeebles him and makes him faint and fall , this is not fit . 2. There is a fear that stirres a man up and sets him to seek his own safety , to be valiant and vigorous in his own defence , and this fear is fit . This fear as it expects evil against a man , so it excites man against the evil : 't is as the Centinel that is ever awake , gives the whole soul an alarum , and cries arm , arm at midnight . [ Fear . ] Secondly , That fear which prevents the vanities of Dreames , must make God its object : 't is a fear that must reflect upon God. That fear which is defensive , and proves preservative against evil of all sorts , it must be found effectuall for two things , To unite the Heart , & To stablish the Heart . 1. Fear must unite and make the heart one , for the heart while it is divided , scattered and severed asunder , any evil easily enters , it lies open to all vanities , iniquities and sins . 2. Fear must stablish and make the heart firm , for while the heart is unstable , stragling , wandring and wavering , 't is quickly carried away and turned aside to sinfull vanities . Now fear will never effect these things , but as it referres to God ; 't is the fear of God that unites and makes the heart one : Unite my heart to fear thy Name , Psal . 86. 11. or as the Septuagint reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Make my heart one in thy fear . 'T is the fear of God that establishes the heart , that it does not start or depart from God : I will put my fear in their hearts , and they shall not depart from me , Jer. 32. 40. One well compares this fear in the soul to the Anchor of a Ship , that where it is well fastened in God , it holds head and heart firm , that the wind of vanity prevails not . It makes a man in his motions sober and serious , whereas other fear , says a good Author , causeth a kind of drunkenness that filleth a mans heart and head with foolish fancies . So then to prevent these vanities [ Fear God. ] Thirdly , That this fear by which such vanities are prevented , must be found in every person . As every man God-ward must have a faith of his own , so a fear of his own : 'T is not another mans fear of God , no more then another mans faith in God will do me good . As every man must have his faith , to possess what is good for himself ; so every man must have his fear , to oppose what is evil against himself . This evil-opposing-fear every man hath A capacity for it , & A necessity of it . A capacity every man hath in his soul to receive such a fear : That soul which is capable of the God of fear , is it not capable of the fear of God ? 2. A necessity every man hath , such a fear in his soul to receive . Whoever hath the malady , needs the remedy : 'T is not another mans taking of physick will cure my sickness ; nor another mans fearing of God will heal my heart of vanity . To prevent the vanities of Dreams every man must himself fear God. [ But fear thou God. ] Fourthly , That in this fear of God that preven's the vanities of Dreames , men must remain active . This part plainly imposes , as referring to this fear , The Duration , & The Actuation thereof . 1. During must this fear be both day and night . 'T is observable , Solomon for a certain cure of heart-evils , requires the constancy of this religious fear ▪ Prov. 23. 17. Let not thy heart envy sinners , but be thou in the fear of the Lord all the day long . The night is included in the day , when in this fear men must endure , that would help their hearts against envy or any other evils : To lie down and rise up in this fear , to wake and sleep in this fear , &c. 2. Acting this fear must be in men , and men acting in the fear of God. This fear must not barely be in them as a passion , or upon them as an oppression . Gen. 35. 5. The fear of God ( is said to be ) on the Cities round about . The fear of God must not be set upon men as their burden ; but men must be set upon the fear of God as their business : not only the imprinting and implanting of fear in the habit thereof , but the imploying and improving this fear in the actings thereof ; this will arm the heart against all evil . It must be fear in its activity that fences the minde against Dreamevanity . Vanity to advance it self is active , & Others are active to advance vanity . 1. Active is vanity for its own advancement . Originall corruption is of an active motion to promote it self all manner of ways , amongst which this is one , in Dreames of vanity : these are as running streames from that spring , and as sprouting branches from that root . 2. Others are active for the advancement vancement of vanity . Satan herein is subtill and sedulous , 't is a prime and principall project of his to promote vanity , to fill the mind with foolish fancies , idle thoughts , and fond conceits . So active then ought men to be by this fear of God , to defend off Dreames of vanities that else may arise in multitudes . In the multitude of Dreames are divers vanities , but fear thou God. Thus having done with the Doctrinall part , all that shall pass in the Applicatory part , I shall reduce to a double head ; A disswasive from Dreames of vanity , & A perswasive unto the fearing of God. From Dreames of vanity , I shall endeavour to disswade , by affirming four things ; 1. They are Displeasing , 2. They are Disprofiting , 3. They are discomforting , 4. They are Dishonouring . 1. Displeasing are vain Dreames to a holy God and men truly good . As Idol-Images made by mans hand are forbidden of God ; so Idol-Images made in mans minde are offensive to God. Ezek. 8. 12. Sonne of man , hast thou seen what the Antients of the house of Israel do in the dark , every man in the chambers of his Imagery : or in the secret of their imaginations , as some render it ? Men not onely in the lightsome day , but in the dark night , not only in the chamber of their house , but in the chamber of their hearts , have such imaginations of vanity , that are like Images of Idolatry , displeasing to God : And a man godly is God-like , displeased with himself , when he findes his heart framing such Images of vanity . Ambrose speaking of Laban searching the Tents of Jacob , and yet not finding his Images , say ▪ s thus , Laban found them not , for though they were there as hidden of Rachell , yet they were things hated of Jacob : And O blessed soul ( says he ) that is as Jacobs Tent , in which is never found any allowed Image , or approved representation of vanity . Though sometimes Satan may send in such by his subtilty , yet 't is with secret dislikes and soul-dissents . Secondly , Disprofiting are without doubt vain Dreames : Dreames of vanity the minde is busie in , but hath no benefit by . Tertullian calleth Dreames , the idle things of the busie soul . The soul of man as it may be idle in business , so busie in idleness . The soul properly indeed in idle Dreamings cogitates much and negotiates nothing : nothing to purpose , nothing for profit , and so all is vain . Almonds ( says One ) men account empty and naught , not in which there is nothing found , but in which that which is found is of no profit : So mens imaginations are said to be vain , when though there be many movings therein yet no advantage thereby . By idle Dreames the soul is as a sieve of vanity , in which nothing is left but what is branny and bootless . Yea as they bring in nothing of benefit , so they keep out what might prove for mans profit : and indeed what a man gaineth not in , he loseth by : A man is the worse for that by which he is not the better . Thirdly , Discomforting may men finde Dreames of vanity : Vain Dreames are as Drone-Bees that fly out , but bring in no honey , yea that honey in the hive they finde , they feed upon and devour . In Dreames vain there may seem somewhat pleasing for present , but after disappointments produce more pain than peace . As a hungry man dreameth and behold he eateth , but he awaketh and his soul is empty ; or as a thirsty man dreameth and behold he drinketh , but he awaketh and his soul is faint . That cannot solace and comfort which does not satisfie and content ; but in vain Dreames is nothing solid to satisfie , and so the soul is left comfortless , yea in a suffering case . That cannot cause delight to the soul , which bereaves the soul of sweet liberty : O how fast is a man bound upon his bed with these cords of vanity , so that his soul cannot get loose , Isa . 5. 18. Fourthly , Dishonouring Dreames of vanity , strip the soul of its dignity . Scaliger observes , that there be three things that do distinguish a man from , and dignifie him above all creatures about him , viz. Reason , Speech , and Hands . Reason is the first and chief , and that wherein he may and ought most to excell : A man may much debase himself by the idle words of his mouth , and vain works of his hands , but nothing renders a man so base as the abuse of his Reason in foolish fancies . 'T was the dishonour of the Emperour Domitian , that he spent great part of his time in catching of flies ; and Artaxerxes in making box hafts for knives . And does not this redound to mans dishonour , to spend day and night to pass away his time sleeping and waking in a multitude of idle imaginations made up of meer vanities ? In such vanities to imploy the minde , is to turn a golden mill to grinde chaff : These poor things disparage mans precious soul , principled to higher acts and ends . And O how vain a thing is man , if above vain things he lifts not himself , said Heathen Seneca . Virtue makes a man glorious , but by vanity even a mans soul is rendred vile , said a Christian Author . Such things considered , may disswade , as from other sorts of vanities , so from vanity of this sort , to wit , vain Dreames . 2. Let us consider such things as may perswade unto the true fear of God. Against Dreames of vanity this fear hath a double power , Abstractive , & Attractive . Abstractive , Drawing off from what may cause them : and Attractive , drawing on to what may cure them . 1. Things that may cause such Dreames , from which the fear of God draws , are evils of a double kinde , Externall , & Internall . 1. There be evils externall , that may become the causes of vain Dreames , as the viewing of vain and idle objects , the hearing of vain and idle discourse , the conversing with vain and idle persons , these may probably make such impressions upon the mind of wakingman , as may move vain imaginations in his sleeping-time . Now the fear of God is a good meanes to remove a man from these evils : He that hath in his heart the true fear of God , will turn away his ears from hearing , and his eyes from beholding vanity . Psal . 119. 37. He will not sit with vain * persons . Psal . 26. 4. Much less in his life will he himself walk after vanity , Job 31. 5. Of such men as have not this fear of God the Prophet speaks , They walk after vanity , and they are become vain , Jer. 2. 5. No marvell if men every way become very vain , who walk after vanity , who walk in a loose liberty , having no fear of God to give them limits . A good man walks at liberty , but the fear of God draws him back that he breaks not beyond Bible-bounds . Psal . 119. 45. I will walk at liberty , BEDDACAH , at large , for I seek thy Precepts . The precepts of God in his largest walks , were still the bounds of his steps , so that he did not vainly ramble or runne out day or night . 2. There be evils Internall , that may become the causes of vain Dreames , and these are drawn to a double head : Primary and principall , Secondary and consequentiall . The primary first and chief cause of vanity in Dreames , is love to vanity , which is a common evil to every sonne of man. O ye sonnes of men , how long will ye love vanity ? Psal . 4. 3. If I were ( says Chrysostome ) the fittest man in the world to preach , and had all the world as one Congregation before me , and had the highest mountain for my Pulpit , from whence upon all I had a Prospect ; and if I had a voice of brass as the Trumpet of the Arch-Angel , that all might hear on every side , the Text I would preach of , should be that of the Psalmist ; O ye sonnes of men , how long will ye love vanities ? Vanity is that to which all the sonnes of men are long and large in their love ; no marvell if their Dreames lie therein , when their love is thereon . Now the fear of God draws off this love ; He loves vanity least that fears God most . The secondary and things that follow this love to vanity , as vigorous occasions of vain Dreames , are other inclinations , motions and affections in the effects thereof . From love to vanity comes consents to vanity , desires of vanity , delights in vanity , &c. The mind that loves vanity , leans to it , lives in it , and is loath to be out either day or night . An old Writer well improves those words of the Prophet , Psal . 1. 1 , 2. Blessed is the man that walks not in the counsell of the ungodly , nor stands in the way of sinners , nor sitteth in the seat of the scornfull . But his delight is in the Law of the Lord , and in his Law doth he meditate day and night . Because Adam ( says he ) walked in the counsell of the wicked , namely of the Woman and the Serpent , and so for a vanity lost his felicity . Therefore must we beware our Adam , that is our Reason , our Consent , &c. do not walk in the counsell of the Woman and the Serpent , that is of the flesh and the Devil drawing to vanity : Or if towards it they entice us to walk , yet let us not stand , or if stand , let us not sit down therein in the day , lest therein we lie down at night ; but remember our selves , how day and night we ought to meditate in the Law of the Lord. Now there is nothing like to this fear of the Lord , to draw back our consent to such as advance vanity to keep us from walking , standing , sitting , and lying down in vanity , and so day and night neglect the Law of the Lord , and our due meditation therein . 2. Towards things that may cure vain Dreames , consider our duty upon which by this fear we are drawn in a double way : To wit , Of opposing and suppressing , & Of purposing and practising . 1. We are to oppose and suppress all the present sproutings of vanity . That which we let sprout when awake , may spread when asleep . One well observes , that as under the Law , so under the Gospel are sacrifices to be slain : In stead of a Ramme , we must kill our angry passions , in stead of a Goat our unclean affections , and in stead of flying Fowls our vain imaginations . We should endeavour to be the death of that vanity which fills our fancies : There should be some principle in us stirred up and carried out as Cain to kill this Abel . [ Habel ] 'T is the word which the Wise man in his Ecclesiastes does ordinarily use to intimate vanity . The killing of this Abel-vanity is an act of vertue , and the greatest valour : The fear of the Lord will much help hereto . Hence a man hates vain thoughts , and so , soon subdues thoughts of vanity , Psal . 119. 113. That will not disturb when asleep , which we destroy when awake . 2. We must purpose and practise such other pious duties as conduce to this end , and they are of a double kind . Some direct to God , & Some reflect on our selves . 1. Towards God we ought to do much in prayer and praise : In prayer we are to supplicate God for pardon of Dreame-vanities , and for prevention of the vanities of Dreames . In praises we are to elevate and congratulate God , that we have had no more vain Dreames , and that our Dreames have been no more vain . 2. Towards our selves : Let us see unto those two things ; To use Reason in ways most sober , & To think on matters most serious . 1. In sober ways to use our Reason : And that reason may be of the better use , it must be principled with Grace enlightened with the Spirit of sanctifying knowledg . One well compareth Reason in man to the Sunne in the Heavens , which if it hath not light enough to rule well in the day , no marvell if it mislead the mind in the night , and lets worldly vanitie , as the Moon bear sway . 2. On serious matters to set our thoughts most seriously . Some mens minds are trifling in things serious , and serious in trifles . 'T is one of the highest points of prudence and the praise of a man , to sute his mind to the matters , and to let his thoughts be like to the things that he thinks upon : On hatefull things to have hating thoughts , on lovely things to have loving thoughts , on transitory things to have transient thoughts , on durable things to have enduring thoughts , &c. Let a man learn to delight his thoughts on the most delightfull things , and to let the best things have the best of his thoughts : Let us thus accustome the thoughts of our mindes while awake , and they will not work so vainly in sleep . Now the true fear of God is incentive to , yea comprehensive of all this good which makes for the prevention of vain Dreames . Quest . Have not men fearing God and doing good , Dreames of divers vanities ? Answ . Vain and foolish Dreames may be found in a man fearing God and minding good , but yet of such it may be said , He is not so actuall in them , & They are not so usuall in him . 1. Such Dreames he is not so actuall in as others , his heart does not so delight therein or dilate thereon , his mind does not so mount up to meet vanity in these night-visits . 'T is set down as the singular character of a godly man , He hath not lift up his soul to vanity , Psal . 24. 4. Vanity may fall upon his soul , but his soul does not lift up it self to vanity . 2. Such Dreames are not so usuall in him as in others : Others , the Dreames they have most common and more constant , are idle and vain : Vain are not only the ordinary , but the exquisite thoughts of naturall men , that are excellent in gifts : The Lord knoweth the thoughts of the wise that they are vain , 1 Cor. 3. 20. If in their wakeing-time their thoughts are vain , how vain then sure in their sleep ? Men fearing God vain Dreames may befall them , but they be not so frequent , they do not so multiply . Indeed Dreames vain might in good men be found fewer , did they draw out , and act up the fear of God as is fit . David a man much in the fear of the Lord , in stead of vain and foolish fancies , and to arm against idle and ridiculous Dreames , I have remembred thy Name O Lord in the night , Psal . 119. 55. The Apostles counsell to Christians is exceeding observable ; Let us not sleep as do others , 1 Thes . 5. 6. Good Christians ought , as in other things to differ from others , so in their sleep : Others so sleep as therein they have a multitude of Dreames of divers vanities , but let our bodies sleep , the fear of God possessing our souls . In the multitude of Dreames are divers vanities , but fear thou God. V. Of Troublesome and Affrighting DREAMES . JOB 7. 14. Then thou skarest me with Dreames . HAving done discourse upon Dreames , wherein the Devil without doubt hath the most immediate hand : I come now to discover such Dreames whereof * God without question is the most considerable cause , and these we may observe of two sorts : Dismaying & Admonishing . Affrighting & Instructing . Dreames of dismaying fears Job affirms he found from God ; Then thou skarest me with Dreames . Job in this sentence sets forth his sad condition concerning things that did sore afflict his soul and much move his fear . His fear is found to be great , as referring to four severall heads : 1. The Manner it was in , 2. The Matter it was with , 3. The Person it was from , 4. The Season it was at . 1. The Manner after which his fear is set forth to be great , we find expressed by his being skared . Skaring does intimate not onely a reall fear , but a raised fear , or fear extream , extended and terrible , dejecting and prostrating fear , fear which flung Jobs mind as flat as his body , bowing that also down upon his bed , as some give the signification of the word . The Hebrew word we may English in a differing way , according as it is in Latin translated variously , as such may see who consult Expositors . Thou skarest me . ] Take it as laid forth in a fourfold phrase ; 1. Contristas me . ] Thou makest me exceeding sorry , thou causest seas of sorrows to gather within my soul , severall soul-sadding objects thou representest to my mind at once . 2. Consternas me . ] Thou doest astonish me : Thou makest many fearfull things together , and together thou settest them as about my bed to look me stern in the face . 3. Conturbas me . ] Thou troublest me : Thou makest many amazing thoughts to meet within my mind at midnight . Perturbing thoughts thrust into my soul , like waves in the troubled sea . 4. Conteris me . ] Thou splittest me asunder and cut'st me in shivers , I am not barely broken but beaten in pieces , and as corn in a mill ground to powder : He was as it were put into convulsion fits , and the powers of his soul pulled awry ; he was wracked upon his bed , distorted , distracted , torn and tormented in mind ; yea a terrible trembling took hold on his whole man. This for the Manner . 2. The Matter with which Jobs fear was greatned , are said to be Dreames ; Thou skarest me with Dreams . The Dreames wherewith this godly man was skared , are considerable , In their Nature , & In their Number . 1. The Nature of these Dreames are evil ▪ evil being the proper object of fear . Hence the Schoolmen determin , That fear is not like love , a Theologicall vertue , because God is not the principall object thereof , but evil . A two-fold evil they also evidence , Sinfull , & Poenall . Or evils of Sinning , And evils of Suffering . 1. Sinfull evils , or evils of sinne , which are of all evils the worst , and by the best men most feared . Sinfull Dreames Jobs soul might possibly be assaulted with . If in his sleep were any such sinfull proposals , they sure soon made him to shrink and shake with fear , having in his heart , as hatred against them so horrour about them : such Dreames did undoubtedly skare if they came . Object . If these skaring Dreames should be sinfull , How then could God be their causer ? Answ . Suppose the Devil was the cause of the Dreames , yet God the cause of the fear : The Dreames dreaded from the Devil , yet the dreading of the Dreames through God and his grace : Where the grace of God is not , sinfull Dreames are pleasing , not perplexing : and might Satan have his mind , such Dreames should please good men with delight , and not possess them with fear : from God it is , that sinne as defiling is affrighting . 'T is from the nature of man to fear death that corrupts the body , but 't is from the grace of God to fear sinne that pollutes the soul . 2. Suffering evils , or evils more purely poenall and painfull , and these evil things most properly proceed from God , and with such evil Dreames God did most probably afflict Job . Job God might dismay in his Dreames with representations of sinne , not to sinne : Sinnes past God might make to appear : What he had done awake , God might cause him to see in his sleep with soulamazements . But respects to sinne laid aside , the Lord in sleep might arrest Job as a Judg. Though towards evils of sinne , 't is not fit for God to act any thing , he being the purest essence in Heaven , yet 't is meet for God to act about matters of pain , he being the supream Judg of the earth . God is so good , that he is not the least actor of sinne : but God is so great , as he is the chief inflicter of pain : and though pain be inflicted of God who is good , yet in it self it is evil : and though pain to be sure is a less evil than sinne , yet still it is evil . Sinne is an evil that disturbs Gods quiet in Heaven ; and pain is an evil that opposes mans peace and rest upon earth . How was Job interrupted in his rest , and broken in his peace through painfull and dolorous Dreames , the dread of which , evidences them evil in their nature . 2. In their Number considered it seems they were many ; not Dreame , but Dreames in the plurall : manifold Dreames and Dreames about manifold matters that might amaze him , divers and differing Dreames for degrees and kindes wherewith Job was skared : Dreames of fear , that like flames of fire flashed fast in his face : Dreames of terrors , that like troops of Souldiers upon him thrusting thick in his sleep : Dreames of horror , that like billows of water broke into his chamber and overflowed his bed , that he lay as drowned therein , enduring many dolorous thoughts . Many things may a man suffer from one single Dreame , but how many things be suffered , when sad Dreames be multiplied ? this was Jobs case being skared with Dreames . 3. The Person from or by whom Job was skared , was God himself , Thou skarest me . Had these Dreames been barely the Devils-darts , or as burning brands flung into his bed onely by Satans hellish-hand , his heart would not have been so shaked with fear : but finding God to have his hand therein , and to be the cause thereof , this , this encreased his skare : Thou skarest me . As if he had said ; O Lord thou who in the day of my prosperity wast to me a Paradise of pleasure , causing thy joy to shine as a bright Sunne into my soul , thou didst comfort , ravish me and refresh me oft , yet now thou makst me all agast . Thou who in the night of my adversity , I hoped wouldst have sent into my heart soul-sweet helps from Heaven , wouldst have set up cleer candles of comfort about my bed : Thou not onely leavest me in the dark , but skarest me with Dreames . For skares and fears to be from the Devil or this wicked world , were no wonder ; but for a good man to be frighted of God , that God will not let him sleep without skaring , this is strange and astonishing : For fire to come out of the bramble is no such marvell , but for fire to come out of the Vine ; for the brazen Serpent to become a stinging Serpent , and for him to wound that should heal , to skare that should comfort : for the Lord who uses to be to his servants as a Lamb , to be like a Lion , and to roar upon them in their sleep , this is strange indeed . Luther hath some such saying ; If all the men in the world were mustered as Souldiers , and all the Devils in Hell gathered as their Commanders , and were upon their march against a good man , this would not so much dismay him as one God against him . Nothing so perplexes a pious man as the appearance of Gods displeasure , suppose with Dreames of this God-skaring Job . Thou skarest me with Dreames . 4. Observe the season when with Dreames was Job thus skared : to wit , When he found no comfort awake , & When he looked for comfort in sleep . 1. When awake he had no comfort , but such painfull dolour , as not onely deeply distressed him all the day , but wherewith he was wearied whole nights having no sleep . Wearisome nights are appointed to me . When I lie down , I say when shall I arise and the night be gone ? I am full of tossings to and fro to the dawning of the day , ver . 3 , 4. 2. Asleep he could have no quiet : Though sometimes after days of dismall distress , he looked at night for peaceable repose , but even then were his hopes disappointed : Skaring Dreames came into his minde when he expected comfortable sleep in his bed . When I said , my bed shall comfort me , my couch shall ease my complaint ; Then thou skarest me with Dreames , &c. Commonly good men then finde it worst from God , when they expect most from the creature , and from the creature finde least when they look for most . Scaliger tells of a tree , from which when a man departs , ramos pandit , it spreads the boughs ; but when a man comes to it , ramos constringit , it shrinks up the leaves : This is the usuall carriage of the creature ; when men are from it , it seems to spread it self into wide promises ; but when they approach neer it , it shrinks up it self from any good performances . Thus Jobs bed served him , when his expectations towards it were most raised in the day , then his perturbations upon it most encreased in the night ; his bed was so filled with thorns he could lie at no ease , even then when he looked for the largest and sweetest rest . When I sai , dmy bed shall comfort me , then thou skarest me with Dreames . The further discourse of these skaring Dreames , will consist of a double part , Explicatory , & Applicatory . In the Explicatory part I shall unfold as referring to Dreames that affright , four things : 1. The Matter they may be of , 2. The Movers they may be from , 3. The Persons they may be to , & 4. The Reasons they may be for . First , The Matters about which Dreames may be made amazing , are of two sorts : Matters of Gods Majesty , & Matters of Mans Misery . 1. The Majesty abiding in God , may be so represented in sleep , as to make Dreames terrible . Gen. 15. 12. And when the Sunne was going down , a deep sleep fell upon Abraham , and loe an horror of great darkness was upon him . Diodat observes , that such a Majesty of Gods presence did appear to Abraham , as set horror upon his heart in his sleep , the excess light of Gods glory darkened his mind . Daniel also was thus in sleep made afraid , Chap. 10. 9. As the transplendent brightness of the Sunne dazles the eye and makes it trickle down water ; so the surpassing excellency of Gods Majesty , dismayes the mind , and makes it tremble with fear . The Israelites God is not like the Israelitescloud , that had a dark side as well as a bright . In God is no darkness , but all such abundant brightnesse abides in God , which when it breaks out , makes man afraid especially when the manifestations thereof are made in his sleep . 2. Sad miseries coming upon men may in sleep be so represented as to make Dreames dreadfull . Dreadfull Dreames men may have out of miseries appearing and approaching . To others more remote , & To themselves more immediate . 1. Dreames men may have amazing that concern miseries making hast upon others . Thus Daniel had dreadfull Dreames and visions about the Desolations of Jerusalem and the Jews , and their bloody persecutions by the Tyranny of Antiochus and others , Dan. 7. 1 , 2 , 3 , 15. Paraeus tells of a Terrible Dream he had , Aprill . 1618. Methought ( sayes he ) I saw all Heidelberg on a thick Smoak , but the Princes palace all on a light fire . This fell out soon after when the Romish enemy entred with fire and sword , himself indeed before that Fatal blow , was in mercy removed to celestiall bliss . 2. Dreames men may have amazing about miseries that concern themselves and their Seed , their Families and Posterities . Read Dan. 4. 5 , 6 , &c. A Dream ( saith Nebuchadnezzar ) that made me afraid , my thoughts upon my bed , and the visions of my head troubled me . I saw a Tree , the Boughs strong , the Leaves faire , the height great , and behold one from Heaven came and cryed , Hew down the Tree , cut off the Branches , &c. This pressed hard upon him and his House . That place , Gen. 15. 12. That reports the great horrour which fell upon Abrahams heart in his sleep . Pareus sayes it might signifie such sad Events , as afterward himself and his Seed suffered . Secondly , The Maker of , or the mover in and about such dismaying Dreames , we are concerning , all to consider God himself . Either as Single . Or as Supreme . 1. Sometimes hereto God moves Single , Solitary , or himself alone . There are some Dreames which though they fall with feare , we may be sure they Solely proceed from God , their matter and their meaning is good ; but Dreames whose drift is dread , whose Scope is Skaring , whose Intention is affliction even such Dreames are Darts shot from Heaven to shake the Heart . Mans Body being a sleep on his bed , God awakens his Conscience , causeth a light that affrights , or rather a darkness that dismayes . Darkness is most fi● to move fear . That fear may fall in , God deals in a double darknesse . To the Naturall darknesse of the Night he adds a Spirituall darknesse drawn over the face of mans Soul. One well observes . That in the beginning God said , Let there be Light , and there was Light , but said not , Let there be darkness , darkness he ordered , not ordained , &c. But herein God as he orders ordinary darknesse , so he ordaines another darknesse setting the Soule into Dreames of dreadfull fear . This is Gods doing . I forme Light and I create darknesse , I make peace and I cause evill , I the Lord do all these things , Isa . 45. 7. 2. At all Times in affrighting Dreames God is Supreme . Suppose Satan as concerning such Dreames hath some subordinate hand , yet whatever herein he actually does Is through Mans Furtherance , And through Gods Sufferance . 1. Man furthers him and affords him what fits his designs , some suteable matter of sin and sorrow prompt for his purpose . As by the filth of Sinne that Satan finds in the Soul he sets forward defiling Dreams ; so by the Guilt of Sin in the Conscience , Satan is assisted to bring forth affrighting Dreames . Or Dreames dreadfull , the Devill draws out of Some sorrows , dark and black in mens minds . Chrysostom observes , that Satan does not so oft administer sad matter to harm the Soul , as the Soule by administring sad matter does help Satan : When Satan cannnot constrain Mans minde to himself , yet he cannot conform himself to the mind of man , and accordingly draw forth Dreames filthy or fearfull . It hath been a great Question with some long sin● viz. Whether the Devill can rai● tormes , Tempests , and Thunders , in the Heavens ? And the best Authours conclude the Negative according to the Canon of an Orthodox Counsell , That if any should believe the Devill could by his own power raise Thunders , &c. Let him be accursed . They grant that he may as Gods Instrument Collect , Direct , and Transport winds and storms , as water and fire , to one point , and against some Place , or Personas he did against Job , yet not of these be the originall Author , so mind Troubles as Thunders , and Dreames as Storms in the Heart , Satan as Gods Instrument may manage them , not make them . Or at least , 2. God suffers him , else herein he could not act any thing . God can in Dreames dismay mens minds without Satan concurring , but Satan cannot come at Mens minds to dismay them without God permitting . A good writer observes , That when Satan did any thing against Job , 't is said , he went out from the presence of the Lord , having gone first in , to get leave : Leave he must have or he cannot molest by the least troubles some thought . For the troubling mens thoughts and amazing their minds , the Devill hath a double desire , That God would let him do , what he can , & That God himself would do what he cannot . 1. Satan desires God would suffer him to goe as far as he can , and that he may use the utmost power he hath to oppose mans peace , and that he may astonish man day and night without restraint . 2. Satans desire is , thatwherein his power comes short , God would engage , and what he cannot reach , that God would strike ; and when God does strike , the Devill gives his blow , and so makes mans feares more fearfull , and his Dreames more dreadfull . As there be mixt Temptations to Sinne wherein Satan joyns with man against God , so there be mixt perturbations of Soule , wherein Satan joyns with God against man. As when man is up to offend God , Satan sets in to make his sin the worser : So when God is up to afflict man , the Devill runnes in to make his sorrow the greater . The Devils first desire is to draw men into Dreames of comfort , and to beguile them with the Images of a false peace , in which ( as Cyprian observes ) he is most to be feared , yet he also much desires to distract men with Dreames of terrour , and with his shrill Trumpet to give them loud allarms in the dead time of the Night ; Yet still in these Night-feares God hath the greatest hand . Thou skarest me . Thirdly , The Persons on whom God causes such skares to come , viz. Both wicked , & Godly Men. 1. Wicked Men are the primary and principall Subjects of such dismaying Dreames . By Dreames Terrible , God overturnes them in the Night . Job 34. 25. In the Night they meet with a double misery . Hinderance from Sleep , & Horrour in Sleep . 1. From Sleep they are hindered . Their heads lye as upon a pillow of thornes which way soever they turne , they take no rest . The sleep of a labouring man is sweet , but the abundance of the rich will not suffer him to sleep , Eccles . 5. 12. Not the abundance of his goods , but the abundance of his Guilt wherewith his goods are gotten , together with the cares through which they are kept . In sleep they have horrours as Hornets humming in their ears and stinging of their Hearts . The cursed Cananites God threatens to send Hornets among them , Exod. 23. 28. which Austin and others expound to be perplexities of mind , that Day and Night should amaze them . Most miserable wicked Men , toiled in the Day and troubled in the Night , not having that time quiet which is naturally given for quietnesse . Object . Wicked Men for the most part have quiet Sleep in the Night without any affrighting Dreames , or Dreames of vexations . Answ . 1. They may thus be vexed in the Night , though they Vapour in the Day . Seneca hath some such saying as this ; Men lye who say they think there is no God , for though in the day when they are awake they talk high ; yet in the dark Night and during Sleep they have their dismaying doubts . In the Night men have such Dreames of a certain Deity as draws in sad perplexities , which yet in the day they tread down . 2. They have Dreames of affrighting matter though with that matter in Dreames they are not affrighted . That Sinne is matter of affrighting which they Dreame of with delight . See the drunkards Dreame , Prov. 23. 35. We finde the Dreame of Pharaohs Baker , Gen. 40. 5. It figured forth his Death , yet therein we do not reade him dismayed . But such dismaying Dreames are the most proper portion of wicked men . 2. Godly men may have troublesome Dreames as we see in Jobs case . Austin hath a considerable saying . Against these afflictions from God and incursions of the Devill , who can think his innocency shall defend him when oft children are so vexed in their Dreames as they shriek and cry out . Into such an afflicted case may Gods Saints be cast , as troublesome thoughts may keep them from Sleep , and in Sleep their thoughts may be troubled ; Their minds may be amazed , and their hearts sore wounded as with arrows from Heaven . Fourthly , The reasons for why God affrights in Dreames , referre to Men. Both Good , And Bad. 1. Good Men , God upon them may set loose such Dreames of feare , To Correct Evill , & To promote Good. 1. For the correcting of some Sin which they have committed , or whereto they are enclined . An affrighting Dreame is Sinnes blacke shadow . Sin that flatters them by Day , frights them at Night . For that which hath been pleasing awake , they are perplexed in sleep . 2. For the promoting of Soule-good , some-sleep troubles may come , To provoke them to Prayer , & To prepare them for Peace . 1. In order to prayer , Dreames may be drawn in dreadfull . That good man Pareus upon his terrible Dreame relating to the desolation of Heydelberg broke out into prayer , and after when awaked breathed out earnest desires to God for preventing that dismall Doome . 2. In Order to peace , God may make Dreames to perplex . As to settle Soul-peace the surer , And to raise it the higher . 1. That such peace may have the surer setlement , God affrights them with Night-sorrowes to establish their Day-comforts : upon such shakes in the boughs , Spiritual Joy grows more strong in the roots . 2. That such Joy and peace may be set at the higher price ; they may the more esteem the light of sweet comforts when they come out of the dark of the Night-sorrows . One reports of the people neer the Pole where the Night is many moneths long , as soone as there is any appearance of the Sun they deck themselves brave and get to the mountains leaping and singing , Behold the Sun , the Sun. 2. Sinfull men God may dismay with Dreames , As a meaning of Mercy , or As a warning of Justice . 1. In Mercy , to rouze and awaken Conscience to consider their misery through sin , that therein they cannot sleep quietly . A Dreame gives them such a check as to Jonah , What meanest thou O sleeper , arise and call upon thy God ; or such a blow on the Soule , as Peters on the side ; Arise up quickly , haste out of this prison . 2. In Justice , to assure them sad punishments do approach , that shall oppresse them for ever . Now so miserable as not a night quiet , but much worse is coming that will crush them in Hell. These things thus unfolded as referring to fearfull Dreames in their Explicatory part , Secondly , I proceed to their applicatory part , in which I shall speak only to such Dreames as are afflictive , evill and painfull , and wherein Gods displeasure may appear : where I shall propose Duties of two sorts , Some antecedent , & Some consequent . 1. Things antecedent that concerne our escape of such skaring Dreames . Consider ; The Causes why , & The courses how . 1. The causes why from such Dreames we should labour deliverance , are , The good they oppose , & The evill they produce . Dreadful Dreames they do undoubtedly with power oppose . Peace possessed , & Ease expected . 1. Present Peace they oppose : Dash out Candles of comfort , rout lawfull delights , they put a period to Saints present prosperous estate . Time was when Job lay upon his bed and Gods candle shined over his head , he went through the darknesse of the night , by the Lords light . O that I were as in moneths past ( sayes he ) when his Candle shined upon my head , and by his Light I went through darknesse , Job 29. 3. Now Job is upon his bed and the Candle out , he goes through the darknesse of the Night and his Soul sees no Light. Visions he hath , but they are terrifying and all his Dreames skaring . Not onely men but great men mounted in the height of Honour , have been brought down by Dreames of terrour , Dan. 4. 4 , 5. I Nebuchadnezzar was at rest in my house and flourishing in my Palace , I saw a Dreame that made me affraid , and the thoughts upon my bed , and the visions of my head troubled me . When he was as a tall tree whose boughs were strong , Leaves faire , fruit much , &c. he beheld in his sleep one coming down from Heaven , and thought he heard him say , Cut down the tree , breake the branches , shake the Leaves , scatter the fruit , &c. This fill'd him with feare , so that all the comforts of his Court could not quiet him . 2. That future ease which men expect , such Dreames present . When night comes , men lye down and look for rest . Jacob in his travells when the Sun was set and Night overtooke him , though he was abroad in the open fields , and had onely a pillow of stones , yet he slept sweetly and Dreamt comfortably , Gen. 28. 11. Three things when they meet do much help comfortable and quiet sleep viz. The silence of the Night , The safety of the House , The advantage of a Bed. Job had all these . In the Night time he had his House to be in , and his Bed to lye on , so that he looked for rest but found no refreshment , In stead of being eased he was amazed , In stead of quiet sleeps he had skaring Dreames . He expected the benefit of his Bed , and comfort of his Couch , but his bed was his rack and his couch his torment , whence comes the complaints of the Text. All the comforts that a man hath in hand , or in hope , may be dashed by a dreadfull Dreame . 2. For the evils that such Dreames may produce , they are either , Of Sin , or Of Misery . 1. Through a terrible Dreame a man may fall into following sins , distempered passions , ill expressions ; yea some men they have set about very sinfull actions awake , from those sad impressions they have received in their sleep . I have read of a man , who Dreaming he had lost his money , awaked in a fright and immediately went and murdered himself . It seems Job had some desperate thoughts against himself in the day , through those dismaying things whereof he Dreamt in the Night . Thou skarest me with Dreames and terrifiest me with visions , so that my Soule chuseth strangling , and death rather then life . Hyppocrates a learned Physician reports , that some of his patients possessed with these night-perplexities , plunged themselves into deep pits in the day , and divers ways attempted their deaths . 2. Through terrible Dreames a man may fall into much following misery . Hence some have been bereaved of the use of reason and smitten with madness . Diodate and other Scripture-Interpreters note , that Nebuchadnezzar after his dreadfull Dreame , Dan. 4. soon fell into a sad disease called Lycanthropie , wherein he lost all manner of humane understanding , forsooke the society of men , became brutish , fierce , and wild like a Beast , living in the fields for the space of seven yeers . The distemperatures that were upon his Dreames , and the terrors upon the Interpretation thereof did dispose him thereunto . Hence some men have been as it were in hell , while they have been on earth . History reports , of Richard the third , the Night before he was slain in Bosworth field , he had a most terrible dreame , wherein he thought all the Devils in hell pulled , and haled him , in hideous and ugly shapes ; the fixed feares of which , helped his fall upon the following Day . These things may be as cogent causes , to keep off what we can , such skaring Dreames . 2. For Courses adjuvant whereby such Dreames may be kept off : They consist , Of Caut●●ns , & Of Counsels . There be , Evill things against which we must be vigilant , & Good things about which we must be diligent . Would we sleep free from affrighting Dreames . There be some things we must beware we have not , There be other things we must beware we do not . Take heed we have not our hearts possessed , With covetous Desires , With carnall Delights . 1. Desires covetous may cause the Lord to let loose unquiet Dreames . Thus God makes the world to be as an Engine , to torment mens mindes at midnight . 'T is a punishment upon a worldly Man , what Solomon mentions , Eccles . 2. 23. All his dayes are sorrowes , and his travell grief , yea his heart taketh not rest in the Night . In the Night his body may take some sleep , but his heart takes no rest ; that lies as upon a Pillow stuffed with thornes through perplexing Dreames . 'T is said of the Nightingale , that in the Night-season , he sets himself with a thorn at his breast , that , when he is asleep , may prick and prompt him to awake and sweetly sing . A covetous Man his worldly care commonly in the Night sets a thorn at his breast , whence are many sad sighs in his sleep , and groanes that argue grief . 2. Delights carnall cause God to let fall afflicting-Dreames . In the Day Men lay in their fuell , and kindle a fire of fleshly contents , their lustfull pleasures are as sparks in the light of which they walk , but when Night comes , the hand of the Lord lays them down in sorrow . Isa . 50. 11. The Lord lets loose the Devil by Dreames to dismay their mindes . We read , Judg. 4. How Jael gave Sisera milk and butter when he was awake , but struck him with a nail and hammer when he lay asleep ; So Satan , while Men are awake , tickles them with sinfull pleasures , and when they are asleep , torments their mindes with dismaying Dreams ; that perplexes in the Night , which pleases in the Day . Again , Would not we have God to skare us with Dreames ; let us take heed , That we do nothing against clear light , & That we do nothing against Gods Saints . 1. Against the Light of Knowledge , let us not act any thing : Hence comes Conscience to be startled with astonishing Dreames : that 's a sad Instance of Francis Spira , who was not onely a learned Lawyer , but a very knowing Christian , yet revolting to the Romish Religion , he fell into such a despairing condition , that he was filled with the horrors of Hell , not only in his wakefull times , but in his sleeping Dreames . Alas ( sayes he to some that came to comfort him ) no sooner in the Night can I snatch a little sleep , but I see therein , the Devils come flecking into my chamber , and gathering all about my bed , and terrifying me with dismall noises : These were the sorrowfull Sequels of his severall sinnes against Knowledge and Conscience . 2. Against the people of God let us not act any thing ; Some that have been enemies to Gods servants , God hath sorely afflicted with affrighting Dreames : cruelties and tyrannes have turned some under these torments . Charles the ninth of France after his cruell Massacre could hardly sleep , and when he did , he was haunted with hideous feares ; Oh the loud peales that Protestant bloud have rung in the ears of sleeping Men. Apollodorus the tyrant dreamt that he was flead by the Scythians , and boyled in a seething Cauldron , and that his own heart should say to him ; I am the cause of this thy fearfull torments . Oh let us flee these things , all tendences therunto , and what may border thereupon , that no Dreams may dismay us . The Positive Meanes which we are to observe for prevention of perplexing Dreames : Some are in respect of our Faith , & Others are in respect of our Life . In relation to Faith , we should labour , To raise up our minds to God , & To rest under the wings of God. 1. By Faith let us lift up our selves to God , so may we be above such Dreams : As in the air , the highest region is most free from tempestuous stormes , so in the earth , the heavenliest mind is best freed from troublesome Dreames : 'T is written of the Aegyptians , by reason they live in low fenns where they are much vexed with Gnats ; they use at Night to go up into high Towers , and those creatures not flying so high , they are free from their disturbing stings : Whilst we live below , let us when Night comes , by the feet of Faith and Hope go up to God our high tower , that we may escape the stings of disturbing Dreames . 2. By Faith let us lay our selves upon God , reposing our selves under his safe wings , so may we be free from these Night-feares : Though it hath another sense , it may be of some use , which the Prophet speaks , Psal . 91. 4 , 5. He shall cover thee with his feathers , and under his wings shalt thou trust : Thou shalt not be afraid for the terrour by Night : Little Chickens sleep under the wings of the Hen , and no harme can molest them ; so if we sleep under the wings of Gods Promises , no Dreame shall distract us . Thus let us use our Faith. In relation to life , let us labour , To live holily , & To live cheerfully . 1. Let us lead a holy life , that the Lord may not skare us with Dreames . By putting away all iniquity , & By the positive practice of piety . Job makes his moan , that God skared him with Dreames ; Zophar gives him good counsell for his cure : If thou prepare thine heart , and stretch out thy hands towards God : If iniquity be in thy hand , put it farre away , and let not wickedness dwell in thy Tabernacles ; Then shalt thou lie down , and none shall make thee afraid . Job . 11. 13 , 14. 19. We must go in Gods wayes with a firm foot , and take strait steps , not stumble in the Day , if we would not startle in the Night . Prov. 3 ▪ 23 , 24. Thou shalt walk in thy way safely , and thy foot shall not stumble ; when thou lyest down thoushalt not be afraid , yea thou shalt lie down and thy sleep shall be sweet . 2. Let us lead a cheerfull life evermore rejoycing in the Lord , that we may be delivered from these perturbing Dreames , the more light of comfort we have ▪ when awake , the less darkness of terror we shall have when we sleep : the more spirituall joy in the Day , the more peaceable sleep in the Night . The Light of a well-quieted Conscience , & Help much herein . The Light of Gods loving Countenance , Help much herein . Lord lift thou up the Light of thy countenance , sayes David ; Thou hast put gladness in my heart , more then in the time that their corn and wine and oyl encreased : I will both lay me down in peace and sleep , for thou Lord only makest me to rest in safety . Psal . 4. 6 , 7 , 8. [ Peace and Sleep ] In the sleep of his body , he had the peace of his mind . Much care is required to compass such comfortable quiet and peaceable sleep , and at least to fence off affrights from the Devil in Dreames : shall the Devil be industrious by these to deterre , and not we be industrious from these to be secure ? 'T is reported of Scorpions ( Serpents so called from their scattering and casting their poyson Night and Day , up and down ) how they link together to molest sleeping-Men , one will stick fast to the roof or wall of the House , a second to him , a third to the second , and so make a chain till they reach the party asleep . The last stings and returnes , and so every one goes back in his order . This Eglinus upon the Revelation relates ; the same may fitly be affirmed of the Devils those infernall spirits in their monstiou● molestings of some sleeping-Men : Now the course some have taken to ▪ lie quiet , and sleep free from the stings of Scorpions , may be of use in this case . Aelian relates , how in Lybia and other like parts , Men sleep in their boots , they set their beds from the wall , and place the feet of their beds in pots of water , lying up in the highest Roomes to rest without such molests . In this manner 't is meet for Men against these designs of Satan , to sleep in their spirituall armour , to set their minds off from the earth , not to lay their hearts too near the walls of the world , to set the feet of their soules in the waters of godly sorrow for sinne , to lie up in the Galleries of high Meditations and sweet Contemplations of God , which may arme against these Evils , and procure the contrary Good. Thus we see what are Requisites Antecedent . 2. The Subsequent things that serve for a Conclusion are upon a double Supposition . Suppose with such Dreames we are oppressed , Suppose from such Dreames we are preserved . If God does skare us with Dreames , our duty is , To find the true sence of them , & To make the right use of them . That we may learn their lesson , care is required , In making Praier to God , & In asking Counsell of Men. 1. Inquire of God , we see ; 2 Sam. 21. 1. That when the Lord afflicted Israell with yeares of famine , David enquired of the Lord the cause ; and the Lord answered , it is for Saul , &c. So when the Lord afflicts us with Nights of feares , and Dreames of terror , we should seek of God the cause , what particular sinne hath most incensed God against us : God skared Job with Dreames , Job cries to God , saying , Shew me wherefore thou contendest with me . Job . 10. 2. 2. Consult with Men , so did Nebuchadnezer when a Dreame had made him afraid , and thoughts upon his bed had troubled him : He entreats Daniel to tell him the interpretation thereof : All the wise Men ( says the King to the Prophet ) are not able to make it known , but thou art able , for the Spirit of the holy God is in thee , declare it therefore . Dan. 4. 9 , 19. The practicall Use we are to make of dismaying Dreames is , To cease Sinne , & To do Good. 1. Strive all that we can to get clear of sinne , so did Job ; God skaring with Dreames , he cries to God , saying , I have sinned , what shall I do unto thee O thou preserver of Men ? why dost not thou pardon my trangression , and take away my iniquity ! Job . 7. 20 , 21. The design of God in some such Dreames is to sever Men and their sinnes : God speaks once , yea twice , yet men perceive it not : In a Dreame in a vision of the Night , when deep sleep falls upon men in slumbrings upon the bed , then he opens the eares of Men and sealeth their instruction , that he may withdraw man from his purpose , and hide pride from Man , and keep back his soul from the pit . Job . 33. 14 , 15 , 16 , 17. 2. We must set upon such things as are good , when Nebuchadnezer had had his troublesome Dreame , the Prophet thus applies himself , O King , let my counsell now be acceptable to thee , break off thy sinnes by righteousness , and thy iniquities by shewing mercy , it may be a lengthening of thy tranquillity . Dan. 4. 27. Let us upon such Dreames do what we can for the profit of our selves and others : Eliphaz ( one of Jobs freinds ) speaks of a Dreame himself had : In thoughts from the visions of the Night , when deep sleep falls upon Men , fear came upon me , and trembling which made all my bones to shake , &c. Job 4. 12 , 13 , 14 , 15. Though some conceive it was a delusive Dreame , yet it may appear to be a Dreame divine , because it did suggest that which was to abase man and advance God ; ver . 17. Shall mortall Man be more just then God , shall a Man be more pure than his Maker ? Eliphaz did endeavour to improve this Dreame for Job's profit , concluding thereupon his discourse , with these words ; Hear it and know it for thy good , Job 5. 27. Lastly . If we have peaceable sleep from Dreames disturbing , The Mercy of God is to be prized , & The God of the Mercy is to be praysed . Gods Mercy is much to be confessed , if we consider The malice of the Devil to draw such Dreames into all Men , & The misery of some Men into whom such Dreames are drawn . 1. The Devil is malicious , and desires so to assault all the soules of Men : Satan himself is in continual torment , having no rest Day nor Night , when he is not in Hell , he hath Hill in him ; and could he compass it , we should never be quiet ; he would in the Day dismay us , and in the Night ●●noy us , and not suffer us to sleep one houre free from affrighting Dreames : therefore God herein does not only refraine himself , but also restrains the Devil , beats him back and binds him up , who otherwise would fly about , and as a scritch-Owl clap his wings at our chamber windows , crying over our beds and heads in the Night to break our rest : God doth not only himself forbear by Dreames to distress us , but keeps off our adversary that he cannot by skaring Dreames distract us ; O marvellous Mercy ! that 's a sweet promise , Zech. 2. 5. I saith the Lord will be unto her a wall of fire round about : 'T is an allusion to some Countries where abundance of wild beasts are , shepherds and travellers who would secure themselves and their flocks , make fire round about their lodgings at Night : The Lord is as a wall of fire round about our Night-lodgings , the Devil dares not approach to interrupt our rest : who would not admire this Mercy ! Observe ; 2. Some Men are so miserable who suffer under soul-skaring-Dreames , As that When they are asleep , with fear they awake , And when they are awake , they fear to sleep . 1. From sleep with fear they come : Many a Man hath met with those amazements in his bed , that have made him rise and runne from place to place and yet found no rest . Austin lively lays out such a lamentable Creature ; He flyes from his bed-chamber into the house , from his house into the city , from the city ▪ into the feild , but his enemy followes : he flyes back from the field to the city , from the city to his house , in his house up to his bed-chamber , but his enemy finds him , and his skared conscience cries upon him : Some after sleep are sweetly refreshed , but all his sleep is imbittered , he comes from his bed as one out of Hell ; soul and body as those two possessed coming out of the Tombes , Mat. 8. 28. 2. To sleep with fear they go : As in the morning they rise up with terror , so with trembling they lie down at Night , upon many a man is that made true : The Lord shall give thee a trembling heart , failing of eyes and sorrow of mind , thy life shall hang in doubt , and thou shalt fear Day and Night ; In the morning thou shalt say would God it were even , and at even thou shalt say would God it were morning , for the fear of thy heart wherewith thou shalt fear , and the sight of thine eyes which thou shalt see . Deu. 28. 65 , 66 , 67. Some that have been terrified with Visions and skared with Dreames have been afraid to think of the Night before it came , and amazed to remember the bed while yet abroad , but when evening is , the sinner sighs ; This Night must I make my bed in Hell : oh what a mercy then is this , and worthy to be prized , our peaceable rest ! As we have the Mercy let God have the Glory . Quiet sleep is the Gift of God , & It is the Love of God to give sleep quiet . 1. 'T is Gods Gift when we have it , quiet sleep does revive nature as the dew or small rain does refresh the grass ; Now as the Prophet speaks , Jer. 14. 22. Are there any of the gods of the heathen can cause rain , or can the heavens give showres ? So it may be said : Are there any of the creatures in earth or heaven that can give sleep ? That God which gives showres of rain must give houres of rest ; peaceable repose is Gods peculiar Gift . 2. 'T is Gods Love when we gives it . Psal . 127. 2. For so he gives his beloved sleep ; that is sleep with quietness : yea the Hebrew word [ Shena ] for sleep , being with [ Aleph ] a quiet or resting letter , otherwise then is usuall , it signifies the greater quietness in time of sleep : And whereas some apply the place only to Solomon who was called [ Jedidiah ] the beloved of the Lord ; to whom God gave sleep : The Septuagint turne the Hebrew word plurally , so God giveth his beloved ones sleep : His Saints in generall God gives quiet sleep as a token of his love , yea in the times of their greatest perill : Thus Peter in prison when he was bound with chaines beset with souldiers and to die the next day , yet see how fast he was found asleep ; Act. 12. 6 , 7. The same Night Peter was sleeping , and behold the Angel of the Lord came upon him , and a light shined in the prison , yet Peter slept , till the Angel smote him on the side and raised him up : so God gives his beloved sleep , and let his beloved give him the honour , and the rather , because ▪ Herein God answers our Praier , Herein God fullfils his Promise . Is it not our Praier that God would prevent affrighting , and afford refreshing sleep ? and is it not Gods answer when in sleep he doth sustain us ? I cried ( says David ) unto the Lord with my voice , and he heard me out of his holy Hill , I laid me down and slep● , for the Lord sustained me , Psal . 3. 4 ▪ 5. Is it not Gods Promise to vouchsafe sleep free from frights ? Thou shalt lye down and shalt not be afraid , yea thou shalt lie down and thy sleep shall be sweet . Prov. 3. 24. Hence Gods servants while they are in the wilderness and woods of this world , they sleep safely , and Devils as wild beasts can do them no harme , Ezek. 34. 25. Have we through Gods blessing this benefit , let us abundantly give praise and live praise unto God hereupon . Yea large praise belongs to the Lord for quiet sleep from Men of all sorts ; Whether sinnefull , Or sanctified . 1. Sinnefull Men are much engaged to God for his common providence , that allows them as the mercies of the Board in refreshing food , so the mercies of the Bed in preserving sleep : upon the want of which nourishment nature would be weakened and wasted , disturbed and destroyed , and the wheeles of the whole man put out of order . Indeed 't is a wonder they can sleep quietly , miseries being many , present and approaching ; poor wretches under Gods wrath a sad sentence of death , damned already , every day in danger of a dreadfull arrest for desperate Debts ▪ they are not able to pay : they lie on their beds as Damocles sate in his chamber , a naked sword hangs over their heads : The stone crying out of the wall , and the beame out of the timber answering it : Sinne lies at the door , the Devil dwells in the house , hell fire ready to burn them in their beds , yet they sleep : 'T is securitie in them , yet clemency in God that does not let loose affrighting Devils in skaring Dreames . 2. Sanctified Men are much engaged to God for his speciall providence in their peaceable sleepes , considering the deep dangers they may imagine themselves in on every side , from desperate enemies of all sorts ; Both Devils , & Wicked Men. 1. Devils that wait Day and Night to do them harme ; did not God set His Angels to keep corpse-du-guard , and to encamp about their beds , how oft would the Devil beat up their quarters and surprize them with terrors ? But through God , He cannot affright , as he attempts , He cannot effect , as he affrights . 1. Affright he cannot so oft as he attempts ; he cannot cast in so many terrors as he makes trials : What Pliny reports of the Scorpion is true of Satan , he is continually putting out his sting , when yet often he cannot reach the souls of Gods Saints , so as to fasten one fear . 2. Effect he cannot so oft as he affrights ; he skares them with that in the Night which he cannot accomplish in the Day ; when he strikes them with Dreames , he would strike them with death ; they should throughly feel the evils they fear ; he cannot by rending inflict , though he does by roaring affright . Indeed the Devil ( says Bernard ) is a roaring Lion , but I thank the great Lion of the Tribe of Judah , he roares but he cannot rend ; but how much thanks is due to the Lord , who sometimes so stops this Lions mouth that he can neither rend nor roare , not being able with the least fear to molest good Men. 2. Wicked Men may occasion Saints skares and feares , and did not God prevent thoughts of their monstrous malice , their cursed & cruell wrath , rage and fury would cause affrighting Dreames . Some of the Papists report of their S t Dominick the Father of the Dominicans , how when his Mother was with child of him , she dreamed that she brought forth a wolf with a fire-brand in his mouth , and such a manner of person he afterwards proved : Wicked Men are like wolves with fire-brands in their mouthes , or like Lions breathing fire against the best of men . My soul is among Lions , I lie among them that are set on fire , &c. Psal 57. 4. And would not such a lodging bring in skaring Dreames , but that against them God is good , through whose kindness we sleep secure : Lord how are they encreased that trouble me , many are they that rise up against me ; I laid me down and slept for the Lord sustained me , Psal . 3. 1 , 2. Yea , Devils and men set aside , do not we to such Dreames dispose our selves ? opening the doore to feares in sleep by needless feares when we are awake : even awake we oft trouble our mindes with meer imaginary matters , which might make our minds to imagine strange things in sleep : how justly might God punish us with Night-sorrows , for not regarding our day-comforts ▪ The Eternall God would ( saith Austin ) shine as a bright Sunne into thy soul , and thou darkenest all with Clouds of thine own creating , thou hangest thy bed-chamber with blacks , and when thou mightest be secure , thou troublest thine own head and heart with cares and feares : How good is God who doth not leave us in our sleeping-times to troublesome Dreames ! That Dreame-dismayments do not amaze our mindes , 't is mercy , To God be glory for ever and ever , Amen . VI. Of Profitable and Instructing DREAMES . Matth. 2. 12. And they being warned of God in a Dreame that they should not return to Herod , departed into their own Countrey another way . IN the former having finished what referrs to Dreames wherein God afflicts . I proceed to such Dreames whereby God instructs . For an Instance of this sort we may observe the Dream in the Text. And they being warned of God in a Dreame that they should not return to Herod , they departed into their own Countrey another way . Concerning this Dreame as here the Holy Evangelist sets forth , Four things are considerable . 1. The Subjects of it , 2. The Substance of it , 3. The Receits of it , & 4. The Effects of it . 1. For the Subjects or the men into whose minds God sent this Dreame : I shall only demonstrate them by three remarkable Things ; 1. The Knowledg they h●d , 2. The Voyage they made , & 3. The Homage they did . 1. Knowledg they had . Hence they were called Wise men : In the days of Herod the King , behold there came wise men , ver . 1. Their wisdome , understanding , or knowledg is three wayes discoverable ! 1. By the Measure of it , 2. By the Matter of it , & 3. By the Meanes of it . 1. The Measure of their Knowledg and Wisdome was great , which gained them this name of Wise Men. [ Magi ] 'tis as Pareus reports a Persian word importing men so expert in prudence as they were prompt and fit to be chief Counsellours unto Kings , and out of which for their wisdome-sake some were chosen to be Kings , and such were these wise men in the account of Cyprian and severall others . 2. The Matter of their Knowledge was good . Not onely had they Humane Learning in the sciences of the World , as in Mathematicall and Astronomicall Knowledg ; so Calvin concludes they did excell ; but also some Learning in matters Divine , endowed with some Metaphysicall and Theologicall Knowledg as relating to God and Christ his Sonne to come into the World. Wise men among the Gentiles had some such knowledge as concerned Christ ; So Cyrill and severall assert . 3. The meanes of their knowledg as to this part of principles appertaining to God and Christ his Sonne to be sent into the World. They might acquire much by their industrious reading , and diligent studying such helps as they had of ancient Prophesies , as Plato did by the Books of Moses , or God might inspire this , irradiating their minds with such divine Beames , as Balaam that Gentile Prophet , God made him see much concerning Christ , Numb . 14. 2. Concerning the voyage which these wise men made ( manifesting some knowledg of Christ they had ) as may more appeare if we ponder , The reach of it , The rise to it , & The reason for it . 1. The reach of their voyage or the extent of their journey , it was from the Eastern parts as Persia , to the land of Judaea , and therein to Jerusalem the Metropolis thereof : Wise men came from the East to Jerusalem , Ver. 1. How long a Way this was , and yet in how short a space they dispatched it , let others report . 2. The rise to their voyage or what first set them forth , was the sight of a Starre . We have seen his Starre in the East , Ver. 2. [ His Starre ▪ ] A starre made by him , sayes Fulgentius , or a starre that did point to him . Chrysostom reports , it appeared in the likenesse of a little Child leading them to look after Christ the Babe born . To this likely was another light added by the Holy Ghost in their Hearts . 3. The Reason for the voyage or cause why they undertooke such a journey was to worship Christ , And we are come to worship Him , Ver. 2. Interpreters determine they meant not so much a civill-Worship to Christ as an Earthly-King but rather a religious Worship to Christ as a Heavenly God. 3 , The Homage they after actually did to Christ does evidence so much . When they came to Bethlehem and found the Babe borne , they fell down and worshiped him ; presenting Gifts , gold , frankincence and myrrhe , ver . 11. If we look into their worship we may see , The manner expressed , & The matter presented . 1. The manner after which they worshiped Christ is expressed to be by Prostration or falling down upon their faces , they fell down and worshiped him . Evidencing as Authors observe their low apprehensions of themselves and their high estimations of Christ as the Creator of Angels , &c. 2. The matter with which they presented Christ in this worship was Gold , frankincense , and myrrhe . Manifesting they more minded him as an Eternall God , then as a mortall man. As a man subject to mortality they only offered , myrrhe . As God to govern Heaven and Earth , they offered two things for one , viz. Gold and Frankincense : Thus giving a cleere evidence , as of Condition , so of their own conversion ; who are therefore called , The first fruits of the Gentiles , or the first born children of Christ . These were the subjects or persons to whom God appeared in a Dreame . And they being warned of God in a Dreame . 2. The Substance or the matter the Dreame contained . It was to forbid their going back from Bethlehem to Herod the King at Jerusalem , That they should not return to Herod . Herod had appointed their return to him , and they had intended their return to Herod . Yea , as Chemnitius noteth , that very night before their intended return , when they were secure in their sleep , not suspecting any perill on Herods part , God brought in this prohibitting Dreame to draw them back . To Herod they must nor return , suppose for a threefold cause , His Jelousie , His Hypocrisie , His Cruelty . 1. Herod was full of Jelousie : He had many misgiving thoughts upon the wise mens first enquiry , saying , Where is he that is born King of the Jews . When Herod heard these words he was troubled . O how suspicious and solicitous he was , lest this enquired for King should un-King him . 'T is with Kings common ( saies Chrysostom ) for cares to sit more close to their Hearts , then their crownes to their Heads . But especially if by any ill course they have come to their crownes ( as was the case of Herod ) this encreases their cares and feares . This filled Herods heart with disturbing doubts and troublesome thoughts . Now seeing he was so troubled at the wise mens question ; God will not have them to goe back to bring him a positive report . 2. Herod was full of Hypocrisie . Hypocrisie is an evil most abhorred of God. Because Hypocrites ( saies Bernard ) they will be bad , yet will not seem to be so , they will not be good , yet so they will seem to be . Thus this Hypocrite Herod , he was false and perfidious yet would not appear to be so . He was not pious or religious , yet would pretend thereunto . He privily calls the wise men . Sent them to Bethlehem , saying , Search forth the young Child , and having found him bring me word , I may come , and worship him also . But God would not have them to carry him the truth , who sent them out of meer Deceit . 3. Herod was full of Cruelty , A man of blood , a man who had imbrued his hands in the blood of his neer Relations . Historians report how he had killed Hi●canus ▪ Nicanor , his Brothers , murdered Mariamne his Wife , slain Alexander , Aristobulus and others of his own sonnes ; which made Augustus Caesar tauntingly to say , 'T is better to be Herods swine then his Sonne . Who would not such a cruell man have mischiefed that came crosse in his way ? The wise men had they come back and declared the certainty of Christs birth at Bethlehem . Such an unpleasing message might have made immediate mischiefs . Because God would not thus expose innocent persons , he came by night in a Dreame and admonished these men , to Herod by no meanes to return . They were warned of God in a Dreame they should not return to Herod . 3. Their Receit of the Dreame is considerable according as severall Interpreters translate the words , Being warned of God in a Dreame . As God gave the warning : so they took the warning , What God revealed they beleeved , the Author of the Dreame they did not suspect , the matter of the Dreame they did not reject ; what God said , they assented to it , receiving of it , As an Oracle , As an Order , As an answer , & As an Evidence . 1. They received it as a Divine Oracle . Oraculo divino instructi . So Erasmus reads it . But some of our late Writers dislike the phrase , and would not have the word ( Oracle ) used , because so commonly abused by the Antient Ethnicks , it becomes not Christians . 2. They received it as an Order , as an expresse mandate or positive command to guide their course and require their care . Arcana Declaratione jussi . So Beza renders the words of a Greek Authour . This Dreame they observed as Gods secret charge . 3. They received it as a Divine answer . Responso accepto in somnis , saies Aquinas , and Chemnitius well noteth that the Greek word is so deducted as doth aptly signifie an answer . Now an answer does prae-suppose a desire . The desire that might occasion to these men this answer from God in a Dreame , might proceed , Either from their Saviour , Or from Themselves . 1. From Christ their Saviour some desire might possibly passe . He who was a little Babe on Earth was also the Sonne of God in Heaven , who might present to his Father such a desire as concerned the safety of his servants , that they might not suffer for his sake , but that they who came so farre to serve him might be preserved from Herod , thereupon this Dreame they might receive , as an answer to such a desire . 2. From themselves might such a desire proceed . Indeed there is no prayer on these mens part expressed ; But as Jerom observes of Moses , that though he was silent , yet he is said to pray , Exod. 14. 15. viz. In the secrets of his Heart : So in the secret desires of their hearts might these men present a prayer to God for guidance , and to their prayer made when awake they received an answer in sleep . 4. They received this Dreame as a Divine evidence , testifying to them what they were not aware of ; Divinitus admoniti in somnio , saies Piscator ; God did in a Dreame admonish them of matters not before manifest ; As Herods ill meaning against them , And Gods good meaning towards them , They minded this monitory Dream , as intimating man meant them mischief but God meant them mercy : They entertained the tidings hereof as a token of Herods ill intentions against them , but Gods good intendments towards them : They were warned of God in a Dreame , they should not return to Herod . 4. The effects or what followed upon this Dreame , in generall set down , They departed into their own countrey another way . To what was revealed in their sleep they yeelded ready obedience , when awake , all objections laid aside . They desputed not the precept of Herod to engage their return or the power of Christ to defend them from harm . They might have reasoned ( saies Chrysostom ) If the Babe be great , what need such a ●light ? But God in a Dream had declared his will , and obey they would . To Herod they would not go , but to their Countrey away they went. They departed to their Countrey another way . The consequences hereof are considerable as further effects of this Heavenly Dream referring to foure several Heads . To Herod , To Christ , To themselves , & To other men . 1. Herods hand was hereby restrained and his heart revealed ; his bloody purposes were broken and brought to light . What ever he said , his Secret design was , saevire non servire , to worry not to worship that innocent Lamb. And as commonly 't is with Tyrants when their craft takes not place , their cruelty appeares . Thus Herod ( Gods Dream diverting the wise men ) his policy failed , and then in a rage he fell upon the innocent Infants , slaughtering all to find out one , as Chrysostom observes upon ver . 16. 2. Christ was hereby preserved , Babe and Mother delivered . This Dreame to the wise men for their removal made way for another to Joseph ; The Lord appeared to Joseph in a Dreame saying , arise , take the young Child and his Mother and flee into Egypt . Chrysostome marketh the order of the words ; 't is not take the Mother and her Childe ; but take the Child and his Mother , thereby shewing the chief danger was upon the Child . But as a good Author hath it , lest in this fall of the Child mans salvation should sink , God by Dreames preserves him . 3. The wise men much advantaged themselves by observing this Dreame , Preventing their evill , & Promoting their good . 1. Evills they prevented both of sinning and suffering . Had they concealed Christ to Herod , or complyed with Herod against Christ , so had they sinned . Had they dealt downright and revealed Christ to Herod as certainly born , this had brought suffering . 2. Good they promoted : In going from Herod home , they went from the Devill to God. They betook themselves to another way of life , leading to Heaven their own countrey as Christians . So Eusebius and other Authors open the words . They departed to their own Countrey another way . 4. By following this Dreame were differing effects to divers , As Judgement to the Jews , And Mercy to the Gentiles . 1. To the Jews was Judgement . God sent the wise men another way , not suffering them ( saies Musculus ) to carry any further message that might draw the Jews from their incredulity , who were so much troubled at the first tidings of Christs Nativity , ver . 3. 2. To the Gentiles was mercy by this meanes . By the wise mens return to their countrey they came to hear of Christ , &c. Chrysostom concludes , that in their own Countrey they became publike Preachers of Christ , so as many by their Ministry were converted to the Christian Faith. Chemnitius concurrs with Chrysostom and is much of the same mind : So were many sweet mercies the sequells of that Celestiall Dreame . They being warned of God in a Dreame that they should not return unto Herod , they departed to their own Countrey another way . But to passe from his particular Dreame in the text , and to treate of Dreames more generally considered as being solidly good , are certainly given in of God. And as in the former evill Dreames we found the malice of the Devill , and the mystery of iniquity , so in these good Dreames drawn out , we may much manifest the mercy of God and the mystery of godlinesse . The following discourse of such Dreames will consist of a double part , Explicatory , & Applicatory . The Explicatory part of these Dreames will referre to foure things ; The times they have been at , The wayes they have been in , The persons they have been to , & The reasons they have been for . First , The times at which God hath graciously given many good Dreames . Are more remote , Or more immediate . 1. The times more remote when God in good Dreames gave out his mind , As before the Prophets time , And in the time of the Prophets . 1. Before the Prophets times God came in Dreames . I shall not here observe with some the severall successive ages of the World , reporting the particular steps of times before the expresse Prophets were : Neither shall I dispute with others too curiously , the order , place and preheminence of the Prophets , who was first and chief . Moses is determined among the most . But before the times of Moses or any of the Prophets in the old Testament or any promulgations of the Law of God , God in Dreames declared his mind , as Calvin concludes . 2. In the times of the Prophets , God did by Dreames declare much of his mercifull minde to men . As by the Prophets , God spoke to the people , so by Dreames God spoke to the Prophets . If there be a Prophet among you , I would make my self known to him in a vision , and I will speake to him in a Dreame , Numb . 12. 6. To the ancient Prophets God made himself known by visions when they were awake , and spake by Dreames when they were asleep , so Junius expounds the place . Isidorus in libro Etymolog , sets down seven severall wayes by which God spake in the Holy Prophets , expressing Dreames as a prime and principal manner in which God was wont to reveale his will and to speak his mind ; yea those two wayes of visions and Dreames , were the most usuall Modes after which God spake to the Patriarches and Prophets of old . And to this purpose that place of the Apostle is pertinent ; God who in divers manners spake in times past unto the Fathers by the Prophets , Hebr. 1. 1. The Greek text hath two considerable words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The one signifying how God gave out his minde in divers measures , and the other in divers manners . As the measures were divers , God spake somtimes lesse and sometimes more of matters Divine ; so the manners were divers ; sometimes God spake in one form and sometimes in another forme . The whole tide of Interpreters both Protestant and Popish upon that place so runne , as to report Dreames to be a frequent forme or mannner of Gods speaking in the text intended . Thus God spake [ In times past to the Fathers ] that is , To David , Moses , Abraham , after the flood , To Noah , Enoch , Adam before the flood , as Paraeus expounds it . Even to the beginning of the world this was one of Gods wayes . Thus God spake [ by the Prophets ] that is , the Prophets gave out when awake , what they received from God in their sleep . In sleep God revealed Divine truths to them which they taught to others in their wakeing times and seasons . 2. Observe seasons and times more immediate and neerer to us , As in the Apostles times , And since the times of the Apostles . 1. We find , in the Apostles times were Heavenly Dreames . May we not say that sometimes in Dreames God spake to the Apostles , when to them 't is plain God appeared in visions . As the Apostle Peter , when God would have him go and preach the Gospell to the Gentiles for their conversion to the Christian Faith , he fell into a trance , and saw Heaven opened and a certain vessell descending , &c. Acts 10. 10 , 11 , &c. And when God would have the Apostle Paul to goe preach the Gospel to the Macedonian people , a vision appeared to Paul in the night . There stood a man of Macedonia and prayed him saying , come over to Macedonia and help us , Acts 16. 9. We may imagine 't was a Dreame in his sleep it being a vision in the night . Though visions in the day , were when men were awake , yet visions in the night were ordinary in sleep . Thus Eliphaz . In thoughts from the visions of the night when deep sleep falleth on men , Job 4. 13. so Dan. 2. 19. To the same may suit that place of the Apostle , 2 Cor. 12. 1 , 2. I will come to visions and revelations of the Lord : Whether in the body I cannot tell , or whether out of the body I cannot tell , God knoweth . His soul was so set awork in sublime converses with God , his body was as it were laid by , it might lye asleep having little to do . His visions were not to the ocular part of his body , but to the intellectuall part of his mind . His bodily eyes might be shut , the eye of his understanding was open . Yea to his visions he adds revelations , which Theophylact and others distinguish . The result of all may be this : That as he saw by his understanding , so he did understand what he saw ; his intellect was so acting , though his bodily senses were bound . So that Apostle in Patmos , when he received those celestiall revelations , the vision he had ( as a learned writer observes ) was Interna , Imaginaria & Intellectualis . His mind was in motion , his body lay as asleep , he is said to be in the spirit . Not supposing as if he were wholly out of the body , but because by his body he saw nothing , heard nothing , felt nothing , in such a sence no deep sleep could make him more Bodyless then now he was , yet to his mind great mysteries were manifest , yea , to his Heart was Heaven open . 2. Since the Apostles God sometimes sent in Dreames of deep concernment as various and very good Authors evidence . Jerome affirmes that Philo Judaeus a famous man that flourished in the Emperour Caligulas time , some 40 years since Christ , that he wrote five Books of Dreames immitted of God. And Cyprian who lived under the Emperour Valerian about 260 yeares since Christ , reports , that in his time severall things were made known by Dreames , redounding much to the glory of God and the good of his Church . So Augustine who was found famous in Africa between 4 and 500 yeares since Christ , wrote much relating to Dreames Divine , and so it might be easily drawn down . Visions that use to be co-temporary with Dreames have been in these latter times . Inlarge I might easily out of Ecclesiasticall History , take only one instance . At a time there was in Antioch such a terrible earthquake as many houses fell flat , the people possessed with fear forsook the City , and with-drawing from their dwellings , one had a vision , that he saw a man coming to him , who bade him write upon every house , Christ is with us , stay here ; which accordingly upon houses standing was written and so were preserved . Object . God we grant in former times spoke by visions and Dreames , but in these last dayes he speaks by his Sonne , Heb. 1. Answ . As in former times when God spoke by Dreames and Visions , God then spoke also by his Sonne , though not so apparently : so in these last dayes when God speaks by his Sonne , he may also speak by visions and Dreams , though not so frequently . By the preaching of the Gospel is Gods usuall speech and ordinary course , requiring mens chiefest care ; yet from God may come Dreames in the latter times 'T is a promise first reported by the Prophet Joel , 2. 28. and after repeated in the Acts of the Apostles , Chap. 2. ver . 17. That in the last dayes young men should see visions , and old men should dreame Dreames . A sound Expositor upon the place observes , That to young men who may be more quick and cleare in their apprehensions 't is attributed , they shall see visions : yet though they are named others are not denyed : And to old men who may be more calm and clean in their affections , 't is appropriate , They shall dream Dreames . Yet though they are expressed other men are not excluded . Great Articles of Faith concerning Christ incarnate have been signified by Dreames . To Joseph , Mat. 1. 20 , 21. was Christ in the truth of his two Natures by a Dreame clearly declared ; The Lord appeared to him in a Dreame saying , Joseph thou sonne of David , fear not to take to thee Mary thy wife , for shee shall bring forth a Sonne : that opened his humane Nature . Thou shalt call his name Jesus , for he shall save his People from their sinnes : that evidenced Christs divine Nature ; for he that saveth from sin must be God as well as Man. Let this suffice for the times whereat God hath given out Dreames . Secondly . See we the Wayes of God in these secret works of sacred Dreames . Dreames , God hath sent into mens minds ; Some as with a vision , & Some as with a voyce . 1. With visions representing somethings under similitudes as to the eye . In this way was Pharaohs Dreames wherein God admonished him of seven yeares famine in Egypt . And Pharaoh said to Joseph , I saw in a Dreame and behold seven ears came up in one stalk full and good . And behold seven ears I saw come up after them withered and blasted , and these devoured the seven good eares . And I saw in a Dreame seven kine fat and well favoured ; And I saw seven other kine poore and leane that did eat up the fat , Gen. 41. 17 , 18 , 19 , 20 , verses . 2. With a voice , God not representing any thing as visible to the eye , but onely speaking so , as somewhat seems audible to the eare . This was Gods way in Abimelechs Dreames about the businesse of Sarah . God came to Abimelech in a Dreame by night and said unto him , behold thou art a dead man , Gen. 20. 3. And God said unto him in a Dreame , yea , I know thou didst this in the integrity of thy heart , ver . 6. God did not herein use any similitudes . Again God in the way of Dreames hath gone with steps ; More swift , or More slow . The making of Dreames lyeth in the moving of thoughts . Now thoughts , their motions are with expeditions . Luther when he would set out the Agility of the bodies of Saints after the resurrection , saies , They shall move as swift in the Heavens , as thoughts in the heart . Yet the hearts and minds of some men in these notions are more flow , dull and heavy then others . And so Gods workings upon all are not with the same celerity , because they follow not fully the activity of the Agent , but according as is the capacity and receptibility of the Subject . God in works of mercy , nescit tarda molimina . He would passe with all speed ; but mens hearts move heavy , and hence thoughts in some both awake and asleep are more slow . In all Dreames God does not keep the same space ; nor does he passe so sudden with some as with others , but much varieth his goings , so that some herein have found him easier to follow and others harder to trace . Again , God in this way and work of holy Dreames , Hath made use of Instruments , Or hath done all himself . 1. Instruments God hath sometimes made use of , transmitting Dreames into mens minds by the ministery of Angels . When Herod was dead , behold an Angell of the Lord appeared in a Dreame to Joseph in Egypt , saying , arise , Mat. 2. 20. God sends Angels from Heaven in the night and sets them about mens Beds when asleep ; as to prevent Satan in Dreames that be bad , so to convey himself in Dreames very good . By bad Dreames would Devils break in , but are beat off by Angels . An Hystorian tells , that when Gainas sent a great multitude in the night to burn the Emperours Palace at Constantinople : a multitude of Angels met them in the forme of armed men , which forced them with feare to flye back . When Satan by night with a sinfull fire brought from Hell would set mens souls on a flame ; Angels bring a blessed fire from Heaven , that burns and heats mens hearts in holy Dreames . As God hath sent Angels to watch over some asleep , for their protection : so to work in some asleep , for their instruction . God hath appointed his Angels to carry his mind down to some on earth , while their bodies have been asleep in their beds : as he hath imployed his Angels to carry the soules of some up into Heaven , when their bodies have fallen asleep by death . 2. Somtimes God hath thus wrought himself alone , no Angell administring . Austin observes upon that Parable of our Saviour , Luk. 11. Which of you shall go to his friend when it 's midnight saying , send me three loaves . He from within shall answer , Trouble me not , the doore is shut , my Children in bed , I cannot rise ; Yet because of his importunity he will arise and give him . Here we see ( saith he ) how , when the whole family was asleep , yet the master of the house was awake and at midnight gave out bread to his friend , &c. Thus when to men-ward Angels are as if they were asleep , yet towards them God is awake and in the night-times gives out good Dreames , as severall Scriptures beside the text testifie . Thirdly , The persons unto whom good Dreames God hath given , viz , Both Sanctified , And Sinfull . 1. Into men sanctified God hath sent such Dreames , as to Samuel when but a child about the businesse of Eli , 1 Sam. 3. So to Solomon about the concernments of his Kingdome , 1 Kin. 3. O what a comfortable conference passed betwixt God and him in a Dreame ▪ The Lord appeared to Solomon in a Dreame by night , saying , aske what I shall give thee , and Solomon said , give thy servant an understanding heart to judge thy people and to discern betwixt good and bad . And the speech pleased the Lord , and God said to Solomon , behold I have given thee a wise and understanding heart . And Solomon awoke and behold it was a Dreame , ver . 6 , 7 , 8 , 9 , 10 , &c. And indeed holy and good men are for such Dreames most meet , Having fit matter for them , & Being free movers in them . 1. Matter fit for such Dreames ; God finds in holy hearts the habits of Heavenly graces , such supernaturall principles disposing them to receive further impressions from God. We may see in our selves , when our hearts are well inclined , how quickly do we close with any good motion , how readily do we receive , sleeping or waking , any gracious suggestion ? When a good fire is found in our wood , the breath of the blessed spirit soon blows up such flames even by night in good Dreames . A gracious heart is a fit stock for such graftings ; God takes pleasure to put in such Ciences with his own hand from Heaven . A good soul is a fit soyle for such seed . 2. The minds of sanctified men move freely so as actually to concurre with what comes from God. In sleep their bodily senses are bound , but their graces are free ; so farre as they are found flesh , they are sleepie ; but so farre as they are spirit , they are vigilant and wakefull . The spirit is willing , but the flesh is weake , Mat. 26. 41. I sleep , but my heart waketh , saies the Church , Cant. 5. 2. Her Heart being awake she soone heard his knock , Mat. 25. We find , while the Bridegroome stayed the virgins slumbered and slept , the wise slumbered , and the foolish slept , say some ; but concede they all slept , yet the wise were in part awake , whence they quickly heard the cry at midnight . Behold the Bridegroome cometh . Then they being ready went in with him , ver . 10. Let the Lord come at midnight , good men are ready to meet his motions . 2. Bad men have had Dreames from God , as Pharaoh and Nebuchadnezzar named are notable instances , yet such Dreames God hath more rarely immitted , & They have more hardly admitted . 1. Good Dreames into bad men brought seldome . Amongst good men such matters have been found more frequent . Joseph Jacobs sonne had so many Dreames sent in of God , above his brethren-that they scoffingly called him the captain Dreamer , Gen. 37. 19. Sinfull men they do so oft resist good motions , when they are awake , that God seldome visits them , when they are asleep . They are so much against God in the day , that God is but little with them in the night 2. Dreames good , men bad do hardly embrace . sinfull souls have been afflicted when such were injected , therein no way active but passive , as appears in Pilates wives Dreame , which Dreame was not of the Devill to hinder Christs death ( as some have asserted ) considering himself should be thereby destroyed , but the Dreame was Divine to withdraw Pilate from his sentence , or to aggravate his sin ; O saies shee , Have thou nothing to do against that just man ; for I have suffered many things in a Dream , because of him ! In such Dreames sinfull men are meerly passive , when others are active ; Dreams that have entered into gratious hearts with pleasure and delight , have come into carnall hearts with trouble and pain ; they have taken such impressions , as oppressions . Now lastly , The reasons for which good Dreames have been given in of God , Why to naturall and sinfull men , Why to regenerate and sanctified men . First , Into the minds of sinfull men God hath sent in such Dreames , In relation unto others , & In relation unto themselves . 1. 'T is certain God hath sometimes come unto bad men by Dreames for others sakes , To restrain them from doing evill against others , To encline them towards others to do them good . When Laban pursued Jacob , and purposed at least to plunder him of all he had , Gen. 31. 24. God came to Laban the Syrian by night in a Dreame saying , Take heed thou speak not to Jacob either good or evill . This so bound up Laban that when he overtook Jacob , he did him no hurt , but shewed kindnesse to him , made a covenant of peace with him , and departed from him ▪ blessing him and his , ver . 55. 'T is written of Alexander ( the Jewes having denied him some help ) he was so enraged against them , that he resolved to ruine them , and accordingly with his conquering Army going against Jerusalem , Jaddus the High Priest hearing thereof , put on his Priestly attire , met him in the way , whom when Alexander saw he fell off his Horse , and offered him peace , telling his Nobles , that God in a Dreame had shewe'd him the same Man so attired the Night before , and so he departed with some expressions of bravery and bounty in obedience to that vision . 2. 'T is sure God hath also come to Men bad , by Dreames for their own sakes , To prevent their sinnesull evil , & To promote their saving good . When Abimelech King of Gerar had sent and took Sarah , ( who was reported to him to be Abrahams sister ) into his house , God admonished him by Night in a Dreame to forbear to take her to wife , and to restore her unto Abraham , whose wife she was , Gen. 20. 2 , 3 , 6 , 7. Thus did the King escape that sad sinne of Adultery ; And thus hath God sought the salvation of the soules of some . That Dream which Pilate's wife had , the intent of it was not to deliver Christ from the death of the Cross , for that was according to the determinate Counsell of God , but as Theophlyact conceives , it was to save the womans soul from everlasting death : not so much for the clearing of Christ , while he was at the barre , as for the converting of the woman , whose case was bad . Secondly , Into the minds of sanctified Men , God hath sent in Dreames , In reference unto others , & In reference unto themselves . God into good Men hath given Dreames for others advantage , thereby , As to admonish others of evil where of they were in danger , So to establish others in good wherein they did waver . God hath caused Dreames in the mindes of his Sants , that they might warn others of danger . 'T is reported of Beza , that in the Night having dreamt that Geneva was sadly surprized , he pressed the Governours in the morning immediately to search , whereupon a desperate plot against the place was discovered , the perill prevented and the people preserved . Yea and also , 1. God hath brought Dreames into the mindes of his Saints , that they might help others in doubts . Mr Philpot the Martyr having over night received a Letter from his fellow-Prisoner , wherein he desires his Judgement concerning the baptisme of Infants , made this return ; Before ( says he in his Letter back ) I shew you , what for it I have learned from Gods holy Word , and the practice of the purest Churches , I cannot but declare , how the same Night musing upon your Letter I fell asleep , and had such a Vision and Dreame , ( which he relates and concludes ) This Dreame I take to be the working of Gods Spirit , that I might the better content your request , as he wrought in Peter to satisfie Cornelius , Acts 5. 10. 2. God hath made good Men to receive such Dreames for their own advantage ; As to prepare them for evil which they were to sustain . So to assure them of Good which they were to obtain . 1. God by Dreames hath signified to his Saints what afflictions they should suffer , that so they might the better prepare . History reports of Policarpus , who in Smyrna suffered martyrdome under Antonius the Emperour about a hundred seventy yeares after Christ , that three dayes before he fell into his enemies hands , sleeping upon his bed , he dreamt , that the bolster whereon his head lay , was all on a flame , and the other bed-cloaths burning about him ; whereupon when he awoke , he told his friends , God had declared that he must be burnt quick for Christ ( for which he much fitted himself ) and so it soon fell out . 2. God by Dreames hath signified to his Saints , what mercies they should receive , that so he might strengthen their faith and also quicken their obedience . Thus Jacob in his journey lying down upon a stone to sleep , Gen. 28. 11 , 12 , 13. He Dreamed and behold a ladder set upon the earth and the top reached up to Heaven , and behold the Angells of God ascending and descending on it . And behold the Lord stood above it , and said , I am the Lord God of Abraham thy Father and the God of Isaac , the land whereon thou lyest , to thee will I give it and to thy seed . And thy seed shall be as the dust of the earth , and in thy seed shall all the families of the earth be blessed . Behold I am with thee and will keep thee in all places , whither thou goest , and will bring thee again to this land , and will not leave thee , till I have done what I have said . The Application to our selves concerning such Dreames now follow ; This referres to a two-fold case , In case we have them not , & In case we have them . Be we without these Dreams ? then let us observe , The grounds why we should desire them , & The meanes how we may procure them . Such Dreames from God are to be desired . Because of the excellency that is in them , & Because of the commodity that is by them . These Dreames are in themselves excellent : because through them The Soule in sleeping-time is highly Imployed , & Sleeping-time by the soul is rarely Improved . 1. The imployment of Mens soules in such Dreames is high and holy . Mans soul we must observe , it sleeps not as the body does , for , as it lives when the body dyes : so it wakes when the body sleeps : 'T is an Argument some bring to prove the Immortality of the soul , that it does not die , as the body does , because it is not subject so much , as to the similitude or shadow of death ; viz. sleep , as the body is ; Now if not the soul of a man , much less does the soul of a Saint sleep : If the rationall soul be waking & working , much more does the regenerate soul wake and worke , when the body is bound by sleep : And as the soul of a sinnefull Man is by bad Dreames set a worke in an abominable and wicked way : so the sanctifyed soul is in good Dreames set a work after an admirable and worthy way : we may say of the soul sanctifyed as 't is said of the good house-wife , Prov. 31. 18. She perceives her merchandise is good and her candle goes not out by Night , she seeks wooll and flax and works willingly with her hands , she is like the Merchants ships , she bringeth her food from afarre , she riseth also while it is Night , and makes ready meat for her houshold , and prepares a portion for her Maidens , &c. As while the drowzie Disciples were fast asleep , our dear Saviour himself was hard at holy Prayer , fixed upon his Fathers will and work : so a Saint of God whilst his body lies asleep on bed , his soul in a sweet Dreame is bent about blessed business , as if in prayer ardent , in hearing diligent , in Christian conference earnest , as if at the Lords Table instant , where he thinks he sees Gods Minister giving , precious people receiving , yea it seemes , as if he saw the Lord Christ thereat sitting , and thereupon the Spikenard smelling , Cant. 1. 12. Oh the rare workings of the soul at such a time , how admirably and acceptably did the soul of Solomon work in the time of a Dreame ? what an excellent prayer did he in the thoughts of his heart , make ? 1 King. 3. 6 , 7 , 8 , 9. 2. The Improvement of mens time in such Dreames is rare and precious . 'T is a blessed thing for men to make the best of time , especially to raise that time towards their eternall good which others idly sleep away . We know a very vast part of our time runnes out by night and is spent in sleep , of which we must * give an account , because not onely the day , but the night is Gods. The day ( saies David to God ) is thine , the night also is thine , Psal . 74. 16. Luther hath some such like saying . Whether the time be night or day , it is of God , and ought to be to God. He that waketh must wake to God , and he that sleepeth must sleep to God. Now to God he surely sleeps , that thus surely Dreames . And as these meet times for man had never been : So time would not continue in its order ; but day and night would be confounded , were it not for God. As God in the Creation did ordain day and night to be separate one from another , and successive one after another , Gen. 1. 5 , 6. So God by a Covenant keeps them asunder , to come in their season , Jer. 33. 20. 'T is Gods mercy , day and night does not mingle together , as to marre their order . As God is worthy of praise , that preserves the night time : so it 's praise-worthy in man to improve the time of the night . Yea , that part of the night wherein he sleeps , so as when his body is at rest , his soule is at worke : when his body lies still , his soul is ascending Jacobs ladder . This is a marvellous mystery to the most of men . 2. Such Dreames are unto good men comodious , Thereby the grace of God is evidently discerned , & Thereby the God of grace is comfortably enjoyed . 1. Through these a cleare discovery is made of the grace of God. Physicians find out the principall and most predominant humours in the body by Dreames . Divines determine the master , most prevailing and best beloved sinne in a man , by his Dreames . And so it may be surely seen and safely said , such and such graces are present and potent in man by the spirituall motions of his minde in Dreames . God by Dreames hath unloosed the doubts and enlightned the darknesse of divers , brought them to the knowledge of what they did not understand . One hearing the praise of Basil , desired much to know what kinde of man he was , whereupon a pillar of fire was presented in a Dreame ( saies my Author ) with this motto , Talis est Basilius , such a one is Basil , a burning flame for God. Some of Gods Saints desirous to know the beauties of holinesse and to behold the lustre of grace , the Spirit of the Lord hath given that light in Dreames , that they have learned , how illustrious and lovely , grace and holinesse in their hearts hath been . Augustin tells of one Eulogius a Rhetorician in Carthage , who meeting with an obscure place in Cicero's Rhetoricks which he was next day to read to his Scholats ; being at night troubled he could not understand it , fell asleep and by a Dream before morning , the dark place was made plaine . ( How God hath cleared intricate ▪ Scriptures this way to some , I shall forbeare to mention : ) And as obscure places in books , so obscure graces in hearts , have been admirably opened unto men in their Dreams , when they have been troubled with knotty objections , they have thus received resolutions ; what was cloudy in the day hath been cleared in the night : Graces in the heart , like starres in the heavens , have shined in the night that were not seen in the day . One writing of the twelve stones in Aarons garment , saies of the Rubic ▪ that it is a precious stone soonest seen and best found out in the night , by a sparkling light it self therein casteth . Thus in the night may a man have experience of grace and the spirituall workings thereof that did not so appeare in the day . 2. In Dreames a close communion may be held with God ; a man may have refreshing fellowship with Father , Son , and Holy Ghost . Many a good man , as in Dreames he hath had close combatings with Satan , his bed hath been as a field , wherein many a brave battle hath been fought and victory got gallantly , hath his soul beat off the Devill , when his body lay bound by sleep : So in Dreames he hath had close conversings with God , his Bed hath been as a Bethel , a place wherein God hath been present , and a place wherein he hath made neer approaches to God and God to him , Gen. 38. 16 , 17. And Jacob awaked out of sleep saying , surely the Lord is in this place . This is none other but the house of God and this is the gate of Heaven . Why the place was the open field , where he had lien amongst the stones ; ai but he had had such a Dreame , as put him into the very gate of Heaven , and placed him , as in the house of God. Hence a Saint may not onely say to God , as David , Psal . 139. 18. Lord , when I awake , I am still with thee , but Lord , when I sleep , I am still with thee ! There may be somewhat more in that place of the Apostle , then we are aware of at present , 1 Thes . 5. 10. Christ died for us , that whether we wake or sleep , we should live together with him . If it relates to sleep before mentioned , the Apostle speaks of a double , viz. A sleep of the Soul in security ; Let not us sleep , as do others . ver . 6. & . A sleep of the body for necessity ; They that sleep , sleep in the night , ver . 7. Now that in the 10. ver . cannot be meant of the Soul sleeping in sinfull security ; For therein is no living with Christ if intended of the body in it's naturall and necessary sleeping , then through holy Dreames a man lives with Christ . A godly man whether he wakes in the day , or sleeps in the night , by the thoughts of his mind he meets , Christ , remaines with Christ ; Christ and he hath sweet intercourse together ! O what sweet converse hath the Soule with it's Saviour in the solitudes of the night ! If thou wouldst solace thy self ( saies Bernard ) with thy Saviour , mind much the most solitary times o●●●tirements ! Oh chast and lovely Soul be thou alone ; thy Heavenly husband , who will not croud into thee in the day , through the throng of worldly company , and earthly imployments , may yet give thee gracious visits in the night , when the curtaines are drawn , the doore lockt , and all the world shut out , then may he come , and finding thee alone there give thee his loves , Cant. 7. 11 , 12. All men , saies an obscure Writer , while they are awake , are together in one common world , but when they sleep , each man goes into a single world by himself . A Saint of God in his sleep goes into a glorious world where he finds comfortable company , converses with Angels , Apostles , Martyrs , and holy men . Thus God makes good that promise , Prov. 3. 24. When thou liest down thou shalt not be afraid . [ That 's not all ] Yea thou shalt lye down and thy sleep shall be sweet ; in sleep not onely free from what affrights , but filled with what refreshes . Thus the Prophet when he had Dreamt of the Churches happy estate ; Upon this , saies he , I awaked and beheld , and my sleep was sweet unto 〈…〉 Jerem. 31. 26. O how have the ●●●forts of God , and the God of comforts in time of sleep been sweetly received ! A Persian Monarch Dreaming that Themistoles the Athenian , a man of rare parts was revolted from the Grecians and come in to him , being transported with joy , he broke out with a loud voice in his sleep , I have got Themistocles the Athenian , He is mine , He is mine , wherewith he awaked , and so it was . Thus a poor Christian who having been for divers dayes in doubts and deep distresse for want of Christ , in whom are hid the treasures of wisdom and knowledg ; the Lord at length hath come in a Dreame by night , which ●●th made his soul to sing & leap , saying ; Christ my Redeemer is come , is come , I have him , I have him , which proves more then a Dream : Credibly have I heard it reported of a Christian man , that lived in Dublin in Ireland , who Dreaming he heard the last trumpet sound , and that the world was at an end , with joy leaped out of his bed and runne out inthe streets , saying , My Christ is come , my Christ is come . This I can report of a precious Minister a little before his death , slumbering upon his bed in the night , and falling into Meditations of the Resurrection at the last day , when both body and soul should abide for ever in blisse , started up , and was ready to rise out of bed ; being askt what he meant , answered , Let me go to the pulpit and impart to the people the sweet comforts I have had in my soul this night ! O that these things might quicken and cause us to seek such Dreames from God ; From God , that such Dreames may be procured , preparation for them is to be made , First in the day , & Secondly in the Night . Whilest the day lasteth , if we woul● prepare for good Dreames , we must endevour , To do much good , & To do all good well . 1. Much good work we must endeavour in the day to do . A dreame comes through the multitude of businesse , saies Solomon , Eccles . 5. 3. He , that goes through a multitude of worldly businesse in the day , is apt to Dreame of worldly things in the night : and in the night he is apt to Dreame of things holy and good , who is busie about abundance of good in the day . Therefore my beloved brethren , be ye stedfast , unmoveable , alwayes abounding in the worke of the Lord , 1 Cor. 15. 58. 2. All good work we must endeavour to do well , if thereby we would make way for good Dreames to follow . We must set our selves in holy and religious duties , To do them With strong desires , & With great delights . To do them With hearts fired , & With hearts fixed . We ought to stirre up and put out our selves about holy service , so as to take pains thereat and pleasure therein , with minds wholly bent thereupon , to make the managments of holy matters our meat : My meat is to do the will of him that sent me , and to finish his work , John 4. 39. yea , to esteem the work of God , as Job did the word of God , more then our appointed food , chap. 23. 12. These day-duties to good Dreames are very dispositive ; and when night is , then towards such Dreames there be duties preparative . Both at the entrance of the night , And in the progresse of the night . 1. When Night is begun and we are to lye down in our beds , our businesse as introducting to Dreames divine , is , Prayer to God ; Prayer , as it beats off the Devill that he cannot assault us with Dreames that are bad : So it brings on God graciously to visit us with Dreams that are good . As we must pray for good sleep in the night : So we must pray for good Dreames , in our sleep reading the Scripture . Hierom exhorted some godly women , to whom he wrote , to take the Bible to bed , and to hold it reading in their hands , till they bowed down their heads with sleep , so as their lips and the leaves met : 'T is to good Dreames a great help . Instructing our families and speaking to them about us , of the great works and good word of God , which we are to relate when we lye down , Deut. 11. 18 , 19. And the same , Prov. 6. 21 , 22. All such means much conduce to Dreames that are good . 2. When night goes on and in our beds we are laid , to lift up our hearts unto God in holy meditations . Commune with your own heart upon your bed and be still , Psal . 4. 4. The bed is not barely for body-sleeping , but for heart-communing and soul-searching , Psal . 77. 6. In the night ( saies David ) I communed with my own heart , and my spirit made diligent search . David took advantage of the night to looke more narrowly into his own heart ; to sweep his house ; In the night likewise to look up in a holy remembrance of God , I have remembred thy name O Lord in the night , Psal . 129. 55. In the intervals or spaces between sleep and sleep to have the heart with God , to set our thoughts well a work , when at times we wake ; Thus David , Psa . 65. 6. Lord , I remember thee upon my bed , and meditate upon thee in the night watches ; Thoughts good when awake bring good thoughts in our sleep . 'T is a sweet thing to lye in the night and meditate upon the love of God and upon the Law of God. A young Scholar asking a Jewish Doctor if he might not have time to learn the Greek Tongue , he said , if he would do it neither by day nor by night , he might , because day and night , he was to meditate upon the law of God , Psal . 1. 2. And indeed such extended meditations are a mighty means to promote good Dreames . Have we at any time such sweet Dreams ? Then our duty is , To preserve them in our memories , & To improve them in our practice . 1. In memory we must preserve them , not forget good Dreames . The Devill will endeavour to draw from us Dreames that are good . What the souldiers falsly said of the buried Body of Christ , Matth. 28. 13. His Disciples came by night and stole him away , while we slept ; we may say safely of some blessed Dreames from Christ , Satan came by night and stole it away while we slept . Hence when we have been awake , we have been to seek ; the matter hath been gone from us , as Nebuchadnezzer said of his Dreame , Dan. 2. 5. To maintaine the remembrance of good Dreames is our duty , for which the best way is , when awake , Much to reflect upon them our selves , & Oft to repeat them unto others . 1. We our selves should debate the businesse in our minds , what Gods meaning should be ; consult the secrets of God therein , and the good pleasure of God thereupon , that we may well understand Gods drift in our Dreames . What the understanding does most clearly discern , the memory does most firmly retaine . 2. We should relate things to others , and consult with Gods Saints hereupon . Thus to impart is to imprint ; and the way to drive Dreames in , is so to draw them out . When we keepe things from others , we oft loose them our selves . 2. In our practice we must improve , what in our sleep we receive ; So as may be , Both for the praise of God , And for the profit of our selves . 1. Hereupon we must put out our selves to give God the praise . Thus did David , I will blesse the Lord who hath given me counsell , my reines also instruct me in the night seasons , Psal . 16. 7. He thankfully shewed forth in the morning , what mercies he had met with in the night , It is a good thing to give thanks unto the Lord , to shew forth thy loving kindnesse in the morning and thy faithfulnesse in the night , Psal . 92. 1 , 2. So Solomon his sonne , 1 King. 3. 15. And Solomon awoke and behold it was a Dreame , and he came to Jerusalem and stood before the Lord and offered up burnt offerings and peace offerings , &c. Now if we would blesse God for such Dreames , We must esteem highly of them , & We must rejoyce greatly in them . Take a good Dreame as a great favour from God. Then we heartily give God glory , when we highly value his mercy ; We cannot but praise him if we prize his . Be glad when a good Dream hath been . O with what gladnesse did the Isralites gather up the Manna in the morning , that fell from Heaven about their Tents in the night ! Exod. 16. With joy let us gather up the good Dreames God sent in the night . The most joyfull heart is the best thankfull heart . Lastly , Let us improve such precious Dreames , especially for our personall profit , To quicken our obedience in day-duties , & To strengthen our expectance of day-mercies . Hath God had good works in us , when asleep ? Let us have good works for God , when awake . That good we Dreamt in the night , let us deed it in the day ; draw it out in●acts to the utmost . Neither let us doubt , but he , who hath been good in the night , will be kind in the day ! O saies David , The Lord will command his loving kindnesse in the day , in the night his song is with me , Psal . 42. 8. or [ his song shall be with me ] This saying of the Psalmist , Mollerus expounds , as a certain continuing of Gods comfortable kindnesse , in the night , being begunne in the day : So likewise an enlarging of Gods delightfull love in the day , having found some sweet entrance thereof in the Night . As we may argue from Gods daykindnesse to his night-comforts : So upon the divine speculative comforts of the night , we may expect Gods accomplished kindnesse in the day . Indeed the Dreames of worldly men about worldly matters vanish and perish , they do not find that comfort fulfilled in the day , they fancied in the night . See how the Prophet compareth some , Isa . 29. 6 , 7. As when an hungry man Dreameth and behold he eateth , but he awaketh and his soule is empty ; or when a thirsty man Dreameth , and behold he drinketh , but when he is awake , behold he is faint ; This place of the Prophet , Calvin applies as to the Jews who were so drowned in security and carnall delights that they Dreamed of nothing but prosperity and peace ; but by and by a bloody Enemy cometh and dashing all , in the dust leaves them desolate . They found no such reall matter to meet them as they fondly imagined . Diodate considers the place as to the Caldeans , who coming against Jerusalem Dreamed of great satisfactions , but the more they prospered in their successe , the lesse they were satisfied in their pursuits ; All signifies , men may Dreame of those earthly honours , treasures , pleasures , which yet they never possesse , whereas spirituall mercies that good men imagine in their sleep , God may realize and make good when awake . Let a gracious man Dreame of the matters of God , converses with Christ , priviledges of the Gospel after which his Soul pants with a holy hunger and heavenly thirst ; and afterward when awake , God gives him that really , which he did suppose in his sleep . And after the Saints manner should we deale with God , endeavouring to actuate that good in the day whereof we did cogitate in the night . Yea , let our day-deeds be better then our night-Dreames . Nourish , accomplish , establish that Good , when awake , which was suggested in sleep . And indeed good Dreams considered , in such after - duties we are undoubtedly concerned , As to observe God in them , So to improve them for God. 1. To observe God in such Dreames by a due reflecting upon them , and diligent looking back through them , to find out the foot-steps of the all-wise and wonder-working God , his goings and good doings in the darkest night , and in our deepest sleep . 2. To improve such Dreames for God and his praise by a present practising that good in the day , whereunto God did guid in the night . That every good Dreame , which as good seed God sows , or as a tree God plants in the night , may to the glory of his great Name , bring forth plenty of good fruit in the day . And indeed upon all such day-duties both before and after , we may be much encouraged , by beleeving , good Dreams themselves are such considerable works , As God will assist them in us , As God will accept in them . 1. God will assist good Dreames in us . He will help forward these motions which else in our minds could never move . Take the best man when best awake , and a good thought cannot stirre in his heart , without divine help . Help God will give , for gracious thoughts to move in holy hearts , both when men are awake , and when asleep ; let us awake , set to our serious desires , and we might in sleep find such motions frequent , God would bear them up , and bring them on , under all our imperfections , and against all other oppositions from sin or Satan . 2. God will accept us in Dreames that are good . Let the words of my mouth and the meditations of my heart , be ever acceptable in thy sight , O Lord , Psal . 19. 14. That before-named Expositor noteth , the Prophet in the place does not onely propose what is the property of a pious man , viz. To desire the thoughts of his heart may be at all times pleasing to God : but he proposeth what is the priviledge of a pious man ; Pleasing to God day and night , are the thoughts of his heart ; What his mind well imagineth , God graciously approveth ; I doe not ( saies Luther ) alwayes pray , nor read , nor preach , &c. but sometimes I eat , I drink , I sleep , I Dreame , &c. all which things , they being rightly done , I am pleasing to God therein . But before I further proceed , or can conveniently conclude , I shall cleare some objections , that against the present discourse may probably arise . 1. Object . Dreames are little and low things , too mean for a good man to minde , and much less for God to regard , who is great and high , &c. Answ . 1. Dreames be they things little , and low , yet thereunto the most high God may have a great regard . Mens thoughts at all times be but small things , yet if good , a great God esteems them , and preferrs them before the works of some men that seem mighty . Mark. 12. 41 , 42. Jesus sitting over against the treasury , saw many rich men cast in much money . A certain poor widow threw in two mites that make a farthing , and Jesus said , this poor widow hath cast in more than they all . Divers of the Ancients do expound this place mystically and Allegorically ; By rich men casting in much money , they understand specious professors with their great flourishing works God-ward ; And by the widow casting in two mites ; they interpret the soul of a sincere Saint , tendring to God an understanding heart and willing mind in all humility , inwardly thinking to do much more then it can perform , and this small matter finds great favour with God. God does accept a little night-Dreame from a true hearted-Christian , when he rejects the greatest day-deeds of a dissembling Hypocrite . A man may think of that good in his sleep , he cannot act when awake , and God may account the Dreame for the deed , and accept the deed in the Dreame . 2. Dreames suppose little things in themselves , yet may be great in their principles . Good Dreames proceed from a mutuall concurrence between God and good men , and therein are great ; Whatsoever good men do ( saies Luther ) though it seem poor , 't is rich : though vile , yet 't is rare , and though little , yet 't is indeed very great ; But then much more what God does , we may maintain to be greater . Even good Dreames be the gracious workes of a glorious God , wherein he hath an admirable hand . Gods providence may have great influences upon our inferiour businesses . Gods spirit may have strong motions in our short ejaculations . God in the dead times of the night may as in Egypt , with an out-stretched hand passe through our hearts , when we are little aware . The soul ( say some ) is more intense and vigorous in a dwarfe , then in a Giant . More of God was acting in little David , than in great Goliah . As there may be much of nature and art , so of God and grace ; there may be great measures in little matters . As no sinne is little , done against a great God ; so nothing is little done , by a God that is great ; Objects are not great or little , according as we apprehend , but as God therein appeareth and thereof approveth . Little things may be great , and great things little in our sight and sense . Rich mines of gold may lie so low in the earth , as little or nothing seen ; and strong streames of water may passe by our doors that make but a little sound . God may have great workes in our hearts when awake , and therefore sure in our sleep that may to our sense seem little . 3. Dreames suppose little , yet may be great in their progresse and products . That which comes , as little to us in the night , may come to be great in the day . In the day God may water that which he did plant in the night , and so may it grow to be great . Great may our night-thoughts grow even through our dayendeavours . Those little Babes which be born in the night , we nourish in the day . We should not make good Dreames to be like Jonah his Gourd , that sprung in a night and perished in the night , but cherish them in all good ways when awake ; and so may they waxe great at last , that were but little at first . The Parable reports of the mustard seed that a man sowed in his field , which indeed is the least of all seeds , but when it is grown it is a great tree ; so that the Birds of the aire lodge in the Branches thereof . This Scripture Jerome unfolding did affirm , that many Interpreters by the man sowing , did understand Christ our Saviour ; by the field , the hearts of the faithfull ; by the mustard seed sowen , the infusions of good motions in their minds , which are small matters at first , but at length so enlarge , that the very Angels of Heaven , expressed by the birds of the air , doe delight and take pleasure therein . And were we wise , those little sparks which God in our sleeping-time le ts fall upon our hearts from Heaven , we might when awake , so kindle up , as the Lord himself might be in love therewith . O let not us slight God in the least of his graces ! As we must not dispise the day of small things , no more the night . The great God regards little things that relate to us ; Even the haires of our head are numbred , much more the thoughts of our hearts ! O let us observe the smallest things that proceed from God , even to what he suggests in our sleep ! 2. Object . Knowing men of severall sorts , in severall seasons have condemned the observation of Dreames . Answer . Observation of Dreames men may indeed condemn , yet with this double caution and concession . 1. Though all Dreames are not fit for some observation , yet some observation is fit for all Dreames . We grant from due grounds men may condemn ( as to some sort of Dreames ) a double observation , Curious , & Credulous . 1. Curious , ] Christians are not critically and with excesse care to observe or to busie themselves about some kind of Dreames , that may be dark and doubtfull . An humble industry to search into such secrets so farre as foot-steps may be found in the word of God , is good : but with a proud curiosity presumptuously to pry into such mysterious matters without a right use of Scripture , is an evill , Austin , and others , have excellently declared against , in some sutable cases . 2. Credulous ] Christians must not be light of beliefe . Dreames there be , as we have seen , wherein Satan acts so subtilly , as we must not observe them with Assent to them or delight in them , least we take Poison for Physick . What evill men hugg in sleep , they ought to fling away when awake . Yet some observation may be fit for all Dreames . No Dreames but may be observed , so it be , From right minds , & To right Ends. 1. Minds right ] To observe Dreames with understandings rightly informed . A candle of good knowledge , light and set up in the soule to see by , so that we doe not grope in the dark , or make blind animadversions , but use well opened eyes , not onely without , but within , * Revel . 4. 8. 2. Ends right ] To observe Dreams , so as to guid our selves to good acts and effects according as the kind of Dreames require ; If bad , to observe them that we may see the evill of them ; the Devill in them , that we may be humbled for them , and fly from them , and all that sin to which they tend ; If good , to observe them , that we may see the good of them and God in them , that we may be thankfull for them , and be bettered by them . 2. Though we are not some way to observe some Dreames , yet all Dreames divine ought every way to be observed . Such Dreames 't is our undoubted duty to , ponder ; In their Productions , In their Distinctions ; In their Directions , & In their Predictions . 1. In their Productions : As they certainly proceed from God and are his wonderfull all-watching works in our sleep ; And indeed as they that go down into the sea ; so they who lye down in their Beds , may sometimes see the wonders of the Lord , Psal . 107. 33. 2. In their distinctions : Though Satan be subtill and seek to assimilate and imitate God , yet in Dreames divine , to observe and discern cleer differences from Dreames Diabolicall , carrying Characters of Gods Heavenly hand in our hearts , making such impressions and moving such affections , as are seen to be serious and solid ; so that we may certainly say . This is none other but the work of God ; as Jacob awaking from such a Dreame , concluded . This is none other but the house of God , Gen. 28. 27. 3. In their Directions : To observe what evill they direct us from , and what good they direct us to . God by Dreames does sometime warn men to beware of evills , sinfull and painfull , which they are prone to and in perill of . God also by Dreames does sometimes put on persons to pious actions purposing either their own advantage thereby or the benefit of others , which they be bound to observe . Men may hear a voice in the bed , like that voice behind , saying , This is the way , walk ye in it , Isa . 30. 21. 4. In their Predictions : We are to observe what God may by Dreames foretel . True , in this case is required much care : Prenunciation , or Divination may soon be a sin , and by Dreames to divine is very dangerous . Divers men of evill minds have hereby been misled , as from some ( some way so minded ) we may learn. Yet Divination by divine Dreames , or a reporting what God does in Dreames reveale , is a Christian duty , as Zanchius , Paraeus , and other Orthodox Authors cleerly conclude , in relation unto things hereafter to come . As God in days past to Joseph , Daniel , and divers others of his dear servants did in Dreames declare some future things that should come to passe : So in dayes present , God possibly may make known by Dreames some following things which men concerned ought to observe . Doe sinfull men observe the Devill in his Dreame predictions who may foretell some future things but not all ? Some true things but many false , some true matters but with a false meanning , his designe being ever to deceive ? And shall not good men observe God in his predictions by Dreames , who is able to foretell all future things infallibly , who never foretells any thing but truth : And alwayes as true matters ; so with a true meaning to advance truth and holinesse by righteous and regular wayes , and meanes ? This with God was formerly more frequent , yet now not impossible ; And though it be not now Gods usuall way , yet when ever God goes this way , surely we ought to observe him . Yea all sorts of divine Dreames are alway for Gods sake to be observed . 3. Object . But Satan is subtill and may soon deceive men with Dreams meerly pretended from God. Answer . About this I shall discourse in a double way , Of Concession thereto , & Of Consideration thereon . 1. Concession : So subtill we may well say is Satan , that to set forward his foul deceits with the fuller successes , he useth faire pretences . Luther observeth a double design of Satan in conveyance of lying Dreames and such like delusions ; He covers himself from men , & He colours all over with God. 1. Himself as he is , he covers : He comes not in the form or with the face of a Devill , but cunningly conceales himselfe ; closely hiding his own horrid and hellish shape . When he comes abroad upon such businesse he casts off his cloathes of darknesse , and as a black Devill he does not act , nor so is he seen . 2. He colours all with God : Makes his proposals appear so plausible as if plainly proceeding from the true Spirit of God as the Ground , and verily intending the great Glory of God as the End. He puts out all his Books , and Baits his Doctrines and Dreames , as glorious discoveries from Heaven of cleerer light , greater Graces , purer ways , surer truths , and more suteable to the mind of Christ , and rule of Scripture , and so with good words and faire suggestions he deceives the minds of the simple . Such subtill designs the Devill even by Dreames drove in Luthers times , and no doubt in the like manner he may in our dayes delude the soules of simple ones . 2. Consideration : Such Satanicall Dreames considered , with which the minds of men may be soon deceived , may well occasion divers duties towards good Dreames to be the more carefully performed by all good Christians : viz. The more to discern them , The more to desire them , The more to esteem them , & The more to retain them ▪ 1. To discern Dreames the more , that come indeed from God. Now such are certainly seen by a Double signe , Their resemblings of him , & Their returnings to him . 1. Such Dreames they do resemble God : There is in them that Truth , Holinesse , Goodnesse , Purenesse , Spiritualnesse , and such like properties , as bear some similitude with God himself . We may be sure , man was the workmanship of * God , because he was made after the Image of God. The Antients though they much differ in determining , wherein the Image of God consisteth in man ; yet they all agree , that in man is so much of Gods Image , as proveth his certain subsistence from God. In an Image there is not onely a resemblance , Analogie or similitude of one thing to another , but there is a Deduction , derivation , impression of that similitude upon the one , from the other , with relation thereunto . Now as man that hath Dreames in him ; so there be Dreames in man , upon which is such an Impresse of the similitude of God , such cleer Characters of Gods Image Imprinted , as proves them to proceed from God. It remains a maxime Whatever is in God is God , and whatever is of God is like unto God , & ● converso . 2. Such Dreames they do return to God. Eccles . 1. 7. All rivers runne into the Sea , from whence they come , and thither they return again . This observed made One say , As the Sea is the Mother of Rivers , so the Rivers , as the Daughters runne into the Womb again . Mans reasonable soule is discerned not to be by Traduction from Parents , but by its first infusion from God as its Father ; because separated from the body by death , it immediately returns to God that gave it , Eccles . 12. 7. Things that have God for their Author , incline to make God their Center , that whence they take their Rise , there they may take their Rest . Water which being an heavy body bends downward , yet is apt to ascend as high as its own spring . Such Dreames as are the mountings of the mind and as make the mind to mount , 't is manifest their spring-head is in Heaven . Did not they come from God , they would not so bend back to God again . It plainly appeares their originall was from him , because their reflects are to him and their contents are in him , &c. Thus may we discerne Dreames from God , and thus should we the rather discerne God in Dreames , considering Satans design in Dreames to deceive . 2. To desire Dreames the more wherein God is manifest . Shall the Devill be industrious to obtrude Dreames upon us , that do pretend to God , and shall not we endeavour to obtain such Dreames as do proceed from God indeed ? Luther observes how diligent the Devill is to disperse his deceits , how his breast is full of lies , and he labours day and night to bring them forth under fair appearances . Should not we then the rather begg into our bosomes an abundance of those blessed Dreames that be indeed from God , conducting us in the undoubted way of truth ? 3. To esteem Dreames derived from God the rather . The more counterfeit coyne is up and down the more we account , and love to receive Silver and Gold that is good . When the Devill is night and day , day and night scattering among many his guilded money , we should the higher prize that precious gold given into our hearts by Gods hand from Heaven . Considering the goodnesse of Gods wheat , we should ( saies Luther ) live the more vigilant to prevent the Devill , that in our sleep he may not sow his tares ; and considering the subtilty of Satan to sow such tares , should incite us to set Gods wheat at the higher rate ; I meane to estimate good Dreames from God at the greater price . 3. To retain these Dreames with the stronger hand and faster hold . Luther likewise reports of some , who did so doat upon their delusive Dreams , that from them they would not be drawen by any strength of Reason , or Scripture-argument , supposing in sacred things themselves only wise , and all others ignorant . O how in an humble way ought holy hearts to hold Heavenly Dreames , and with good care to keep them firme and fast in their remembring-minds . 4. Object . But we see so many in our times miserably mistaken with their trances , strang extasies , and raptures , visions , and revelations , as may make as misdoubt all suggestions , and be afraid of all unusuall motions , &c. Answer . Unusuall motions , suggestions , raptures , revelations , and visions , it may well become Christians to question , and with care to examine , that so they may with the more prudence , Eschew the bad , & Pursue the good . 'T is very memorable of the virgin Mary , when the Angell of the Lord was sent and said to her , Haile , thou art highly favoured , the Lord is with thee , and blessed art thou among women . And when she saw him , she was troubled at this saying , and cast in her mind what manner of salutation this should be , Luk. 1. 28 , 29. However this comfortable discovery came from God , yet this good woman does not suddenly receive it , but seriously considers it . Austin and others of the Ancients observe , That as she was not wholly suspicious , so she would not be rashly credulous . Though thus commonly men and women are made , by delusive motions , deceiving visions , and lying revelations . The falsenesse of which suggestions , whether asleep , or awake , may be further found out , By what they divert men from , & By what they transport men to . 1. They divert , turn and take men off , from those things that true discoveries from God do keep men to , viz. From the publike Ministery , From conscience of the Sabbath , From the rule of Scripture . From relative duties , &c. 1. They withdraw persons from the publike ministery , so that they will not heare the Gospell publikely preached by the most faithfull dispensers , though those perhaps which formerly themselves rejoyced in , and blessed God for . Luther relating the case of some Anabaptists in Germany , who by Dreames and such like wayes were deluded , saies thus ; We have now daily experiences of divers who not long since , not only willingly , but even hungrily heard us preach , acknowledged God in us , and esteemed us as the Ministers of God , are now gone from us , and there is none that doe lesse endure our Doctrine , or abide our name then they , &c. 2. They decline men from a conscionall keeping the Lords day . Hence though some have entred their names , and so are bound to beare armes , and ought to fight under the colours of Christ , that they may maintain all the concernments of Christ , yet they treacherously deliver up this fort-royall of Christ . The Christian sabbath . The sabbath whereof Christ is the Lord they leave . This day they disregard , that God from the beginning hath made among dayes the most blessed . They pluck and fling away this sabbath flower , as not sit to grow within the garden of Christ . 3. The Rule of Scripture lying ●evelations lead men from . Hereb●…n are made to become carelesse of Scripture grounds and bounds , onely so farre as to defend their own falsities : Out of the fine and pure web of Gods word , they cut out so much cloath as to cover their own brats , and cast by all the rest as raggs and refuse , or old garments not fit to be worne . Men are onely solicitous ( saies Luther ) being deluded , for to elude such Scaiptures as are contrary to their errors , and contrary to the true sense of Scriptures , to maintain their Dream-errors are their daily and diligent endeavours . 4. From relative and domestick duties , hereby are men drawn as we may see in our daies divers . Severall considered we may well take up the complaint of Philo , who comparing some in his time with Gods primitive people ; They ( saies he ) were called Tillers , because as husbandmen till their fields and manure their grounds , so did they teach their families , and nurture their children and servants , with good instructions . But these ( saies he ) may rather be called wasters then tillers , rather destroyers then instructers , for they ruine their families , while they let them lie like fallow fields , &c. Now who may we expect to performe , that are more manifest to omit , these Domestick matters , than men misled by mistaken revelations . Reading the Scripture , prayer , singing of Psalms , though formerly of singular use , most sinfully they now lay aside . 2. Such raptures , visions and revelations , do transport men to such evills as true discoveries from God keep men from , viz. To pride and arrogancy , To errour and heresie , To lyes and calumnies , To hatred and cruelties , &c. 1. They prompt men to pride and arrogancy . Luther laying down differences between Gods word , and such like revelations ; That ( saies he ) changes , affects , humbles and laies low the Hearts of men ; but these puffe up mens hearts with pride , and make them arrogant , high and haughty : So that men thus incited , ( saies he ) in open-day they Dreame they have all singular excellencies , they are sublimated to higher designes , they alone know the mind of Christ , &c. Hence such seperate themselves from others , and elevate themselves above others , they love to ride in the Chariot of high praises , and that others may runne by and bow , &c. 2. They dispose men to errors and heresies . Heresie is more then an ordinary error . ' T is a foule errour freely chosen and held fast with a fixed inflexiblenesse , &c. These raptures and revelations make men runne into most damnable opinions , racing foundations , and raising such buildings , which though abominably bad , they boldly maintain , and will not be beat out . This likewise of the same Luther observed . 3. They move men to make lyes and lay calumnies upon others to them contrary . We have , * many guilefull men ( saies Luther ) who will give the fairest glosses upon their own foulest facts and faslest words , but mis-interpret and mis-report the best and most innocent words and deeds of other men , they wrest well-meaning words , and raise reports of things never thought , much lesse said or done , They asperse others with reproaches , painting them alwayes in the blackest colours . 4. They incline mens minds to cruell hatred , and to hatefull cruelties . Luther speaking of the Anabaptists abounding about him , who much vapoured and vaunted themselves of their Dreams and visions , raptures and revelations ; I have very often ( saies he ) very much marvelled at these men , what should be the matter , that they who formerly loved and favoured us , are now so implacably fierce against us : They pretend ( saith he ) they hate the Papists , but to be sure they more sorely hate us ; certainly some of those subtill masters have changed their minds , &c. These , these ( saies he ) are they , who night and day , contrive by what meanes to mischief us , to make our labours void , and our persons vile , &c. And into what bloody practises such proceeded , is sad to say ; perturbing the publike peace , slandering all setled wayes of sacred worship ; so that as Lactantius said of Lucian , They neither spared God nor man. Thus 't is manifest , what motions , visions , revelations , suggestions , awake or asleep , do not proceed from God , but from God those Revelations , Illuminations , Inspirations , Impressions , visions , Dreames do proceed , that withdraw men from arrogancies , heresies , calumnies , cruelties , blasphemies , and all impieties , and keep Christians close to the duties of the Lords-Day , publike ordinances , family-performances , and all Scripture-Rules relating to holy life , In the 2 Cor. 12. The Holy Apostle reporting his heavenly raptures and revelations of the Lord , let us seriously observe , What he forbeareth , & What he declareth , 1. He forbeareth in setting forth those celestiall things , wherein himself was surely and solely concerned , All application to himself , & All exaltation of himself . 1. He applies not the things to himself , but puts on a Prosopopeia representing all under the person of another man. I knew a man in Christ , caught up into Pararadise , and I knew such a man taken up into the third Heaven : he heard unspeakable words : not a word as if this were himself , but himself he covereth and concealeth . 2. He exalteth not himself upon this or any other account . Nay not onely does he at present refraine , but he resolves for the future , that he will not vaunt , boast or glory of himself . Yet of my self I will never glory . And he renders a reason of this forbearance ; But I forbear , lest any man should think of me above what he seeth me to be . This blessed Apostle was lowest on earth , when he had been highest in Heaven , and least in himself , when he had been greatest with God. 2. He declareth after these high raptures and Heavenly revelations , His sensiblenesse of sinne , & His supplicating against sinne . 1. Of sinne he declareth himself exceeding sensible : He mournfully complaineth of a thorne in the flesh , the messenger of Satan buffeting him . The best Interpreters understand this of some strong corruption incited and set forward by Satans temptation , which sorely assaulted and pitifully perplexed this precious man , as with pitious paine , dolour and deep sorrow . 2. Against sinne he supplicated God , that from him this evill might in mercy be removed . For this thing I besought the Lord thrice , that it might depart from me . He then sought to have sin set farthest from him , when his soul had been set neerest to God : His raptures did not streiten his prayers , his visions of God did not stay his confessions of sin , &c. So then we may safely say , such suggestions , revelations , visions , Dreams , as draw us more to God , set us more against sin , make us more holy , humble , prayerfull , &c. are good , and such whereof we should be glad . 5. Object . If such Dreames are so good , why then are they so rare and so few of them found in good men . Answer . Their paucity may prove their excellency , things most excellent are most rare and fewest thereof to be found . Good Dreames are things excellent from God though they be not frequent with men . 2. Men good may have more , of these in their minds then they manifest . This amongst men is a remarkable difference ; Some have not that good in them they speak of ; and others have much more good in them , then whereof they speak : Some , Pharisee-like , they boast of the good that is in them , but the evil that is in them they hide : Others like the Publican they confesse their evill , but much good there is in them they conceal . God upon the spirits and souls of his saints , both awake and asleep , hath severall sweet workings the world knows not off . Even in holy Dreames God may bring Heaven down into their hearts , or carry their hearts up into heaven , when others are not acquainted therewith , but utterly ignorant thereof . As the sick paulsie man , Mat. 9. while he lay in his bed , his body by some friends was let down to Jesus in the house for his cure . So the souls of some of Gods Saints , lying in their beds , have been by blessed Dreames lifted up into Heaven and come before Christ to their comforts . 3. The rarenesse of such soul-refreshing Dreames , should draw Christians upon the learning a double lesson , viz. The cause why they are so few , & The course how they may be more . 1. We should enquire into the cause why good Dreames be so scarce , and come so seldom from God. God may so seldome send in such suggestions while we are asleep , because of our ill carriage to good motions when we are awake , As our intermissions therein , And our opposition thereto . 1. We so much intermit and interrupt good motions from God : And touching good meditations on God , we make such wide pauses and long intervalls , and doe so little stay our minds on good matters in the day , that no marvell we meet with no more immissions from God in the night . He is a Christian ( saies Luther ) who standing , and going , lying down , and rising up , sleeping , and waking , keeps his heart warm with beleeving applications , and enlivening meditations of the mercies of God , the merits of Christ , &c. But alas we are herein so loose , so little , so short , so slight , and put so many broken stops to the best thoughts , that night and day in this secret manner God may meet us the seldomer . 2. We ( which is worse ) so much oppose and resist God in his gracious approaches and intimate accesses to our souls : We strike down what we should stirre up , 2 Tim. 1. 6. and what we should kindle we quench , 1 Thes . 5. 19. Zanchius upon the place observeth , that men quench or put out Gods holy fire , that falls from Heaven upon their hearts , as by not adding of words ; so by powring on water . When instead of making an addition of good matter , we make a sinfull opposition to matter that is good , God may withdraw his motions , and seldome visit our minds either by night or by day . 2. We should seek out and set upon such a positive course as may procure Gods frequent converse with our souls , that he may in night-seasons send in such motions , in larger measures and greater numbers . And for that purpose to ponder things of two sorts , Sound articles of faith , & Good examples of life . 1. Sound Articles of faith in our souls , we should settle and seriously consider . In my heart ( saies Luther ) I let this article reign , of firm faith in Christ , out of whom , by and about whom all my thoughts both day and night do flow and re-flow . Plenty of such principles implanted in us , and improved by us , may profit us much to the multiplying , as of good meditations in the day , so of good conceptions in the night . 2. Good examples of holy life , dayly laid before our eyes , may be a means to encrease good Dreames : viewed examples , and visible objects , have not onely an attractive , but an assimilative power , to produce , and forme Phantasms , and such imaginations as suite thereunto : O how the mind is ready to rise and runne thereupon ! To look upon the lives of good men , to view their vertuous actions , and behold their holy conversations , is excellent . The more of those good visions we have in the day , the more we may have of these good Dreames in the night . 4. Have we found good Dreames but few in times that are past , this should put us on the more for present and future , by desires , prayers and endeavours every night that comes , to cause our hearts to keep wakefull , that they may be the more vigilant and observant of God. God may often make overtures to us herein , and we take no notice thereof , God , saies Elihu , Job 33. speaks once , yea twice in a Dreame by night , and men perceive him not . When our bodies are asleep in our beds , grace may be asleep in our hearts , and our hearts asleep as to grace , and as unto God , so that we then regard him not . Many words by night God speaks , and many motions he makes , and we minde him not . Did but we seek to set our hearts into such an ever watchfull frame as is fit , we might in this manner finde more of God , and by night heare more of his minde , then ever we did . Wicked men can * keep their bodies awake , and in the night to watch for their prey , and work with the Devill : and shall not we keep our minds alwaies awake for our profit , to watch for , and waite upon God , to meet him coming , to see his first step into our souls , and heare the first word he speaks to our hearts ? As oft as we laydown our bodies to sleep , we should call up our hearts and minds , to awake , and attend Gods work ; Awake Psaltery and Harp , I my self will awake right early . Though our hearts be abroad in the day , yet let them lodge with Christ at night . M r Bradford , that blessed martyr saies , in a certain letter , that as a wife , though in the day time she may eat , and drink , sit , talk , and walk with her neighbours , yet when night comes , she keeps her bed , for her husband alone : So the Soule of a Christian that during the day goes out to meet , and mind necessary matters of the world , yet at night preserves the bed for intimate converse with Christ ; Christs sweetnesse ; We should so study ; mind and meditate by day , as to resolve our hearts and He shall lye neere all night . My beloved is to me as a bundle of myrrh , he shall lye all night betwixt my breasts , Cant. 1. 13. 5. If yet for future , we find good Dreames but few , and meet with little of Christ in our sleep , it must the more prompt and provoke us to walk the more with Christ , and work the more for God in the day , by the more plentifull practice of all pious duties . Did we know how pretious time is , and did but we remember how much pretious time goes out in our sleep , and did but we consider how little of God is enjoyed all that time , it might much move us the more largly to lay out the time of the day in all holy duties . Do we sleep out whole nights , and not heare one good word from God , nor of God have any one good thought ? And shall we passe away , the day also , and Christ and our hearts , God and our minds scarse meet ? Doe we lodge so much asunder in our sleep , O let us live the more together when awake ? it may be blame-worthy , we have no more communion with God in good Dreames . Indeed it is sad , that deceiving Dreames , the Devils tares should come up so thick , and grow so fast in the worst of our fields ; and that in the best of our fields , Gods wheat of good Dreames should spring up so thinne and thrive so little . Alas a multitude of vain , idle , foolish , and frivolous Dreames , like birds at night , that lodge in the trees of our hearts , and boughs of our thoughts , when good Dreames are driven away , and by night be forced to flye . As in Pharaohs Dreames , the leane kine devoured the fat , &c. So in our Dreams matters bad prevent much good , impertinent and idle things shut out all serious thoughts . This I say is sad , but more mournfull may this be made , if in the day also we live , look , and labour but little for God. Indeed did we in the day time abound in good ; delight in holy obedience , and make religion our businesse , we might meet more of God in our minds at midnight . Aquinas observeth , that commonly good students in the day , have best Dreames in the nights and they who have the best affections when awake , have the best suggestions in sleep . Were we in the day . more with God by meditation , and prayer , it might promote these matters in the night . As for evill Dreames , we should pray against them ; My Lord , let this Dreame be to them that hate thee , Dan. 4. 19. So , for good Dreames to pray ; Lord , let such Dreames be to all them that love thee ! Were these our daily prayers to God , and were our day-meditations on God , delights in God , and labours for God , it might fare farre better with us by night . Did we like God in the Creation , looke back upon every dayes work , whether good : and did we every evening make cleere with God , and never dare to go to bed in our sinnes , we might in the night meet much of God in our soules . O how comfortable might it be , if day , and night , by holy motions , we made our minds to mount upward ! Among many marvellous things recorded by Galatinus , out of the Jewish Doctors to have been about the Temple at Jerusalem , this was one ; That as fire was continually kept in the Brazen Altar , for burnt-offerings , so no wind , nor weather , could night or day hold down the smoke thereof , but it would by a direct and strait line , still ascend up towards Heaven . Thus ought it to be with our soules , against corruptions , temptations , persecutions , &c. Our minds should day and night , in good motions go directly to God , as a comfortable evidence , and infallible fruit of holy fire , kept kindled in our hearts . Were we expert in this work , O how much good might we see , and do in the dark ! 6. Object . Dreame-discoveries are but like candle lights , or starre lights : no need of them , seeing now that the Sun of the Gospel shineth out bright in our eyes . Answer . 1. Though the Gospel of Christ ( or rather Christ in the Gospell ) now shines as the Sunne , yet that need not put out all candles , or extinguish the light of these stars , starres are of good use , though the sunne does surpasse . Of the Suns superexcellency , severall * Authors speak admirably , and amply : yet also they grant , that much of the great God , in little stars doth appear ; of his power , prudence , providence , for the pleasure and profit of mankind in the world . 'T is observed , God did not make the starres first , and after abolish them , having created the Sunne . But God is said , first to make the Sunne , and after 't is said , He made the starres also , Gen. 1. 16. 'T is also observed that not onely the Eclipsing of the Sunne , but the * Elapsing of the starres may portend tempestuous events . As 't is no bright day wherein the Sun does not shine , so that night is dark , wherein no starre appeareth . And when no sunne , nor starres , day or night appeared , no small Tempest lay upon us , Act. 27. 20. As it should be the sorrow of our souls not to see the Sunne of the Gospel to shine in the day , so should it be our grief when there is no starre ippearance of God in the night ; during the day-time , and while we are awake , t' is good to walk in the warm beams of the Gospel-sunne , to wait at the gates of wisdomes house , conversing with others , to exercise our selves in all Evangelicall ordinances , as was the practise of the primitive Christians . They continued stedfast in the Apostles doctrine , and fellowship in breaking of bread , and in prayer , Act. 2. But in the night season , and when we are asleep , we are unfit for such performances , yet then are the proper times for soul-converse with God in this hidden way of holy Dreames . 2. The light of these starrs may lead to the sunne , 't is observable , 't was a starre that guided the wise men to Bethlehem , where Christ was born . We have seen ( say they ) his starre in the East , and are come to worship him , Mat. 2. As false Dreames from the Devill do dispose men to desert , and forsake Gods publike service , and the wonted wayes of his worship : So true Dreames from God doe encline Christians to close with , and keep to all Gospel-ordinances . Yea these motions having been first in the night , they may be the more apt to religious actings all the day after . 3. In good Dreames may be more then the light of a starre , even Christ the Son of Righteousnesse may shine therein . God himself as the most glorious Son may therein breake out with the brightest beames . Some of Gods Saints can safely say , that when all the day hath been dark , their hearts as the Heavens covered with clouds , thick and black , yet God as a Sunne of mercy hath arose at midnight and shined full faire in their face , If I say , surely the darknesse shall cover me , even the night shall be light about me ; darknesse hideth not from thee , but the night shines as the day . For thou hast possessed my reines , Psal . 139. 11 , 12. God may suspend mercy by day , and dispatch a sweet message by night . 'T is well observed , how God himself was once said to rest from his works in the day : But God hath night-works from which we never read of his rest . God hath in the night-season towards his servants certain works , as for their protection from evill , so for direction in good ; as for their guiding to duty , so for the giving out of his mercy . God while we sleep , may be so awake in his mercifull works , and may bring in such a cleere light of his love , while we lie on our beds , as to turne night into day : as by the withdrawing the light of his love , the brightest day is made like the darkest night . We grant Gods usuall meanes for the discovery of mercy is by a Gospel-ministery , his ordinary way is the word preached by the mouths of faithfull men . I create the fruit of the lips , peace , peace , Isai . 57. 17. So that all people ought primarily and principally to wait hereupon , and especially to expect God herein : yet God may sometimes so speak in Dreames , as manifesting to men much of his mercifull mind about matters the same , Of this it is sure ( saies Luther ) all ought to beware they do not neglect Gospel-administrations , to look for revelations by Dreames . Though yet God in Dreams hath sometimes so revealed himself as hath been certainly , and sensibly a singular mercy to the souls of some men . 7. Object . Dreames though thus they be good , yet they may so break in , as to make our sleep to be short . Answer . 1. To have sleep short may be best for our benefit ; there is a double sleep may do us much prejudice , Unseasonable , Immeasurable . 1. Sleep unseasonvble , some by such sleep turn day into night , as some by their watchfulnesse make night to be day . ▪ T is reeported of the primitive Chaistians , in hearing Paul ▪ preach , they watched till midnight , Act. 20. 7. They ( saies Chrysostom ) watching till mid night , condemned those who sleep till mid-day . Yea sometime , though the season be night , it may be unseasonable to sleep , as we may see by our Saviours censure of his Disciples , Matth. 26. 40. When ever Christ calls to service , then 't is out of season for his servants to sleep . How sad is it with some , who no further observe the Sabbatb-Day-Rest , than by a lazy , drowzy , lying in bed . But let not men look for good Dreames in bad sleeps . 2. Sleep immeasurable may prejudice men in this matter . How long wilt thou sleep , O sluggard , when wilt thou arise out of thy sleep ! Yet a little sleep , a little slumber , a little folding of the hands to sleep , Prov. 6. 9 , 10. Some though they have had their severall long steps , yet they must have their slumbers ; [ sleeps , and slumbers ] in the plurall , so Solomon reads the precited place . Good men will not waste whole nights in long sleeps . How oft did David interrupt his sleep , and how well did his heart work by night ! Diodat observes upon Psal . 143. 8. Cause me to heare thy loving kindnesse in the morning , that I may know the way wherein I should walk . That in the night time his prayer was to God , for guidance in the day . How did our deare Saviour passe whole nights in prayer , Matth. 26. 44. Herein proposing a pattern for Christians at least in extraordinary occasions , as some have concluded . But O , how even some Heathens condemn us Christians , Alexander Caesar , and severall others are said to divide the night into three parts , whereof one only for sleep , the other * two for their studies , and other necessary affaires . As Tully professed , he was not worthy the name of a man , that spent a whole day in pleasure . So is not he worthy the name of a Christian , that spends the whole night in sleeping . Upon such , in their besotted sleeps , God may rather send judgements , then mercies . Epimanondas a Theban captaine , finding in the night a Sentinell asleep , struck him through with his speare , saying ; I leave thee , as I found thee . Aristotle in the night , holding his Book in one hand , is said in the other hand to hold a golden Ball over a brazen pan , that sleeping , the fall thereof might awake him . Such will hardly Dreame what they should , who sleep when they should not . 2. Answer . Short sleeps may be best for good Dreames . In a long sleep may a heavenly Dreame dye and be buried , so as never to rise or come up in remembrance but like Nebuchadnezzars Dreame be quite gone and forgotten . But when a man suddenly awakes , he the sooner reflects , and re-views over what he thought in his sleep . And all things thus received , the Dreame is revived , so that in the mind matters are more readily setled being more easily recalled . By a long sleep after a good Dreame , the foot-steps of God may be lost , and little recoverable left . 'T is good for Christians upon severall accounts to be sooner wakefull , then sleepy . Sleep ( saies the Philosopher ) is caused and encreased , as cold and moist are more or lesse predominant in the braine . And the more heat prevailes in the heart , the more apt is man to awake ▪ Is it not our coldnesse in the cause of God , that makes us so exceedingly sleepy ? Had we more holy heate in our hearts , we should be the more quickly awake to mind God in his work . 3. Answer . But yet a good Dreame may not make mans sleep to be short . Upon this the Lord may dilate sleep , not letting man to awake till his work be done . God may prolong the sleep of a good man to take in the more of his mind . What a long sleep had Solomon , because therein God had much to say by a Dreame , 1 King. 3. from the 5 , to the 15. ver . 8. Object . Sleep is appointed for our rest , and necessary refreshment , but Dreames though good , may much disturb , and trouble our sleep , &c. Answer . To this I shall speak in a double way . By concession , & By negation . Concession ] 1. We will grant with * Authors of all sorts ▪ that rest is requisite , and that the sleep of the night is for the refreshment of nature . Cicero reports of Cn. Aufidius , that he was wont to say . We might think sleep to be given us against * nature , it so deprives us of our senshs , &c. but that we sensibly find our selves thereby sweetly refreshed , as with a medicinable cordiall . 2. We may grant some divine Dreames do disturb sleep , and may molest the mind , and interrupt mens rest , as precited Scriptures report , Gen. 15. 12. Dan. 7 , 8 , 10 , Chap. Yet be it so , 't is better in sleep to be somewhat troubled with molesting Dreames from God , then sinnefully tickled with enticing and seducing Dreames from the Devill . The Devill may make a mans Dreames to be like Lots Daughters , that in the night gave him wine to drink , but drew him to sinnefull and sad evils : so Satan may to the mind of a sleeping man administer much pleasant matters : but the most disturbing Dreams from God be abundantly better . 2. Negation ] Dreames from God may make the heart glad , refresh the mind , and make sleep sweet to the whole man , and behold my sleep was sweet unto me , saies the Prophet , having had a Dreame from God of the Churches happy estate in the world , Jer. 31. 26. Thou shalt lye down , and thy sleep shall be sweet , Prov. 3. 24. This is fulfilled in that comfortable converse God hath with the soules of his Saints in their sleep . Wicked men who have stood up stoutly in the day , God hath tumbled , and overturned with terrours in the night , Job 34. Chap. 25. Ver. On the other side , some of Gods Saints who have been down in the deeps of sorrows all day , the Lord hath lifted them up by heart-gladding-comforts in the night ; And God spake to Israel in a Dreame by night , saying , Jacob , Jacob , I am God , the God of thy father ; Feare not to goe down into Egypt , I will go with thee , and I will bring thee up again , Gen. 46. 2 , 3. Much to this purpose , see that great Apostle . There stood by me this night , the Angell of God , whose I am , and whom I serve , saying ; feare not Paul , be of good cheere , God hath given thee all that saile with thee , Acts 27. 26. O the heart-ravishing cups of comfort that God sometimes brings down for his Saints to drink in in the dark ; yea , O how sometimes by soul-solacing Dreames are their hearts drawn up into Heaven ! Luther speaking of the Soul of a Saint , separated from the body by death , saies ; That it sleeps not , but is ever awake , walks in Heaven , heares the language of Angels , sees the visions of God , &c. The same in some measure may be said of such a Soul , while united to the body in this life . It sleeps not , but being ever awake , it even in the night-season ascends up into Heaven , and sees the face of God , and sings the praises of Christ . So that we may say of a Saints sleep in this case , as Austin once said of Stevens sleep martyred among the stones ; O sleep of peace , how pleasant and full of delight ! Quest . May not the Devils deluding Dreames have many delighting joys ? Answ . Suppose so , yet the joys of Divine Dreames are farre differing , and may be discerned , by Antecedent preparations , & Consequent inclinations . 1. Before a Christian is penitentially prepared by afflictings of Soul , and affrightings for sinne , deep humblings , and day-tremblings , under sense of Gods wrath , &c. then by night God may represent to the mind , his marvellous mercies in the Covenant of grace , his favour upon the account of Christ , pardon of sinne , to the singular joy of the Soul. 2. After a Christian is graciously enclined , his spirit disposed to the advancing of God , the abasing himself , the opposing of sin , the pursuing holiness of life , and the like : Such joys in Dreames , are more then Dreames of joy . One well observeth , That all the Devils pleasing power , it 's placed in deluding lies ; He delights to delude , and he deludes in his delights ; He rejoyces to deceive men , and he deceives men in their rejoycings . Their joys in Dreams be but Dreames of joy . They seem to solace , but they do not solace as they seem . Be such delusive joys examined by things before or after ? they may be found very vain , as in the causes , so in their essects ; whereas the virtuous vigour of true joys that are in and through Dreames Divine , we may soon discern , as by their good causes , so by their excellent effects , viz. They engage to truth , & They enlarge our strength . 1. To truth : our hearts are hereby engaged , obliged , more bent and bound to truth-embracements . Such a Byas set upon our souls , as may carry us the more strait on , in obedience to the strict●st truths contained in holy Scriptures . Yea , we are taught not only to retain the truth , but to rejoyce in the truth , through the truth of joy . Whereas false joys , that proceed in and through delusive Dreames , leave mens minds loose , for the letting in most lamentable errors : So , that the saving truths of God in the Gospel , are the sooner very sadly deserted . 2. In strength : our hearts are hereby enlarged , encreased . Nehem. 8. 10. The joy of the Lord is our strength . Such joys as God sends in sleeping , or wakeing , they strengthen with much spirial might our inward man , making us the more apt and able to the holiest duties , and for the heaviest * difficulties , that may severall waies be set before us ; Whereas false joys from Dreames delusive , do rather debilitate , enfeeble , and weaken mans soul , as to hard service or suffering . Thus rightly to discriminate these , is a lesson very well worth our learning . Yea : and let us learn likewise , not only how to perceive and discern , but how to reeive and maintain : not only Dreames reall and truly right for delights , but also the most rare and ravishing Dreams that can come from Heaven upon our hearts . For the more constant compassing of such high night-comforts , we ought through our whole daily walkings , To beware , & To be wise . 1. Beware of walking from the setled counsels of God. Take heed of turning aside to seek uncertain waies , to look for new Revelations , and so forsake the antient Tracts , and leave the long beaten paths of Bible-truths : least we not only prevent from our selves such caelestial sweets , but on the contrary , procure to our selves the sowrest draughts , that our minds can drink day or night . May not we concurre with * Cassian , and confidently conclude : That those Christians , who during the clear day , do deviate from Gods wonted waies , from Christs the Kings known rode in his Word , paved with Propheticall flints , and Apostolicall stones , and made plain by the footsteps of all the foregoing Saints , yea , and the Lord himself : to seek out unknown waies , and to wander into briery and bushy paths , may look to lie down at night with legs all scratched , garments torn : with souls full of sores , such wounds and wofull stings , as will not well suffer them to sleep . Excuse me good Christians , if again and again , I give this Caution ; lest men make a wrong Use of this requisite Subject , in our monstrously mistaking season . 2. Be wise to walk in the most certain comforts of God. We may find that this is without doubt our daily duty , not only to walk in the fear of the Lord , but likewise to walk in the comforts of the Holy Ghost , Acts 9. 31. This for pious persons , is possible , though indeed so difficult , that with Bernard the best may say , Such soul-solacing daies and houres are very rare and sweet , though very seldome and short . Yet without question , good care might carry us in , and keep us to farre more continued waies of comfort , than in which commonly Christians are found . Were we so exact as we ought , might not we make even our extraordinary comforts , our much more ordinary Walks ? Sure , we are not only to take some steps into spiritual comforts , but we are to take up our daily walks in the comforts of the Spirit . And if we thus walk into these comforts while awake , what walks may such comforts have into us when asleep ? If we in our more constant course could converse with God , by the most rejoycing thoughts in the day , would not God have a more frequent converse with us by most refreshing Dreames from Heaven in the night ? Did but we afore-hand accustom our selves to be with rejoycings of soul in the service of the Lord , how afterward might we meet with that of God , which now , to the most of men ▪ remains a mystery ? Jerome reports , that after some most affectionate and fervent performance of some holy duties , as Meditation and Prayer , he had sometimes seemed to himself , as if he had been caught up into Heaven , and had been triumphing with Troops of Angels , &c. Thus may a good man , even after a comfortable intercourse with God in religious exercises , be by night in a Dreame , as if drawn up into Heaven : as if he heard those Hallelujahs and sweet singings of Angels , as if he saw the bright and beautifull Body of his blessed Saviour , sitting at the right hand of God , &c. To come out of such a Dream , is to come out of Heaven ; O how happy would it be herein to abide ! O how blessed and comfortable is the case of that Christian , who from personall experiance can hereof make report ! To such a purpose some Antient Authors * do excellently open Jacob's Dream , Gen. 28. Let us chiefly marke what the Scripture speaks : Jacob dreamed , and behold a Ladder lifted up , and the top of it reached to Heaven , and behold upon it the Angels of God ascending and descending . And above he saw the Lord himself . standing , and heard him speaking such sweet words , and in such a way , as so well warmed his heart , that awaking he break out ; Surely the Lord was in this place ; this is none other than the House of God ; this is the Gate of Heaven . Some of our more Modern Writers , do also much admire this Dream , in the season and subject of it , for the expressions and impressions of it . That Jacob lying now obnoxious to all the injuries of Earth and Heaven , God did graciously relieve him in a Dream , that left such legible letters of love , and visible Characters of Divine care , as in sleep to receive them was exceeding sweet ; and awake to review them was very comfortable . Neither let us think in these latter Times , the Lord to be lesser in his love , and lower in his care over afflicted Christians , but rather let us believe , that as the Devill in these latter daies , hath not only the same , but hath subtiller projects , and soarer conflicts to assault Gods Saints : So God certainly , hath now not only the same , but hath stronger supports , sweeter and greater comforts for the sensible asistance of his Saints oppressed . The policy and power of the Devill , as they more decrease in time , so they more encrease in their measure . The Devill , when his time is most short , his temptations will be most sharp . And when the temptations of the Devill be the sharpest , then the Consolations of God shall be the sweetest , for the sutable and seasonable solacing the Souls of his Saints , whether their Bodies be awake or asleepe . FINIS . A POSTSCRIPT TO THE READER . OR , The Authors EPILOG , In Some concluding Requests . Christian Reader , I Crave yet once more , and do ( the praeceeding Treatise considered ) from my whole soul , most seriously beseech the actual concurrence of Thy Piety , & Thy Charity . 1. Thy Piety , in most earnest Prayer to Almighty God , as graciously to pardon in the precious Blood of Christ , those many humane frailties , which therein both God and Man may easily find , and I confess : So successfully to prosper by his abundant blessing , my true endeavours therein , for the Gospel of his great Name , and the reall good of souls . 2. Thy Charity , in a candid interpreting , and right understanding , both of the Author and Matter , notwithstanding the accidentall errors of the Press . The Printer , in his Composings and passings through the main Body of the Book , hath left great Faults but Few : yet too many lesser , in literall and syllabicall mistakes , with many misplaced Commas , &c. All which , as by thy due Observings , thou maist soon find them : So , by thy right Correctings , thou art desired friendly to mend them . VIZ. Page 55. line 26. for Dreames read Dreamers . p. 71. l. 20. for Suedland r. S●abland . p 77. l. 6. for waring r. warming . p. 69. l. 19. for strange r. strong . p. 113. l. 15. for at r. in . p. 135. l. 13. for provision r. praevision . p. 163. l. 9. for new r. Mens . p. 152. l. 12. for as condition r. his condition . p. 242. l. 21. for Chamber r. Chair . p 271. l. 21. for Nations r. Motions . p. 286. l. 28. for surely r. sweetly . p. 296. l. 12. at sleep , make a full stop . p. 303. l. 13. for Saints r. same . p. 304. l. 18. for as r. so . In the same line , for accept in r. accept us in . p. 34. l. 16. for words r. wood . With others such like . In the Margin all Quotations may be manifest mistakes , in the mis-naming of some Authors , and the mis-noting of some Numbers of their Pages , in their mentioned Writings : besides severall other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Errata's , especially in the Greek and Latin. All which the Learned Reader is likewise earnestly entreated , as kindly to excuse , and courteously to correct : So notwithstanding , rightly to receive , and to accept , &c. VIZ. Pagina 34. pro target lege torquet . p. 56. pro lit iam l. licentiam . p. 34. pro ineo r. imo , &c. p. 38. pro ineam l. etiam . p. 27. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 50. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. 232. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 150. pro decen l. decem . p. 284. pro uqae l. quae nec . p. 334. pro aptis parentibus l. apparentibus . p. 343. pro dooet l. doeet . p. 312. pro pretium l. Aretium . Et similia . And now ( good Reader ) that good hand of our most gracious and all-glorious God , rectifie , and fully reform farre worse Errors , ( or those broader and blacker Blemishe ) found in the most lamentably mis-carried leaves of our lives : And our infinitely good Lord , with the indeleble Characters of his heavenly Grace , ingrave , and imprint the most precious and permanent Truths upon the Tables of our hearts , unto his own deserved Honour , and to our Eternal Happiness . Amen . Thine in the Lord , P. G. 1657. AN ALPHABETICAL TABLE : OR A DIRECTORY , BY The Order of Letters , Leading To Some Chief Things found In The foregoing Treatise . A A Bell , what the name noteth p. 171 Actings of man of two sorts p. 166 Adam , what God appointed him for to do in Paradise p. 78 Adam considered in a double estate p. 362 Adiaphora , or middle matters , how far to be granted p. 263 Afflictions , how made easie p. 196 Ages of the world , how many p. 262 Angels their Ministry , what p. 272 Angels their chief help , when p. 320 Anabaptists , whence their first original p. 32 Anabaptists , how dangerous in their principles and practises p. 33 Anabaptists , the chief opposers of Magestracy and Ministry p. 36 Anabaptists in Germany , their reign and their ruine p. 38 Antidots against pride , what p. 44 Altar of Apollo , how frequented p. 30 Alexander , how encouraged to Battell p. 62 Apollidorus , what a Tyrant p. 228 Artaxerxes , how idly he spent time p. 188 Articles of Faith , how revealed p. 269 Articles of Faith , what and how to be embraced p. 335 Arrogancy , how great a sinne p. 326 Atheism , how abhominable p. 44 Augustine , what sinnes in youth p. 96 B Babes of the Devil , how dressed p. 42 Baptism of Infants , by whom most opposed p. 71 Baptism of Infants , how long maintained p. 281 Balam , the Divine Visions he had p. 250 Basill , how good a man he was p. 288 Bible , how much to be read p. 296 Birds , where they usually build p. 173 Body of man , how full of beauty . p. 15 Body , how much defiled by sin p. 100 Body , how after this life said to sleep p. 89 Books bad , what hurt they do p. 50 Breaches , how great an evil p. 233 Bruits , how said to Dream p. 17 C Calumnies , what , and by whom raised p. 327 Capacities , of what kind given to creatures p. 19 Cares , of what kind required of Christians p. 148 Christian , who is indeed p. 333 Chrysostome , what Text he would choose to preach of p. 190 Children , how vexed p. 216 Church , how compared p. 177 Cleomenes , his falsehood p. 134 Confidenee men have of themselves , how great and groundless p. 51 Company with vain persons , how bad p. 189 Comforts from Scripture , how sweet p. 172 Courts in which all may be accused , twofold p. 131 Creatures , how they deceive man p. 207 Cruelties , in what men worst p. 328 Cyprian , what he reports remarkeable in his times p. 322 D Daemocles , how sitting in his Chair p. 242 Darkness not created of God. p. 211 Darkness pleasing to the Devil p. 100 Darkness affrighting to man p. 210 Deceits of two sorts p. 53 Deceivers of severall sorts p. 48 Defiling , only by sinne p. 103 Delights carnall , their ill Eeffects p. 226 Delights in God , how good p. 310 Desires covetous , how bad p. 226 Desires in the Devil of two sorts p. 214 Devil , how described p. 28 Devil , how large a knowledg p. 64 Devil , how great a power p. 50 Domestick duties , how neglected p. 325 Domition , how he spent his time p. 187 Donatists , how they condemned Austin p. 51 Duty neglected , what a sin p. 177 E Emanuel , how good a word p. 68 England , how apt to Errors p. 36 Elenor , Wife of King Edward p. 112 Errors compared to chaff p. 42 Errors of the last times , worst p. 71 Errors , all prone thereto p. 210 Evils of two sorts p. 202 Evils of sin , worst p. 203 Evils of sin , how to be shunned p. 124 Excellent things but few found p. 325 Examples good commended p. 335 Extasies bad discovered p. 31 F Faith , how excellent a grace p. 229 Faith , every man must have of his own p. 181 Families , how to be instructed p. 325 Favour of God much to be desired p. 213 Fear of God , upholds Gods Throne p. 163 Fear of God , Unites mans heart p. 180 Fear of men forbidden p. 179 Fancy , how strong in working p. 120 Filthyness of men two-fold p. 95 Flesh in man , the fountain of sinne p. 101 Fire two waies put out p. 334 Fort-Royal of Christian Religion p. 324 Freedom for thoughts a mistake p. 104 Fury in man , how a sinne p. 334 G Gastio , his Book against the Anabaptists p. 33 Geneva , how preserved by Beza p. 281 Gentiles , what knowledg some had of Christ . p. 249 Germany's troubles , what and whence p. 72 Gifts of Gods love , how sweet p. 240 God , that he is , men commonly believe p. 215 God is the best Friend and worst Enemy p. 205 God not the Authour of any sinne p. 203 God the Fountain of all good p. 6 Gospel-Sacrifices most excellent p. 193 Gospel-Discoveries most clear p. 338 Graces , how some counterfeit p. 83 Graces , when most visible p. 289 Grace , how excelling Nature p. 202 Greek tongue excellent p. 297 H Habel , what the word singnifieth p. 193 Hands proper only to man p. 187 Harlots , their property p. 145 Hatred of good men , how bad p. 326 Haters of good men , who worst p. 328 Heresie , what and how described p. 327 Hereticks , who , and how to be used p. 239 Herod , how cunning and cruel p. 254 Heart gracious , how excellent p. 275 Heart , how carefully to be kept p. 175 Holiness of life , how laudable p. 230 Horror , whence it ariseth p. 210 Hypocrites , how great sinners p. 254 Hypocrisie , how abhorred of God p. 255 Hypocrates , how rare a Physician p. 224 I Jaddus the High Priest , how cloathed p. 279 Idle persons like Drone-bees p. 186 Jedidiah , what it signifieth p. 240 Jealousie , whence it ariseth p. 153 Jerome , how in Prayer transported p. 354 Jews had God divers waies discovered p. 264 Jews , how great their incredulity p. 261 Ignorance , how gross in men p. 50 Ignorance , the evils thereof to men p. 234 Images , when first set up in the Church p. 140 Images oft set up in mens hearts p. 185 Immortality of mans soul proved p. 284 Incubi and Succubi , how to be believed p. 114 Innocent Infants , by whom , and why slain p. 259 Joys true and false how differenced p. 355 Israelites , how they received Manna p. 300 K Kings , how of God preserved p. 274 Kings , how with cares oppressed p. 253 Kingdoms , how by wrong obtained p. 254 Kingdoms , how from one to another translated p. 62 Knowledg intuitive God hath only p. 111 Knowledg of mans soul difficult p. 24 Knowledg in humane Arts excellent p. 249 Knowledg Divine , how much required p. 124 Knowledg by Satan much opposed p. 121 L Law of God , how transgressed p. 123 Law of God fit for Meditation p. 297 Learning , how to be esteemed p. 249 Life of man , how compared p. 156 Life of man , how shortned p. 131 Light of Scripture , how admirable p. 23 Light of Gods countenance comfortable p. 231 Light of a quiet conscience , desirable p. 232 Leviathan , what , and when best taken p. 126 Lodging , what it importeth p. 161 Lords-Day , by whom neglected p. 324 Lord like a Lyon , how sad p. 205 Love , how excelling fear p. 201 Love to truth , how requisite p. 76 Lives of good men much to be viewed p. 327 Lucian , how bad a man declared p. 328 Luther's Doctrine , by whom condemned p. 33 Luther's Question oft to himself p. 52 Lycurgus , what a Law he made p. 138 Lycanthropie , what a sad disease p. 224 Lyes , by whom ordinarily raised p. 327 M Magi , what the word signifieth p. 249 Magicians of Aegypt , what they did p. 40 Magistracy , by whom opposed p. 56 Majesty of God , how great p. 208 Man , a person compounded p. 4 , 5 Man excelling other creatures p. 187 Manichees , their opinion p. 14 Manna , what a mercy to the Jews p. 300 Meanes , how to be used p. 177 Mercies , how to be prized p. 183 Meditation of God , how good p. 128 Misery of man , how great p. 209 Memory , how necessary p. 128 Ministers , by whom opposed p. 324 Miracles , true and false differenced p. 47 Moses among the Prophets , how excellent p. 262 Mortification of sinne , how necessary p. 137 Muncer , what a seducer p. 33 Mysterium , what the word signifies p. 2 N Nature of man defiled with sin p. 103 Nature , all men alike miserable p. 172 Nebuchadnezar , how great a Prince p. 222 Nebuchadnezar , how living among Beasts p. 224 Nero , how he killed his Mother p. 132 Nescience and ignorance , how they differ p. 21 Neglects of good , how dangerous p. 177 Nocturnall-polutions , how perillous p. 92 Nourishing of sinne , how odious p. 81 O Obedience to God , how just p. 211 Observation of God , how fit p. 313 Onenesse of heart , how good p. 180 Onenesse of way , how meet p. 355 Opinions , some how abhominable p. 71 Oracles , how once used p. 256 Oracles , when they ceased p. 31 Organs given to man excellent p. 167 Original sinne , how certain p. 55 Original sinne , how active p. 183 Outward actions follow inward motions p. 166 P Pardoning power in God , how great p. 116 Pardoning sinne , God thereto very prompt p. 44 Peace false , by the Devil furthered p. 215 Peace sound , through God setled p. 219 Phantasie and Memory , their differing acts p. 11 Philosophers of two differing sorts p. 34 Philo , of what men he complained p. 325 Philo , what of man he affirmed p. 252 Philpots Judgment about Infant-Baptism declared p. 281 Plato , reading the Books of Moses p. 249 Places , two after this life p. 8 , 9 Policarpus , how warned of death p. 282 Prayer in the heart , how prevalent p. 257 Prayer with fervency , how efficacious p. 136 Preaching , of how great use p. 338 Pride , how prone man to it p. 45 Prosopopeia , what and how used p. 329 Prudence , wherein it consisteth p. 195 Publican and Pharisee , how differanced p. 322 Q Quenching the Spirit , how caused p. 334 Questions idle , by whom raised p. 324 Quietness of conscience , how disturbed p. 205 R Raptures , how therein men mistaken p 324 Reason in man , how excellent p. 5 , 6 Reason in man , when active p. 6 , 7 Reason , how fitly compared p. 194 Reason , how often seduced p. 192 Remembrance of God , how good p. 128 Repentance for sin , how necessary p. 119 Repletions with grace , how excellent p. 333 Revelations from God , how described p. 329 Revelations false , how discovered p. 323 Richard the third , how slain p. 225 Rome , who friends thereunto p. 328 Rubie , how precious a stone p. 289 S Sabbath to be kept by Christians p. 324 Saorifices , what under the Gospel p. 193 Scorpion , what the Name signifieth p. 232 Scorpions , what their properties are p. 243 Scriptures , by whom perverted p. 325 Simon , what the Name importeth p. 32 Sinne , what evils it implyeth p. 106 Sinnes of severall sorts considered p. 81 Seducers , how sedulous and subtill p. 311 Satan , how cunning and cruell p. 210 Skarring , what the word signifieth p. 199 Sleep , by what means caused p. 222 Sleep quiet , what a mercy p. 240 Sleep quiet , how procured p. 230 Sodomites , how great sinners p. 89 Solomon , how rare a person p. 151 Souls activeness , how discovered p. 185 Souls dignity , how preserved p. 20 Starres , their excellent use p. 339 Starre leading to Christ , what p. 250 Spira , his sad case discovered p. 227 Sunne , its excellency advanced p. 219 Sufferings upon man inflicted p. 233 Sybils of Greece , what they were declared p. 30 T Temple of the Holy Ghost , what p. 140 Tempests , how farre of the Devil p. 212 Temptations of severall sorts p. 214 Telmisenses , their opinion p. 35 Tertullian , his Apologies for whom p. 158 Thankfulness , how due to God p. 144 Themistocles , what kind of man p. 293 Thoughts are secret words p. 168 Thoughts in man of three sorrs p. 159 Thoughts naturally only evil p. 180 Thoughts , all known to God p. 196 Thunder , how it is caused p. 212 Truth , how much deserted p. 352 Truth , all ought to be loved p. 77 Time , all is Gods and for God p. 286 Time , how well divided p. 53 Time , how much abused p. 188 Tyrants , their ill properties p. 259 V Vanity , what the word signifieth p. 154 Vanities , how divers in man p. 150 Vanity , how it debaseth a man p. 188 Voice of God in Scripture sure p. 351 Voice , audible from God in crosses p. 188 Vineyard , what to be kept p. 177 Unity of heart , how good p. 180 Unity among the Devils , how great p. 49 Union with Christ , how sure and sweet p. 30 Virtue Theologicall , what p. 201 Virtue , how it advanceth a man p. 188 Visions of three sorts declared p. 266 Visions , true from false discovered p. 323 W Walking , what of Christians required p. 339 Wandering from Gods Word condemned ibid. Watching , why to Christians commanded p. 188 Warring with the flesh continued ibid. Woman hearkening to the Serpent p. 192 Will of God , how opposed p. 331 Wolfe , how ravenous a Beast p. 135 Word of God , how transgressed p. 211 Word of God , how compared p. 41 Word of God , how preferred p. 326 Wicked , how described p. 191 Witches , how seduced p 61 Wisdom , why to be desired p. 211 Work of a Chaistian , what chiefest p. 174 Wounds , of what sort are saddest p. 131 X Xerxes , at what he rejoyced p. 293 Xenophon , what he denied p. 380 Y Young men , their lusts p. 117 Young men , their conceits p. 52 Z Zeal , its want bewailed p. 339 Zeal , by whom opposed p. 321 Zwinglius , what he practised p. 33 THE SCRIPTURE-TABLE , OR A CATALOGUE Of Principall Scriptures , occasionally cleared , and fitly unfolded , in the foregoing TREATISE . Genesis . Chap. Vers . Pag 1 3 211 6 5 108 15 12 208 20 3 271 35 5 183 Ex dus . Chap. Vers . Pag 14 15 257 15 9 9● 23 28 216 Numbers . 12 6 263 Deutren●my . 13 5 69 13 8 75 15 9 168 29 9 91 1 Samuel . 26 12 129 2 Samuel . 12 4 166 Job . 4 11 43 6 4 204 7 14 198 11 12 52 20 8 7 29 3 221 33 17 45 Psalms . 1 1 191 4 3 190 4 6 231 6 5 9 19 14 305 24 4 196 34 7 136 42 8 301 49 11 91 74 16 286 77 7 297 86 11 180 119 45 190 127 2 240 139 14 17 Proverbs . 3 24 292 4 23 175 7 9 112 23 17 182 24 9 168 Ecclesiastes . 2 23 226 3 21 18 5 7 150 5 12 215 12 3 140 12 13 163 Isaiah . 20 7 302 30 32 121 36 7 211 45 7 302 59 5 160 Jeremiah . 2 5 189 4 14 161 23 28 41 23 32 46 29 8 75 32 40 180 Ezekiel . 8 12 185 Daniel . 2 29 12 4 4 221 7 1 209 10 1 201 Hosea . 3 5 68 3 7 136 7 6 110 Joel . 2 28 269 Micah . 2 1 69 3 6 67 Zechariah . 2 5 237 10 2 27 Matthew . 1 20 269 2 20 259 6 9 8● 8 29 113 13 32 309 15 19 104 26 41 276 27 19 22 Mark. 12 41 306 Luke . 1 28 322 1 74 179 11 5 273 12 17 97 John. 14 30 102 Acts. 2 17 269 8 9 46 8 11 31 9 31 358 10 10 265 16 9 265 Romanes . 1 12 172 1 Corinthians . 3 20 196 6 19 140 2 Corinthians . 6 17 37 7 1 129 12 1 328 12 4 329 Ephesians . 6 16 204 Colossions . 2 18 103 1 Thessalonians . 4 4 130 5 6 197 5 10 291 5 19 334 2 Thessalonians . 2 10 77 2 Timothy . 1 6 334 Hebrews . 1 1 264 Jude . 8   88 1 John. 1 8 81 Revelations . 2 17 117 3 17 83 12 10 131 ▪ FINIS . Mystery of Dreames . Notes, typically marginal, from the original text Notes for div A85424-e400 a Si enim ignoremus quid sit info●●nium quot & quae eorum causae & quae eorum genera . Quaestiones poni solent , quae bene explicari non poterunt . Zanch. T●m . 8. Tractat. de Divine . b Patriarchae divi●uatur in tres classes — Inter Patriarch as tertiae classis enumeratur . Joseph . Alsted . Chronol . Gen. 40. 12 , 13. vers . Gen. 41. 15 , 25 , 26. c Interpretati● s●mnii Pharonis de pimguibus & ma●r is e Nilo as●●n●entibus Josephus non h●a●si● ex consideratione natu●ae Nili . Wendeli● contemp . Phys● . ●e●t . 28. cap. 8. d Daniel anno . 7. exilii Babilonici putatur interpretatus esse somnium Nebubuchadneze●is . Vixit enim in captivitate Babilonica sub Nebuchadne●●●e & successoribus ejus — Alsted . Chro●●l● . Prophetarum . 154. e Lege Luther 〈…〉 . comm . de ●…o Theologi●● & aliarum artium . f Non tantum Chaldaeorum institutio eos intelligentes fecit ; sed Gratia Divina dedit . Theod. in locum . g Si ita eruditi & instructi sunt agricolae in rebus tam minimis , quid de Doctoribus sentiendum est ? Et quid , &c. Calvi● in locum . Etiam hoc asserit Aristo●cles . lib. 6. Ethic. cap. 7. h Ex hac scientia , & naturali , & acquisita , & revelata , sequitur laus Dani●lis . 1. Naturalem scientiam literarum disciplinarumque humaniorum non a piis negligi sed coli op●rtere . — 2. Etsi haec non tam Naturae beneficio c●mparatur a ●id●libus quam singulari Dei gratia lucem mentibus ad res etiam naturales percipiendas . — Jun. Lectiones in Dan. i Cicero hac de re prolixe disputat . lib. 1. De Divinat . De insomniis igitur dicam non quidem omnia quae ab Aristotele & aliis praeclarissimis Philosophis copiose traduntur . Zanch. De Divinat . k Galenus lib. de praesagiis ex somniis Ex interiori dispositione corporis ●ormatur motus in Phantasia — homini in quo abundant frigidi humores occurrunt in Somniis quod sit in aqua — Et propter hoc Medici di cunt esse intendendum Somniis ad cognoscendum interiores dispositiones . — Aquin. 22ae Quest . 95. Magir. in Physiol . suam . lib. 6. cap. 15. Zanch. Tractat. De Divination● . l In Somnis Deus consolatur Jacobum , cohibet Abimelechum , admonet Labanem , ●ortatu● Solomonem , &c. Lege Illyricum clav . Scrip. Sac. m Vide prolixam & eruditam disputationem de somniis & quid sit illis tribuendum . Luth. Ex t●mo in Genesin . cap. 40. Luth. ●●● . com . ●ae classis cap. 22. n Polan . Syntag . Theol● . lib. 5. cap. 30. De anim● . o Somniorum duo sunt genera necessario cognoscenda . — 1. Quibus alii a Deo fuerunt in structi . 2. Quibus alii a Diabolo destructi fuerunt . p Vnus idemque homo dormit & somniat ; somnus & somnium sunt actiones ejusdem . Vide Magir. Comment . in Phys . lib. 6. q Somnium est figuris tectum & sine Interprete intelligi non potest . August . de spiritu & anima cap. 5. r In dormiendo aliquis habet usum rationis quia saepe in somnis ratiocinatur & praeeligit unum alteri consentiens vel dissentiens . Aquin. 22ae Quest . 154. A● . 5. Vid. Aristot . lib. de Insom . cap. 2. & 3. & lib. de som . & Vigil . cap. 3. & de Gen. ani . cap. 1. de Hist . anim . cap. 10. ſ Et observandum est quod sepe contingit ea i● s●m● nos videre quae run●uam suerunt in sensu Paraeus . comment . in Genes . t Ex iis somniis & si nihil certi statuere p●ssumus conjectare tamen — Qualia fuerant Syllae & Luculli somnia — Item qualia multa fuerunt quae apud Cicer . lib. 1. De Divi. leguntur — Zanch. Tractat de Div. u Somnium Monicae ambiguum de filio Augustino — Luther . Tom. 2. in Genesin . x Concedit Aristotales somnia sae●e esse causas nostrarum actionum ut cum somno soluti ad ●ales nos actiones accommod●mus quarum simulachris mens in somno percita suerit — Paraeus Tem. in Genes . y Nihil squidem differt a s●●ni vanitate r●rum praesenti●● fi●ura , sive ●●st●s , ●●●e prosperae . &c. Ambros . de juga seculi . cap. 5. z Comparat Propheta omnem mundi splend●rem som●io quo ali●uando frust●a se quis oble●●at — De rebus caducis somnians mag a concipit . a Somniant se habere singularem sanctitatem modestiam patientiam & Doctrinam — Somniant se , &c. Luther . 5. ●classis . cap. 8. De ●anaticis . b Lege Herodot . lib. 7. in Xerxe . De quo etiam A●t●banus . Quoniam Daemonius instinctus est & Graecos clades quaedam ( ut videtur ) missa Divinitus manet ego quoque caedo & sententiam muto — Alsted . Cronol . 294. c Diseas humiliter sapere sciens certo & verissimè Sathanam non esse mortuum , &c. d Semper sumus obscessi & circumfusi undique multis milibus Daemonum qui evomunt contra●os totum infernum & maxime exercitibus nos adoriuntur — Luth. loc . Com. Quint. class . cap. 1. De Diab . e Multis temporibus somniis falla●ibus hohomines in magnos mittuntur errores , &c. Aug de cura pro mortuis . cap. 10. * Peccatum in sanctis non solum est sed agit , non solum vivit sed vigilat . Luth. loc . 40. f Peccatum originale & si non sit peccatum actuale est tamen peccatum a●tuosum Aqui. g Anima non dormiseit , non seneseit . Scalig. de subtill . h Docent Philosophi-justum somniare honesta & tranquilla sceleratum in honesta & turbulenta in carnalibus & impiis somnus est cogilationum mare , inauinationum fluctus — Aristo . lib. 1. Ethic. Plutarch . lib. 2. Nic●tas in orat . 3. Nazianz. Psal . 18. 23. Ezek. 7. 16. Gen. 41. 40. i Apud Persas . Persona Regis sub specie magestatis occuli tur . Just . lib. 1. k Hanc artem Satanaepluribus explicatam . Vide apud Augustinum libro . 30. contra Epistolam Parmeniani . cap. primo & secundo . l Lege Augusti . Confessi . lib. 10. cap. 30. m Ex somnio mentem Nebuchadnezaris fuisse graviter affectam , sed gravtore somnio excussam fuisse recordationem somnii . — Jun. lectiones in Dan. Vt si quis somniet se ab aliquo premi . Quod in somnium Ephialtes appellatur . Fit cum crassus humor in Thorace Vel cerebro existens . — Zanchius . n Jus civile Scriptum est vigilantibus non dormitantibus , &c. o Multi fanatici spiritus me adorti sunt quorum alius ▪ somnia alius visiones alius revelationes jactabat . Sed respondi me non expetere ejusmodi — & si o●●erentur meiis non habiturum ●idem . — Et ideo ardentibus votis precatus sum ut daret mihi Deus certum sensum Scripturae — Si enim verbum habeo s●io me non facile f●ll● aut errare pos●esed recta via ingredi — Luth. loc . com . ●ae . classis . p Necessarium est verbum ruminare & orare sive cum surgimus sive cumbitum imus , ne nos vacuos & imparatos hostis inve●iat . Luth. primae classis . cap. 23. q Ille igitur proprie tranquillus est qui carnem omni corruptionis labe purgavit , mentem supra creaturam omnem elevans , omnes illi subjicit sensus & vultui Domini animam sistens , supra virium suarum modum in Deum se semper extendens , &c. Climacus . Gradu . 26. &c. 29. Corn. Lapid . com . in Prov. Sol. cap. 4. Aquin. 22ae . quest . 154. art . 5. pag. 316. Siquidem ut equi jugales recta currere instructi non deserunt viam dormiente aurigâ : Ita bruti affectus domiti nec in somnis facile recalcitant . Corn. Lapid . com . in Pro. Auctor cat . Graes . cap. 3. v. 29. r Negat Aristotoles somnia unquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra illud Homericum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ſ Non dubito quin multa somnia fuerint fabulosa — Tamen satis constat quaedam somnia non fictitia esse — Sicut somnium calphurniae uxoris Julii Caesa●is quia antequam occideretur — ita illa somnia verat — Idem dici potest de Medico Augusti qui jusserat eum exire è tabernaculo suo quo die pugnatum fuit in pharsalia — Statim capta fuerunt castra Augusti . t Accipienda sunt somnia non solum metaphorice de illustri patefactione Dei & Doctrina salutis sub regno Christi sed propriè de Divinis somniis est dictum quae nunc sanè negligenda non sunt . Read the life and death of William Cowper B. of Galloway in Scotland . Lege Augustinum lib. Conf. 8. cap. ult . u Renes interiora viscera — occultissima denotant — cor intelligit , &c. x Nonnulli interpretantur quod nocturno tempore multa dedicisse & proficisse Proph●ta in agnitione Dei in fide , &c. Mollerus in locum . y Et quamquam Aristot●les libenter re●iceret omnem semsum Divinitat●s ut fuit malig●us in hac parte cum scilic●t ad captum ing●nii vellet D●i naturam ex●gere ut omnem raperet a● ac●u●e● suum — Negavit somnia esse Divina — Concessit tame● D●vination●● esse in qui●us●am somniis . Calv. z Quomodo quis suos in virtute profectus sentire possit inter alia signa dat somnium si quis non turpia sed : honesta somniet . a Nocte me probasti sed non deprehend sti a●i uam perfidiam u●fallaciam in me sed recte & sircere egi cum in caeteris tum in hac causa . b Semper rogasse Dominum ne mihi vel somnia vel visiones mitteret , pactum feci cum Domino Deo meo ne vel visiones vel somnia mihi mittat . Luther . Consule Lutherum 5ae class . cap. 8. De H●reticorum & Fanaticorum versutia astu , virulentia violentia & calumniis malitiaque memendabili , &c. c Contentus sum hoc dono , quod habeo Scripturam sanctam quae abunde docet & suppeditat omnia quae . Sunt necessaria cum ad hanc tum ad futurum vitam d Huic credo & acquiesco ac certus sum me non p●s●e salli . Luth. Torn . 4. in Genesin . e Atque saepe per somnium me put● esse in inferno & saepe in Caelo Luth. f Este Daemonibus unus qui praecursor dicitur qui nos è bono somno surgentes protinus excipit & nostrum cogitatum inquinare nititur — Da Domine primitias dici tuae — Ab ipso matutino tempore cursum meum totius dici scio — Cave ne pullulant vanae & inutiles cogitationes — Si munda corde astiterimus ante Deum — Orantes occulum cordis nostri in ipsum dirig●re & adhuc videre invisibilem mente non corpore — Magnus ille Joannes Abbas apud Ruffinum in vi●is Patr. cap. 1. haec suis dabat documenta . Notes for div A85424-e13390 Iamblicus quis fuit , & quando floruit — Vide Alstedium in Thesauro Chronologiae de Philosophis . p. 466. * Multa de somniis Iamblicus dixit , quae mihi videntur verba , non Platonici Philosophi , sed Divinissimi Christiani , &c. Zanchins . * A Graeco verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur unde habent illa nomina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro re secreta & acarna . Illyr . cl . Scrip. Res occultae vel arcanae vocantur Mysteria Mysterium Graecis significat rei arcanae signum Paraeus Com. in 1 Cor. cap. 2. & ve . 7. Polan . Sym. Theol. l. 5. c. 10. a Somnium est figuris tectum & sine Scripturali interpretatione intelligi non potest . August . Tom. 3. de spiritu & anima cap. 5. & cap. 25. Somnium etsi sit visum Divinitus dormienti ostensum , tamen ita tectum & in volucris occultum ut sine interpretatione per spiritum Dei in verbo non est intelligendum . Zanc. Miscel . Tom. 4. De somniis . Tanta est hujus miraculi & mysterii magnitudo , ut nos initio redderet planè stupentes . Haec res adeo magna , arcana , subitanea inusitata erat , ut somnian tes videremur . Mollerus in lo Hier. Zanch. Tracta . De Divinatione & variis ejus speciebus . Zabarella . lib. de facultat . Animae . cap. 10 , & 12. Ita nostri acceptum ab Apostolis servare majores quod hydriae sunt figurata de Limo & faces corpora nostra in medio hydriarum animae nostrae — fervore spiritualis gratiae igniti — Ambros . de Spir. Sanct. lib. 1. & ca. 16. Ratio sumitur duobus modi● , 1. Pro vi animae intellectuali — 2. Pro virtute animae actuali — Ille intelligens & rationalis est , qui secundum rationem cogitat . Basil . sup . Prov. 1. Chrys . sup . Mat. cap. 13. Hom. 31. * Ut cum in somniis quis metra comp●nit , locum aliquem Scripturae considerat & intelligit , aliquod argumentum dissolvit , &c. quae quidem sine operatione rationis vel intellectus fieri non possunt . Zanch. Tract . de Divinat . Homo quâ animalis somniando dormit & qua rationalis , dormiendo somniat . Somnium non semper sed saepiùs fit vi partis intellectivae & cum operatione rationis — Hier. Zanch. de Divinatione per insomnia . Tract . Hominibus nonnullis nulla somnia in somnis objiciuntur , Aristot . lib. de somno , & 4. de hist . anim . c. 10. Anti qui somnium . Deum fingebant volatilem & alitem , &c. Bold . Postquàm de somno dictum est agitur de somniis , quia fiunt in somno : & non nisi dormientibus adveniunt . Magir. Physio . li. 6. ca. 14 ▪ &c. Satis est nos novisse quod sit somnus in quo fit insomnium , & sine quo insomnium esse non potest . Zanch. de Divi. Alsted . Chronol . Haeres . 28. pag. 380. Duae habitationes sunt , una in igne aeterno , altera in regno aeterno . Aug. de verbis Apostoli , Serm. 18. Post exitum a corpore statim justorum animae in Paradisum ab Angelis ducuntur . Justin . Martyr . quaest . 75. Vid. Lorin . in Acts 7. 55. Anima absolvitur , corpus resolvitur , quae absolvitur gaudet , quod resolvitur nihil sentit . Ambr. de bono mortis . Jacet dormientis corpus ut m●rtui , &c. Cice. de divin . lib. 1. &c. Dormire per metaphoram Mori significat , quia somnus est mortis imago . Illyr . cla . Script . Ex hoc loco non colligitur animas corpore solutas carere omni sensu : sed non in alio seculo sentire , sicut in ha● vita . Vide Moller . in loc . Conciliat . Philosoph . Goclenii De Natura Som. nii . * Somnium est quaedam imago in cerebro obversans quam phantasia à memoria eductam agitat Phil. l. de anima Movet phantasia in somniis inspiciendo praesentia : movet memoria respiciendo , praeterita . Somnium est phantasma quod a phantasia per sanguinem ad cor delatum a sensu communi in somno recipitur ▪ Zanch. Tra. de Divinat . Somniorum quot sunt genera . Zanch. ibid. Dan. 4. 10. Nemo dormiens solem intuetur , &c. quae putat se videre , figmenta sunt . Augustin . de civ . Dei. l. 10. cap. 18. Qui vigilant quantum ad incertam perceptionem attinet , nihil a dormientibus differunt seipsos fallendo dum se putant rerum naturas clare perspi●●r● , &c. Philo. de Joseph . Cogitab●s an esses victurus s●mper , cogitab●s an vero humanae naturae lege moriturus statim . Th●od . in Dan. Quale fuerit somnium non exprinnt , nisi effectu quod in eo multa passa , multis territa fuit . Paraeu● in locum . Naturalia som●●a quando ●iant & quomodo dividantur . Vide Zanch. de Divi. Tractat. Aquinas 22ae Quaest . 95. Art. 6 Aristot . de Div. ex insom . cap. 1. Causae somniorum aliae sunt extrinsecae , aliae intrinsecae . Zanch. Tract . de Div. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polan . Syntag. Theol. lib. 5. cap. 30. * Ita Plato . li. 1. de Legibus , Test . Clemens Alexandrinus stromatum , lib. 5. & Danaeus . Aug. lib. de Haeres . cap. 46. Mala non proveniunt a Deo , quia bonus est nec bona a diab●lo quia malus est . Vid. Aug. li. 4. contra Julia. Dum corpus vigilat , videt audit — Deus ideò a corpore humano vigilante similitudinem in se trahat — Corporis excellentiam demonstrat . Greg. Moral ▪ lib. 32. Sect. 13. Dum animal dormit , exteriores sensus ita sunt ligati ut nihil sentiunt , oculus non videat , aures non audiant . Hier. Zanc. Tact de Divin . Laborare dicitur homo non tam corporis quàm animae respectu quia anima est laborans , quandò corpus quiescit , & laborando , anima magis laborat quam corpus . Cornel. a Lap. Com. Prov. Inter homines miracula sunt , majus autem miraculum est ipse homo . Aug. de Civ . Dei. li. 10. ca. 12. Qua homines sumus , cum dormimus , somniamus mirabilia . Zanch. de poten . animae . li. 2. ca. 3. Thess . 1. Homines plus quam caeteras animantes somniare dicendum : 1. Quiailli magna ex parte ●enuiores halitus in cerebrum mittunt . 2. Et ad operandum promp●●●res & acutiores internos sensus habent . Aristot . de Hist . Animal . l. 4. c : 10. Si enim connexa corpori extra corpus vitam agit : corpore in lectulo cubante ac velut in morte quiescente ipsa naturam corporis transilit . Athanas . cont . Gentes . * Si cut in sphaerae ludo unus jacit ; alter vero refert pilam tamdiuque eleganter ludus producitur quādiu inter utriusque manus jacta & reciprocata pila non excidit , &c. Chrys . Orat. 8. Communicavit Deus creaturis eas capacitates quas conditio creaturae ferebat , &c. Damas . Elegans animal est homo , donec fuerit homo , &c. Clemens Alex. Strom. 8. Aristot . lib. 2. Ethi●orum . Nemo rectè animum suum honorat nisi qui fu●atis vitiis justitiam colit . Plato in Stob. Ser. 41. Nescientia est simplex carentia scientiae . — Ignorantia est n●scientia eorum que quis scire debet . Aquin. 22● . Qu●st . 189 A●t . ● , &c. Ut n●sc●m te , ut noscam me Domine . Aug. Con●ess . li 3. Sunt non nulli qui toto vit● spatio non somniarunt , quibus tamen cum eis processu aetatis somnium accidisset , habitus corporis vel in mortem vel in aegritudinem fuit mutatus . Arist . de Hist . Anim. l. 4. c. 10. * Multa passa sum propter ●um — ut scilicet a compassione quae erat ad uxorem , — desidior fieret vir circa occasionem Christi . Chrys . in Mat. Hom. 87. Tom. 2. & Tom. 9. Vide. Piorum est orare & laborare quando de rebus magnis in somno ●●nentur ut Deus quid velit clarius o●tendit . Paraeus Com. in Genes . ca. 41. v. 32 ▪ Cypria . de cardin . operibus Christi . Quomodo conditorem terrae comprehendes ? animam habes cujus facultates enumerare non potes . Cyril . Cateches . 6. Tertul. de Anima . cap. 1. Psal . 139. 2 , 3 , 4 , 11 , 12. Gen. 41. 1 , 2 , 15 , 16. Dan. 2. 3 , 48 , 49. Somnia qui a Diabolo immittuntur sunt duplicia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Ethnicorum , 2. Enthusiastarum , Doctores mendaces apud varios vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Pseudoprophetae propter similitudinem cum veri● prophetis — tamen Satanae lenones & lenociniis suis multos a Deo seducentes . Calv. Com. in Deut. 13. Aret. in ca. 4. ep . 1. Johan . Quid est Diabolus ? Angelus a Deo separatus , a sem●tipso decept●● , alios decipiens , author fallaciae , pater mendacii , radix malitiae , caput scelerum , &c. Aug. in Vigil . Nat. Dom. Ser. 4. Multis temporibus somniis fallacibus , homines in magnos mittuntur errores , &c. Aug. de cura pro mortuis . cap. 10. Propheta non damnat exteras Gentes , sed castigat Judaeos quia relicto Dei verbo sese contu●erint ad somnia & simula●●●a . Calvin . Solet Daemon in suispseudo-Prophetis & aliis impiis impostoribus , — Somnia excitare ut olim inter Gentes , &c. Zanch. Tract . de Divi. Sybillae non Dei Prophetae , sed organa Satanae . Aug. in Expos . ad Rom. Vide Niceph. li. 8. ca. 35. Sub Traiano deficiunt Ethnica Oracula , Ann● Christi 101. Alsted . Chr. mon. Romanae . p. 119. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c. v. 9 , & 11. A nomine honestissimo dissidet . Simon vocatur , hoc est auditor , scilicet Dei , ●um factus sit auditor Satanae , &c. Aret. in loc . * Similia de eo refert , Euseb . lib. 3. ca. 13. Eccles . Hist . ex Justino & Irenaeo vitam illius describens . De eo etiam copiose scripsit Epiphan . lib. 1. Sect. 2. quem consule . Polido . lib. 8. cap. 4. & alii . Potest Daemon homines per insomnia seducere — Hujus generis fuerunt somnia Anabaptistarum Monasteriensium qui somniis ad quaevis flagitia & nefanda scelera monstrosissimasque opiniones incitati fuerunt — quorum falsitatem somniorum acerbos eventus declaravit — Zanch. Tract . de Divinat . Dubium non est quin Diaboli astutia & machinatione talia saepe hominibus objiciantur . Magir. Philos . Ita cynici omnes ineo & Cicero . Zanch. Tract . de Divin . Consule Clem. Alexandrin . Stromat . li. 1. Nulla somnia evacuabant , &c. Tertul. de Anima . ca. 46. Dr. Willet in Danielem , ca. 1 ▪ & 2. Quest . 44. Pestis haec non tantùm Germaniam sed Italiam & Galliā jamdudum pervagata est & non olim solum , sed nune etiam renascenti apud Anglos Ecclesiae Christi plurimum negotii dedit , &c. Bulling . li. 6. advers . Anabapt . Isa . 52. 11. 2 Cor. 6. 17. Rev. 18. 4. Vera interpretatio ad vitandam idololatriam , &c. Aret. in loc . Anima tota est in toto , & tota in qualibet parte — Non mirum est si Satan variè varios illudat , &c. omnibus errorumcapturis — obnoxii sunt qui Dei verbo lucente non reguntur . Animalia quaedam , ne inveniri possint vestigia sua circa cubile suum confundunt , Seneca . Ep. 68. Duas portas divisit somnii , corneam veritatis eburneam fallaciae . Respicere est enim inquiunt per cornu ebur autem caecum est , &c. Homerus Idem Virgil. 6. Aeneid . Aug. Epist . 100. ad Evodium . Prudentèr considerandum & diligentèr distinguēdum esse an Deus in somniis certe loquatur , an vero homines fallaciter se jactent pro ejus servis , &c. Calv. in Jerem. Gerson . lib. de distinctione verarum & falsarum visionum . Lege Bucerum in Epist . ad Rom. cap. 13. Tertullian . adversus Marcion . lib. 1. & 4. * Satanas transfigurat se sicut Angelus lucis & de Scripturis divinis laqueum parat , utitur hisce testimoniis non ut doceat sed ut fallat . Ambros . in Lucam . li. 4. de Tentat . Christi . Aquin. 2a . 2ae . Quaest . 172. & Art. 6. Diabolus est furi●sus Dominus , si semel te comprehend erit , nec die nec nocte te requiescere sinet , &c. Ambros . de fuga seculi . cap. 4. Nusquam residentis animi volutatio , &c. Seneca lib. de Tranquillitate . Quando divinitùs mi●tuntur somnia , nos sumus quasi non dormimus imò advertimus clariùs quam consueverimus vigilantes ideo in hujusmodi somniis ponitur vaticinium . Iamblicus . Sciendum est somnia divina ab aliis somniis multum differre quia insculptam habet certitudinis notam & clar●us obsignantur ut minimè ambigua sit eorum veritas . Bulling . in Mat. Unam apex veritatis , plus valet quam coelum & terra . Luther . Primi hominis peccatum primum superbia fuit , qua quoddam spirituale bonum supra mensuram suae conditionis appetivit , &c. Tho. Aquin. 22ae . Quest . 162. Art. 1 , & 2. Lege Hier. Zanch. in Tractat . de Divinat . per Furorem . Ma●ta discrimina inter vati●inia divina & Diabolica observatione digna . Justinus Mart. refert in 2. Apolog . hunc Simonem sub . Glaudio Caesare Romae meruisse statuam inter duos pontes Tyberis cum hac inscriptione , Simoni Deo sancto . Et in Dialogo cum Triphone refert se Caesarem monuisse hunc Simonem Samaritanos seducere adeo ut Deum esse dicant . Aug. lib. 38. quest . 79. lib. 3. de Trinit . ca. 7. Theodor. quaest . 8. in Exod. Philo. li. de vita Mosis . Pontanus Catal . Haeret. Guy-de-Bres . li. 1. cont . Anabaptist . Diversa sunt Daemonum gemera — regnum & politiam inter se habent . Luth. loc . com . 5ae . Classis . cap. 1. Credo eum posse una hora. Luth. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist . Seal & illa ignorantia , quae non est eorum qui scire volunt , sed corum qui scire nesciunt neminem si excusat ut sempiterno igne non ardeat , &c. Aug. de gra . & Lib. arb . cap. 3. Donatistae Augustinum — animarum seductorem publicè & privatim conclamabant . Possidonius . Dissido oculis meis & identidem interrogo an legerim an viderim ? &c. Plin. Paneg. Dies & no● perpetuitatem significat . Aug. Serm. 11. de Tempore . Satan it a perpetuo impugnat utrumque , & puritatem Doctrinae , & integritatem Vitae , &c. Luth. loc . com . 5ae . partis . cap. 1. de Diabolo . Mens peracutè perspiciens alienos errores , tarda est ad proprios cognoscendos defectus . Basil . Hexam . Hom. 9. Vid. Aug. de Civit. Dei. li. 18. ca. 18. Vide Marlorat in locum . Est bellum gerere cum Deo , dedecore afficere quod ipse honoravit , & quod a Deo extollitur pedibus conculcare ; nec vero breviore compendio mundi ruinam moliri & latro ciniorum litiam summa in ubique introducere possent quam cum gladii potestatem abrogari volunt . Calv. Instruct . advers . Anab. Lege Bulling . advers . Anabap. li. 1. ca. 2. Omnes ferè Interpretes verbum Hebraicum accipiunt pro dulce reddere vel linguam mollificare , ita ut sermo eorum melle dulcior — vel significat efferre in sublime Duae pestes diligenter cavendae sunt in Ecclesia , una pestis nota ubi homines ad foedas superstitiones trahuntur . Altera pestis occultior & ideo magis periculosa cum homines sub specie veritatis in errores per insidias a cultu Dei abducuntur . Calvin . Quos fallaciis non possunt decipere , gladiis clamant feriendos , &c. Pontanus , de Anabap . Certissimè vobis confirmo . Deus enim qui mentiri aut fallere non potest ; coram , mihi in somniis victoriam promisit & jussit ut ad hunc modum rem aggrediar , &c. Verba Munceri Militibus ●uis . Sleid. com . cit . li. 5. Conspice gladiatorem sed sine armis ; pugnatur certatur , sed vac●a jactatio ; multa fieri videntur , quae non faciuntur . Actu ●iunt , effectu vero non ●iunt , &c. Ter● . li. de anima . ca. 45. Est quaedam operatio Daemonum in Ministerio praescientiae , quae variis modis ab his qui se Daemonibus mancipaverunt nunc per sortes nunc per somnia , &c. Origen in Periarchon . Hom. 16. in Numeros . Aquinds , 2a . 2ae . Quaest. 171. Art. 4. Lege Ciceronem li. 2. de Divinatione de Alexandro Magno & de Ptolomaeo . Exemplum illustre somnii diabotici est apud Herodot . lib. 7. in Xerxe . Quem illusiones nocturnae mali Daemonis instigabant ad bellum Graecis movendum . Aug. de Gen. ad lit . li. 12. ca. 19. Chrysost . oper . imperf . in Ma. Hom. 19. Cassiodorus in prolog . sup . Psal . c. 1. Somnia duplicia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sunt haec somnia quae praesagiunt . Diabolus est exercitatus & instructus insinitis exemplis gubernationis divinae ; novit item voluntates , studia , consilia hominum — callidissimus est & omnes deliberationes Regum sapientum , Jureconsul●orum Theologorum — exactissime tenet . Luth. loc . com . 5ae . Classis . cap. 1. de Diabol . Non Damonis sed solius Dei est futura a seipso & in seipsis cognoscere . Aquinas 1 a. Q. 57. Art. 3. Aquin. 22ae . Quaest . 95 Potest Daemon futura multa praenoscere & alicui impio per insomnia revelare . Test . Vale. Max. li. 1. ca. 5. August . li. de Divin . Daemo●um . ca. 3 , & 5. Ventura praedicere non demonstrare , &c. Bucerus in Rom. cap. 12. Beda in ca. ● . Lucae . li. 2. Potest praedicere Diabolus certum non ●ertò . Aristot . lib. de Divinat . per ins●mnia . Jactatis magnum ac●men & magnam perspicaciam spiritus , ego autem detegam vestrum opprobrium , omnes vos videbunt vacuos caelestis Doctrinae . Noctu corrui● Propheta . Intelligit Prophetas non veros sed falsos qui nocturnis ementitis ora●alis populum ●eddebant securum , &c. Paraeus in locum . Emm●n●el est verbum dul●iss●…m : sed Michael quando ●o●●ra nos est ●●rr●●ilissimum verbum . Ma●hinantur fraudes imo ita inte●ti sunt dolis f●…bricandis ut t●mpore nocturn● student & interdiu efficiunt quae noctu agit●runt secum , &c. Quod valde volumus facile credimus . Hae cogitationes quum peccatores i● animum indu●erunt certatim ad omne reliq●um peccati genus ruunt . Basil . Gastius de Anabaptist . Exord . li. 1. 150000. fuerunt trucidati . Vae , vae , vae eorum stupori qui prodigiosa nostris temporibus portenta non exhorrescunt , &c. Calvinus of Servetus . Solet Daemon in suis pseud oprophetis . & aliis impiis Impostoribus somnia excitare ut olim inter Gentes . Multa talia somnia nostro etiam tempore multis impiis praesertim Anabaptistis & Baptistis a Satana missa . Hier. Zanch. Tract . de Divinat . Postea oritur Propheta novus aurifex , is , convocata multitudine commemorat patris caelestis hoc esse insomniis mandatum ut armatis hominibus imperium totius orbis terrarum Joannes Leidensis obtineat , Templa diripiunt aedificia incendunt — magno numero libri deportati flamma fuerunt absumpti , & haec etiam mandata divinitus accepisse dicebat idem Propheta . Et qui● videmus huic malo semper obnoxiam fuisse Ecclesiam , non est quod hodie turbemur si idem accidat quod novum non est . Caus●● corrup●elarum non illecebri● — sed in cordibus haben●●s — & vitio●i●●s nostra est mens nostra . Salvian de Gubern . Dei. lib. 6. Diaboli decipientis calliditas & hominis consentientis voluntas , &c. August . de peccat . origi . li. 2. c. 37. Alloquitur hic totum populum , quia nonnulli erant qui sub specie & colore Prophetici spiritus vaticini● proferent . Et alii erant qui maxime appetunt & invitant . Calvin . in loc . Concinnarunt menda●ia . Vatablus . Ama●t veritatem lucentem splen●entem & ●derunt veritatem calentem , urent●m , redarguent●m . Aug. conf . li. 10. ca. 22. Quia Anabaptistae ● ve●ietate Evangelii avertunt aures , ideo Deus mitti● illis Doctores non qui ulc●ra sanarent sermonibus suis sed qui s●mniis suis fallacibus scabiem scalperent , Gastius de exord . Anabap. pa. 495. Vbi Deus non timetur , ibi non est : & ubi Deus non est , nec veritas ulla est , &c. Tertul. de praesi . advers . haere● . c. 43. In paradiso mandavit Deus Adae ut custodiret mandata sed fortasse non mandaverat custodire omnia , ideo deceptus a Serpente putans quod si in parte aliqua recederet a mandatis non , &c. Ambros . Serm. 1. in Psal . 67. Omnis habens peccatum sanctus non est : etsi nullus sanctus vacuus est peccato . Aug. de Eccles . dogmat . Si nos non filii , qua fronte dicimus , Pater noster qui es in coelis ? & si nos non peccatores , quare deprecamur , Dimitte nobis debita nostra ? Aug. de verb. Apostol . Serm. 29. Rev. 3. 17. Dicis dives sum ] De jactantia opum spiritualium recte intelligitur . Hypocritae se justos esse & Dei gratia egregie sanctos nec peccatorum venia coram Deo egere arbitrantur . Paraeus in locum . Non omnes Satan suis fallaciis & mendaciis involver● aut opprimere potest gratiis De● agere debemus . Vid. Calv. in locum . Hoc uno artificio somniorum constat , Ethnicos olim multipli●iter fuisse delusos & maculatos & in impuritate obfirmatos . Magir. in Physol . lib. 6. c. 15. Gehenna de caelo . Salvian . de Guber . Dei. lib. 1. Joseph . Antiq. lib. 1. Hi somniantes earnem maculant non ui● modo sed varie prout varios excogitabant libidinum modos , &c. Estius in loc . ●aetatur stultus in fructibus ipsa nocte moriturus & cui vita jam deerat victus abundantiam somniat . Cypr. de Orat. Domini . Gaign●eus putat Apostolum hoc loco alludere ad illusiones & nocturnas pollutiones , &c. Hi somniatores ad impuritatem projecti sunt , unò ad omnem turpitudinem se prostituunt . Calv. in loc . Lege Aug. Marlorat . in locum . Videtur istud participium adjectum ad amplificandum libidinem istorum ut quae sese in illis etiam dormientibus exerat . Piscat . in locum . Somniando cogitat , & cogitando ruminat & ruminando delectatur . Aug. concio . 3. in Psal . 36. Non dicitur Diabolo ut damnetur quia adulterium commisisti , &c. Aug. l. de Discip . Christi . c. l. Justin Mart. ad qu. 24. orth●dox . Aug. li. 18. de Civ . Dei. ca. 18. Plin. li. 35. cap. 11. Philostrat . li. 4. Val. Max. li. 1. ca. ult . de simulachris . Quid faciam ? interrogantis vox est , & quem put as interrogabat iste . Erat in illo Diabolus , & ille , &c. Chrysolog . Serm. 104. Epiphan . in haeresi ●nosticorum . ●ecumen . in Commentariis suis . Non aliud somniant quam spurcas libidines , & impuras cupiditates imaginationibus su●… . lib. 3. Stromatum . Res vera , ille vivit , tu tamen homicida , illa casta , tu tamen adulter . Aug. de verb. Dom. 42 , & 43. Ita Beza Major . Au● . A●et . Pise . Paraeus , &c. I●o & Estius in locum . Quid immundius qua● ment●m qu● nihil homini preti●sius datum , turpibus com●a●ulare criminibus ? Amb. Aquin. 3a . pars . Quaest . 54. Art. 3. 1. Quomodò in illo invenit nihil ? in ubertate sapientiae , integritate justitiae , &c. Christus non vacuus sed Diabolus caecus , qui nescit nisi sua cernere . Ambr. de fuga saeculi . ca. 4. Caro sicut est fons vit iositatis invita , ita est radix & origo omnivm pravarum cogitationum in corde . Chen ▪ nit . Harm . Evang. Qui secundum corporis appetentiam vivit caro est , etiam anima caro est . Amb. Sic dediti sunt carni de si nihil aliud quamcarnem se esse reputarent . Diabolus etsa sit spiritus , agit tamen opera carnis . Aug ▪ de Civitat . Dei. lib. 14. Aquin. 12ae . Quaest . 86. Art. 1. Externa peccata sunt majoris infamiae . Sed peccata interna sunt majoris maculae & reatus . Aquin. Solicitor nullos esse putare Deos. Ovid. Anima quae fornicata est a Deo , casta esse non potest , &c. Aug. advers . Julia. lib. 4. In quolibet peccato sunt s●il . macula culpae & reatus poen● . Aquinas 3 par . Q●●st . 22. art . 3. Psal . 139. 2 , 3. Matth. 6. 6. Eum nec Christianum esse nec Judae●● , nec paganum , sed colluviem quandam impi●tatis , impuritatis . Di●itur de Constanti●● . Copronymo . Cent. Ma●aru● cog●tati●num Diabolus potest esse adjutor , non autem earum auctor . Chemnit . Harm . Evan. in Matth. 15. 19. Note . Daemones vigent acumine scientiae , multa cognoscunt ex subtilitate naturae , multa de hominibus ex observatione , &c. Aquin. 1a . Qu. 64. Art. 1 , & 2 , 3. Humano cord● antiquus h●stis venenum insundit . Greg. M●r ▪ li. 5. ca. 31. L●ge Lutheruni loc . 49. Quintae Classis de superstitionibus , variis fascinis ac praestigii● diabolicis . Nos destruere est a nobis potestatem auferre quam in homines habemus ad tentandum eos . Theoph. in Evan. Marci . Non est aliqua cogitatio tam turpis tam abominabilis mala , & execranda quam non inveniat otiositas . Gers . de modo habendi se cont . malas immiss . Conatur Satan dormie●tium corpora impu●●s somni●s polluere , ut ejus foeditatis etiam animos ex pergiscentium quodommodo participes faciat . Magir. in Phisiol . li. 6. ca. 15. Quod ad Incubos & Succubos Daem●nes attinet , non nego s●d credo ●osse ●●eri ●l Daemon sit vel Succubus vel In●ubus . Audi●i multos recitantes sua ipsorum exempla . Ac Augustinus quooque dicit idem se audivisse a ●ide dignus hominibus quibus c●actus sit credere . Gratum enim Stanae est , si ludisicari nos in h●●●c modum sum●tâ specie vel juvenis , vel mulier culae possit . Potest ludificar i homines proph●n●s & sine Dei timore viventes , ut cum Daemon in lecto sit ▪ existimet adole●cens se habere puellam , aut puella adolescentein . Tanta est astutia & poteutia Sathamae ludificandi sensus ; & quid ●nirum ? cum per vitrum f●at mutatio sensus & color●s . Ita potest ludificari oculos & aures ut putes te videre & andire aliquid , quod mon est . Satha● maxima subtilitate illudit mentibus & intellectibus , faciliora & leviora sunt apud Diabolum quibus carneos sensus & phanta●i●s illudit , imfimas partes homines ; Facilius est ludificari sensus & actus , quem haec ▪ natura habet crassissimum . Quod de monstrosis partubus Daemonum dicitur , aliqu●s vidi a Dia●olo puto desormatos , ●en ●●●●m a Dia●●l● generat●s esse semto . Luth. ex Tomo in Genesin 1. & ex Tomo 4. & l●● . commun . Quintae Classis cap. 6. & cap. 40 ▪ de superst . Diab . Magna est misericordiae potentia ; Deus enim pollicetur se omnia peccata & omnia in peccatis remissurum , &c. Lactant. li. 6. Jam. 5. 5. Enutrire corda , significat sibi indulgere non modo ad naturae satietatem , sed ad cogitationum cupiditatem , &c. delectationem , &c. Lege Lutherum loc . de libidinibus quintae Classis . cap. 66. De talibus quoque cogitationibus venia petenda est , pectus percutiendum , & dicendum , Dimitte nobis debita nostra . Aug. de Trin. lib. 12. Si tempus nocturnum datum sit ad quietem , certe cessa●dum est ab omni pravitate , qui vires quiete nocturna reficit , debet etiam , &c. Peccatum in sanctis non solum est , sed agit , nec solum vivit sed vigilat . Luth. loc . 40. de reliquiis pe●catorum in sanctis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nazian . Sobriis castis & religiosis viris tetra obscoena & plena impuritatis somnia saepè contingunt . Magir. in Phisio . li. 6. ca. 15. Vt faciat aliquandò dormientibus , quod non potest vigilantibus . Aug. Serm. de Temp. Qui hujusmodi pisces pis●antur de nocte eos invadunt in tenebris . Aquinas . In collationibus Patrum legitur de quodam , qui semper in diebus festis , Somniando pollutionem nocturnam patiebatur hoc Diabolo procurante ut impediretur a sacra communione , &c. Aquin. 22ae . Quaest . 154 Art. 5. Noli pecc●re nam etsi nox est , Deus videt , Angeli circa cubile astant , Diabolus accusabit , conscientia , testabitur infernus cruciabit , &c. Sucton . cap. 33. Ex operatione Daemonis commoventur phantasmata dormientis ad maculandum , & hoc promovetur hominis negligentiâ praeparandi vel expectandi se contra Daemonis illusiones unde in serò cantatur . Hostem nostrum comprime , ne polluantur corpora . Aquin. 22ae . Quaest . 154. Art. 5. Aug. de verb. Apo. Ser. 21. Lupus venit ad ovile ovinm quaerit invadere , jugulare , devorare . Pastores vigilant , nihil aufert , &c. Optimus dormientium custos , certissima navigantium salus , tutissimum viatoribus s●utum . Greg. Nyss . Non Leonis rugitus bestias sic fugat , ac justi oratio Daemones , si loquitur solum devolant . Chrys . Hom. 13. in Act. Apost . Diabolus e●si sit spiritus agitat tamen in operibus ●arnis . Aug. de Civit. D●i . lib. 14. Confige ergo clavis spirituaalibus , &c. affige carnes patibulo crucis dominicae , ut libertatem vagandi cupiditas voluptatum cruci affixa non habeat . Amb. in Psal . 119. * O anima insignita Dei imagine , decorata similitudine , redempta Christi sanguine dispensata fide dotata spiritu , &c. Quid ti●i cum carne ? Quid ti●i cum Diabolo ? Bern. lib. Mod. Corpus uniuscujus●● ▪ vestru● templum est spiritus sa●●●● ideoque nullo modo polluendum . Aug. lib. de bono viduitatis cap. 6. Item Aug. contra Maxim. lib. 1. col . 689. Templa non sunt sordibus polluenda quia Deo sancto consecrata , sed corpora nostra sunt Dei Templa & ideo pura semper sunt servanda . Paraeus Com. in 1 Cor. Quod a corpore humano in se similitudinem trahat Deus , &c. Greg. Mor. lib. 32. Sect. 13. Bern. de interno do●no . ca. 33. Non peccabis somnia●do , si vigilabis dormiendo . Aug. de verb. Dom. Aug. Conf. lib. 10. cap. 30. Hosius . cap. 66. in De●al . Toties ante Deum peccando labimur quoties a recto itinere intimae cogitationis pede claudicamus . Greg. in cap. 34. Iobi . Extimesco magis occulta peccata quae clam agito quam manifesta quae palam perpetro . Bern. Nequissimi hostis est illa prima caliditas & ars doli plena animos nostros malis cogitationibus delectare , &c. Aug. Eccles . 11. 6. Psal . 5. 3. Hugo de S. Victore . Natione Saxo , professione Carthusianus Parisiensis . Multa scripsit & floruit . 1130 An. post Chr. Vbi putatis mens erat hujus hominis quum haec diceret vanitas vanissima . Homo erat sed supra hominem erat . Nisi hominem excederet , omnia esse vanitates non videret . * Si secundum aliquid vanum est quod Deus creavit , quomodò non multo magis vanum est quod hom●●ingit , si imaginarium est quod fecit suprema Essentia . Si transitorium est quod fecit aeternus , &c. Hugo de S. Victore in Eccles . Hom. 1. Is qui fictus est homo differt ab eo quem Deus fecit , Deus enim , &c. Philo. lib. 2. Legis Allegoriarum . Nihil in rebus humanis , nihil in homine ipso praeter umbram sine mora volantem , &c. Philo in libro quod Deus sit immutabilis . Vid. Aug. in Psal . 91. 1. Ita non timens conspectum Divinum non est homo sed hominis umbra , &c. Cajetanus in Eccles . cap. 8. Primus in orbe Deos fecit timor . Salust . Vanum significat vacuum concavum nullam habens soliditatem , veritatem , utilitatem , &c. Illiricus clav . Scrip. Ita. Gellius Noct. Attic. lib. 18. cap. 4. Vanitas est Nomen sine Re. Erasmus . Bullatas nugas utpote similes vento plenis , &c. Pers . Sat. 5. Somnus est hic vivendi usus in qu● diversae commutationum vic●s quasi ebriae & nihil solidum sed vacuae rerum species dispersae , &c. Ambrosius in Epist . ca. 3. & Epist . 19. Verum est simplex & vanum multiplex . Varieta● est vana , & vanitas varia . Cum boni cum probi coeunt cum casti congregantur non est factio dicenda , sed curia , &c. Tert. Apol. adv . Gentes , cap. 39. num . 520. Multitudo peccantium auget peccatum . 1. Sunt cogitationes otiosae & ad rem non pertinentes , &c. 2. Sunt violent● cogitationes & fortius adhaerentes . 3. Sunt cogitationes faetidae & immundae , &c. De nocturnis & de quotidianis obs●aenitatibus loquamur quas tales ac i●numeras legiones Daemonum excogitaverunt , &c. Salv. de Guber . Dei. li. 6. * Multitudo van● & vanorum multitudo post multas vanita●es festināt . Noli numerare , noli imitare . Aug. in Psa . 39. Vbi timor Dei non est , ibi omne malum . Vide Luth. loc . x. de usu legis Theologico . Semper timere Deum debemus quia peccatum semper cubat in foribus , vanitas in cordibus . Luth. loc . 1 2. 5ae . classis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mutantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zanch. de Natura Dei. Time Deum & mandata ejus serva , hoc est omnis homo : ergo absque hoc nihil est homo . Bern. Multa somnia nihil aliud sunt quam vanae quaedam nostrarum affectio●● , c●gita●io●u● , &c. V●nbrae & imagines in phantasia relictae , hae autem nihil futurum significant , sed in praesenti vanam mentem demonstrant . Zanch. Tract . de Divin . Vid. Polan . Syntag. Theol. li. 6. ca. 38. & Amesi . li. 3. de conscien . ca. 18. de Adiap . Actus e●terior secundum se nec bonus nec malus : Actus inteterior sive elicitus , sive imperatus semper vel bonus vel malus . Externus actus propter connexionem cum actu interno bonus aut malus est . Tostatus . Quaest . 29. in Exod. Boni si quid habeo a Deo sumpsi . Mali multum habeo non a Deo sed a meipso . Aug. Epist . 52. Bo●a mea non sunt mea : sed mala mea , mea sunt , & quia mea ideo mala . Hugo Card. O quam malum cogitationibus ineptis alienari & capi cum a Domino deviaris quasi sit aliquid quod magis debeas die & nocte cogitare . Cyprian . de Orat. Dom. Cogitatio est cordis agitatio . Toties ante Deum peccando labimur , quoties a recto itinere intimae cogitationis pede claudicamus . Greg. in cap. 34. Iobi . Apud latinos vocabulum [ Vani ] idem sonat ac falsum , mendacium ideo Diabolus qui fallax & mendax est vanitates amat , procreat . Ratio est intellectus actio qua reale a vano , verum a falso , utile a nox●o , honestum a turpi intùs disquirimus ac discernimus . Illyricus clav . Scri Ad omnes vanitates mens prompta & pro●livis etsi cum ad meliora mens enititur , quasi contra ictum fluminis conatur , &c. Greg. Rom. Mor. li. 11. c. 28. Omnis sanguis concolor . Petrarcha . Plures sunt gratiae privativae quam positivae . Aquin●s . Ignis fatuus est fumus crassior in imo aere per Antiperist●sin nocturni frigoris accensus , &c. Magir. Philos . ca. 2. lib. 4. Corpus cubando dormit & anima vigilando surgit , agit somnus siquidem è corpore est a●que in corpore operatur . Aug de Immort . Animae . ca. 14. Vide Bernard . lib. Meditat. cap. 9. Nox a nocendo , quia in nocte nocemur . Hae cogitationes quum peccatores in animum induxerunt ad reliqua peccatorum genera ruunt . Basil . Hom. qd . Deus non est author malorum . Qui non vetat quando potest , jubet : & qui non prohibet , juvat . Timeas ne non timeas . Bern. Epist . 87. Hoc ipsum veh●menter timere debes quia nihil times . Aug. de Temp. 214. Sine timore inimici , sed cum timore Domini . Gorran . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . Ethic. lib. 3. cap. 6 ▪ Hi● timor Dei est animae anchora per quem corda n●stra fluctuant●a firmitèr stabiliuntur , &c. Greg. Moral . lib. 6. Est timor hic ma●us , quaedam ebri●t●● umbras finge●s & ab umbris fugiens . Basil . Ser. 2. de Jejunio . Facta est anima rationalis capa● Domine majestatis tuae , ut à te solo & nullo alio possit impleri . Aug. Solilo . cap. 30. Timor est duplex , filialis & servilis , timor filialis suos habet actus , scil . revereri Deum . Aquinas 11ae . Quaest . 67. 12ae . Q. 67. 22ae . Q. 7. Q. 22. Peccatum naturale in nobis , etsi non sit actuale , est actuosum , &c. Aquinas 12ae . Quaest . 82. Nequissimi hostis est illa vel prima calliditas & ars doli plena otiosos animos vanis cogitationibus fatigare , &c. Lavater . Calvin . Non enim erat apud eum imago non vanit●● sed veritas , non effigies ignava sed solida forma justitiae . Beata anima quae est instar dom●● Jacobi in qua nulla simula●ra nulla effigies vanitat●● . Amb. de fuga se cul● . cap. 5. Tertull. de Anim● . cap. 45. A●ygdal● di●untur inanes non in quibus nihil est , sed quibus id quod inest est inutile , &c. Clem. Alex . Stromatum . lib. 7. Prov. 19. 15. Isa . 29. 8. Dum studiorum sublimium vigore mens nostra non constringitur vanitatis infimae fame sauciatur . Greg. Past . Cu. Scaliger Exer. cit . 256. O quam vana res est homo , nisi supra vana se erexerit . Senec . Quaest . Natur. li. 1. Disce homo ubi grandis , ubi pretiosus sis , virtus te gloriosum facit , sed vanitas te vilem demonstrat . Ambr. in Psal . 119. Sciendum est quod somniorum cau●a duplex exterior & interior , &c. Aquin. 22● . Quaest . 95. Art. 6. * Discamus sanctam superbiam & sciamus nos esse vanis hominibus meliores . Hieron . Honores Divitiae virtutes non sunt sed vanitates , quid vana ista miraris , quid ad ista quae abjectissima sunt inhias ? in coelum animum intende . Chrys . Hom. 11. * Primus Psalmus unde scit . Beatitud●●nem periisse inde recuperat . In consilio abiit Adam , id est , in Serpentis & mulieris Et nunc Adam noster , id est consensus noster beatus erit , si non abierit in consilio Serpentis & mulieris , id est , in consilio carnis & Diaboli aut si abierit non ibi stet aut si steterit non sedeat aut si , &c. Arnob. Origen . A●ibros . de Cain & Abel , li ▪ 1. ca. 3 , & 6. li. 2. ca. 9. Ratio recta est lumine Spiritus directa , &c. Lips . de Constant . Ratio est lumen animae solari similimum , &c. Philo de congress . quaerend . ●rudition . gratia , &c. Da mihi hominem qui transitoria transitoriè , qui aeterna desiderio ampleciitur aeterno & prout res est cogitat & talem audacter pronuncio sapientem . Bern. sup . cant . Serm. 50. Homini enim optimo mortalem vitam adhuc agenti non potest contingere ut dimoto ac discusso omni nubilo phantasi●rum , &c. August . de consen Evang. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vocat non simplices cogitationes , sed prudentissimos animae discursus esse vanos h. e. irritos , &c. Paraeus in locum . * Aristotelis rationes contra somnia divina refelluntur . Vid. Parcum com . in Gen. ca. 41. pa. 409 , 410 , &c. See M r Caryl in his most excellent Exposition upon Job . Timor est tristitia non essentialitèr sed ration eobjecti tristantis si ▪ sit praeseas . Aquin. 12ae . Quaest . 41. 4 , 3. Conterere plus est quam frangere significat in minutissimas partes concutere . Illyric . clav . Script . 174. Timor non est virtus Theologica , quia non habet Deum pro principali objecto sicut amor sed malum . Aquin. 22ae . Quaest . 19. Homo Somniando c●gitans de peccatis carnalibus semper movetur cum aliqua affectione vel concupiscentiae vel horroris , &c. Aquinas 22ae . Quaest . 154. Art. 5. Timor duplex naturalis de malo corporis corruptivo & supernaturalis de malo animae contaminavo . Aquin. 12ae . Quaest . 41. Art. 3 , 5. Non solum culpa sed poena est malum , etsa minus habet rationem mali , &c. Aquinas 1 a Qu. 48. 22ae . Qu. 9. Eph. 6. 16. Job 6. 4. Judg. 9. 15. Numb . 21. 9. Rev. 21. 23. Nihil est tentatio vel universi mundi & totius inserni in unum conflata ad eam qua Deus unus homini contratrarius ponitur , &c. Lutherus . Scaliger . Exerci● . 18. 27 , 28. Ex somnio Nebuchadnezeris mentem ejus fuisse quidem graviter affectam . Jun. lectiones in Danielem . Incutiunt sacra quendam horrorem . Excellens sensibile destruit sensorium . N●n dantur purae tenebrae in m●ndo : Sed lu● pura datur in Deo. Vide Heidelbergam totam oc●ult● in●e●dio undiqua ●u●●umigantem , &c. Philip. ●ar in vi●a Da●●dis ●a●●i oper●●●s ej●s prae●ixa . Horror ingens in cutitur dormienti . Fortè significat horrendos eventus quos passurus erat Abraham & posteri ejus passuri . Dicit Deus fiat lux & facta est , sed non dicit fiant tenebrae & factae sunt , tenebras ordinavit , non creavit . August . in Psal . 8. Non daemon est qui fortasse maerorem movet sed m●ror potius vir●s doemoni administrat & malas cogitationes sus●itat Chrysostom . de providentia , lib. 2. Quest . Answ . Siquis credat quod Diabolus tonitr●a , fulgura , tempestates sua authoritate facit , sicut Priscillianus docet anathemasit . Concil . Bracarens . 1. cap. 8. Nisi extra Deum Diabolus fuisset , contra Iobum nihil fuisset moliturus . Didymus in caten . 8. Plus metuend us est inimicus cum latenter obrepit , cum per pacis imaginem fallens occultis accessibus serpit unde illi nomen serpentis Cypria . de symp . praeta . Sathan hoc dies noctesque satagit ut nos ponat in perturbationem ut semper cogit●mus a● Judicio Dei Luth. Loc. 17. 2. ae classes . Excitat eum cupiditas torque e invidia steri i tas proventuum infaecund a perturbat solic . tat abundantia , &c. Ne ipse quidem Deus e ●m d●rmir● permittit . Ambres . Anxietates animi eos pungentes tanquam aculei &c. Lyranus . Mu●tum miser est qui nec illud tempus quod naturaliter quieti datum est quietum habere potest Hugo de Sanct. Vict. in Ec. Ho. 12. Mentiuntur qui dicunt se non sentire esse deum nam & si tibi affirmant interdiu , noctu tamen & sibi ▪ dubitant . Contra Dei hasce afflictiones & multi formes doemonum incursus quis suae innocentiae fidit , &c. August . de civi . Dei. lib. 22. cap. 22. Totam noctem in somnem duxerim , ipsa cordis mei penetralia concepta maestitia occupavit , &c. Basil . Epist . 1. 86. ad Bosphor . Episcop . O Deus clementissime or● averte omen sinistrum & serva Sareptam tuam a vastatione hostium intus & foris . Procopius Archiepis● . spalatin . Concio in Rom. 12. 13. page 13. Vnde malignus hostis conturbat ●t interimat inde misericors Deus hoc erudiat u● vivat . Gregor . moral . lib. 2. Per diem vexatur laboribus per noctem agitatur timoribus , August . in Psal . 50. Somnia fallaci ludunt temeraria nocte & pavidas mentes falsae timere jubent . Propertius , lib. 3. Eleg. 4. Polidor . Virgil. Ang. hysto . lib. 25. Sic enim est comparata mens nostra ut quae interdiu cupidus vidit , appetit , timuit , horum simulachra noctu dum ab externis sensibus est , avocata somniand● videat vel videre se putat . Zanch. Tractat. de Divinat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clemens Alexand. Paedagog . lib. 2. c. 5. Lege Luther . loc . 42. 3 e classis de pavoribus Conscientiae . ●lutarch de sea Dei vindicta . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Si sapientia fide — Probè muniti fuerimus neque domi sedentes metu concutiemur neque dormientes phantasmatis turbabimu● . cap. in Prov. cap. 3. ver . 24. Herodotus . l. 2. Lege Luther . loc . 42. 3ae . clas . de Antidotis tentationum . Scorpion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Eglinum in Ap●cal . Ocreatos dormire solere , &c. Peccatum homini vigilanti est inimicus blandiens , & somnianti est Scorpio pungens . Fugiet ab agro ad civitatem à public● ad d●mum , à domo in cubicul . Aug. in Psal . 45. tom . 8. fol. 286. Miseriis corporis miseriis cordis , miseriis dum dormit , miseriis dum vigilat . &c. Bernard . de Consid . lib. 2. propè finem . In nocte dies desideratur in die , nox quaeritur nulla requie â perturbationibus . &c. Ambr. de bono mortis . cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grande pro●ecto in vobis do●um Naturae requies est quae si minus suas exequatur partes quod reliquum habet Natura totum turbabitur , &c. Be●n . super Cant. Serm. 84. Cauda semper in ictu est nulloque momento meditari cessat ne quando occasioni desit . Plin. l. 11. c. 25. lib. 8. cap. 29. Est quidem leo rugiens , sed gratias ago magno illi Leoni de Tribu Judae , ●●gire potest , seri●…n potest &c ●ern . in Psal Qui habitat , &c. Ser. 13. Lege ●●●●m●i● H●…ae . Ovid epist . Paridis & ●el●nae . In cubiculo tuo obscuras tibi lucem . Radiare tibi vult Deus Aeternus , sed ●ubilum facis tibi , &c. Aug. in Psal . 91. Saepè è somniis discamus Dei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Paraeus in Gen. 21. De hisce Magis lege , Theophi . lib. in Math. chrysost . in ope● . imperfect . Hom. 11. Cicero de divinat . P●in . lib. 20. Ambr. lib. 1. officio . cap 28. Magi viri docti etsi barbari patria & domo relicta & longam viam con●●cerunt , & cum ●enissent nulto metu a●●rarunt , &c. Chrysost . Hom ▪ 24. in 1 Cor. cap. 10. Magi apud Persic●s viri ●runt primariae authoritatis obrerum peritiam : qui consiliis regum praeessent , &c. Pareus . Cyprian Serm. de ▪ Baptismo . Chrys . Hom. 6. in Matth. 2. Apud Gentes erat liber Trismegisti cui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . lib. 5. cap. 3. de Haeriesibus . Cyril . l. 8. contr . Jul. Clenn . Alex. l. 5. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide August . de Doct. Chr. l. 2. c. 28. & de civit . Dei. l. 8. c. 11 de cognit . verae vitae , c. 37. Iter unius anni inter deeemdiebus peregerunt , puer ad quem properaverunt potuit eos in tam brevitem poris spatio ad se adducere , ver . 2. August . Puer natus novam stellam fabricavit . Fulgent . Serm. de Epip . Chrysost . hom . 2. in Mat. 2. Agente hoc ●ine dubio in eorum cordibus non esset obscurum quod oculis erat ostensum . Leo. Serm. de Epip . Non civili tantum reverentia sed religiosà prorsus adoratione eos se an te Christum prostravisse . Pareus i● locum . Puerum quem viderunt hominem , agnoverunt redemptorem & quem dixerunt regem Iudaeorum erat creator Angelorum , &c. Fulgent . Serm. de Epip ha● Adorant corporibus , honorant muneribus , v●nerantur officiis , oculis hominem vident & Deum obsequiis confitentur . August . Serm. 1. in Epiph. Cum Herodes dolum arte sua ita instruxisset ut Magi nihil mali suspicarentur , sed secure illa nocte dormirent redituri ad praesentissimum periculum . Non ita corona caput circundat sicut animam solicitudo . Chrysost . Hom. 66. ad populum Antio . Quia hypocritae boni videri volunt sed non esse & mali esse volunt sed non apparere . Bernar. Serm. 66. in Cantic . Josephus Antiq . 426. Macrobius Saturnal . lib. 2. ca. 4. Melius est esse Herodis porcum quam puerum . Ba●onlus . De saevitia Herodis Lege Eusebi . lib. cap. 9. & Niceph . l. 1. e. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Just . ad Triphon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sicut moses tacitus clamabat , sic isti pio af●ectu interrogabant , quid divina juberet voluntas , Hieron . in Locum . Tom. 9. Aquin. ● Si magnus est puer hic , quae necessitas fugae & occultae recessionis , hoc est ver● fidei non quaerere causas eorum quae praecipiuntur . Chrys . Hom. 8. in Math. Ideo misit & interfecit omnes parvulos ut unum inveniret in omnibus . Chryso . Hom. 2. in Mat. 2. Christus enim totam causam nostrae salutis ●cciderat si separvulum permisisset occidi . Immutatio vi● emendatio vitae , Euseb . Emisen . Hom. de Epiph. Ita Fulgentius Serm. de ▪ Epiphan . in fine . Dicit autem per al ●m viam reversi sunt in r●…m suam , ●…ia in●idelitati 〈…〉 n●n e●…m . Cum reversi fuissent , manserunt egregie colentes Deum & publice praedicantes Christum , multos erudirunt . Magi reversi sine dubio inchoat● agnitione profecerunt & alios ad ea● addu●erunt . Permulti Philosophi nobiscum fatentur variis temporibus somnia a Deo immitti & divinationem dari per insomnia , viz. Antipater , Iamblicus , Democritus , Cratippus Cleanthes Pythagoras , possidonius , Plato , socrates , Zeno. &c. Vid. August . de civita . Dei. lib. ult . cap. ult . vincentius lib. 3. cap. 72. Lyra in psal . Nazian 2. orat . 47. in Julian . Aquin. 2da . 2a . Qu. 147. Ante legem latam visiones fuerunt patribus & somniis edocti fuerunt . ● Duplex communicationis modus quo Deus patefacit vigilantibus visionem , dormientibus Somnium . August . Super Gen. ad Literam . 1. per sensus exteriores , &c. 2. per species imaginarias . 3. per species intelligibiles . Deus loqui patribus in veteri Ecclesia per visiones vel in somnia ; Ita Aretius in locum varia fuisse genera quibus illuminati prophetae scilicet per somnia , &c. Estius in locum . In hoc raptu anima Pauli non erat a corpore separata , sed mens Pauli ita caelestia vidett ut esset a sensibus corporeis alienata . Aquin 22. Q. 175. Art. & 6. August . lib. de Gen. ad lit . cap. 3. & lib. depeccat Orig. cap. 23. Conjungit Apolus visiones & revelationes quia quae vidit perfecte intellexit . Estius in Loc. Carthus . Non quod esset absque corpore , sed quia nihil pe● corpus , vidit , audivit , sensit , &c. Haymo . Hyeronim . lib. de Viris illustribus . Christus nobiscum , hic manete . Hic somnia tribuuntur senibus quia puriores sunt affectibus . Juvenum insomnia ex affectibus plurima trahunt ut exodi● amore ira humorum redundantia : quibus affectibus senes minus sunt subjecti visiones quia judicio & sensuum vigore maxime pollent , &c. Aretius . Macrobius facit quinque somniorum species 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 1. cap. 3. & cap. 41. de Somn. Quodlibet recipitur ad modum recipientis . Socrat. lib. 6. cap. 6. Psal . 34. 7. Heb. 1. 14. Luk. 16. 22 , 23. Nullus de janitoribus respondit quia omnes te-● nuerat somnus licet pueri tui Domine dormiant , tu tamen non dermis qui custodis Israel August . in Ser. de tempore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nazianz. Christianus , cum ocul●s dormit , corde vigilat . Cypri . de orati . Domini . Vid. Salmeron . Tract . Octa. de par . decem Virg. Si dormituri sumus quomodo vigilamus etiam cum ●orpore dormimus corde vigilamus . Aug. de . verb. Do. Ser. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Somniorum Architectus . Somnium illud oblatum uxori Pilati non a Diabolo immissum fuisse tanquam volente mortem Christi impedire per quem ipse conterendus esset , sed a bono Angelo revocaute Pilatum ab injusta condemnatione iusti hominis . Ambros . in Lucam . Solet Deus somnia immittere viris piis , ut in Scripturis patet , & aliquando impiis ut somnium Pharaonis probat Zanch. tractat . De Divinat . p. in Som. Josephus l. 11. August de civ . Dei , lib. 8. Opus providentiae Dei , non ut solveretur Christus , sed ut servaretur uxor . Book of Martyrs , Vol. 3. pag. 606. col . 2. Such as scruple this point , read that Letter . Eusebius lib. 4. cap. 13. Corpore dormiente anima in somnis somniando agit . Hypo. de insomniis . Ne in somnium quidem anima cum corpore quomodo inveritatē mortis cadet , uqae inimaginem ejus ruit . Tert. de resur . carnis . Corpore in lectulo cubante ac velut in morte quiescente ipsa anima corporis naturam transilit , &c. Athan. Cont. Gent. * Deorum immortalium etiam noctes sunt , Hesiodus . Sive nox est sive dies est , Dei sunt . Qui vigilat , Domino vigilat . Qui dormit , Domino dormit . Luther . Ex tomo . 3. In Genesim . Non oportet eos qui animam vigilantem intus habent tota nocte dormire , &c. Clem. Alex. Paedag. l. 2. c. 9. August . de cura pro mortuis , cap. 10. Stellae in die latent , in nocte lucent . Bernard . in cam . Epiphanius de 12. Gem. Malè cubans suavitèr dormit & foeliciter Somniat . O Sancta anima s●la esto ut soli omnium serves teipsum quem ex omnibus tibi elegisti , an nescis te habere verecundum sponsum ? Bernard . lib. medit . Heraclitus . Habeo Themistoclem Atheniensem . Xerxes . Quod fi dic dominico mens nostra in piis exercitiis tota defixa esset , eadem inter dormiendum recurrerent Cartwright in Ecclesias . Homili . Mens humana quod optat . Cicero . de Divinatione . Hiero , ad Eustach . de custod . Virg. Die praehet mihi bonitatem suam & ita me exhilarat comtinuabit etiam noctu suum erga me amorem ut de eo laetari possim . Moller in locum . Salse autem propheta Judaeos somniare dicit quia suis delitiis immersi vident & sentiunt subito venturos hostes qui dormientibus terrorem incutiunt Calvin in locum . An nescis O homo quod primitias cordis tui & qued primo cogitos omni die Deo debeas , Ambros . in Psal . 119. Cor non agitare , os non aperir● possumus , nisi adjuvante Deo sine quo nihil possumus facere , nihil cogitare , &c. August . cont . duas Epist . Pelag. ad Bonisacium . Mentem meam guberna domine ut me quid cogitem , nisi quod tibi gratum & placeat , ita etiam ostendit Propheta , qualis homo pius & quomodo Deo placeant ejus opera vel oris , vel cordis , Mollerus in Locum . Non semper oro , lego , audio , praedic● , &c. Sed ed● , ●ibo , ludo , vestic , ●ormio , somnio , &c. quae omnia recte facta divino judicio appro●a●tur d●r eg● in illis . Lut. loc . com 34. tertiae classis . p 98. 1. Object . Answer . Ita Hiero. Theophylact , Beda vid. Aquin. in Locum . Illud pro facto reput . it Deus quod homo quidem vere voluti , sed non voluad implere , Bern. Epist . 77. Principium a quo & principium quod . Quicquid faciunt sancti etsi sordidum glorio sum & quantumvis exiguum , magnum est , Luth. Loc. Virtutis est maxima pertingere minutis sima . In formicis major anima quam in elephantis & in nanis quam in gigantibus . Maximus in minimis . Quae levia & quae gravia unt , non humano , sed divino pensantur judicio . August . ●n●hirid . cap. 78. Opulentissima metalla quorum in alto latent verae . Sen. Epist . 23. Altissima flumina minimo sono la●untar , Q● . Curt. lib. 7. Mat. 13. 31 , 32. Homo qui seminat in agro suo a plerisque sa●vator noster intelligitur , qui in animis cred●ntium seminat , Hieronym . Vide Salmeronis sermones in Parabolas Evangelica● . Zech. 7. 10. vid Calvin in locum . Si in omnibus , etiam in parvis providentia dei , multo magis , Hieron . in Mat. 10. Tom. 2. Huc spectat illud ●atonis , Somnia ne cures nam mens humana quod optat , ut qui captat umbras , & persequitur ventos , ita est qui se ad hibet somniis , &c. Ecclesiastici . c. 34. v. 2 , 5 , 7. Homo est animal curiosum , sed cave inquirere , quae non debes scire , curiositas periculosa praesumptio est , Ber. de pugna Spir. Ser. 2. & de modo bene vivend . Ser. 44. August . de utilitate credendi . c. 9. & lib. de vera religione . Non omnium somniorum cura est prohibita , sed tantum eorum quae vel Daemoniaca vel temeraria esse const at . Paraeus Tom. in Gen. cap. 4● . * Lege Pretinm & Pareum in Locum . Answer . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Impressas plerunque habent notas quibus adeo else planè agnoscuntur . Paraeus . Tom. in Genes . cap. 41. In somniis divinitus missis quasi breves audiuntur voces quid fugiendum , quid agendum sit , admonentes . Iamblicus . lib. de mysteriis . Nomine Divinationis intelligitur p●aenunciatio quaedam futurorum ; Divinatio peccatum est quo quis sibi usurpat futurorum , ut futura sunt , notitiam & praedicationem ad Deum proprie pertinentem . Aquin. 22ae . Quaest . 95. Art. 1. Nullo igitur pacto utendum est hujusmodi hominibus res futuras praesagientibus , Phavorin . lib. 14. Divinat●o per somnia divina omnino lici●a est Christiano fidesque illi semper est adhibenda quippe quae vera & divina est , Zanc. Tractat. de Divinat . Vid. Augustin . Tom. 3. lib. Dedivina . daemonum . Item Tom. 2. Epi. 115. ●d Nebridium . vide , cap. 5. de Divin . Diabolus multa praedicit , futura tamen non omnia , multa sed non vera vera , sed mente fallaci . Zanch ▪ Tract . de Divinatione . Daemon veritatem dicit , sed ut decipiat . Aquin. 1a. pa. Qu. 64. Per somnia divina certa & ● vera divinatio haberi potest & quidem earum rerum omnium quae per illa somnia significantur . Ratio , Zan. Tractat. de Devinatione . Quae quia nostro tempore rariora sunt , ideo non temere sunt jactanda . Paraeus Tom. in Gen. cap. 41. Object . 3. Answer . Erronei Spiritus bodie multiplicantur qui orbem terrarum perturbant somniis suis , sicut Anabaptistarum exemplum probat . Luther , loc . 4ae . classis . Nullus error venit a Diabolo sub titulo erroris , sed — Nec Diabolus ipse venit ut Diabolus , sed — Non ●ult Diabolus , deformis & ater esse in suis so nniis , dis ▪ camus hoc esse proprium artificium Diaboli ut ater Diabolus non agit . Luth. Loc. Quintae classis , cap. 8. Diabolus ludibrio suo hominum mentes ita fascinavit ut somnia & mendacia sua pro certissima veritate & clarissima luce amplectantur . Fanatici spiritus hodie quicquid somniant volunt esse spiritum sanctum : Sed egregie Basillus dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Tamen jurant per omnia sacra se nihil aliud cogitare quam at promoveant gloriam Dei & salutem animarum . Somniant se habere singularem sanctitatem , Luther , ibid. * Vide Eplphani . haeres . 70. August . lib. de Spiritu . & anima . cap. 39. Ambros . Ser. 10. in . Psa . 119. Aquin. prima par . Qu. 85. & 88. Quicquid est in Deo est Deus , & quicquid est a Deo est Deo simile . Pul●hrum quoque quod quum mare fluminum sit mater ▪ flumin● tanquam filiae , Caesarius Frater , Nazianz . Dialog . 1. Vide. August . de origine anima●um , lib. 2. c. 5● . & . Colerum l. de animarum immortalitate Liber amplus & doctus . Vide Wende . Comt . phys . Sect. 1. p. 1. c. 20. Nullus doctor tam diligens in veritate seminanda , quam Diabolus pro falsitate somnianda ; est enim Satanae pectus foecundissimum mendaciis , Luther . Vigilandum est nobis summa cura contra Diabolum obambulantem ne dormientibus nobis veniat ipse & seminat Zizania inter Dei Triticum Luther . Nec ab his suis somniis patiuntur se ullis monitis aut Scripturis abduci . Quia persuassimi sunt , se solos sapere alios omnes caecutire , Luther . 4. Object . Answer . Dictum ex ami navit virgo & neque manifeste obstitit p●r incredulitatem nec statim paret ex le vitate . Ambros . lib. 2. in Lucam . c. 1. Lege Luth. Loc. Com. Clas . 4 th De ministerio verbi & Sac. Sive Hierarchiae . Hoc experimus hodie in psud● fratribus nostris Anabaptistis qui initio causae Evangelicae libenter imo avide nos au ●iebant ac agnoscebant donum spiritus sancti in nobis , ac propter illud reverebantur nos tanquam Dei ministros ; at nunc d nobis egressi subversi sunt nemo magis intensus est doctrinae & etiam nomini nostro , quam ipsi , &c. Luther . Hierony . de resur . Domini . di ●ir . Sicut Maria ●ergo inter omnes mulieres principatum tenet ita inter caeter●s Dies haec Dies ●m●●um dierum est Mater . Scripturam non ad mittunt , sed tantum soliciti sunt quomodo sictis & ementitis e capit● suo glossis adductos contra se Scripturae locos eludant ac somnia sua in Scripturam invecta defendant , &c. Luther . Vae vae nobis videmus — Illi cultores & cultrices , hi hodie vastatores & vastatrices , Philo. Lege Chrysost . Homil 6. in Matth. Verbum est quod mutat afficit & corda hominum humiliat . Revelationes autem inflant arrogantes faciunt . Somniant se habere singularem sanctitatem modestiam patientiam puritatem doctrinae perfectionem vitae . Se posse sublimiora & magis saluturia docere . Hoc unum spectantes ut nomen & laudem raealiis acquipant — Nemo inquiunt ante me hoc Christi novit ego primus vidi , Luther . Haeresus Grecis dicitur ab eligendo . Horum mentes Diabo lus suo ludibrio ita fascina vit ut mendacia & horribiles errores pertina●iter tennet . Nec asuissonmis se abduci , &c. * Multi vafri & pestilentes homines qui omnia sua pessima dicta & facta — miris figuris & artibus sciunt or na●e è contra aliorum benefacta & dicta ejusalem atribus calumniari — ex quolibet verbo novas depravationes torquent — & aliud veniat in accusatione 〈…〉 quam purassemus . Saepe vehementer admirari soleo unde tam saevum & atrox odium in animos eorum qui nos tam amanter complexi sunt tam subito ●adere potest — novos magistros audierunt horum veneno infecti ita accensi sunt oderunt Papistas sed non tam a●r●citer atque nos implecabili odio contra nos laborent & ardeant — veram doctrinam evertunt pa●em publicam perturbant nihil aliud dei noctuque ag●tant quam ut nos maxime nocere possint , &c. Luther . Nec Diis nec hominibus pepercit . Qua propter ad declinandam suspicionem jactantiae quasi de alio quodam homine rem narrat Estius . Itaque in ea re est fictio quedam personae velut a sua personadiversae . Aretius . Vid. Hierony . in Epistol . ad E●stocium de custodia virginitatis , &c. Stimulus , in carne , Angellus , Satanae vocatur , quia Diaboli partes & regnum adjuvat incitand● homines ad peccata & inquinamenta carnis . Lege August . Tract . 98. Joan. Gregor . Hom. 4. in Ezek. Hugo victor . Qu. 34. Sup Epist . 5. Object . Answer . Quod ad excellentiam pertinet paucis competit . Aquin. Jactat ille merita sed tegit vulnera . Bern. Christianus ille est , qui dormiens , vigilans surgens , cubans , stan● , ingrediens , quocunque momento ita est affectus in corde suo . Credo in Deum patrem Domini nostri Jesu Christi qui pro me sanguinem fundit — Hoc sine intermissione credit . Luther . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 1. Bifariam extinguiturlignis , 1. Si ligna non addas , 2. Si aqua perfundas . Zan. in Locum . In corde meo iste unus regnat Articulus Scilicet fides Christi ex quo per quem & in quem omnes mea diu noctuque fluunt & refluunt Theologicae Cogitationes — Luth. 2ae . Clas . Loc. 18. &c. * Vt jugulent homines , surgunt de nocte latrones : ut teispum serves non expergisceris . S. Horat , lib. 1. Epist . 2. Act. & Monum , 1503. In tempore sumus & quid tempus sit ignoramus . Quia paulatim pertranseunt quidam motus a vig●a●t ●● ad dormientes , mel● ora sunt phanasm ata studiosorum quam quorum — libet & propter animae bonam affectio●em quadam in somnis clarent — Et ea occurrunt hominibus phantasiae in dormiendo cir●a quae e●● cagitatio fuit in vigilando . Aquin 22ae Quaest . 95. A●t . 5. Saepe merogasse Dominum nemini somnia vel visiones permitteret — multi enim fanatici spiritus me aderti sunt , quorum alius somnia , alius visiones jactabat — ardentibus votis deprecatus sum , Luther . 6. Object . Answer . * Philo de opi●●cio mundi , Ambros , lib. 4 ▪ Hexam , cap. ● . Plutarc . li● . 2. de pla●itis philosoph ▪ rum , cap. 22. &c. 31. A● . de vivit Dei , ● . cap. * Si stellae cadunt , venti sequentur . Arist . prob . Sect. 26. Qu. 25. Ecce Dionaei praecessit Caesaris astrum Virgil. De Deo cessante & requies●e●te ab operibus suis . Lege August . de Gen. ad lit . lib. 4. pag. 125. Vbique aucupemur verbum Dei de omnium fidelium Ministrorum ore pende amus , Pauli●us , Ep. 4. Deus dupliciter cum hominibus loquitur , primo , communiter per publicum Ministerium — secundo per revelationem internam , sed hoc posterius tantum solet in specialibus negotiis & rarissime nosse ●tile est ne amisso verbo cum phanaticis expectemus movas revelationes . Object . 7. Answer . Media nocte vigilabant , ut eos condemnent qui media Die dormiunt . Ille pro rogans pernoctabat ut ●u disceres quomodo pro te rogares ; Ambr. in Psal . 119. * Nemo est dignus nomine hominis qui unum diem velit esse in voluntate , Tul. l. 2. definibus . Talem reliqui , qualem inveni . lege Laert. lib. de vit . Philosophorum . Dan. 2. 7. Jun. lectiones in loc . Somnus , ut ex Aristotele disputat Averrores , accidit propter frigidum , & humidum quae dominantur in cerebro vigilia vero propter calidum & siccum dominantia in corde-Nolite mei fratres in religione esse frigidi & humoribus dediti , — sed animam possidete igneo zelo ferventem , ut s● media nocte sponsus advenerit vobis ad intrandum cum eo gratia non denegetur , &c. 8. Object . Answer . * Omnia necesse est vel vi vel natura quiescere , Arist . de Caelo , l. 3. c. 2. Arist . Ethic l. 4. c. 15. Bern. Sup. Cant. Ser. 19. Hic quietis gustus suavis . * Somnium nobis nisi requietem corporibus & medicinam quandam laboris affert contra naturam putaremus datum , &c. Cicero de finibus bonorum , l. 5. p. 154. In nocte iniquus conteritur , quum peccatorum praecedentium confusione damnatus veritatis lumennon invenit , & quod deinceps agere debeat non agnoscit — Greg. Mor. l. 25. c. 9. Anima post discessum a corpore non dormit , sed vigilat & patitur visiones loquelas Angellorum & Dei. Luther loc . 59. 3a . clas . O So●●ium pacis quam dulce & jucundum qui inter lapides inimicorum dormivit . August . Serm. de Diver . S●mnia jucunda & l●t● imo in rebus civilibus nos solent ex●i●●rare , &c. Lu● ●●● . com . 1ae classis . De An●●lis . ●t in spi●itualilus ●uod in multo magis . T●tam — Vim ●●am in mendac●is Diab●lus coll●●avit omnia dec●ptio●●m genera de d● hoc venenatissi●● a●●is suae s●n●● pr●d●xit . L●o ●e El●●mosin . Serm. 4. * Philippus Landsgravus de Hessia , qu●modò tam mala . Patienter passus , interrogatus — resondebat , se divinas Martyrum consolationes sensisse , & corroborasse Manlius . * Cassianus . col . 24. cap. 24. Qui viam regiam Apostoli●is & Propheticis silicibu● c●mmunitam Sanctorum omnium a●que ipsi●s Do●●i●i v●stigiis c●mpl●●●tam cla●a die deserentes per d●●ia qu●que & dumosa lacerati● auribus & dirupta ●●st● reptant n●n m●d● acutis●… veprium a●●leis con●igenai , se● e●●am viru●entorum ser●entum ictibus vulnerandi , &c. Heus Dominè Deus , rara hora , brevis mora , sapit quidem suavissimè sed gustatur rarissime , &c. Post multas lachrymas — Post caeli inhaerentes animi oculos videbar mihi interesse agminibus Angelorum , &c. Hieron . in lib. de virginita . Serv. * Chrysost . Homil. 54. in Genes . Augusti . Sermo 79. De tempore , &c. Malè cubans Suaviter dormit & ●eliciter Somniat Jacob , &c. Pa●aus in locum . Nunc Jacob ad fae●arum in●ursu● e●p●situs , & ●●●●xiu● omnibus caeli terrequae injuri●● — Dominus e●us 〈…〉 lestias somnio vel oraculo praeclaro mirisicè sublevat — Deus signum sui amoris insculpsit animo servi — ut vigilans , &c. Calvin in loc . Quanto magis potestas & caliditas Diaboli derescunt in in tempore : tanto magis augescunt in malignitate & subtilitate .