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 Phantasiâ— 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 â—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 Lâ—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 Complâ—xion Sangnine Cholerick Melancholy and Phlegmatick as aâ—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 fantastiâ—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 Anâ—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 minâ— 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 Angeâ—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.
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 deâ—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 â—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
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 deâ—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 〈◊〉 appreâ—ends which appears as â—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 arâ— 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 magnifâ—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 whiâ—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 Spiritâ— 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 otherâ— 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
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
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 extingâ—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 communicatiâ—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 â—arnal Affections frail Sences and materâ—l Passions for mens souls when freed from the gross Fumes of the body and evil dispositions have wonderful power being not distempered but iâ—â—luenced by divine Liâ—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 Bâ—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 Spiâ—its are fâ—â—med and look also with Teeth and Claws like so many terrible Weapons of War to Prey upon
and â—ear their Fellow Creatures to pieces and all their Actions and Inclinations do â—â—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 Peâ—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 Diâ—â—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 Wâ—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
every man laying aside all subtilty and hypoâ—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 oâ— Grandees to spend whole years in supple Attendanâ—â—s â—â—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 wasâ—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 â—corn and hate For men to swallow down vast Estates at their Tâ—â—oats and 〈◊〉 away the Labours of their 〈…〉 their Table with variety of Dishes and be at any charge for â—â—inant Sawâ—es to provoke the Appetite beyond the power as well as nâ—cessities of Nature that their Bodies may be filled with Diseases That they may roar under the Stone and the Illiaâ—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 â—ruel words nor so apt to do hurt or be churlish or dogged But if the Martial
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 Intellâ—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 â—o the meek and modest souls that in humility daily wait at the Gates of Wisdom's Temple have some hopes thâ—â— this discourse may be boâ—â— acceptable and in some kind useful I acknowledge 't is very difficult and 〈◊〉 to be undertaken by such a â—â—ak unlearned 〈◊〉 by Worm 't is 〈◊〉 therefore 〈…〉 Confidence of Self-Strength Wisdom or Knowledge 〈◊〉 by through and under the Assistance of that illuminating Spirit whicâ— reveals Secrets to Babes and giveth both the will and the deed thaâ— I with fear and trembling begin thâ— dâ—quisition according to the proportion of Light he hath or shall be pleased to grant unto me and therefore as the wise and holy Aâ—â—ients commend every important Enterprize with Humble Praâ—ers for the fear of the Lord is alwayes the beginning of Wisdom so with an inâ—ire Resignation on the benâ—â—â— knees of my soul at his adorable Fooâ—stool I beseech His All-suffiâ—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 pâ—rsons being sway'd with popular opinions and possessed with certain narrow principles which they have long imbâ—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 saâ— 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 râ—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 stupifâ—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 unâ—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 bâ— reâ—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 viâ—â—â—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 Braâ—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