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 Fâ—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 Fâ—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 Vertâ—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 â—low from the benigne and everâ— 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 aâ—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
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 endâ—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-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 conâ—oyn'd hurt or wound the health oâ— 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 ceâ—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
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 Resemblaâ—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 thâ—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 â—mitated and lived in the innocent nature of Christs Spirit and good â—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
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.
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
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 dâ—â—â—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 Mâ—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 Wâ—rld would immediately â—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 â—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 daiâ—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 Râ—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 Nebuchâ—dâ—ezer Dan. 2. 5. It is also to be noâ—ed That the Spirit and Sâ—ul of a man by such Intemperances as aforesaâ—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 â—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 reacâ— 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 hideousâ—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 commitâ—â—ng Evil and far more zealous than afterwards The Reason whereof is clear viz. so long as they remain'd truly sâ—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 Abstinenâ—â— Temperance and Purity in Meats Drinks Exercises and Communications they thereby feel and find a daily Growth and Increase of Vertue and Manfestaâ—ions of Grace But if once such shall set up their rest in External Fâ—â—ms and Modes of Râ—â—gion and therein begin as it were to stand still and satisfie themselves with their former Attainments and Separations which mighâ— 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 veâ—â—fied in their souls That not to go forwards is to go backwaâ—ds and lose all their inward spâ—â—itual strength which is divinely signified by our Lord in that parable of the Servanâ—â— and the inâ—rusted Talent he that care esly laid it up in a Napkin set up his Rest with such a portion oâ— Grace or Lâ—ght and indeavour'd not to augment it is condâ—â—â—â—d and ' as added that from suâ—â— an one shall be taken even thaâ— 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
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 â—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 Sâ—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 seperaâ—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-Life's-Spirit does burn or quallifie between the wrath and the noises and bâ—ssle 〈◊〉 this world and acts or Suffers as it is â—inctured and impressed for every property and principle doth contain the true nature of the whole and therefore has wonderfull power and efficacâ—â—o generate and form strange unheard-of things to the Imagination For which cause many persons dream of and see such strange things in thâ—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 â—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 â—pparitions The Converse of good and bad Angels with men how promoted c. BY reason of that Affinity or Similitude between incorporal Bâ—eings and the Soul of man mentioned in the last Chapter it comes to pass that Souls depâ—â—ted or seperaâ—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 â—ilâ—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 Fâ—â—endâ— and these sometimâ—s do â—t by assuming an aireal Body and appeâ—â—ing Aâ—â—ections being the chief general Cause of Apparitions of Sâ—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 â—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 Wâ—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 â—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 someâ—imes do make application to such sympathizing Souls of the Living whilst the Body lies asleep and reveal great secrets or â—oretel them of things someâ—imes good and sometimes evil that are likely to beâ—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 weâ—l-minded and such as believe and are
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 wrathâ—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
to boast of the Arm of Flesh rather than trust in the Lord his God It is said 1 Chro. 21. 1â— 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 Ieâ—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 Egyptiâ—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 fâ—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 â—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 Angâ—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 greaâ— 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 â—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 benigâ—e Spirits or Angels is prevented or frustrated and such peoples Dreams are confused oblivious and tending to Evil and Vanity for the good Intelligâ—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
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 Pharaâ—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
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
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 eiâ—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 Arrogancâ— 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 counâ—el of the Voice of Wisdom they let no Conception or Imagination be formed into words before it be presented by the five Counselâ—â—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 Senâ—â—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 Nâ—â—â—lation in which state nothing 〈◊〉 â—e bâ—ought into Manifestation 〈◊〉 it must be done through Motion Stâ—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 Christiaâ—ity then most mens general practises are now-a-days I mean if
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
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 â—t seems to be the highest Faculty â—â—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 severâ—l forms with a deal of noise and bâ—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 thosâ— 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 Discourseâ— 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 â—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 mâ—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 Inâ—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
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 conâ—enting themselves with their first beloved Fâ—rms which in their time were gâ—odâ— are not half so good Christâ—â—ns as they were the first monâ—â—h they entred into such or such a Religious Profession or Society The Reason whereof is because as men by Abstinâ—ncy Sâ—peration self-denial and pressing forwards after Vertue do by degrees obtain Strength Wâ—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 â—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 Sepâ—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 modeâ—â—â—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 degreâ— 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 inâ—tilling their suitable Temptations 6. Some Dreams are by courteous Visits of good Aâ—gels who that way most suitable â—o their Spâ—â—â—uous Nature and agreeable 〈…〉 Neighbours human Souls who 〈…〉 differ from them gradually rather then Specifically chuse to Communicaâ—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
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
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 inâ—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 râ—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 â—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 aâ—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
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 oâ—â—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 anoâ—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 â— 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 Bâ—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
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 thâ—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 oâ—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 oâ—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 coâ—â— have by their divulging and foolish talking of them lost such their Guardians and all the conversation of their good genij which too laâ—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 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
continued unto and enjoyned by multitudes of holy pious and reserved Souls in all Ageâ— since of which various Examples might be given from 〈◊〉 Histories I shall only cite one remarkable one out of the Book of Mâ—rtyrs In Queen Maries days when the Prosecution was hot against the Proâ—estants there was but one Congregation in all the City of London that kept it self intâ—â—e and privately held Assemblies to which one Mr. Rough belonged as a Deaâ—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 râ—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 poinâ— 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 buâ— 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 improvâ—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 â—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
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 Spiâ—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 prâ—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 Partsâ— 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 Câ—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