CHAP. II.

TO Discourse Effectually of Dreams, it will be requisit to premise some brief Considerations touching Sleep, which is the stage whereon those Phantasms and Re­presentations are acted, and the time in which our souls are taken up with the business of Dreams.

Sleep is the natural Rest of a living Creature, or a partial temporary Cessa­tion of animal Astions, and the fun­ctions of the external Senses, caused (immediately) by the weakness of the Animal Faculty, proceeding from a sweet and stupifying Vapour, arising from [Page 12] the Concoction and Digestion of the Alimentary Food Exhaled from the Stomach, and thence ascending to the Brain and watering and bedewing it with unctious Fumes whereby the opera­tions of the Senses are for a time obstru­cted, to the end the powers both of the Mind and Body may be recruited, re­f [...]eshed and strengthened. But besides the Exhalations from the Concoction of the Food received, and the na­tive frigidity (or coolness) of the Brain, congealing those exhaled Va­pours, there are many accidental Causes, which by consuming the Spirits, occasion Sleep, as overmuch Labor, Weariness, immoderate Heat, intense Cold, overmuch Evacuation; things which pleasingly amuse or charm the Spirits as Musick, the mur­murs of soft falls of Waters, pro­found Cogitations, Darkness, or the departure of the Sun from our Ho­rizon; for all Light is both active and actuating; so the Sun being the [Page 13] Vehicle or mage of [...]ntellectual Light, and Fountain of Light Natural, not only heats and vivifies, and com­municateth a certain briskness and cheerfulness to all Creatures by his presence, but also by the consequence of his with-drawing, or absen [...]e, strikes a certain occult and dolesom sense of sadness on the spirits of all animated [...]reatures, by reason of the defect of his exhilirating Beams: Lastly, There are certain stupifying Medicaments drawn from Somni­ferous Herbs and Plants of the Vege­table Kingdom, as Poppies, Lettice, Opium, and the like, which are easily able by their vapourous Quality to overcom the Brain, and thence oc­casion Sleep.

Whence it appears that the mate­rial Cause of Sleep is a vapour exha­ling and ascending the [...], which vapour sometimes proceeds from di­seased corrupted Humours, and then the Sleep is not natural, but [Page 14] 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 'tis 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, 'tis 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 [Page 15] 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 [Page 16] also Four other Senses, called Inter­nal, because seated within the Brain­pan, 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 [Page 17] and judged of, whence properly all their Objects and Offices may be said to be his.

2dly, The Phantasie doth more fully examine the species perceived by the common Sense, whether of things present or absent, keeping them longer, and thence making new and compounded Images or Conceits of its own. Its Objects are, all the species communicated there­unto by the common Sense, where­by (especially in the Melancholy People) it fancies many other things, as Centaurs, Chimaera's, and a thousand odd Forms which never really had beeing in the Nature of Things; yet it is to be noted that the parts thereof must alwayes con­sist of such thing of which we have [...]een, read, or heard of; it is (or [...]ught to be) in men Govern'd or [...]egulated by Reason, but in Beasts [...]t seems to be the highest Faculty [...]heir nature is endued with.

[Page 18] 3. Iudgment (or Reason) is a Superiour Faculty in man, appoin­ted to Rule over all the rest, the Guide of Actions, or judg of the lit­tle world, to approve of what is good, and reject what is Evil.

4. Memory is a Retentive Faculty of the Soul, whose Office is to Regist­er up all the species which the other senses have introduced, that they may be forth-comming, or ready when occasion shall serve, or they are called for by the Phantacy or Rea­son; whence some to illustrate the use of all these powers, have compared them to a Court of Iudicature, the outward Senses being as Solicitors that bring the Causes; the Common Sense, as the Master of Requests who receives all their Informations; the Phantacy like the Lawyers and Advocates, that bandy the business to and fro in several forms, with a deal of noise and buffle. Reason as the Iudge, that having calmly [Page 19] heard each parties Pretentions, pro­nounces, an upright Sentence; and Memory as the Clark records the whole proceedings.

Whether these several Faculties have distinct Seats, or Cells in the Brain, has been much disputed by Anatomists, Physitians and Philoso­phers: The great Argument of those that would have it so, is that 'tis certain by Experience (which they confirm by many Instances) that sometimes one of these may be hurt, and the other remain sound, as that the Phantacy may be impared, yet both Iudgment and Memory remain unhurt: The Iudgment cract, yet Phantacy and Memory active, and the Memory Spoilt, yet Phantacy and Iudgment (as to things present) good. But as in the Stomach by several distempers, several Facul­ties are hurt, as by moist diseases, the Retentive; by dry, the digestive; and yet it will not thereupon sollow, [Page 20] 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 [Page 21] sometimes scarce any Apprehensi­on or Remembrance of our Dreams when we awake. But of this we shall have occasion to speak further, in the following Discourse.

And in the mean time shall con­clude this Chapter of Sleep with a brief Account of two strange acci­dents that are wont to happen to some people therein; that is to say, of such as walk in their Sleep, and of such as are troubled with that which is commonly called, the Incubus, or Night-Mare.

As touching of the first, that some people there are, who whilest they are fast asleep, leap our of their Beds, unlock Doors, go into the Streets, and sometimes on Tops of Houses, or other dangerous places, where they would not go waking, and if not interruped, will again return to their Beds. The matter of Fact, I say, is so notorious, that I need not spend time to prove it by [Page 22] 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.

Tis observable, those that have these Vagaries, are generally (and I think I may say always) young peo­ple, in the flower of their years, and strength, of Sanguine Complecti­ons, active, sprightly, and full of Blood; I am therefore of opinion that this comes to pass by that a­bundance of Blood swelling, and as it were frothing out, boyling and active spirits, which ascending to the Brain, stirs up and stimulates its Faculties, whereby it performs its actions to these strange motions and effects; so that the Body, by the impulse of the animal spirits, which contains in the Brain, the strength of [Page 23] the Nerves and Muscles, that is, the Instruments of Motion is carried forth, and even in Sleep excited to those actions. For persons of this condition, are of a thin and curious contexture, small bulk, but of great agility and a servent mind, whence, if they can but take hold of any thing with their Fingers and Toes, being then void of all fear, because incensible of any danger, they su­stain themselves thereupon, and ac­complish such things, as waking they would dread to attempt.

But if in such Bodies the Humors shall be fermented to a lesser degree, and a smaller ardor and agitation of the spirits, then they only talk, cry out, move and fling themselves a­bout, as if they would jump out; but yet still contain themselves in their Beds, because the spirits are not strong and violent enough to raise the body: and the proper Cure of this I conceive will be to use a spare [Page 24] diet, and perhaps, in some Cases Blood-letting, and especially to en­deavour to keep their minds in a cool temper, without inflaming it with passions.

As for the other sort, Viz. those that in their fleep are troubled with the Incubus or Night-Mare, they seem to be of a temper contrary to the former, Melancholy, of few gross spi­rits, and abounding with Phlegm, and in children and young people through Fear, and sleeping supine, and lying on their backs: And tho the Vulgar, when they are thus af­fected, conceit it some external thing comes and lies upon them, which they fancy to be some Ghost, or Hob-Goblin, yet the truth is, it proceeds from inward Causes.

This Discease being an obstructi­on of Motion, or an interception, especially of Breathing and Speech, with a false apprehension of some heavy thing lying upon their [Page 25] Breast, and as it were stiffling them, occasioned, by means the free pene­tration of the Spirits to the Nerves is hindred, the passages being stopt by a surcharge of the aforesaid Humors.

This happens most to such as use to lie upon their Backs; and whilst it is upon them, they are in great Agony, being unable to speak, but strive to do it with imperfect groans, but if any person speak to hem, and call them by name, the ani­mal spirits being excited, force their way, and the oppression ceases; or if they can move, or turn the body on one side, and especially if the Brest be rubbed to dissipate the Hu­mor. The Cure is to be effected by a regular diet, and such as may ge­nerate good spirits, and prevent the increase of Melancholy and Phlegm; avoid full Suppers, and excess in Li­quors, which oft occa [...]ion the Disease; use convenient purging, and some­times breathing a Vein may be ex­pedient, [Page 26] 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.

IT is a Truth generally acknow­ledged, but feldom so well con­sidered as it ought to be, that Man is the compleat Image of God and Nature, and contains the Principles [Page 27] 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 [Page 28] Beauty, Splendor and Harmony, which living and creating power does never stand still or cease from generating and operating; for if it should, the whole Systime or Body of this World, would im­mediately fall and perish, as the Apostle Paul saith, without the Spirit, the Body is dead, and profiteth nothing.

The like is to be understood in the little World [Man;] all lively Motion, strength, vigour and beau­ty resides in the Spirit or Soul, in which there is no standing still, I­dleness or Cessation, no more than there is in the great world; and as the universal spirit or power of the Lord is always forming, shaping, and bringing to manifestation the hidden mysteries of Eternity and cloathing the various Spirits with Elemental Bodies, the like does the Soul and Spirit in Man, it is always in motion and generating, and as [Page 29] 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 [Page 30] the operations of the senses of the external Nature or Body of this world, unto which the properties of the natural sleep do belong; but the Soul or Spirit cannot sleep, for then it could not be eternal, but when the Body and Senses lie lock't up fast in the Arms of Merpheus, then is the soul or spirit as it were unchain'd or unbound, as being free'd from the continual Interrup­tion of the senses and Earthly dispo­sitions, which whilst they are wa­king, and in full strength and vigour, do captivate the soul, and hinder its generating and progress in that manner, as it doth when the body is a sleep or dead; for the soul of man hath so great Power, when freed form the Earthly Quality and hea­vy sensual power, that it can make something where nothing is, and from the Representations of Swords or Guns, Fire or Water, as real, when and where there is indeed no [Page 31] such palpable substance, but it is real and substantial in the spirit, e­ven as the good and evil words and works of men, shall be unto them in Eternity; their works do fol­low them, not after the manner of this world, but in the Spirit, yet real and essential. Now it is from the Soul or Spirit in man, which is the Image of the divine Eternal Spirit, and never stand­eth still, Sleepeth or Slumbereth, whence Dreams and all Nocturnal Visions do arise and proceed; for whilst the Senses and Powers and Faculties of the outward Nature do sleep, rest or cease from their Functions, the Soul and Spirit ceaseth not from its operation, but goeth on forming, figureing, and Representing of things as real, and substantial; for in truth (though ofttimes we perceive it not) and more often cannot remember par­ticulars, yet when ever we sleep [Page 32] 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 [Page 33] over-whelm their power and ope­ration, so that they cannot se [...] or perceive any Coelestial things with Clearness (as Experience dai­ly proves they do the same things when we are awake) But also they cause Indispositions, breed bad Blood, impure Spirits, and be­clouded senses, as well internal as external, and thereby enfeebles and destroys the brisk lively ap­prehensions, and stupifies all the Faculties of Nature, and parti­cularly the properties of the Me­mory and retaining Power are so dulled and rendred fluid and ob­livious, so as not to concerve a­ny Impressions made thereon, as we see in drunken men, the next day remember none of those loud Vociferations and ma [...] pranks they plaid over-night. And you may as well argue, That such lewd people did not commit any such Extravagancies, because very of­ten [Page 34] they are not sensible of them, after they came to be sober, as to think you do not dream, because sometimes [...]ou cannot remember it when you wake. As the Dis­orders you commit are greater or lesser in respect of your particular Constitution, so is your perception of your dreams more or less, whence sometimes you can repeat a whole long story of the Representations in your sleep, with the several sen­ses, words and discourses, &c. all clearly and distinctly; other times you have a more imperfect and confused Apprehension of particulars; and sometimes there does remain only a bare memory that a dream you had, but the particulars are quite lost or forgot; which was the case of King Ne­buchadnezer, Dan. 2. 5.

It is also to be noted, That the Spirit and Soul of a man by such Intemperances as aforesaid, is so [Page 35] debilitated and eclipsed, that the creative and generating Power thereof, does, as it were, loose its strength and vigour and there­by is made more gross and stu­pid; so as that its sight is not clear to perceive, so neither is its generative Faculty strong and pow­erful enough to make such deep Im­pressions on it self, and on the Me­morative properties of Nature as otherwise it would do; for the per­fect memory of, and advantage to be made by Dreams does chiefly consist in the cleanness of the Mi­crocosmical Temple and the brisk live­lyness of the Spirits of Nature, as well as an unpolluted Soul; for no man can behold with a clear sight, and remember such sublime matters as those of Dreams and Visions, but such whose souls are strong and vi­gorous and do powerfully Tinge or impress the natural Spirits; and also, they must be such as do abandon [Page 36] 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 [Page 37] speak, after the manner of men, in so sublime a matter) to the Spirit of God to open, shew and manifest the hidden Mysteries of his Kingdom, which does always teach every one according to their respective capaci­ties; and as each man does continue in Separation from the Impurities of the Flesh, the World and the Devil, and is found proceeding in and pressing on by self-denial towards the price of our high-calling as it is in our ever-blessed Iesus.

This is most apparent in the first work or beginning of each Christ­tians Regeneration, or new birth, whereby he Infrancheses himself from the world, and all its ways, works, words and desires, and begins to aspire towards a City made without hands, and to be Endenizon'd, or made a proprietary in the new Ierusalem; as every one upon a Conviction in his Conscience of Evil, does actually close with that Conviction, and Se­perate [Page 38] himself from his former ways and practises, so his Eyes become open'd more and more to see the hi­deousness of that evil, or as the A­postle spakes, The sinfulness of Sin, whereas before he was not able to apprehend it to be so gross and Evil.

Hence it is that most men in the beginning of the work of Gods Spi­rit on their souls, are much more humble, more fearful and thoughful of committing Evil, and far more zealous than afterwards. The Rea­son whereof is clear, viz. so long as they remain'd truly sensible of their former Evil state, and keep continu­ally pressing on towards Virtue dai­ly denying themselves of their for­mer Superfluity and subduing their sensual Appetites and Affections, keeping both Body and Spirit cool and clean by Abstinency, Temperance and Purity in Meats, Drinks, Exer­cises and Communications they there by feel and find a daily Growth and [Page 39] Increase of Vertue and Manfestati­ons of Grace. But if once such shall set up their rest in External Forms and Modes of Riligion, and therein begin as it were to stand still and sa­tisfie themselves with their former Attainments and Separations, which might be excellent in their day and time, and the only means the Lord then used to lead the soul to vertue; I say, when any shall fall into such a slothful state, they will in a little time find that saying verified in their souls, That not to go forwards, is to go backwards and lose all their inward spiritual strength, which is divinely signified by our Lord in that parable of the Servants, and the intrusted Talent, he that care esly laid it up in a Napkin, set up his Rest with such a portion of Grace or Light, and indeavour'd not to augment it, is condemned; and 'tis added, that from su [...]an one shall be ta­ken, even that which he seem'd [Page 40] to have, and so Christians came to wither and languish, like a Tree that is sapped at the Root; and then they sensibly decline and Apost [...]ize, or at best do only retain the Complemental outside of Religion, and do in­deed keep in memory their first good state, which can no more nourish their Souls to a Spiritual Life and Growth, then a mans bare thinking upon or boasting of a good wholesom meal he made a week or fortnight agon, can support his outward Body in strength and vigour.

Whereby 'tis evident there is no such thing in God, nor his wonder­ful workmanship [Nature] as standing still or Cessation from working; and therefore the illumi­nated Apostle admonishes the An­tient, Christians, and in them all others in succeding Times, to press on towards the mark of their high [Page 41] Calling, and greater discoveries of the divine Vision. And this was after they had seperated themselves from gross Evils and several Va­nities of the world, and observed many of the Commands of God, and lived in the Forms and Rites or Ordinances prescribed unto them by the most holy Spirit of God, yet all this was not Sufficient; Tabernacles were not here to be built or rested in, though Moses Elias and our Lord Jesus Christ himself, by a wonderful Trans­figuration had imparted a peculiar Glimps of Glory, they must still zealously press, or else their estate would become degenerate, and so they have need to enter into, or lay again their first principles, or outward Forms, whence it appears there was still as much need of Self-denial, Seperation and progression, as there was the ve­ry first day on which they incli­ned [Page 42] or hearkned to the Voice of Wisdom; for want of which, ma­ny, after 20 or 30 years Sepera­tion from the world (as they call it) contenting themselves with their first beloved Forms (which in their time were [...] are not half so good Christians as they were the first moneth they entred into such or such a Religious Pro­fession or Society.

The Reason whereof is, because as men by Abstinency, Seperation, self-denial, and pressing forwards after Vertue, do by degrees obtain Strength, Wisdom, Understanding and Clearer Sight, as every one is obedient and capable; so on the other side, such as give way to Evil, are by de­grees and the continual workings of the Spirit of Error, made more strong in Evil and Wicked­ness. And as the former by Ver­tue and Purity give advantges to the good Angels and Spirits to [Page 43] have communications with them, who are always ready to unfold the Misteries of their Kingdom to the sober and clean of Heart; so the latter do by their Voices powerfully attract the bad Angels and Spirits, which do teach and strengthen them in Evil. And therefore those that would have the company of the good Spirits and Angels by day, and their Com­mumications by night in Dreams and Uisions, and desire to retain the Forms and Figures represen­ted, with the Interpretations there­of, and not to be subject to for­getfulness and stupidity, let them observe the Rules of Cleanness, self­denial and Seperation, and conti­ally, even as at the first dawning of the day, press on towards per­fection, having always a well­prepared Temple to receive the sweet influence of Gods Spirit and company of good Angels, [Page 44] 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 [Page 45] Considerations and Contemplations, which would not only invite the Courteous Communications of Be­nevolent Spirits, but so still and prepare the inward Man, and all the noble Faculties of Nature, as to render them capable of re­taining such abstracted sights and Manifestations, whereby they would take some Root in the understand­ing, and so make Impressions on the Spirits, and thence blossom forth, and grow up to very happy fruits, both for encreasing good and e­schewing Evil. So great is the power of Sobriety, Temperance, Cleanness and Self-denial, as being most sublime and elevating Vertues, and a great help to make men hap­py, both in this World, and that which is to come.

Therefore it is highly convenient for every one that applyes his Thoughts to this Science of Dreams, or indeed to any sort of Knowledge, [Page 46] 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.

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 [Page 48] or original first Moving Cause, we must descend to others more particular and Immediate which influence the Soul this or that way in its Formative Activity, and indi­viduate its operations. And these oc­casional Impressions, as they Cause very different Representations to us in our sleep, so they are in them­selves very various, For,

1. Some Dreams proceed from the Constitution or Complection of each particular person.

2. Others from his profession or course of Living; those things which he is most earnestly intent upon, or concern'd about in the day time.

3. Others are occasion'd by the influx of the Planets predominate in his Nativity, or at such or such times by Direction, Tran­sit, or the like, if we may be­lieve the notions of Astrologers, whose science as far as modestly it [Page 49] contains its self within the Bounds of Nature with a Resignation al­wayes to the over-ruling Pleasure of Omnipotency, seems not al­together to be contemned.

4. Other (Confused) Dreams may arise from unfit Diet, or Medicines, which sending up abun­dance of Vapours to the Brain, (the Throne of the Understanding) and beclouding the Spirits, (the proper Vehicles of the Soul) it follows, that abundance of vain Images must be represented, but these are al­wayes disorderly, and without Con­nexion, as is experienced by drun­ken and gluttonous persons, and men in Feavers and the like.

5. Others are injected by Evil Spi­rits, who as they are malitious and envious to the highest degree, so be­ing Angles of Darkness, where they meet with Darkness, both internal and external, that is, a Body clogg'd with supersluity, and a Soul contami­noted [Page 50] with Vices and Enormous Affections, as with Lust, Covetous­ness, Revenge, &c. they are thereby strengthened to an advantage of instilling their suitable Temptati­ons.

6. Some Dreams are by courte­ous Visits of good Angels who that way (most suitable to their Spirituous Nature, and ageea­ble to their next Neighbours, hu­man Souls, who seem to differ from them gradually, rather then Specifically) chuse to Communi­cate with us, thereby often fore­warning us of impending dangers▪ or instructing us to some eminent advantage, if we have the di­scretion to make use of those pre­cautions.

7. It sometimes pleases Almig [...] ­ty God, in a special and extraor­dinary manner to reveal his se­crets to those that fear him, [...] Representations in Dreams, which [Page 51] then are more usually called Visi­ons, to difference them from the other kinds.

Now though we shall occasi­onally here handle each of these, yet to avoid prolixity, I do con­ceive we may more briefly reduce all Dreams to a Three fold Radix, or Original, according to which the three fold grand Principles carry the upper dominion in the Centre of Life, or Will-Spirit, in each person, that is to say, they proceed either from the Sidereal or outward Principles of this world. Or secondly, from the dark Wrath or fierce fiery Life. Or Lastly, from the meek friendly divine Principle of Love, which of these three does predominate, of a suitable Nature and property shall your Dreams be. As for Example:

1. If the dark, wrathful, fierce, kee [...] principle bear sway, then the noc­turnal [Page 52] Representations are Dark Melancholy, Fierce, Frightfull, and the like.

2dly If the middle uniting Na­ture, or Friendly qualifying Foun­tain of divine Light do hold the chief dominion in the Life's Cen­tre, then the Dreams are more Essentially pleasant and delightful to the Soul, and oft-times many wonderful Secrets are revealed, and impending Dangers foretold in [...] Figurative way, easily deciphered or understood by a well prepared mind. But,

3dly, If the principle of this outward world, and the Business or things thereof do bear sway and carry the supream Govern­ment, as it generally happens a­mongst men, that lead a meer bru [...] ­tish and sensual Life, and iudulg [...] themselves in Vices, Superfluities, and the Vanities of the world, th [...] the Dreams are full of Idle Phanta­sies: [Page 53] confused Mixtures of out­ward, Affairs and things belonging, or relating to what each man is concerned in, or busied about, and these are apt to be forgotten, or so darkly represented, and imper­fectly remembred, that they admi­nister very little use or benefit to those that receive them, unless they were before hand made sen­sible of that ill Conduct of their Lives which occasions them, and thence would be perswaded, by a total change of their Manners and Conversations, to improve and fit their spirits for better and more advantageous Communicati­ons.

As for Complectional Dreams, they proceed from vapours flying up from that Humour which is most predominant in the Body, unto the Brain, and thence Imagination with Representations sutable to such humour; As persons of a [Page 54] Sanguine Complection, or in whose mass of humours the Blood bears sway, have generally pleasant chear­ful and delightfull Dreams, Thay they are in Merry Company, Enter­tain'd with Musick, Conversing with Persons, fine, beautiful and obliging, drest in splended Robes, and the like divertive objects.

Persons of Cholerick Complections dream of Anger, Wrath, Braw­ling; of Qua [...]relling or Fighting; that they use some violent motion or strugling; that they meet with Bears, Lyons, Dogs, or the like, and are in danger to be hurt by them.

Such in whom Melancholy a­bounds, are continually disturbed with frightfull Phantasies and Ideas full of Horror, of being surrounded with Daakness, or confined to some close Dungeon, left alone in a Wil­de [...]ness, oppressed with Poverty, Want and Dispair, ready to be torn [Page 55] to pieces with evil Spirits.

Lastly, The Phlegmatick person is less apt to remember his Dream, but they are generally about water, fear of falling from on high down into some great River, and being drown'd, or the like.

As these several Humours are more or less mixed or prevailing in any persons Constitution, so his or her common ordinary Dreams will be diversified accordingly.

The same in effect is to be ob­served in Dreams that are the effects of sidereal Influences, they carry with them the resemblances of that Planet from whence they pro­ceed. As,

1. If the Saturnine Property car­ries the upper dominion in earthly Signs, then the Dreams are sad, dull, heavy and frightfull, fill'd with fear and sorrow.

2. If the Martial, or fierce Fire have the chief Government, then [Page 56] the Dreams are Fierce, filled with Wrath, Passion, Fear and Trem­bling, Amazing and Affrighting the outward Body, insomuch, that not unfrequently, such Dreams do, by their Horror, awaken the per­son from his Sleep, and cause all his Limbs to tremble for fear.

3. If the Iovial nature do predo­minate in the Centre of Life, then the Dreams are more mild, grave and moderate.

4. If Venus carries the dominion in the Complection, then the Dreams are pleasant, delightful and amarous.

5. If Mercury have rule, then your Dreams are mixt, various, and oft-times confused.

6. If Sol bear sway, then your Dreams are apt to be of great Light, Honours and Dignities, or of Splen­did and Magnificent things.

Lastly, If the Moon predomi­nate, the Dreams are confused, un­constant, [Page 57] mixt with Truth and Falshood.

So that if men would but turn their Eyes inward, and learn to know themselves, and the Princi­ples and degrees of their own na­ture, every one might in a great degree understand from what Radix, and Property of nature each Dream proceeds, and takes its Birth, and consequently know their own Com­plection, and likewise what Prin­ciple or Quality, Good or Evil does carry the upper dominion in them; so that there would be much teach­ableness in Dreams, as they are de­rived from, and demonstrate what property of the seven-fold nature has dominion in the Soul.

CHAP. V.

BY what has been said it partly appears, That altho by the degeneration of Mankind, instead of observing and noting the nature of those things, Dreams are become a By-Word; and serve only to be derided and scoft at, yet essentially, and in themselves unto the wise, and well-minded, they may disco­ver great Secrets, both of Time and Eternity; which will further ap­pear, if we modestly consider, that there is scarce any thing that yields so true and great a figure, or simili­tude of the condition of the Soul after Death, or in the state of Se­paration, as Dreams.

[Page 59] For as Death is a full Period to all the Senses and outward Facul­ties of the Humane Life, the very same is Sleep, during the time there­of; for if a man should sleep seven or eight dayes, nay, if possible se­ven years, when he awakes, it would be no more to him then one night: By this it doth plainly ap­pear, that Sleep is a Temporary Death to the Senses, where no distinction, length or shortness of Time is mea­sured. Therefore in Sleep all men are, as it were totally dead, as to the sensitive and distinguishing power of Nature and the time passes away as if he were in Eter­nity, insensibly to all the outward Properties; for what happens to the Soul in Dreams, is somewhat like, or a notable Resemblance of that which attends it in its separated estate, whether in the Good or in the Evil.

Thus in Dreams the soul enjoys [Page 60] a more compleat and unmixed plea­sure and delight, than is possible for any person to enjoy when a­wake, and in the use of the per­fectest Senses; for then in the height of his Complacency, fears and apprehensions of losing the pleasing objects, or jealousies of others sharing with him therein, or one thing or other is apt to crowd in and interrupt his Joy. But in many Dreams the Horizon is all Light, and clear, no Cloud to be seen, and the whole seems to be so real, that nothing we possess in this world can for the time be more; insomuch, that these Joys, and delightful Trans­ports do oft times awaken the sensitive power of the outward Nature, the thoughts and Consi­deration thereof is very delight­ful to the mind even after the waking of the Body. As on the other side, Evil Dreams cause [Page 61] strange Trouble Fear and Hor­ror to the Soul, it apprehends it self to be in real danger of drow­ning, falling, killing, being run through with Knives, Swords, and the like; falling down from pre­cipices, being in pain, anguish and agony, and many other things of that kind, which do all arise from the awakening or kindling of the wrath and fierce poisonous Na­ture or Central Fire, which cruel fears and pains are real and essential to the Soul, as the Body or Senses are dead or asleep (which is as it were, all one) and yet there is no material thing neer them. that can wound or hurt them. So great is the power of the Soul when it has either wholly, or in part, for a small time, quitted it self from the opera­tion of the Senses, that it can make something where no thing is, and create either Grief or Sorrow, all according to that Principle or Form [Page 62] that is chief in the Government of the Soul. For as that is quallified, such is the nature of those Ideas that are generated, and the Phantasies a­rising either of joy or fear, as the Radix stood in Equality or Inequa­lity, for in the seperated state, whe­ther in the Bliss or the Curse, there is no Matereal thing, that can hurt or afflict the Soul, but only its own Ima­ginations or Turba; and what it forms unto it self in the principle of Evil, in which it self is comprehended, be­ing the Root and Fountain, whence all sorrow and fear takes its Birth. As on the contrary, those that are comprehended in the blessed Foun­tain or friendly principle of Light & Love, their Joy & Pleasure does arise, and is continually generated from the same principle in the Spirit, and is real and essential, beyond all outward Enjoyments, or what can be apprehended, because none in the Body can have the full en­joyment [Page 63] or true sense of it. For that property or principle man has precipitated himself into, and which has gotten the upper do­minion in the Soul, From the very same principle after death does proceed, and is generated ei­ther his Joy or Sorrow according to the degree and nature of that Form, and as it is more or less kindled in the good or the Evil, whilst the Soul remain'd in the Body.

Which is a great Figure and true signe, that the Souls and Life's-Spirit does burn or quallifie between the wrath, and the noises and bussle of this world, and acts or Suffers as it is tinctured and impressed; for every property and principle doth contain the true nature of the whole, and therefore has wonderfull power and effica­cy to generate and form strange un­heard of things to the Imagination.

[Page 64] For which cause many persons dream of, and see such strange things in their sleep, as they never beheld nor thought of when awake, for the formings of the predominate prin­ciple in mans soul are beyond all humane Number: Now let us sup­pose a man in a terrible Melancho­ly frightful Dream, were never to awake, but to continue eternally in this imagined Agony and Dread, what a disconsolated State and Con­dition would this be to the soul, where all these fears and troubles are apprehended to be Essential, as in­deed they are during the Sleep of the Senses. But when the Soul is thus perplexed, and in this te­rible fear and horror, it violently seizes on the Body, as its Natural House, and with its fierce motion awakes it, and causes the very flesh to tremble, and then the Soul or Spirit is glad and rejoyces that it hath escaped those dangers it appre­hended; [Page 65] whereas if it had not been cloathed with an humane Body, it would have been destitute of any such refuge to ease its self, as Soul are after Death.

Dreams and Visions are incorpo­real, like the Soul or Spirit, and the Joy, Pleasure, Trouble, or Sorrow that is apprehended, is as Essential to the Soul as any sensual pleasure, fear or grief is to the Bo­dy: And what we have said of the Kingdom of Darkness, Sorrow and woe, the like is to be understood in the Light and Blessed Kingdom of Heaven, where the Paradisical Ioys are incorporeal, or else the beautified Inhabitants could not have any pleasure in, or Simile with them; for when the body is dead, and the Soul separated from it, then all incorporeal things became as substantial as material things do to the Body; and the Seeing, Hearing, Smelling, Tasting and [Page 66] Feeling is as real and essential to the Spirit, as all sorts of gross substances are to the outward sen­ses; and during sleep, the Soul is as it were seperated, and as if it were in Eternity, does really en­joy pleasure or pain, according to that principle that predominates therein, whilst the Body lies at it were dead, and also all the senses not at all concerned with, or capable of those sights, pleasures or sor­rows; but oft-times the Soul or Spirit being affrighted with hide­ous apprehensions, and dangers, o [...] too highly lifted up with Ioy and Delight, does return and seizes the Body, and awakens the outward senses, which immediately puts a period to the Joy or Sorrow, Gri [...] or Pleasure, and they seem to the outward Sense and Reason, as i [...] there had not been any such thing but all had been a Romance or Il­lusion, for so it may well be appre­hended [Page 67] 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.

BY reason of that Affinity or Similitude between incorporal Beeings, and the Soul of man, men­tioned in the last Chapter, it comes to pass, that Souls departed or seperated from their Bodies, (which divorce, we call Death) do often Communicate their desires, and reveal various Secrets unto their Friends; for Dreams are Incorpo­real, and the Souls deceased have no other way to impart their Se­crets that is so amiliar as this, ex­cept some few, who at their Death are greatly affectionated to Wife [Page 69] and, Children, or the like, and dye with a strong desire of reveal­ing something that lies hid, or to manifest their affections to their surviving Friends, and these some­times do it by assuming an aireal Body, and appearing Affections; be­ing the chief general Cause of Ap­paritions of Souls departed. But then the will and desire must be very strong and powerful at the departure of the Soul from the Bo­dy, or else it cannot cloath it self with a sidereal or Elemental thin Body, for the External Eye cannot see any thing but what is like is self, or compounded of them same Ele­ments, and there is great difficulty for any Soul to cloath it self with a material Body, neither indeed can it be done, if the Affections and de­sires be not wonderful strong and powerful.

Which shadow or thin Body con­tinues no longer than the Radical [Page 70] moisture in the deceased Body does in some degree continue; for as the moisture and matter of the Body does waste, so the Apparition or Ghost does grow weak, and at last vanish.

For the Soul cloathed it self by the help of the matter contained in the Body, which is done by a sym­pathitical Operation between the External, and Internal, for there is some likeness or Relikes of the Spirit remaining in the deceased Body so long as it continues moist and full of matter, for if it were not so, it were impossible that any Soul should appear in any Body or shape either humane or Beastial.

Therefore it was that some of the Philosophical Antients commanded the Bodies of the dead to be burni, to Ashes, which did totally destroy the Humour Radicalis or Spirit of the external elemental Nature, thereby perventing such Apparitions, as w [...] [Page 71] are speaking of, and hindering Souls from Cloathing, themselves with thin Aireal Bodies, which they can do only by a Sympathetical agree­ment between themselves and their old Houses, the deceased Bodies. For if the Soul departs from the Bo­dy, filld with Affections to external things, be they what they will, then finding it discomposed and disqui­eted, it longs after its old Body or House, and by Simile, and help of the Fluid Humours and Spirits yet remaining in the Body, it attracts a subtle matter, in which having vested it self, it becomes to outward view Corporeal.

[...]ut if the body should be con­sumed by Fire then the Spirit or Soul would be prevented wholly of matter for this sidereal Cloathing; And therefore this way of burning the dead bodies, was practised, as in divers other Nations, so also in England in former Ages; for then [Page 72] 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 [Page 73] 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 oft­times 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 [Page 74] 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 [Page 75] 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 [Page 68] [...] [Page 69] [...] [Page 70] [...] [Page 71] [...] [Page 72] [...] [Page 73] [...] [Page 74] [...] [Page 75] [...] [Page 76] or similitude between the Soul of the deceased, and the Living, and for this last reason, the Souls of stran­gers sometimes do make application to such sympathizing Souls of the Living whilst the Body lies asleep, and reveal great secrets, or foretel them of things sometimes good, and sometimes evil, that are likely to be­fal them.

But there is such a vast dispropor­tion between the Incorporeal Bee­ings, viz. Souls departed; Spirits and Angels on the one side, and our outward material Senses and Rea­son on the other, as makes all these Wonderful mysteries that happen to man of this Nature appear but as meer fantasies, shadows or Vanity, and therefore this secret spiritual con­verse, and real Communications of Souls are de [...]ided in the highest de­gree, which unbelief and contempt doth drive away and cause a sepera­tion of the Souls of the deceased, as [Page 77] also of all good Spirits and Angels, which otherwise would be more prompt and ready to such Commu­nications, as being forward to serve, help, and enlighten those that are sober, and well-minded, and such as believe, and are sensible of those wonderful things, and mysterious Impartments; for a strong Faith, firm desire and belief, viz. when the Spirit or Soul is delighted in the Con­sideration of this spiritual discourse and converse, does naturally attract and draw the internal powers, Souls, and good Angels, and causeth them to delight to accompany men, both sleeping and waking, defending them from various dangers and troubles, and ready at all times to reveal and foretel them of future things, but on the contrary Incredulity with vain despising Discourses do potent­ly drive them away, and causes, as it were a total separations, so that there seems to th [...] outward senses [Page 78] 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 [Page 79] their Beeings and Conditions, o [...] foretel him either Good or Evil that shall happen unto him; for a firm Faith in God, and frequent medita­tion on those sublime things have a wonderful power sympathetical inclination and attraction on good Angels and Spirits of all offices and kinds; for all things both in the material & immaterial worlds ha [...] that secret communiction and op­peration by likenesses? for the nea­rer we resemble, and become like the good Angels, they are the more ready and prone to serve us, this being the simpathetical draw­ing, which is the way of God in nature, for every thing doth incorporate with its likeness, and by a secret agreeable power, each thing is ready to strengthen its own Property, having the Key in its self, that can open the Gates of its own Principle in all other things, both Heavenly and Earthly; for [Page 80] they all flow from the two grand principles, viz. Good and Evil, and which soever of these two a man suffers his will to enter into, that property or principle gets the domi­nion and chief goverment in the Soul; and if it be in the evil or fierce wrathfull principle, then the Spirit and Soul by way of desires and ima­ginations penetrates all Elements, and things both external and inter­nal, and wheresoever it finds matter capable, or disposed to receive them, it incorporates, and with highest diligence indeavours to destroy its contrary, viz. all Goodness and Ver­tue. And thus men are rendred fit and capable to be the companions of, and have society or secret commu­nication with evil Angels and spirits, there being often internal agree­ment and compacts bewteen the Souls of men and evil Angels by way of Imagination and desires in the very center of their lives; which [Page 81] 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, [Page 82] 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 [Page 83] or angels of the same property, rea­dy and prompt to execute, and put into practice such his imaginations, and to incline, and urge him forward in the thing.

But these sublime Matters are understood or considered but by very few; and therefore I would intreat my Friends, and all that are of humane Race, seriously to ponder in their Minds, from what Fountain, Principle and Ground that great Variety of Dark Vain and Evil Thoughts, Imaginations, Words and Actions do proceed; of which, some few I shall set down for an Example, or Looking-glass to the considerate Reader. As first, in Child-hood, for to wish to be Kings and Emperors, to have brave Houses, and costly Furniture; to have gay Clothes, and think that whoever meets one, does, or at least ought to admire an Ass fo [...] his golden trappings; to desir [...] f- [Page 83] live idlely, and spend all ones time in eating, drinking, sleeping and playing: And as people attain to maturer Years, to wish and desire, a great deal of Mony and Liberty, to have Variety of Women; to ex­ceed all others in Evil Mischievous Arts and Sciences, to Hurt, Kill and Murder all such as shall Offend them. For a Man secretly to wish his Wife dead, that He might have another with more Mony, to con­trive how to Circumvent another in a Bargin, or Defraud him of his Inheritance or Right, by co­lour of Law, and then to boast of our Wit and Cunning in doing it, for a man to design himself an Uni­versal Empire, or the Government of the whole world, as some Prin­ces have done, and sacrificed mil­lions of mens lives to that conceit. These and the like strange Evil, [...]nd most abominable Thoughts, [...]inations and Desires bubble [Page 85] up in, and have possession of most mens Minds, even to the day of death, which do all arise and pro­ceed from the poysonous Root, by the Promptings Instigations and In­gections of the evil Genij, which are like swarms of Pees in and a­bout man, if he suffer his will and desires to enter into their Prin­ciple and Property, which is to do Evil, and only Evil, and that continually: Others there are, whose desires are not so far enga­ged upon Notorious Wicked Ob­jects, but rather amuse themselves with Vanities, and Things which they conceit to be Innocent and In­diferent, as an over care of being well spoken of in the World; and therefore studying Complements, and Civilities, to procure Esteem, pleasing themselves with fine Build­ings, and dilicate Walks, and Gardens, doting upon a brave Horse, or a Dog, or placing all their Af­fections, [Page 86] Delight and Joy, in some one particular Child, or the like.

Now when any one doth thus inordinately take pleasure in such things, he or she will continually be incouraged, and prompted for­ward by evil, Angels, and Genij, of a middle Nature, that are in­dued both with the property of the inward and outward Princi­ples, having as it were an equal mixture, of both which diligent­ly attend the Motions, Actions and Inclinations of each people, in­couraging and making them strong, and fixed in their way of Vanity, and when ever they go about to do an Action that in it self is good, they suggest something that may mar and spoil it by circomstances: As when they give an Almes, they tickle them with a conceit of Glo­ry, and so they do it not for God [...] sake, that hath commanded it, but [Page 87] to be seen, and praised if men; if they are abstemious, these ill spi­rits recommend it, not as a neces­sary Vertue, but as it saves their money, or preserves their credit, and so in all other like cases.

Others by Complection, or Edu­cation devout, having entertain'd, and suffered their desires to enter into Superstitions or limmited sowr harsh forms of Religion, imme­diately they are attended with an evil Genius, or Angel, that in­creaseth their peevish mistakes un­der a notion of Zeal, so that at length, for a Lye and vain super­stitious idle Fancy of another mans, they will both suffer death them­selves; and when they most cru­elly murder their Brethren that will not, nor cannot believe as they do, they think they do God good service, witness the daily Practi­ses of many Turks, and others.

So Great, Strong and Wonder­full [Page 88] are the simpathetical opperati­ons of evil Angels, and Spirits, on the souls of men, that what­soever any person inclines to, or what Principle or Property soever is awakened, or gets the Govern­ment in the center of his Life, or that the same does naturally invite, or attract, a Genius or Angel of a sutable property, which does di­ligently wait upon him, or her, so long as they shall continue in that state; But if the will (which indeed is the Primum mobile in man) turn it self away from that, and enter into another thing, then the Government of that Genius, or Angel, grows weak, and ano­ther takes his place, according to the nature of that thing the man is inclined unto; for no sooner can a man fix his thoughts and de­sires strongly upon any thing, but a genius is presently at his Elbow, and ready to suggest an increase [Page 89] of the same longing, and prompt him to put his Imaginations into Action.

CHAP. VII.

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 [Page 86] [...] [Page 87] [...] [Page 88] [...] [Page 89] [...] [Page 90] 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 [Page 91] this evil thing, and this doth prevent many great outrages and cruel mis­chiefs amongst men, for all men that are not as it were seared up, and as it were captivated in the fierce Wrath, & poysonous Principle, when they in­cline or attempt to commit evil, do find some checks, or reluctances, and experience the effects of a strug­gling, or counter ballanc [...] in their Souls, between the good or evil Genij, or Angels, and which soever of the two the will gives up its as­sent and consent unto, that carries the day, and proceeds as in try­umph to the Action, whether good or evil.

Thus sometimes a man going a­bout his occasions, shall have strange, and most wicked thoughts and ima­ginations injected, or darted as it were into his mind, without any premeditation, consideration or sen­sible occasion, and then presently he shall have an opposite thought [Page 92] beam'd in from the good genius, which does Moderate, Allay, and put a stop to the evil Ones; and thus a multitude of surprising imaginati­ons, both in good and evil, attend mankind, by the dictates, Gleams, Rayes and Influences of Genij or Spirits which are of very wonderful consideration and moment.

But although those restless Spirits always busie, yet the most dange­rous time of all, and that wherein evil Angels most certainly accom­plish their mischievous designs, to the destruction of men, is, when men give themselves up to any In­temperance, or Disorder, as Passion, Drunkenness, Gluttonny, Swearing, Lying, Cheating, Envy, Debauchery, Violence, Oppression, and the like, for by these Evils men do secretly awa­ken their own Fountain or Principle, and give the evil Spirits great Power and Authority over their Souls, so that they are led into Captivity and [Page 93] Bondage, and ensnared in a Thousand Evils and Miseries, and from this impure Fountain, which men awa­ken, by their Intemperance and Uncleanness, proceed the multitude of vain Dreams, and lying Visions; for according as the more central parts are awakened, and sutable to that Principle that governs in the life's-Spirit, such are the Dreams,

Yet it must be understood that no man's dream is wholely, and altogether evil and vain, for that cannot be, except men were meer Devils, which also cannot be, so long as we live in the humane Nu­ture, for mans fall was not like the fall of the evil Angels, for these latter fell into the dark Abiss, or ori­ginal Wrathful Principle, without, or beyond Nature and Creature, and therefore there was for them no help, nor recovery; but on the con­trary, men fell into the knowledge of Good and Evil, that is into Na­ture [Page 94] and Creature, which is his inex­pressible happiness, as being not left destitute, or uncapable of the Bles­sing, or Regenerating Seed of the woman; for there does centrally dwell in the humane Nature that which the wise man calls, The Voice of Wisdom, that continually calls man to Repentance, and Reproves him for his evil Wayes. This is the Genius Optimus, the Soul of the Soul, and the Eye of the Mind, that has power, and is alwayes willing to defend man from all the Assaults of ev [...]l Angels, and unto this holy Prin­ciple, and friendly Fountain, the Dictates and Voices of all good An­gels and Spirits do concur, it being a great part of their work and bu­siness to assist man, and preserve him from the inward incursions of the multitude of malignant Spirits.

And as mens Thoughts Imagina­tions Words and Works are mixed, viz. Good and Evil, but generally [Page 95] the evil does much over-ballance the good; the very same is to be under­stood of their Dreams, and night Visions; whence it comes to pass that the far greater part of mens Dreams proving, so false frivilous vain and impertinent they are be­come infamous, and a Reproach is unjustly brought upon Dreams in general; whereas indeed the fault is in themselves that their Dreams are no more certain; for the streams cannot asord good pure water, if the Fountain be defiled; neither can any expect true delightful and plea­surable Dreams and night Visions, when the unequal Forms and Pro­perties of nature have gotten the upper dominion in the heart and soul? Or who can hope for the friendly Visits and Communications of good Angels, when both Soul and Spirit are captivated in evil, and lives as it were in another Country or Region, which is as opposite to [Page 96] that wherein they delight, as Light is to Darkness, or the Zenith to the Nadar? And therefore they cannot come there; for Angels and Genij have power only in their own re­spective principles, and mankind cannot draw neer, nor have any Communication with them, not they with him, except he immer­seth his will and desires into their principle.

This is clearly manifested by all things in this external world, which is a real and true Figure of the in­ternal, from whence it proceeded; for here we see how every thing de­sires to accompany its own kind, as proceeding from the same Matter and Element, and when the same properties have the chief dominion in the Centre of Life: And there­fore those men whose predomnant Qualities are alike, have a great affinity with each other in their Dispositions and Inclinations, and [Page 97] and do often heartily love and desire each others company; and the same is to be understood in many other things where they agree in number, weight and measure, there they powerfully incorporate and rejoyce together, and with united Forces endeavour to cast out their Contra­ries. A pregnant Example of this we have in sounds, If two Instru­ments of Musick of one sort be Tun'd to an equal pitch, strike one of the strings, and the same string on the other Instrument will Shake or Tremble, as I my self have ex­perienced. The very same attrac­tive and sympathetical Inclinations have all other things, though in some it be more occult: what man in the world would believe the At­tractive Vertue and Power which the Loadstone has upon Iron, if it did not appear to his Eye? For the wise and wonderfull Creator has endued all things with an influ­ential [Page 98] 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 [Page 99] Powerfully drive away all Good Intelligences, and make men alto­gether incapable of Divine Visions, so that he being Defiled and Pollu­ted with Violence, cannot soresee any Celestial Thing, but becomes as it were wholy Blinde as to those Sublime Misteries, and Holy Ver­tues, which is a Wofull Condition, and very Deplorable, for then, they call Evil Good, and Good Evil, not being Capable to make any Distinction of their Properties, or the Principles of their own Na­ture.

On the other side, a firm Faith, and a continued Contemplation or Meditation on the wonderfull va­riety of Seperated Beeings, and the Immortal World (whence all ma­terial things take their Birth; the inward Beeing the Life, and the outward, but as the Body) for men, I say, to be sensible of these Sub­lime Opperations does Facilitate for­ward, [Page 100] 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 [Page 101] 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 [Page 102] fortifie the Observers thereof, against the Assaults and Temptati­ons of Evil Spirits and Angels, and make the Body Lightsom, Pleasant and Healthy, thereby enlarging all its Functions, and also Prepares the Soul for Celestial Irradiations, rendring it more fit to become the the Temple of God, and Associate of Holy Powers; those Pure Ab­stemious Vertues do in a wonderful, but secret manner attract the good Angels and Spirits, more especially to such Persons as by an insight into these Mysteries, shall be satisfied of the possibility of such Spiritual Visits and Communications, which are al­wayes ready to reveal the Secrets of Time and Eternity, to such as be­lieve and imitate them.

For no man can open the Gate of that holy and friendly principle in which they live, but those only who have obtained the right Key through obedience to the heavenly voice of [Page 103] 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 [Page 104] be any otherways preserved free and potent.

The Prophet Daniel was highly sensible of this, when he and his Companions, were both courted and threatned with the displeasure of the King and his Servants, touch­ing eating of the unclean Superflu­ities, both of Flesh and Fish that came from the Kings luxurious Ta­ble, which he and his fellows refu­sed to defile themselves with, chu­sing rather to adhere to wisdom's voice, than fuffer themselves to be seduced out of natures pure simple and innocent way, by either the Flatteries or Menaces of the Court; and therefore according to the Law of their God, and the Dictates of his Hand-maid Nature, contented themselves with clean and harmless Foods and Drinks, viz. Herbs, Fruits, Seeds and Grains; for those things had not only a real Affinity with the innocent Principle in man, but [Page 105] also they could be procured without Violence, Oppression or Dying Groans, and likewise without any trouble or hazard to Body or Minde; Proper­ties which the Kings royal Delica­cies could not boast of.

Were not the Rachabites enno­bled by the Recommendation, even of the [...]lessed Creator Himself, to all Posterity, for their Abstinence and Temperence? The truth is, none can preserve their Spirits Clean and Pure, but such as Extenuate the Gross Superfluous Humours by Parity and a Spare, Frugal Innocent Diet, by which the Body becomes more easily Penetrable, it being a Maxime that may pass amongst the things undoubtable, that if the Body be not fitly preserved and or­dered, the Spirit whilst it is linkt there-unto, and as it acts, so it suffers by it too, cannot conveniently Exert its Functions for Abstinence and Temperance do dignifie men, [Page 106] and render them fit for the Exercise of all Vertue, being the Root of Strength and Fortitude.

For this cause the Mother of Sampson, was commanded in Visi­on, or Dream, by the Angel of the Lord to abstain from Wine, and Strong Drinks, and so was Samson her Son, who was endued with wonderfull Strength; for where­soever the Vertues of Temperance and Cleanness are Practised, other Holy Vertues may be expected to follow, because by its power, no Superfluous Matter is Genera­ted; that may dull or indispose the Phantasie, or other intellectu­al Power of the mind; and so the Soul being freed from burthensom Vapours, becomes watchful and soberly active both in Words and Works; for the Body and inferiour Earthy Spirits, being kept under, the Soul is thereby adopted to the Superior Powers, and their sweet [Page 107] influences: Did not our Forefa­thers live to great Ages in perfect Health and Strength of Body and Mind, enjoying many heavenly Priviledges by Vertue of their tem­perate and innocent Course of Life? Now the Reason why Cleanness Temperance and Sobriety have been so much praised by all good men, is because they proceed and are streams that slow from the benigne and ever-blessed Fountain of true Light and Love; and all that espouse them in good earnest, are power­fully drawn into the same Princi­ple, strengthening and defending the observers thereof, against all Kinds of Superfluity and Madness of Riot. Hence it was that the Wise Seers of old abstain'd from unclean Foods, and the Flesh and Blood especially of such Animals, whose predominant Quality and Ascendent chiefly stood in, or pro­ceeded from the wrathful and defi­led [Page 108] 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 Blood­sucking Creatures, are Radically un­clean, and not sit to be eaten: which being a known Truth, that scarce any will deny, I do thence further demand by parity of Reason, how then Mankind can be clean, either in Soul, Body or Spirit, that now are so far generally degenerated as greedily to desire and devour the [...]lesh of all the Inhabitants of the sour Worlds or Elements? What great Matters or Heroick Acts, or spiritual performances can be expect­ted [Page 109] from such as defile themselves both in Quantity and Quality of Foods, which renders them unca­pable of seeing, judging or under­standing any thing as they ought to do.

Therefore whoever would know God, and the wonderful Faculties of his own Soul, must be conforma­ble to the wholsome Rules of So­briety, Temperance and Cleanness in Meats, Drinks and Communica­tions. For all the great Seers, and holy Prophets, every one, ac­cording to his respective Gift and Manifestation, was an immitator of God, by living in the practice of those good Vertues, which fitted and prepared them for every Good Work.

Temperance, being the Cap­tain of the Guard, and chief watch­man, that suffereth not the Soul to sléep, or be overcome with the sen­sual pleasures of Gluttony and Un­cleanness, [Page 110] but frees it from bur­thensom dulness and indisposed Dis­positions, and makes it see things, even as they are in their Naked es­sential Verities, and attracting the Coelestial Quires for such Manifesta­tions, both sleeping and waking, as their Companions that delight to communicate with the undefiled in Mind and Body.

But on the Contrary, Unclean­ness and Intemperance defiles both the Body and Soul, depraves and stupifies all the intellectual Powers, and renders them uncapable of ha­ving any Converse with good Spi­rits or Angels; for Disorders do as Naturally drive away and dissi­pate them, as vertue and sobriety do attract their happy Company: But Superfluity and Debauchery have a powerful inclination and sympathe­tical force over evil Doemons, and causes a near affinity between the soul and them, whence do proceed [Page 111] such a multitude of vain Thoughts, Dreams, Words and Works. And therefore the Scripture saith of the evil Angel, That he goes about like a roaring Lyon, seeking whom he may devour, being a great Prince of the wrathful evil part of the world, but not in the humane friendly or good part, for that is separated from his Principle, beyond the Sphear of his Activity, so that he hath there no power.

And although nothing can be more prompt and ready than these dark spiritual Beeings, to assist and carry on all evil designs in the hearts of men, that incline to do the works of their principle; yet still they can­not annoy nor injure any but only such as draw near unto or awaken their fierce wrathful Fountain, by means of Uncleanness, Superfluity, and Intemperance, which are the grand Inletts of the Devil, that give him power over the Soul and Spirit; [Page 114] whence arise innumerable vain Thoughts, Imaginatious, corrupt Words and Works, and all kind of Violences and Oppression. Nay, fur­ther, a secret Compact or Confede­racy between the evil Genius and mans Soul in an insensible way, so that many are Drown'd, and as it were totally captivated into this dead Sea, or Fountain, of wrathful Darkness, and they knew it not­themselves, but others, who have adhered unto the voice of Wisdom in themselves, and live in the power and Vertue of Temperance, do clearly perceive and know it; for those that are afflicted and inslaved, do make demonstrations of their wretched condition, and what Angels or Spi­rits are their Guardians, by their Vile and Blasphemous Words, Wicked Works, Cruel Violences and Oppres­sions to those of their own kind, and also to all the inferiour Creatures; which does sufficiently manifest [Page 113] 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 [Page 114] 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 [Page 115] from them; Now according to what Property or Form has got­ten the chief dominion in the Soul, such a Shape and Form is the Soul and Spirit Cloathed with. For in the Dark, Wrathful, or Hellish Fountain, there is as great a Vari­ety of Shapes, Forms and Figures, as there is in the Paradisical or Di­vine Principle of the Light-King­dom of Love; for every Soul shall be capable to reinvest and attract mat­ter out of all things of the nature of the property that carries the upper dominion in the Spirits; for such seed as men do sow, such a Body, Viz. of that Nature is gene­rated, and of a suitable Shape and Form: for so the great and illumi­nated Apostle speaks of the Resur­rection; God giveth to every Seed its o [...]n Body: Wherefore if men sow hellish Seeds in their Lives, no wonder if they be cloathed with sutable shapes in the next World. [Page 116] But on the contrary, those that in earthly Pilgrimage have freed their Souls and Spirits from Oppression, Violence, Uncleanness and Intem­perance, and seperated themselves from the giddy Croud, and vain Wayes of the Multitude, and in­troduced their Wills and Desires into the Friendly Principle of Gods Eternal Love and Light, and have been guided by its Counsel, their Souls shall after Death arise, and be cloathed with a more Perfect, Beau­tiful, and Glorious, Humane, Shape and Form; of whom our Lord Jesus Christ was the first: For af­ter He had Vanquisht Death by his Resurrection, He Appear'd in the same Shape, Form and Body, as he had before in his Life. Likewise the good Angels, and all separated Souls of Saints, have in all Ages appeared to the Prophets, and holy [...]n in humane Shapes and Forms exceeding beautious.

[Page 117] For it is not to be doubted but that in the beginning the blessed Creator made Man in this very Form and Shape (as to his Body) which he does retain, though not now altogether so beautifull, by reason of his Degeneration and sor­did Intemperances, which have in some degree defaced the lovely Ma­jesty of his Body and Countenance; for though Man through Transgres­sion, and giving way to vain Ima­ginations, hath lost the Government of the divine Principle, and so is fain from his first illustrious and inno­cent Estate, yet neyertheless he has in some measure preserved still his outward original shape or form of Body; for the Lord endued every Body with a Seed in it self, to beget and produce its own Species, in all particulars; and if it had not been for this great and undefeazable Law of the Creator, Man by his great Lusts, Intemperances, Violence, Op­pression, [Page 118] 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 [Page 119] represented accordingly, when ever they appeared in brutish, or fierce hideous forms.

Therefore when departed Souls shall appear to their surviving Friends, either cloathed with sidereal thin Bodies, or in Dreams, in beastial shapes, and hideous frightfull forms, it is but a bad sign or token of their Condition and State in the other World, and that they have not retained the humane property in the time of the Souls being in the Body; for according to what property of the wrathfull Principle man has suffered his Will and Desires to enter into, that same Quality or Proper­ty gets the Dominion and chief Go­vernment in the Centre of the Soul; and if men live and dye in the power and strength of that predo­minating wrathful Nature, and do not weaken or change it by Repen­tance and Regeneration, then from that very property is generated a [Page 120] new Body, and fealed with its pro­per Signiture; for every Spirit has, and is endued with an innate power; by which it can attract suitable mat­ter out of all things for a Covering, or Body, suitable, or of a propor­tionable form and nature to its self; for, as at the beginning, when the eternal sole Self-Existent Essence mo­ved Himself to the Creation, or Ma­nifestation of all external Beeings and Creatures, then according to the qualification of the seven Fountain-Spirits, and what property, degree and nature of the Spirit such mat­ter was capable to attract out of all things, for a Covering or Body, such was the external nature, form or shape proportionable to the in­ward Life or Spirit.

Therefore the outward Signa­tures or Forms, Shapes and Comple­ctions of each Creature, both in the Animal, Vegetable and Mineral Kingdoms, doth clearly manifest [Page 121] what form or property in the seven, fold [...]ture carries the uppermost Gov [...]ent therein: But none can rig [...] distingush this but only the un [...]led Eye, though every one may more or less perceive it, since in Animates 'tis most clearly mani­fested by the eyes of each Creature.

For the Eyes are the open Gates and Light of all the natural Facul­ties, through which continually pass the most subtle spirits of life, and have there their free egress and regress. For which Reason the dis­orders of nature, and the strength, weakness, liveliness, and dull, hea­vy, indispositions both of Man and Beast may easiest be perceived by the eyes and face. And hence also it comes to pass, that the wishful looks of some saturnine people, whose souls are captivated in the astringent bitter, wrathful nature, do some­times wound the pure spirits and health, of those they wish evil unto, [Page 122] which the Ancient called Fassination, and our Vulger say of such as they conceive to be injured, that they are bespoke. Yet it is to be noted that the wishes of those bad people, with­out their fight or looking upon one, hath not that power to hurt the health, or any thing of that nature, as seeing and wishing both together; nor yet can either of them, or both conjoyn'd, hurt or wound the health of any, but only such as are under the dominion of their Spirits, and live under the government of the same evil Properties, though in a lower degree; for those that are higher exalted then themselves in the Wrathful Bitter Saturnine Na­ture, they cannot injure, much less can they touch or hurt others, who live in any degree of Regeneration, and acknowledge the holy Foun­tain, and eternal Light and Love of Jesus Christ to be Guide and Go­vernour of their Souls, there being [Page 123] a wonderful difference, and vast Gulf between the Principles they live in, the one being Light, and the other Utter Darkness.

Now as the extern Signature of all material Bodies is an intelligible Character, or Index of the internal Spirit or Vertue, so separated Souls, when they assume aierial Bodies, or represent themselves in Dreams, do it in Shapes and Figures Ana­logous to the state they are in, and that Principle which bears sway over them.

I shall conclude this Chapter, with two observations delivered by two learned men.

The first Trythemius, who as­serts, that never any good Angel appeared in the shape of a woman. The other Van Helmon, who in his ninty third Chapter has these words; If an Angel appear Beard­ed, let him be accounted an evil one, for a good Angel hath ne­ver [Page 124] appeared with a Beard.

The truth is a woman is the weaker vessel, and was first in the Transgression, so that Sex is an em­blem of weakness; and therefore there is no reason, why the good Angels, amongst a [...]om there is no difference of Sex. sh [...]d chuse to appear as a fem [...]e but [...]tue be­ing of a sp [...] a [...]ove [...] [...]d, assumes the sha [...] of the [...]t ex­cellent of that [...], [...] for the same reason they ma [...] appear with­out beards, both because hair is an excrement, and verges somewhat in resemblance to the brutish Na­ture, as also more especially, there­by to denote their perpetual Youth, Beauty and Vigour, wherein those intellectual beeings, which keep their First, Glorious, and Happy estate, do alwayes remain. And the con­trary, in all those particulars is to be understood of the evil Genij, who by their fall rendred themselves [Page 125] 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.

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 [Page 126] Divine Pleasure, sometimes to ad­monish them of future things, and sometimes of their own evils, and at other times, to avoid and pre­vent the evils that evil men threat­ned them with, as Genesis 20. 3. God came to Abimeleck in a dream by night, and said unto him, Be­hold, thou art but a dead man, sor the woman which thou hast ta­ken, for she is a mans wife, This Angelical admonishion and reproof, proved very profitable to Abimelech; for hereby he repented of his evil, which otherwise he would ignorant­ly have committed, and saved him­self and his people unviolated, and safe from the severe Judgments, so near impending and threatned, so Gen. 31. 10, 11. The Angel of the Lord appeared to Iacob in a dream, and bad him return, into his own Land; and when in obe­dience to that Vision, he had stolen away unawares from Laban, and [Page 127] Laban with his Brethren, persued him seven days Journey, designing as it seems, to fall upon him with Violence, 'tis said in the 24th verse, that the Lord came to Laban the Assyrian, in a Dream by Night, and said unto him, Take heed that thou speak not to Iacob either good or bad; that is, offer not any Vi­olence to him, as appears verse 29. By which means the rage of Laban was restrained, and Iacob preser­ved from danger. Did not Ioseph, whilst yet but a Child, receive inti­mation of his future advancement, in a Dream, Gensis 37. 9. Which Dream was repeated, or doubled unto him, for the greater assurance of the truth and cetainty of the thing. Of Pharoh's chief Butler and Baker it is said, Gen. 40. 5. That whilst they were in Prison, they dreamed a Dream, both of them, each man his Dream in one Night, each man according to the Interpre­tation [Page 128] of his Dream: And when Ioseph their Fellow-Prisoner came unto them, in the morning, and sound them sad, and enquired the reason, they told him, we have dreamed a Dream, and there is no Interpreter thereof: To which he did not reply as many of the People that would be counted wise men in our Day would probably have done in such a Case, viz. All Dreams are Vanities and Fancies, you should ne­ver regard them, they signifie nothing, and therefore never trouble your heads about the Interpretation, &c. But on the contrary, he tells them; Do not Interpretations belong to God? Tell me your Dreams, I pray you, verse 8. And having heard them, proceeds to give a true Interpretation thereof, That the Butler should be Restored, and the Baker Hanged in three dayes space, which was exactly accom­plished.

In the next place, Gen. 14. 1. We [Page 129] read of a Dream that Pharaoh King of Egypt had, first, of seven fat Kine, devoured by seven lean ones. And afterwards of seven full ears of Corn, devoured by seven thin, and blasted ones, which the afore­said illuminated, young servant of God, Ioseph interpreted to be a Vi­sion from God; for, saith he, verse 25. God hath shewed Pharaoh what he is about to do; there shall be seven Years of Plenty; and afterwards seven Years of Famine; Therefore he advi­sed to lay up the fifth part of all the increase, during the seven fruitfull Years; by which secret admonition of the good Angels of the Lord, King Pharaoh was put into a way to preserve himself and his people, and particularly to be a shelter, and maintianer of the Patriarks of Iacob, and all his off-spring. And as well, this Dream of Pharaohs, as the o. [...]er of Iosehps was doubled, or set sorth twice under several represen­tations, [Page 130] 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 [Page 131] Samuel, (whom he had caused to be raised up) when he asked him, why he had disturbed him from his stilness, and quiet rest, Saul answered him, saying, I am in great distress, for the Philistines make war against me, and God is departed from me, and answered me no more by prophets, nor by Dreams; which shews that Dreams were one of the most usual ways, whereby God was wont to signifie his pleasure, to the Sons of men.

When Gideon warred with the Amalekites, and was somewhat dis­mayed at their vast multitudes he was incouraged by over hearing one of them relate his Dream, and ano­ther giving the interpretation; as you may read in Iudges 7. in these words; And it came to pass the same Night, that the Lord said unto Gideon, Arise get the down unto the host of the Amalekites, for I have deliverd it [...]to thine hands; and thou shalt hear [Page 132] hear what they say, and afterwards sha [...] thy hands be strengthened. Then h [...] went down with Phurah his servant unto the outside of the Armed men, th [...] were in the Host; and the Midianites, and Amalekites, and all the Childr [...] of the East lay along in the Valey like Grass-hoppers for multitude, and their Camels were without number, as the sand by the Sea side: And when Gideon was come, behold there was a man th [...] told a dream unto his Fellow, and said; Behold, I dreamed a dream, and lo [...] Cake of Barly bread tumbled into the Host of Midian, and came into a Tent, and smote it, that it fell, and over­turned it, that the Tent lay along; And his Fellow answered and said; This is nothing else save the Sword of Gideon the son of Joash, a man of Israel; for into his hand hath God delivered Mid­dian, and all the Host: And it was so, when Gideon heard the telling of the Dream, and the Interpretation thereof, that he worshipped, and returned into [Page 133] [...]he host of Israel, and said; Arise, for [...]he Lord hath delivered into your hand [...]he Host of Midian.

It was in a Dream that God was pleased to Grant Solomon a promise of Wisdom and Understanding, 1 King. 3. 5. In Gideon the Lord ap­peared to Solomon in a Dream by Night, and God said; Ask what I shall give thee: And Solomon said, Now, [...] Lord my God, thou hast made thy ser­ [...]ant King instead of David my Father, [...]d I am but a young child; I know not [...] to go out, or come in; and thy ser­ [...]ant is in the midst of thy people, which [...]ou hast chosen, a great people, that [...]nnot be numbred, or counted for mul­ [...]tude; Give therefore thy servant an [...]derstanding heart, to Iudge thy peo­ [...]le, that I may discern between Good [...]d Bad; for who is able to judge this [...] so great people? And the speech [...]ased the Lord that Solomon had ask­ [...] this thing; and God said unto him, [...]cause thou hast asked this thing, and [Page 134] hast not asked for thy self long Life, nor Riches, nor the life of thy Ene­mies, but has asked for thy self under­standing to discern judgement of things; Behold I have done according to thy word; loe, I have given thee a wise and understanding Heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee; and I have also given unto thee that which thou hast not asked, both Riches and Honour; so that there shall not be any amongst the Kings like unto thee in all thy dayes; And if thou wilt walk in my wayes to keep my Statutes, and my Com­mandements, as thy Father David did walk, then I will lengthen thy days; and Solomon awoke, and behold it was a Dream.

Hear we see what a large commu­nication, or converse the Lord i [...] pleased to hold with the Spirit of Soloman in a Dream; and as the re­quest was nevertheless real on Solo­mans part; nor less acceptable to [Page 135] God, then if it had been made wa­king; nay, probable, was more ac­ceptable, because the more pure, free and undisturbed desire of his Soul, not then seduced by the senses, or beclouded with corporeal objects; so what the Lord promised him in this vision, was punctually made good and performed. But though God speaketh frequently in Dreams, yet many times man by his Dulness, Corruptions and Depravedness ren­ders himself insensible of those illu­minations; whence holy Iob affirms, God speaketh once, yea, twice, yet man perceiveth it not; in a Dream, in a Vision of the night, when deep sleep fal­leth upon men, in slumberings upon the bed, then he openeth the ears of men, and sealeth their instruction, Job 33. 14 15, 16. And as those Dreams and Visions are sometimes matter of joy and comfort, so at other times, they are terrible and frightful; and therefore the same pious Author [Page 136] complains, Iob. 7. 14. When I say, my bed shall comfort me, my couch shall case me; then thou scarest me with Dr [...]ams and terrifiest me through Vi­sions.

'Tis the duty of the Prophets and Servants of God to have a due regard to their Dreams; and though some pretended Dreams, when they had none, or made use of them to seduce the People to Idolatry, yet still the true Prophets were not to slight Vi­ [...]ms and Dreams; because of Idola­trous Impostures; and such as were guilty of the latter were by Mose's Law to be put to death Deut. 8. 1. If there arise amongst you a Prophet, or a Dreamer of Dreams, and giveth thee a sign or a wonder and the sign or the wonder came to pass, whereof he speakes unto thee, saving, Let us go af­ter other Gods, and let us serve them; thou shall not hearken unto the voice of that Prophet or that Dreamer of Dreams; for the Lord your God prov­eth [Page 137] you, to know whether you Love the Lord your God with all your Heart and with all your Soul—And that Prophet or that Dreamer of Dreams shall be put to Death. So the Prophet Zachariah chap. 10. [...]. complains; The Idols have spoken Vanity, and the Diviners, have spoken a Lye, and have told false Dreams, they comfort in vain.

And so Ieremiah, chap. 23. 25. I have heard what the Prophet said, that Prophec lyes in my Name; saying, I have Dreamed, have Dreamed. How long shall this be in the Heart of the Pro­phets that Prophecy Lyes? Yea, they are Prophets of the deceit of their own hearts; which think to cause my People to forget my Name, by their Dreams, which they tell every man to his Neigh­bour, as their Fathers have forgot my Name for Baal.

All these Texts against the Abuse of Dreams, when they are forged, & wickedly made use of to promote [Page 138] Idolatry, but make nothing against the lawful, humble, pious and most profitable use of Dreams, as ap­pears by what follows in the 28th verse of the same chapter, viz. The Prophet that hath a Dream, let him tell the Dream, and he that hath my Word, let him speak my Word faith­fully; what is the Chaff to the Wheat, saith the Lord?

The knowledge of Visions and Dreams is reckon'd among the prin­cipal Gifts and Graces immediately bestowed by the Lord on them that fear him: So 'tis said of Daniel and his three Companions, That God gave them knowledge and skill in all Learning and Wisdom, and Daniel had understanding in all Visions and Dreams. Dan. 1. 17. And there­fore when King Nebuchadnezzar had Dreamed Dreams, and his spirit was troubled because the thing was gone from him; that is, he had for­got what he had seen, but only re­tain'd [Page 139] a general remembrance that he had a strange and wonderful Dream; when all the Magicians, and Astrologers, and Sorcerers, and Chal­deans were so far from being able to recall his Dream, that they told him, There was not a man upon the Earth could do it; This holy Prophet Daniel, not only shewed the King the Dream, but also the Interpretation thereof; (the same being revealed unto him in a Night Vision, Dan. 2. 19.) whereupon he acquaints the King, that there is a God in Heaven that revealeth secrets, and maketh known to the King Nebuchadnezzar, what shall be in the Latter dayes; As for thee, O King, thy thoughts came into thy mind upon thy Bed, what should came to pass hereafter, and he that re­vealeth secrets maketh known unto thee what shall come to pass; and so pro­ceeds to tell him the particulars of his Dream, and the meaning thereof, being a Declaration of the most e­minent [Page 140] Empires, and Monarchies, that should succeed in the Earth, and their Qualities, Splendor and Con­ditions.

The same King Nebuchadnezzar, was premonished in a Dream, of the Judgement that was coming upon him, for his presumption and for­getfulness of God; he was driven out of his Kingdom, and from a­mongst men, and did eat Grass with Oxen, &c. Also in the 7th of Da­niel we read, how the Lord by his Angel shewed that holy Prophet the things that should come to pass in the world in the Latter days.

Nor was this Method of God's, (whereby he revealed his secrets by Dreams) peculiar to the legal Dis­pensation, but seems more especial­ly to be extended unto, and enlarged under the Gospel, according to that prophesie of Ioel, chap. 2. 28. And afterwards (saith the Lord) I will pour out my Spirit upon all flesh, and my Sons [Page 141] and my Daughters shall Prophecy, your young men shall see Visions, and your old men shall dream Dreams; which is repeated and applied to the Illumi­nation of the holy spirit, by the A­postle Peter, Acts. 2. 17.

So in the new Testament we read, That when Ioseph thought to put a­way the Virgin Mary, whom he had espoused, because he perceived her to be with Child; The Angel of the Lord appeared unto him in a Dream; saying, Joseph, thou son of David, fear not to take Mary to thy Wife; for that which is conceived in her, is of the holy Ghost, and she shall bring forth a son, and thou shalt call his Name Iesus; for he shall save his people from their Sins, Mat. 1. 20. And in the second Chapter, when the wise men came out of the East to visit him that was born King of the Iews, and were sent by Herod to Bethlem, bidding them, when they had found him, to bring him word, [Page 142] that he also might worship him; they were warned of God in a Dream, that they should not go again to him; and therefore returned into their own Country another way: After whose departure, vers. 13. Behold, the Angel of the Lord appeared again unto Joseph in a Dream, saying, Arise and take the Babe and his Mo­ther, and flee into Egypt, and be thou there till I bring thee word; for Herod will seek the Babe to destroy him. And in the same Chapter vers. 19. When Herod was dead, behold an Angel of the Lord (once more) appeared to Jo­seph in Egypt, saying, Arise, and take the Babe and his Mother, and go into the Land of Israel, for they are dead that sought the Child's Life.

CHAP. IX.

BY the numerous Examples mentioned in the foregoing Chapter, we see how common and frequent it was in former Ages, for the Lord to appear unto his people in nightly Visions and by Dreams; and in that secret way of Comuni­cation to reveal unto them many wonderful things; insomuch that they did account themselves as it were abandoned, or separated from the presence of the Lord, and his holy Spirits and Angels, when the Lord did with-draw or supercede this method of Nocturnal Illumina­tions, as is evident by the foremen­tioned [Page 144] Complaint of King Saul. But in this our Rude and Blind Age, in­stead of complaining for want of the presence of the Lord and his holy powers, most people make à Laughing-stock, and Derision of Dreams, and all things of that na­ture; so great is the Degeneration of Mankind from all sublime Truths and heavenly Converse of good Spirits just as though there were no Angels or Genij, or that the blessed God of Truth had not granted any of them to be our Guardians and Assistants in our Necessities, and under his su­pream providence, to protect and defend mankind, from the many snares and inventions of evil Spirits, which continually seek how they may devour and destroy man, and lead him captive into perdition: But the Word of Truth assures us, That the God of all Power and Glo­ry has made his Angels great and powerful ministring Spirits, to aid [Page 145] and assist those that fear his Name, and advance the Kingdom of Inno­cency.

So in former Ages we read, That he sent his good Angels, as Messen­gers of his favour, and to defend his people from incursions of the evil ones; for they do continually fight against the Malicious degra­ded Legions.

Thence Abraham, when he sent forth his Servant to Mesopotamia, to fetch a wife for his Son Isaac, did by Faith assure him, The Lord should send his Angel before him, and prosper what he went about, Gen. 24. 7. and 14. So the Lord promises the Children of Israel, Exod. 23. 20. Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his Voice, provoke him not, for he will not pardon your Transgressi­ons, for my Name is in him. But [Page 146] if thou shalt indeed obey his Voice, and do all that I shall speak, then I will be an Enemy to thine Enemies, and an Adversary to thine Adversaries; for mine Angel shall go before thee in un­to the Amorites, &c. Chapter 23. 24. Therefore now go, lead the people unto the place of which I have spoken unto thee: Behold, mine Angel shall go before thee; which is repeated again, Chap. 33. 2. I will send an Angel before thee, and I will drive out the Canaanite, the Amorite, &c.

When Balaam went with the Princes of Moab, to Curse the Israel of God, 'tis said, The Angel of the Lord stood in the way for an Adversary against him; and the Ass saw him, and turned away several times; but the Prophet could not see him, till his Eyes were opened, and then he re­verenced him, and received his mes­sage, Numb. 22. 23. and 31.

An Angel of the Lord came up [Page 147] from Gilgal to Bochim to accuse the Israelites of their disobedience and trangression, whereupon they re­pented and humbled themselves Iudges 2. 1.

Another Angel appeared to Gide­on, and encouraged him to deliver the people of Israel out of the hands of the Midianites, Chap. 6. 11.

So likewise to Manoah, the Mo­ther of Samson, promising her a Child, and directing her how he should be Educated in Abstemious­ness, and Temperance, that he might be fit for those mighty At­chiefments of delivering his people, which the Lord had designed him for, Iudges 13. 3.

As Elijah was in the wilderness, and ready to starve, an Angel of the Lord brought him provisions, and said to him, once and again, Arise, and eat; in the strength of which he travelled forty days, and forty nights, 1 Kings 19. 5.

[Page 148] David also teacheth us, That the Angel of the Lord encampeth round a­bout them that fear him, and deliver­eth them, Psalm 34. 7. And again, Psalm 91. 9, 10, 11. Because thou hast made the Lord my Refuge, even the most high thy Habitation, there shall no evi. befall thee; neither shall any Plague come nigh thy dwelling; for he shall give his Angels charge o­ver thee, to keep thee in all thy wayes; they shall bear thee up in their hands, Iest thou dai [...]h thy Foot against a Stone.

When the Prophet Zachariah had a vision by night from God, there was an Angel that talked with him, and declared to him the things which he saw.

The Angel Gabriel was sent to the Virgin Mary, to acquaint her with the joyful Tydings of her being over­shadowed with the holy Ghost, and bringing forth a Saviour, Luke 1. 26.

The pool of Be [...]hesad had its Se­native Vertue communicated to it [Page 149] by the ministry o [...] an Angel for so the Text expresly tells us, John 5. 4. An Angel went down at a cer­tain Season, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever Disease he had.

When the Apostles were commit­ted to Prison for preaching the Gos­ple, Acts 5. 19. The Angel of the Lord by Night opened the Prison Doors, and brought them forth; So an Angel of God appeared in a Vision to Cornelius, the devout Centurion, requiring him to send to Ioppa fe [...] Peter, who should teach him what he should do, Acts 10. 3.

And when afterwards the same Peter was imprisoned by Herod the King, behold the Angel of the Lord time upon him, and a Light shined in the Prison, and he smote Peter on his [...]e, and raised him up, saying, Arise [...]uickly; and his Chains fell off from [...]is hands, and the Angel said unto him, [Page 150] Gird thy self, and bind on thy Sandals; and so he did: And he said unto him, Cast thy Garment about thee, and follow me; and he went out and followed him, and wist not that it was true, that was done by the Angel, but thought he saw a Vision. When they were past the first and second ward, they came unto the Iron Gate that leadeth unto the City, which opened unto them of its own accord; and forthwith the Angel de­parted from him; And when Peter was come to himself, he said; Now I know of a surety, That the Lord hath sent his Angel and delivered me, Acts 12. 7, 8, 9, 10, 11.

And when Paul, in his Voyage to Italy, was in danger of shipwrack, an Angel visited him, and assured him, That none belonging to the Ship should be drowned; for, said he, There stood by me this Night the Angel of God, whose I am, and whom I serve; saying, Fear not Paul, Tho [...] must be brought before Caesar; And [...] [Page 151] God hath given thee all them that sail with thee, Acts 27. 23.

Thus manifest it is, that good Angels, both by the appointment of the Soveraign Creator, and the excellency of their own Natures; are alwayes Sedulous, ready and diligent to serve, assist, succour, and illuminate good and vertuous men; especially in their distresses, or when they are in danger by the malice and subtilty of wicked men; And it is the Doctrine of the wise Antients, that not only every per­son, man or woman, from his or her first coming into this world, hath in an especial manner, a par­ticular good Angel deputed; which therefore is called his or her Guardian Angel, or good Genius, and that another evil Angel also of a direct contrary nature and property is al­ways attending us, thence called Catademon, or a mans evil Genius, but also that Communities, Nations [Page 152] and Countries have also particular Angels assigned to their govern­ment, or super-intendency: And therefore in some Translations that eighth verse of the thirty second chapter of Deuteronomy is thus read, ‘—when the most high divided to the Nations their Inheritance, when he separated the Sons of Adam, when he set the Bounds of the Peo­ple according to the number of the Sons of God;’ that is allotted to all the several Nations, distinct Rulers, and Supervisors, amongst the Holy Angels, here called the Sons of God.

Thus as all Contention Hate, Ma­lice, Strife, Oppression, Violence, Fighting, Killing, Murders and Wars, both Private and Publick; are first conceived in the Spirit, and have their Foundation from the Wrathful, Poysonous Principle, so when men by their sinful vanity have awaked or kindled this direful [Page 153] Principle, which threatens destructi­on and Ruin to both private Families and publick Societies, States or Go­vernments, then there begins a great Combat, and as it were open Wars between the Guardian Angels of each person or Country; and which soever of them gets the Victory, that King, Country or People succeed­eth in its Wars here below, and sub­dueth the other.

This I conceive is plain, and unde­niably evident from the 10th chap­ter of the Prophet Daniel, where an Angel comes to Daniel (who had spent three weeks in mourning, fast­ing & praying) & said unto him, O Daniel! greatly beloved, understand the words I speak unto thee; for un­to thee am I now sent, for from the first day that thou didst set thy heart to understand and to chasten thy self before thy God, thy words were heard, and I am come for thy word sake; but the Prince of the Kingdom [Page 154] of Persia withstood me one and twenty dayes; but lo, Michael, one of the chief Princes came to help me, and I remained there with the Kings of Persia, now I am come to make thee understand what shall befall thy People in the latter days; for the Vision is for many days—And having strengthened the Prophet, proceeded thus; knowst thou where­fore I come unto thee, I will return to fight with the Prince of Persia; and when I am gone forth, lo, the Prince of Grecia shall come; but I will shew thee that which is noted in the Scripture of Truth, of Michael your Prince; thereby to un­derstand the several respective An­gel Guardians or Titular Intelligen­ces of those Nations, and that eve­ry particular person (as well as Na­tion or Country) hath a peculiar Angel Guardian, seems to me very plain from the Scripture, especially those two undeniable Texts, Mat. [Page 155] 18. 10. Take heed that ye despise not one of these little ones; for I say unto you, that in Heaven their An­gels alwayes behold the Face of my Father▪ And Acts 12. 15. when the Maid came and told the Brethren that Peter (whom they supposed to be in Prison) was at the Door, they not believing her, said, It is his An­gel; which plainly argues what a firm opinion and belief the faith­ful Christians of old had in this matter.

The like stirvings and oppositi­ons are to be apprehended of the Guardian Angels, and chief Princes of other Countries, Places and Peo­ple; there is frequent struggling be­tween the Internal Princes, but still the prime occasions, or first motives, are generally given to them by mens sinful vanities, which do move the inward wrathful Principle of nature; whence all those judgments and cru­el Miseries do proceed, and which [Page 156] do give oppertunity and advantage to the evil Angels to insnare man in a thousand Mischiefs, unheard of Debaucheries, Idle Dreams and Ly­ing Visions.

For the Lord, who is a God of Holiness and Purity, and loveth Truth in the inward parts, doth not visit any with heavenly Dreams or Visions, but such as call u [...]on, fear and believe in his sacred Name; such whose Temples are undefiled with Blood and Uncleanness, and their Hands unstained with Oppression or Violence; such in all Ages he hath admitted into his holy presence, and granted unto them his good Angels to Teach, Guard and Defend them from Sin and Evil; but we do not read that in former times the Lord did ever so visit the froward and perverse of heart, or granted them the help of these noble illuminated Companions, viz. the blessed An­gels and good Genij, for alas! tho [Page 157] these blessed and good-natured In­telligencers were ready to attend them, they instead of accepting and attracting such their assistance, do by wicked practises and intemperate lewd habit of Life, and continual Violence, drive the good Spirit a­way; and on the contrary, conci­liate to themselves evil Genij, whose work it is to suggest and dictate Lyes, in a spiritual way both night and day; and such persons Dreams and Visions are generally Lying Phantasies, according to the nature of their attendance.

For every man in the world hath either a good or evil Internal Com­panion, or Genius, that he adheres unto, of the nature of that property that he has the chief Govenrment in the Life; and this Genius does mightily prompt & froward all such things as his principle, quality or Complexion inclines him unto; and as men alter in inclination, either to [Page 158] good or evil, so their Genius grows either stronger or weaker, according as they shall enter with their wills into good or evil, and became strong therein, it may also be noted, that what Imployment, Art or Science soever a man strongly inclines unto if he continues therein, and becomes fixed, he shall obtain a proper Ge­nius, which will mightily assist him in that Art; and the very same is to be understood in both vertue and vice, for as any one becomes wedded unto, or practises either with strong inclinations; so his Genius, or good or evil Attendant becomes strong and powerful, and if it be vertue, than such a person becomes great in the mysteries of Goodness, Vertue, Wisdom, and the secret knowledge both of God, and of himself, and of universal nature, according as his Temper and Complexion is capable; For constancy giveth strength, and great power, both to the Genius, [Page 159] and all the faculties of the Soul; And the like is to be said of vice, as is most apparant in such as continue long in the practice of Evil, they every day grow much worse, the Custom takes away the Conscience of sinning, and they become Seared as with an hot Iron, as the Apostle fitly phraiseth it, that is, lockt up as it were, or wholly captivated in sordid Vanities and Impieties, where­by they become cruel and violent in all things, and work wickedness with Greediness, and draw Iniqui­ty as with Cart-ropes, for they have opened the gate of original Poysons, the Bitter, Wrathful, Astringent Spirits, which compose the inward­most Kingdom of sierceness, where­in Devils dwell, being destitute both of divine and eternal Light; this evil center many men have so terri­bly awakned, as shortly they have by way of simile att racted the evil Spirit, and Angels for their Com­panions, [Page 160] who do diligently wait upon, and continually prompt them to wickedness, and further exciting of the hellish poysonous properties, whence are generated Filthy Swear­ings, Lying, obscene words and Actions, and all kind of abominable Discourses and Actions, with a thou­sand horrid thoughts, and vile im­maginations, frequent amongst the multitude, so that if a mans inward Eyes of his Soul were but opened, he might easily see Legions of those accursed Demons, fluttering in and about such People, egging them on to all evil Communication and p [...]actices, it being a certain and un­doubtable truth, that all filthy vain thoughts words and works do arise and proceed from the Hellish cen­ten, and do all carry the power of their own principle with them, and so incorporate with their Similes whereever they are received, and thence pass back again into their [Page 161] 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 [Page 162] 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, [Page 163] 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 [Page 164] 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 'tis by reason of the greatness of mans sins, which give them the Ad­vantages, [Page 165] whereby they lead multi­tudes into perdition.

On the other side, the good An­gels, and Spirits are as easily attract­ed by vertue, as the Evil are by vice; that is so say, they are delighted, and conciliated by their own fair Resem­blances, Purity, Love, Truth, Tem­perance, Order, firm Belief, clean­ness in Meats & Drinks Innocency and Silence; these are powerful Loadstones or Magneticks that will attract good Spirits and Angels, even from the furthest parts of the World.

It is also further to be considered that true Dreams and Nocturnal Converse with good Angels and Spi­rits, does afford great delight, and true pleasure to the mind and soul; the very thoughts of those secret visits, chears and irradiates the intel­lectual Faculties even in the day, and causeth a desire and longing for the night; and the more fixed any [Page 166] man is, and the more he lays them up in a Reserved and Religious Breast, with serious Thoughts and Meditations on such sublime Myste­ries, the nearer he approaches unto their Beeings and powerfully invites those holy and material Essences, and so by degrees, even whilst he is in the Body, becomes as it were in­corporated with, or endenizon'd amongst those Coelestial Quires of blessed Angels and Spirits of the Just made perfect, and to have their Names Registred in the Book of Life, as in the Revelations is pro­mised.

For nothing comes so near those glorious Beeings; or so effectually engages them as a constant thought­fulness temperance and sobriety, but more especially Innocency, and the Child like nature, which does in the highest degree imitate the nature Angelical, whence our Saviour Christ, Mat. 18. 10. admonishes his [Page 167] Disciples, to take heed not to despise Innocency, and the simple harmless nature, which he calls one of these little Ones, such as have through the vertue and power of the divine friendly innocent Principle disarm­ed the fierce wrathful properties, and as it were cut off the members of evil, that is their thoughts, words and works, and have as much as in them lies, imitated and lived in the innocent nature of Christs Spirit, and good Angels, for of such he saith, Their Angels do always be­hold the Face of my Father, which is in Heaven.

But such as live in Uncleanness and Riot, in Chambering and Wan­tonness, in Oppression and Cruelty, are subect to the Tyranny and Pu­nishment of evil Angels, as execu­tioners of the divine Vengeance, which hence are called destroying An­gels: Thus two Angels came to So­dom, and having secured Lot and [Page 168] his too Daughters, consumed those wicked Cities, whose Inhabitants burning with unnatural Lusts, were justly destroyed with a shower of Fire and Brinstone, the Lord by the Angels of his vengeance raigning down as it were Hell out of Heaven upon them, such was his Abhorance of their Abominations. When Da­vid had provoked the Lord by num­bering the People, and thereby shewing his Inclinations to boast of the Arm of Flesh, rather than trust in the Lord his God; It is said, 1 Chro. 21. 15. God sent an Angel to Ierusalem to destroy it, and he re­pented him of the evil, and said to the Angel that destroyed, It is e­nough, stay now thy hand; And the Angel of the Lord stood by the threshing Floor of Ornan the Iebu­site, and David lift up his Eyes and saw the Angel of the Lord stand between the Earth and the Heaven, having a drawn Sword in his [Page 169] Hand, stretched out over Ierusalem; then David, and the Elders of Israel, who were cloathed in Sack­cloath, fell upon their Faces. When Senacherib, King of Assyria presum­ing upon the strength and number of his Army, had proudly Blesphe­med the God of Israel, the Lord sent an Angel; which cut off all the mighty men of valour, and the Lea­ders and Captains in his Camp, so that he returned with shame into his own Land, 2 Chron. 32. 21. which is also Recorded more parti­cularly, Isaiah 37. 36. The Angel of the Lord went forth and smote in the Camp of the Assyrians an hun­dred and fourscore and five thou­sand; and when they arose early in the morning, behold they were all dead Corps. In like manner, when Herod had accepted the blasphe­mous Flatteries of the people, Acts 12. 23. immediately the Angel of the Lord smote him, because he gave [Page 170] not God the glory, and he was eaten of Worms, and gave up the Ghost. So the Angel that slew the first-born of the Egyptians, is called the De­stroyer, Exod. 12. 23. As also the Angel that smote the rebellious Isra­elites in the Wilderness. Neither mur­mur ye, as some of them murmured, and were destroyed by the Destroyer, 1 Cor. 10. 10. For when men by imitation do come near and sympathize with the principle of the evil Angels, they become incorporated with, or swallowed up by their wrathful dark Nature; as the Kingly Pro­phet David saith, Pfal. 78. 49. The Lord casts upon them the fierceness of his Anger, Indination and Wrath, that is by the sending out, or granting Commissions unto evil Angels, to vex and plague them; for man by his Out-rages, Gluttony, Drunk­enness and Oppressions, both to Man and Beast, and killing of those of his own kind, has opened the Gate [Page 171] 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 [Page 172] Adamical Earth, and not into the good part; for this world, and all things therein, do consist both of Good and Evil, Light and Darkness, Love and Hate; but into the good, the Devil, that is, evil Angels or Spi­rits cannot enter, as being contrary to their Ubi, or Beeing; the Light being set in an eternal opposition to Darkness, and Satan, and all his associate Angels being fallen from the Light, are entered into the dark original wrath, whence the evil part of this world proceeds; and there­fore he and his Legions are only ca­pable of the poysonous fierce wrath­ful Ubi, or Station; and consequent­ly where persons give themselves up unto Oppression, Violence, Envy, Back-biting, Gluttony, Drunkenness, Swearing, Lying, Lustful Frothy Romancing Discourses, and vain foolish Jestings, all which do arise, and are generated from the fierce poysonous wrath, both inward and [Page 173] 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 before­mentioned 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 [Page 174] thereby strengthened and corrobo­rated, which did discuse the wrath­ful particles, or cause the destroying Angel to disappear, & attracted the presence and assistance of the good Angels, who have their Ubi, or are conversant in the good part of this world, as the evil Angels are in the dark maligne part thereof; and as men enter either into Good or Evil, so do they contract a familiarity with the one or the other, and ac­quire good or bad Guardians, which do powerfuly stir them up either to vertue or vice.

Hence we read, Gen. 48. 16. Iacob acknowledging Gods divine hand of providence, saith to his Son Ioseph, The Angel which hath deliver­ed me from all evil bless the Children; as also the same sacred Scripture, Gen. 32. 24. declares that the Lord wrastled with Iacob all Night, in a Vision or Dream by his good Angel, and Iacob's Spirit or Soul was in [Page 175] 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.

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 [Page 177] with the Souls of men in sleep; for then the Soul is near unto their Ubi, or Beeing, and there is a great af­finity between them; but when the Body is awake, and all its sally-ports of the Senses wide open, to let in outward material Objects, the Soul is cloathed with a dark, heavy, ear­thy, sensual vesture, which does as it were wholly captivate and chain this incorporeal Essence; and as those Communications, Revelations, Sights, or whatever else does hap­pen to the Soul in Dreams and Visi­ons, seems as nothing to the Body and Senses after waking (which is one main cause so many slight Dreams) so what is translated through the Senses, or in the out­ward material World is nothing to the Soul in Dreams; but the Beggar has as lofty Representations, as the King, and the poor Captive as free Enjoyments as his Judge; therefore we should consider the vast differ­ance [Page 178] between the internal and exter­nal principles, and their respective Inhabitants, and that the external Eye can see only into its own Birth or Original; that is, into the Things and Light of this outward material World, as receiving its Light from thence, for nothing can see further than its own principle whence it proceeded.

For this cause no mortal man can see and communicate with Angels and Spirits by sight, and under the perfect Exercise of their outward Senses; therefore when the holy Prophets and Antients received Visions, and the good Angels and Spirits Communicated their Secrets unto them, it was alwayes in Dreams, Extasies or Raptures; not knowing (as the Apostle saith 2 Cor. 12. 2.) whether they were in the Body, or out of the Body; and therefore the Prophet Daniel, saith, that in the great Vision before men­tioned, [Page 179] 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 [Page 180] 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, 'tis 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 [Page 181] 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 [Page 182] 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 [Page 183] Figures; so the Spirit being discomposed apprehends nothing as it ought to do, but as long as it con­tinues serene and tranquil, it lets in the true Lights of distinguishing & understanding, and presents the real Figures and Notions of things to such as are of a sound and healthy Body & Mind, not dulled with Intem­perance, nor made sad by Anger, nor provoked to Bitterness and En­vy by Covetousness; but when at peace with God, and all its innocent Creation, you quietly go to Bed, and fall a sleep, then the Soul being loo­sed from hurtful thoughts, and freed from the heavy body, and sensual Spirits, does freely Communicate with divine Angels and Spirits, and far more certainly, clearly and effica­ciously behold and enjoy wonderful things; and oftimes is then instruct­ed in, and taught many abstruce Secrets and Mystries; for the good Spirits being diffusive and communi­cative, [Page 184] do invite the Soul to their Society by the opportunity of the Sleep of the Body & Sences, and the nocturnal solitariness, nor will they be wanting to such when they are a­wake, if they shall square and con­duct their Lives and Actions by the measures of wisdom, and rules of Piety.

On the Contrary such whose Fan­tsies and Spirits are dull, and as it were unpolished, and who languish under distemperatures of mind, and a Body oppressed with excess of wine, or other superfluity, whence noxious Fumes arises, that miserably becloud all the Intellectual Hemispere, the access and intercourse of the be­nigne Spirits or Angels is prevented or frustrated, and such peoples Dreams are confused, oblivious, and tending to Evil and Vanity; for the good Intelligences cannot, nor will give true Oracles or significant Dreams to persons intemperate and [Page 185] unclean, and whose Souls are e­stranged and degenerated from their principle, and precipitated into wrath and Violence; But the Inhabitants of the infernal World have the nea­rest Affinity to such, and do by their secret sympathitical Communicati­ons suggest and dart into the Soul many Lying Fantasies and Mischevi­ous Dreams, and teach them sundry vile pranks and evils.

For there is as great a variety of Spiritual Creatures and Beeings, good and evil, clean and unclean Spirits, viz. respectively in the two grand Fountains or Principles of good and evil, as there are material Inhabitants in this internal or visi­ble principle or Elementary Quaterni­on of Earth, Air, Water and Fire, and of as various and different shapes, formes and natures, and complexi­ons (if we may in an Analogous way apply those words to Spiritual, which commonly are only predica­ted [Page 186] of gross Palpable Creatures and things) for all this wonderful variety of the Animal, Vegetative and Mi­neral Kingdoms, are but a Figure and Similitude of what is in the in­ternal Spiritual World, whence all those proceeded; and the internal Spirit and Power is still the true cause of all motion, growth and in­crease, and Life in all Creatures and things contained in the said three Kingdoms, and no internal Intelli­gence, Power, Spirit, Angel, or Genius, whatever can affect us other­wise than as we draw near them in Spirit, and so by degrees awaken their predominant property or prin­ciple, by which they have power to influence us either in good or evil. But for the most part, it happens in the Evil, because most men live un­der the dominion of the evil princi­ple, and properties of Nature. For a man hath both inward & outward helps in whatsoever he inclines to, [Page 187] more especially if his propensions & desires be fixed and strong; his inward helps towards vertue are the good Angels and Spirits, who readily meet, embrace and rejoyce at the drawing near of men to their prin­ciple; whence it is said, that there is Joy in Heaven at the Conversion of a Sinner; and to encourage them in well-doing, they by almost im­perceptible wayes afford them assist­ances, and reveal many wonderful secrets to them, both by day and nightly Visions; and his outward Helps are innocent Living, Tempe­rance, and Cleanness in Meats, Drinks, Exercises and Communica­tions with good sober men; and those latter helps being practised to conciliate, and promote the former.

On the contrary, men evilly [...]n­clined have also two Spurs to wick­edness, viz. inwardly by the sugges­tions of bad Doemons, whose work it is to prompt men to vi [...]iousness; [Page 188] and outwardly by Covetousness, Pride, Drunkneness, Vain-Glory, Unclean­ness, Intemperance, evil Words, Works and Communications with evil men.

Likewise, as every man is endued Radically with the two grand Foun­tains or Principles of good and evil, which every one in the World is more or less sensible of, by their in­ward operations, and that continual Strife, and as it were open wars there is between them in the Centre of his Soul, so every man thence comes to have two Genij or Spirits, that alwayes wait upon, and attend him, viz. one good, which answers to the good friendly principle of Light and Love; The other evil, refering to the fierce, wrathful Prin­ciple, which two do continually and fiercely contend for Victory, and oft-times cause great trouble & perplexity in the Soul; but when the good overcomes, then there is [Page 189] 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 [Page 190] as they chiefly inhabit woods Moun­tains, or unfrequented Valleys, Ri­vers and Lakes, so they come nearer to the nature of some sorts of Beasts then of man, unless of such men only who have base low beastial complexi­ons for with such they have a simile of this sort. The Prophet Isaiah seems to speak, Chap. 13. 21. where he mentions Ziim and Ob and Iim, and the Satyrs which should dance in the ruins of Babilon, they are unclean sorts of inferiour Spirits, and their conversation does ill become the No­ble Race of Mankind.

But for the good Superiour An­gels their converse is very advanta­geous, and therefore ought▪ by all lawful means to be courted, and conciliated, and the discoveries made by them to be highly regarded, and concealed, for its a great and mis­chievous error for People to tell a­broad their Dream, and the secret communication of their Souls with [Page 191] Angels and good Genij, and so highly to prostitute them to every lewd and vain Companion, as though they were of no worth or value, this is very common amongst most peo­ple, but it is a greater evil then most do imagine; for some who have had good Angels granted to them, for day and night Companions, that taught and revealed unto them ma­ny excellent things both present and to come, have by their divulging, and foolish talking of them, lost such their Guardians, and all the conversation of their good genij, which too late they have been sensi­ble of, but found them as hard to be regained as Esau's Birth-right was, when by evil courses, and sin he had fooled it away, and then sought it in vain with tears, for there is no­thing more offends the good Angels, then mens light behaviour, and vai [...] talking of them; as on the other side, nothing doth more please and [Page 192] allure them, then for men to lock up their secrets in religious and thoughtful Brests, and to abscond them from the vulger and profain, as we read in Ezra, Thou shalt deliver these books that contain the secret Law of the Hebrews unto the wise men of thy people, whose hearts thou knowest can comprehend them, and keep these secrets; Therefore it was usual amongst the Philosophical Ancients to hide their great secrets; and vail holy mysteries in abscure Characters and Hieroglyphicks, be­cause they should not be known to and profaned by the wicked. So we read of Theodorus, the Tragick Poet, when he would have referred something of the mysteries of Jew­ish Scriptures to a certain fable, he was depraved of his sight. Tis 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, [Page 193] 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 [Page 194] sayings in her heart, and pondered them in her religious mind; which reverence, and serious meditation on these wonderful things, which the Angel communicated unto her, was well pleasing to the blessed Cre­ator, whence every good and per­fect gift proceeds. For all celestical vertues are wonderfully strength­ened by secrecy, and the holy pow­ers attracted, who detest publick and profane things, and vain bab­lings.

Now Dreams are no other then certain discourses and incorporeal Sights of the Soul, being in sleep, loosed from the heavy Fetters of the Body and sences, whereby it hath an near affinity with the matereal beeings, and according to what property of the sevensold Nature, she is subjected unto, such and such Phansies, Representations or Dreams, she apprehends which appears as real as if they were corporeal quali­ties, [Page 195] 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 'tis 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 [Page 196] perfect and exalted degree. For af­ter Death the Soul being deprived, and wholy destitute of all the Facul­ties and Functions of huma [...]e Life, as Nourishing, Growing, Genera­ting and various Occupations of the Senses, all the delights of the Body must needs cease, and be terminated; but their works follow them in the Mystery, and become substantial; for all things then appear in their real Figures, Forms and Shapes as they do in this World, but in the greatest Perfection and most Sub­lime.

The truth of this St Iohn in the Revelations does demonstrate, where the Gate of the Heavenly Paradisi­cal Kingdom of Eternal Happiness being opened and shewed unto him, it appeared in most beautiful curious F [...]ms, Shapes and Figures of the things of this external World; but in a far higher degree of perfection, for the Furniture of this World, [Page 197] viz. the innumerable and vast vari­ety of Creatures in the Animal, Ve­gative, and Mineral Kingdoms, are gross, and as it were half dead in com­parison of the Heavenly and Spiri­tual; for all these lower things are but faint, dull, imperfect corporal Figures and Forms af the Spiritual Kingdom whence they had their o­riginal. It is therefore to be noted that no man ever dreamed that he saw any Thing, Figure, or Shape of the Animal, Vegative and Mineral Kingdoms, which he never saw, thought or heard of before at least in the parts, if not in the whole; for though many times things are mag­nified or diminished and made better or worse, or Heterogeneous things conjoyned in a representation that never were in nature, yet still there is nothing that hath not before been seen, heard or though of.

The like is to be understood of the contrary or dark Kingdom of [Page 198] Wrath or Hell; such as have by transgression precipitated their souls thereinto, their work do also follow them, and all Figures, Forms, Shapes, or what ever else is represented un­to them, is Fearful and Hideous, ac­cording to what degree they have with their wills entered into the wrathful fierce unclean Principle. Their Conditions is like men in teri­ble Dreams, who are afraid of Swords, killing, falling from high places, drownings, Rocks falling on them, or being torn to peices with wild Beasts, and the like strange fierce or malancholy imaginations and re­presentations, which are all real and most essential, and yet no danger of death near them, nor any period to their woful condition. And there­fore the state of the damned is called Eternal death, and a worm that never dyeth, and therefore no end of their sorrow and misery. These strange [...]hansies, and yet real appre­hensions [Page 199] do follow each Spirit, or Soul, according to that property which carried the upper dominion in the time of the Body, from which predominating property do arise, and are generated, most frightful & hide­ous representations, whi [...]h put the captivated Soul into unexpressible fears & agonies, & make it desious to die, & cannot, but continuing forever­more in this doleful torture & per­plexity, yea the predominating quali­ty gives the form to the new Body, viz. of a Dog, Cat, Bear, Lion, Fox, Tyger, Bull, Goat, or other savage Beasts, according to what degree such persons in their life time entered into any of their respective natures by Cruelty, Lust, Subtilty, or the like, for this very cause (as was before intimated) all the evil Angels & Souls that have at any time appeared in Dreams or Visions, have been clothed with beastial Shapes, Figures, Forms; but good Angels, and blessed Spirits [Page 200] in human Form, and cloathed with the product of clean innocent vegetation, as fine Linning and the like, for which reason some of the Philosophical Ancients would not wear any other cloathing or gar­ment then what had an innocent original, as pure Linning, and the like of their Foods; whereby, im­mitating the good Angels, they attracted their benevolent Influ­ences.

Thus every persons Joys or Sor­rows in the Worlds to come are of that nature, as where the predomi­nant properties, and inclinations the will entered into, in the time of its corporeal pilgrimage; for from the two internal or immaterial Worlds, viz. the Good Heavenly and Paradi­sical, and the Hellish Wrathful, does proceed & is generated, this good & evil, or material World, of which external beeings are but a platform or figure. Which may afford a ve­ry [Page 201] 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.

BUT notwithstanding all those numerous instances we have produced from sacred Scripture, of the frequent Apparitions and Com­munications of good Spirits & An­gels in Dreams and Visions, to pious and holy men in times past, in­structing and admonishing them, and revealing divine mysteries unto them; the same will be of little ad­vantage or incouragement to us, if that vulgar opinion be true, that although they were so usual and fre­quent in former Ages, yet now they are wholey ceased, and no such spiritual assistances or converse to be [Page 203] expected; but as this opinion is not founded on holy Scripture, so there are divers reasons which sway with me not to imbrace the same; its true, the Text saith, That if an An­gel from Heaven shall preach any o­ther Doctrine, that is contrary, or derogatory unto the Gospel of Je­sus Christ, he ought to be rejected and accursed; for thereby it would plainly appear, that he was an evil Angel, since God in any of his ma­nifestations is never contrary unto himself; yet this hinders not but good Spirits may afford us good Offi­ces, and give us notice of impending Dangers, and defend us from the assaults and incurrances of evil Doe­mons, and be the Ministers of God, whereby he may be pleased to make more clearer revelations of his Se­crets to those that fear him; for the blessed Creator is the same as ever he was, and as near unto mankind as he was in former Ages, whence the [Page 204] Apostle Paul saith, the divine Word, or holy Principle of Gods eternal Light and Love is near thee, in thy Mouth, and in the Center of thy Heart; and therefore whatsoever was by divine appointment or per­mission of this nature, common to the Prophets and holy men in for­mer Ages, its reasonable to believe that the same should not only be continued in these later times, but increased, and far more illustrated since the great work of redemption and divine manifestation in the flesh, who was welcomed unto the hu­mane nature by the holy Quires of Angles.

Its under this Gospel dispensation that the holy Prophets have foretold should be far more glorious irradica­tions and discoveries of divine know­ledge; that all should be taught of God. That their Sons and their Daughters should Prophecy, their young Men see Visions, and their old [Page 205] Men dream Dreams. The current of the Scripture bears Testimony to a greater Light to break forth in the latter dayes, wherein the know­ledge of the Lord shall cover the Earth, as the Water cover the Sea; and why then should we abridg or reject any of those ways wherein God hath formerly vouchsafed most usually to discover his will in the mysteries of his Kingdom to the Sons of men.

The good Spirits are inflamed with the same Zeal for spreading the Glory of their Creator now, as in former times; they have still the same ardent Charity and Good-will towards men that persue and seek after Vertue and Piety, as heretofore; and we have as much need of their aid and assistance, as any of the An­cients; why then should we think all entercourse cut off between us and those blessed Spirits? why should we with a stupid neglect lose the [Page 206] benefit of such powerful Auxilia­ries? That evil Angels are dayly contriving our temporal and eternal ruin, that they do by various ways and means cast stumbling blocks be­fore us in the Paths of Piety, and endeavour to seduce us by multitudes of temptations, is generally agreed by all professors of the Christian Re­ligion; and if so, I desire to know why we should not believe the good Angels to be as diligent to protect or instruct us, as ready to encoun­rage us in well doing, as the other are busie to circumvent and debauch us, and prompt us on to sin, and mis­chiefs and misery.

Its evident the ever blessed Crea­tor has since the woful fall and de­generation of mankind, readily heard the prayers of those that in sincerity have called upon his Name, and live in obedience to his holy Law, and that he hath in various manners appeared to them in Visions [Page 207] Calls, Voyces, Dreams, and the like; which was continued and en­creased in an extraordinary manner after the great Light appeared, viz. Christ Jesus cloathed with the hu­mane nature, as appears by the au­thority of the Scriptures before mentioned, and if the same be now discontinued (as some people would have us believe) of which, as there is no mention in Scripture, so 'tis a­gainst the Principles of God in na­ture, to suppose any such Chasm or interruption of communication be­tween superiours and inferiours, in the state of created beeings; and beside what a miserable and deplora­ble state must man then now be in; for amongst the Ancients, if the Spirits of the Lord did withdraw, and cease from communicating, and manifesting the secrets of the great Creator, by so me of the foremention­ed wayes, they looked on them­selves in a sad and deplorable condi­tion, [Page 208] as we may see in the case of Saul and others? Whereas now ac­cording to these opinions we are not only debarred of all those celestial in­terviens and communications, but also exposed to all the rage and sub­tilty of evil Spirits, without any assistance from the good Angels, which our Fore-fathers so plentifully enjoyed.

But the Truth is, if we by vertu­ous lives prepare and fit our selves for the converse of holy Angels; we have no more reason to dispair of their aid, for the Lord doth never with-draw his holy Spirit from man, except man do first by sin and diso­bedience separate himself from his Maker; but on the contrary the di­vine Principle of love doth continu­ally strive with man against the evil, as our Saviour said, I would have ga­thered you, even as a Hen gathereth her Chickins under her Wings; and in a­nother place; I came to seek and to save [Page 209] that which was lost. And elsewhere the Scripture saith, As many as re­ceived the glorious Light of his Gospel, became the sons of God, or of Light; and the great Apostle Paul, who was illuminated by divine Vision saith, Whatsoever may, or can, be known of God, is implanted and manifested in man. For God made him in his own Image, that is, con­taining a breviate of the nature of all things divine and humane; which is since his fall enlightened, or again re-invested with the divine Seed of the woman, and holy Princi­ple of Light, even to the Center of his Soul, which the wise Man calls, the voice of Wisdom, always crying in the Gate of the microcosmical City, calling man out of Sin, and the Babylonical confusion, into the glori­ous Light and Liberty of the Sons of God, in which state the inward eye of divine sight is opened, which sees [Page 210] into the secret mysteries of Gods na­ture.

But some will say, that these di­vine sights and visions, like miracles, were only to illustrate and confirm the Gospel, or glorious manifestati­on of Christ in the human nature, and to convince and call the Hea­then to repentance, and to the know­ledge and faith of the universal Sal­vation. But to this I answer;

First, The Objection is not true, for as these secret Communications were before under the Mosaical Dis­pensation, so in fact they have been continued unto, and enjoyned by multitudes of holy pious and reser­ved Souls in all Ages since, of which varions Examples might be given from Authentick Histories, I shall only cite one remarkable one out of the Book of Martyrs: In Queen Maries days, when the Prosecution was hot against the Protestants, there was but one Congregation in [Page 211] all the City of London that kept it self intire, and privately held As­semblies, to which one Mr. Rough belonged, as a D [...]acon or Officer, to care for the poor, and to that pur­pose had in his Custody a [...] Roll, wherein all the names belonging to the Congregation were entered, it happened one night, that Cuthbert Simpson, Dreamed that Mr. Rough was taken, and the Roll in his Pock­et, and then awaked, and falling a­sleep again, had the saine Dream repeated, with which being much affected, he gets up, intending to go to Mr. Rough, but before he got ready Mr. Rough came unto his Chamber, to whom he told his Dream, and desired him, that he would some way dispose of that Ca­talogue, that it might not be taken with him; Rough reproved him for such a conceit, telling him Dreams were but silly fancies, and Christians ought not to regard them; but [Page 212] Sympson, upon whose Spirit it had made a greater impression, adjured him, in the Name of the Lord, as he would answer the mischief which might befal the innocent People of God, to mind what he said, and con­vey away the Book; so he consented and fecured it; and within two or three days was himself taken, and had the book been found with him, all the whole Congregation had been discovered, and ruined, if not lost their lives, which by this providence was prevented.

Secondly. Is there not as great need and oceasion still for such spiri­tual Admonitions and Asiistances, as there was in the Apostles days; nay, more, for then Behevers were in more ample manner filled with the holy Spirit, and able to work Miracles then for the conviction of Infidels; whereas now there are few, or scarce any arrive to those Gifts; And do not the greater part [Page 213] of mankind still continue in blind­ness, and unbelief? The compa [...] and number of Profest Christians is inconsiderable in respect of the vast numberless number of Infidels and Heathens; besides most called Chri­stians have more of the name then of the nature of that holy Religion.

The adorable Jehovah sent his well beloved and eternal Son our Sa­viour into the World to appease his wrath, and to break down that ire­full Partition Wall which separated man from the Peace of God and the God of Peace, and to enlighten the Heathens, and those that sat in dark­ness and the shadow of death, and to reconcile man to his maker, a­gainst whom he had rebelled, and was become an Enemy, not only to him, but consequently to all good­ness and vertue. Now since divine Visions and Revelations by Dreams were so frequent before our Saviours [...]carnation, why should we imagine [Page 214] that this most illustrious Light should put a total stop to all these holy celestial Communications? A [...] though the ever Blessed God that made all things in Heaven and Earth in concord and sympathy, were not the same, nor so kind to man as in former days, who is certainly unal­terably, and always ready to draw near unto, and hear all those that fear his Name. But the true origi­nal reason or occasion why Visions, useful Dreams, and the Communi­cations of good Angels are ceased to many nominal Christians, is their in­fidelity and disobedience, and not living in the Power of that pure Spi­rit of Light, Love and Wisdom that they profess in name: For, alas! What do names, or formal empty professions and talk signifie in this particular? the Lord accepts of no Worship, but that only which is hearty, viz. in Spirit and in Truth, [Page 215] as the great Light of the World does testifie.

To shew that I assert no new or singular opinion in this point, I shall here add the words of a most Learn­ed and Reverend Author the famous Dr. Usher, Archbishop of Armaugh, who in his Body of Divinity fol. 150 saith thus.

Doth man commit Sin in the Night when he Dreameth? [that is, some­times when he hath evil Dreams, for of those the Author is speaking]

Yes surely [saith this Learned and Holy man] the Soul is never idle, but when it thinketh not of Good, it thinketh of Evil. And the Godly may mark, that after they have had many Dreams of things unlawful, their heart is in a measure wounded, till they obtain Peace and Pardon from God.

What use are we to make thereof? to pray earnestly that God would sancti­fie our corrupt Heart, that it may be a Fountain of Holy, and not Sinful [Page 216] thoughts, and in the Nigh [...] to commit our selves specially to God, that because we having our Senses and Iudgment bound and silent are less able to resist and judge our sinful thoughts, God would preserve us from them by his Grace. And 2dly that we avoid all oc­casions thereof in the Day. Thus far that Judicious Author.

If mankind suffer the fierce, wild, savage, Spirit of Wrath, Violence, Oppression, Intemperance, and Uncleanness to reign in their Hearts and Souls, then there is no doubt but all Illuminations, true Dreams and divine Visions will cease in them; and the Spirit of Error and Cruelty grow Strong and Powerfull.

These are things all sober, seri­ous, well-minded Christians ought to consider, and not to be lead a­way, with Tradition, Noises and Clamours; for all such as shall ad­here unto, and regard the Voice of Wisdom, that continually cries in [Page 217] the Gates of mans Microcosmical City, and hereby have clensed themselves from Uncleanness, both of Flesh and Spirit, shall find the Inward and Spiritual Eye of their Understanding opened; and having by obedience, separated themselves from the giddy Croud of the Multitude, and their pernitions Wayes, they become Sub­ [...]ects of the coelestial Country, and belong to the New-Ierusalem, whose Gates stand open to them, so that they are Fellow-Citizens with Saint Iohn in the Revelation; where he saith, The Gate of the Heavenly City was opened unto him on the Lords-Day, that is, the Divine Principle of Gods eternal Light and amiable Love disclosed its self in the Center of his Heart: Now this was by a Divine Vision, and the Eye of the mind, that he saw the Heavenly Myste­ries, through the Outward Na­ture, which is a true figure of the [Page 218] Inward, because from thence it proceeds; nor can any know this holy Sabbath, or Lords Day, but those that have retained the Counsel of the Voice of Wisdom, and been true to the heavenly Power; for unto them alone is granted the Key that o­pens the Gate of the Heavenly Ie­rusalem.

CHAP. XII.

THE Soul of man having a di­vine original, being an Eye or Ray, of the Eternal power and Heavenly Fire, when looseried from the outward gross senses of the Eli­mental nature, as in Dreams, sees into the great Mystery of Eternity, as into its Mothe [...], where there is neither Place nor Time, but near and afar off is all one and the same.

[Page 220] For the Soul in Dreams when the Body and sensual Powers of the out­ward elemental grosness are asleep, or dead (which is all one during the sleep of the Body) is as it were already in Eternity, and swims in the great Depth, or Abysses, and sees with an eternal Eye or Sight in the same measure like its Creator, whence it had its birth, and whose Image it beareth.

For this cause the Soul is busied in Dreams and Visions, that are re­presented not only really actuated, but present, as if they were already done, or at the same time accom­plished, for all things, whether past, present or to come, appear present to the Great Eye of the Eternal beeing, and the same (in proportion) is to be understood of the Soul in its separate state; that is to say, dead, asleep, or loosed from the chains and dark clouds of the body and sences, of outward composition, for the Lord, [Page 221] sees and knows all things; for unto him, there is neither time nor place, night nor day, but all is essencially present; for things in Eternity goes not on by degrees, or by progressions, as they do in time; the like is in its kind to be understood of the Soul in Dreams when it swims out of the grosse sleepy Body, more especi­ally after Death, in which state all the mystries of that Principle into which the Soul had entered and im­morsed its self in the time of its Co­habitation with the Body, whether Good or Evil, and also all its works do follow, attend and are present, naked and bare unto each Soul; hence the Scripture saith, Blessed are those that dye, & are Comprehended in Gods Love, for their works follow them, that is, are Essensually present with them, as their Figures and Re­presentations are in Dreams, so the same divine Scripture saith of Christ, that he was a Lamb slain from the [Page 222] Foundation of the World; neverthe­less the same was not accomplished according to time in some thousands of years after.

And as in Eternity all things and time are present, so it thence follows that it comprehends all times, and is not capable of being measured or divided, much less comprehended; so the Soul of man being inspirited by the eternal divine Principle of Love and Light, and thereby ca­pable of having its Conversation in Heaven, and taking its Flight into Eternity, for every thing is capable to reascend as high as its first Fountain whence it first descended; in which state it is capacitated, according to its Gifts to see things either actually past and Transacted, or as yet to come, and to be Transacted in time, both as still or already actually pre­sent, for so they all stand in Eternity, there being no Yesterday, nor to Morrow, but tis always the same [Page 223] Yesterday, to Day, and for Ever, there being in him no Turning, Va­riation nor Shadow of Change.

Thus Moses saw the Transactions of the Creation, the Fall of man, the Flood, and all those several Actions done in the World to his own time, as we may find it Re­corded to us in his Five Books. 2 Esdras Chap. 14. 21, to the end; Esdras, Likewise by the Spirit of the most high, dictated to his Scribs the lost Bible, for it is said in the 42 verse, They wrote the wonderful Visions of the Night; as for me (saith Esdras) I spake in the Day, and in the Night I held not my Tongue v. 43.

The Prophet Isaiah, having a gre­vious Vision declared to him, was orderd to set up a watchman, and he to declare what he saw, Chap. 21. and amongst other things he saw a Chariot, with a couple of Horsmen, and he answered and said, Babylon is Fallen is Fallen.

[Page 224] Thus the prophet Ieremiah, Chap. 51. 8. declares the Word of the Lord against Babylon, and saith, Babylon is suddenly Fallen; as if her [...]estru­ction were Actually present, or rather past, and yet, as to time, the City Babylon Flourished many years after those Visions of Ieremiah.

And Isaiah, after the same manner spake of Cyrus in the present Tense, Chap, 44. v. 29. Cyrus he is my Shepherd, and shall perform all my pleasure, and Chap. 45. v. 1. Thus saith the Lord to his Anointed, to Cyrus, whose Right hand I have hol­den, as if Cyrus had then been in being, when as to time it is recor­ded that this Vision was more then an hundred Years before Cyrus was born.

The Angel that appeared unto St Iohn, Rev. 14. 8. saith, Babylon is faln, is faln; and another Angel also appeared unto him, and cryed, mightily with a strong Voice, Baby­lon [Page 225] the Great, is Fallen, is Fallen, Rom. 18. 2. yet whether this mysti­cal Babylon, or that Confusion and Oppression to the meek humble di­vine Kingdom of our Lord Jesus Christ, be yet fallen, we are all wit­nesses; altho the fall thereof was seen and represented as already done in Eternity at that time of St. Iohn's Vision, which is about sixteen hun­dred years ago. Thus much I'thought fit to observe, from that which eve­ry man, from his own experience may find True, that Representati­ons of things in Dreams are alwayes actually present, not past, or future, whereof the judicious Reader may from these hints I have given, dedu [...]e several notable Remarkes.

But here 'tis probable, some may be apt to inquire, If there be so much in Dreams as you seem to teach, and that some Dreams, are so useful and instruc­tive above others: Can you show us a method how we should procure such sig­nifiant [Page 226] Dreams and retain them, and come to understand their true signifi­cations?

I answer, those Inquirers do it out of pride, vanity or curiosity, desire­ing Dreams, and the understanding thereof, that they may vapour there­with, and seem some-body in the World, or to get money thereby, and the like devilish intentions; then neither I, nor any man else can possibly contribute any thing to the satisfaction of their desires, be­cause they act in a contrary Princi­ple, and these mysteries are Sealed up from them, and all that are of their Spirit; but to the Meek and the Humble, who drives on no foo­lish design, but the glory of God in the first place, their own and Neigh­bours Happiness, so far only as it may be subservent to that, I will pro­pose a few considerations, which may somewhat tend to their Sa­tisfaction.

[Page 227] Since True or Prophetical Dreams are a kind of Revelation of a divine power, unto the Soul, and that this sublime state of the minde, is much advanced or de­pressed, by Temperance or Intem­perance, Vertue or Vice, it follows that the first step to all true wisdom is the fear of the Lord, which teaches all men Sobriety, Temperance and Cleanness; therefore all such as are desirous to arrive at that supream state of the Soul, and to be rendered capable of the Communications of Good Angels and Spirits, and to receive true and profitable Dreams, ought to be Chastly and Devoutly disposed, and in an especial manner to observe Cleanness in Meats and Drinks, and not to over-charge Na­ture with to great a quantity; for such surplussage does strangely dull and becloud all the intellectual pow­ers of nature, so that the Soul, can neither Communicate with good [Page 228] 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, [Page 229] 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 [Page 230] 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.

'Tis 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 [Page 231] 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 [Page 232] 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, [Page 233] 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 [Page 234] Truth cannot be understood nor witnessed, except a man first live in the opperation and practice of the divine power and innocent Spi­rit of Gods Love and Light prin­ciple; these sublime Gifts and noc­turnal Communications are to joyn unto Abstinency, Sobriety and So­litude; for by Lonesomeness, Retire­ment and Silence, the mind is made fine, and as it were loosened from the cords & perturbations of worldly affairs, and is thereby the better pre­pared, and the more at leisure to receive the spiritual Gifts, and free Communications of the good An­gels of God. So Moses the Law-Giver, and grand Prophet abstracted himself (after he was learned in all the knowledge (or Phylosophy) of the Egyptians) from the voluptuous charms of Pharaoh's Court, and hurry of the World, and went into the vast Wilderness of Midian, or Ethiopia, when, keeping of Sheep, [Page 235] (an emblem both of innocency, and of his further conduct of the people of God) he applyed himself to the sole contemplation of divine things, which pleased the Lord so well, that he suffered him to see him, as it were, Face to Face, and endued him with a wonderful power of mi­racles, as the Scriptures of Truth do testifie. Many other wise men and Phylosophers have by Solitude and Abstinency obtained many won­derful gifts, & the true knowledge of divine and natural things. We ought also avoid the haunt or sorutiny af­ter all such kind of curious abstruse Arts or Knowledge as is apt any way to distract or deceive us, or a­muse us more then profit us; as cre­dulous Niceness in judicial Astro­logy; Criticisms in Grammar; De­rivations, and vain: Genealogies; Squaring the Circle; contriving a per­petual motion, and such kind of im­pertinent Curiosities, or other Phylo­sophical [Page 236] Follies; for the super-intel­lectual and essential Unity cannot be known, or understood, except a man doth absolutely withdraw him­self from the multitude, and the noise of the confused World, where little but Violence and Wrath is practised.

Charity is absolutly necessary to a Christian Life, for it includes our Love to God (the supream Good) for his own sake; and to all the rest of the Creation in obedience to his Commands; but particularly, giving of Almes (which is but one, and one of the lowest Branches of the sublime (tho most lowly) Ver­tues) which, as it does wonderfully abate Pride, Covetousness, and such swelling Vices, so it does advance the Soul in all kind of Vertue, & causes it to draw near the supream Good, who in his boundless mercy giveth all things freely, & receiveth naught from any but his own; the Truth [Page 237] tells us, Give Almes, and all things shall be clean unto you; and the wise man saith, As Water extinguishes Fire, so Almes doth Sin: and Daniel taught the King of Babylon, that he should Redeem his Sin by Almes; and the Angel Raphael testifieth to Tobias, that Almes freeth from Death; so our Lord Christ commands us, to pray to the Father, Forgive us, as we forgive; and by analogy, Give us, as we give to others; but for our fur­ther encouragment to Charity, and Almes-Giving, he adds, not only that you shall receive an hundred fold, but possess eternal Life; and the Scriptures declare, that when he comes to judge the Quick and the Dead, he shall upbraid the wicked above all things, for their neglect of Almes and works of Mercy.

Furthermore, all that have ob­tained the knowledge of themselves, and the gifts of the mind, and the communications of good Spirits and [Page 238] Angels by dreams, or any other ways, ought above all things to keep silent, and constantly conceal and lock up such sublime secrets in their religious Breasts; for nothing drives away, and offend the divine Powers & good Angel Guardians more then to publish mysteries to the profane multitude; for this cause our Saviour Christ, when he lived on Earth, spoke after such a manner and fashion, that only the more intimate Disciples should understand the Word of God; but the multitude should on­ly perceive the parable; he likewise, on the same ground, commanded that holy things should not be given to Dogs, nor Pearls be cast before Swine; therefore well saith the Pro­phet, I have hid thy Word in my heart that I might not sin against thee, and it is said of Mary, the Mother of Christ, that after the Angel had in­formed her that she had found fa­vour in the sight of the Lord, and [Page 239] should bring forth the Saviour of the World, she laid all these things up in her heart, and she did not divulge what was discovered to her by the Angel.

The thrice Great Hermise, or Mercury of Egypt avers, that to publish, to the knowledge of the Rabble, a Speech, filled with the Mysteries and Majesty of the Deity, is a sign of a irriligious Spirit; and Plato Commandeth, that holy Secrets, and Religious things should not be divulged to the Common People. Py­thagorus injoyned his Followers to a Religious silence, for so many years. Orpheus also did, with a certain Au­thority of Religion, exact an Oath of silence from those whom he in­nitiated in holy Rites; and in Esdras we read this precept concerning the Cabalistical Secrets of the Hebrews, Thou shalt deliver these Books to the wise Men of the People, whose hearts thou knowest can comprehend them: [Page 240] the Antient Egyptiaens had certain Characters for their secrets and my­steries, which might not be easily known to the vulger, and these are therefore called Hieroglyphicks; and Tertullian saith, that the promise of silence is due to Religion, so we Read of a certain Greek Tragedian, that when he would have Transfer­ed somewhat out of the Jews Laws, to supply one of his Fables with; was struck Blind. And Theopompus, who beginning to Translate some­what out of the divine Law, into the Greek, Tongue, was presently troubled in mind, and afterwards earnestly desiring God to let him know the occasion of that Judgment, received answer in a Dream, that it was because he had poluted divine things by Setting them forth in publick.

Thus the Indian Brachmans, the Persians Magi; the British Druids, the Greek Phylosophers, Pythagoras, [Page 241] Socrates,- Plato, &c, always were nice and diligent in keeping secrets to themselves and their qualified Sectatores, and never to discover Mysteries without a vail. Certain it is that as in Heaven there is an everlasting Stilness, and sweet Har­mony; so all heavenly wisdom is strengthened by Silence and Con­cord; but publication and discord, distroys good Effects, and drives a­way holy powers from us. There­fore such as would reap Fruit, by what we have before taught; must hide, and lay up those secrets in their religious breasts; for the pra­ting of Fools, and incredulity, are the two grand hinderances, that disturb and obstruct the good effects in every thing, that tends towards the Illumination of mans Soul; for those sublime vertues require in a man a wonderful dignification, self­denial, and that we should leave carnal Affections, frail Sences, and [Page 242] materal Passions, for mens souls when freed from the gross Fumes of the body, and evil dispositions; have wonderful power, being not distem­pered, but influenced by divine Light, whereby they are rendered com­pleat in Intrinsecal and Extrinsecal Perfection.

Let us therefore remove all Impe­diments possible, and wholy apply our selves to Contemplation, and innocency of Life; that is, doing unto the whole Creation, as we would be done unto, and turn our Eyes inwards, for there is, even in our own selves the apprehension of all things, but most men are prohi­bited by Self-conceit, prejudices of Education, Custom, vain Conver­sation, and the like, from enjoy­ing the benefit of this in-born Light, so as few enjoy those Heavenly Gifts; for Opinions, Customs and Passions do continually oppose us, even from our birth; but if those vain Ima­ginations, [Page 243] immoderate Affections, violent Desires after what is not needful be once Expelled, the divine Knowledge and power presently takes place, and obtains the Govern­ment over the Soul.

But for the further accomplish­ment, furnishing and fitting a mans Soul for the fore-mentioned subline converse, and also for the abtaining the Knowledge and Conversation of the Good Genius, before treated of, let these following Rules be ob­served.

1st, Let your Meats and Drinks be Clean, and of a simple Nature and Operation.

2d, Have a care the quantity be not too great.

3d, Remember to let your quali­ty be sutable, and agreable to your Nature and Constitution.

4th, Let none of your food be attended with the dying Groans of of the innocent Creatures.

[Page 244] 5th, Consider the first state of man, and what Foods were or­dained for him, viz. none but in­nocent Herbs, Seeds, Fruits and Grains.

6th, Bethink your self and un­derstanding, from what Principle Killing and Eating of Flesh did first arise, and do proceed.

7th, Consider also the Nature, Shapes and Forms, of these Crea­tures, that by Nature incline to eat Flesh.

8th, Note that all the Wilde Sa­vages of the Desart, in whom the Principle of the fierce Wrath does predominant, are formed, by the same Principle which the fierce Spirits are formed, and look also with Teeth and Claws, like so many terrible Weapons of War, to Prev upon, and Tear their Fel­low Creatures to pieces, and all their Actions and Inclinations do [...]fficiently declare what property [Page 245] has the dominion in the Center of their Lives.

9th, Consider further, Man the finest and most innocent and noble of all others, and Governor of the whole Terrestial Orb; view and mark well his Form, Shape and in­tire Symmetry, how Curiously, and yet withal how innocently he is made, and particularly, that his all wise Creator has not furnished him with any Weapons of Violence; so that he is thereby rendered al­most uncapable of tearing Flesh off his Fellow Creatures; and if he were not, by the seeking out of many Inventions, faln from his ori­ginal State, and Furnisht by the [...]e­vil with the Weapons of Mars, he would scarce be able to kill, and feed upon the inferiour Graduates of the Creation, who are his equals in all the outward Elements; for would it not be hard for a man to kill a Cow, an Hog, or a Sheep, and Tear [Page 246] it to pieces, and eat it as Dogs and Wolves do, but what the fierce savage Creatures can do with the Wrath­ful Weapons of nature, that most men do by invention, and the helps of the dark fiery Art, whereby al­most as many humane lives have been destroyed, as by the common course of nature, or diseases.

Therefore, upon the whole mat­ter, such as would have the free un­disturbed converse of Good Angels and Spirits, and the advantage of real Dreams, let them endeavour, and with equal constancy and ear­nestness pursue after purity, both of mind and body, to avoid all excess of foods or drinks, either in quanti­ty or quality, to eschew things de­rived from violence, and therefore to be considerate in eating of Flesh or Fish, or any thing, not procurable but by the death of some of our fel­low Creatures; rather let them con­tent themselves with the Delicacies [Page 247] 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 [Page 248] 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.