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<DATE>2-22-08</DATE>
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<NAME>John Latta</NAME>
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<TEXT LANG="eng">
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE MYSTERY OF DREAMES, Hi&s;torically Di&s;cour&s;ed; OR A TREATISE; Wherein is clearly Di&s;covered, The &s;ecret yet certain <HI>Good</HI> or <HI>Evil,</HI> the incon&s;idered and yet a&s;&s;ured <HI>Truth</HI> or <HI>Fal&s;ity, Virtue</HI> or <HI>Vanity, Mi&s;ery</HI> or <HI>Mercy,</HI> of mens differing DREAMES. Their Di&s;tingui&s;hing <HI>Characters:</HI> The divers <HI>Ca&s;es, Cau&s;es, Concomitants, Con&s;equences,</HI> Concerning mens inmo&s;t Thoughts while <HI>ASLEEP.</HI></P>
<P>With &s;everall con&s;iderable <HI>Que&s;tions, Objections,</HI> and <HI>An&s;wers</HI> contained therein: And other profitable <HI>TR&V;THS</HI> appertaining thereunto. Are from pertinent <HI>TEXTS</HI> plainly and fully unfolded,</P>
<P>By <HI>Philip Goodwin</HI> Preacher of the Go&s;pel at <HI>Watford</HI> in <HI>Hartford&s;hire.</HI></P>
<Q><P>Ju&s;tum abinju&s;to non Somno &s;ed Somnio di&s;cerni.</P>
<BIBL>Ari&s;tot. <HI>Ethic. lib.</HI> 2. &amp;c.</BIBL></Q>
<P><HI>LONDON,</HI> Printed by <HI>A. M.</HI> for <HI>Francis Tyton</HI> at the Three Dag|gers near <HI>S^t Du&s;tans</HI> Church in Fleet-&s;treet. 165<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">.</P>
</DIV1>
<DIV1 TYPE="imprimatur">
<PB REF="2">
<P><HI>Imprimatur.</HI></P>
<CLOSER><DATELINE><DATE>Decemb. 8. 1657.</DATE></DATELINE>
<SIGNED>Edmund Calamy.</SIGNED></CLOSER>
<PB REF="2" MS="y">
<GAP DESC="duplicate" EXTENT="1 page">
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<PB REF="3" MS="y">
<HEAD>THE AUTHORS <HI>APOLOGY</HI> As To the pre&s;ent <HI>Matter,</HI> OR <HI>An Epi&s;tle Declaratory.</HI> Acquainting the <HI>Chri&s;tian Reader</HI> with the <HI>U&s;efull</HI> things intended in the <HI>TREATISE.</HI></HEAD>
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P>_I Crave thy <HI>favour,</HI> or at lea&s;t to forbear thy <HI>cen&s;ure,</HI> as con|cerning the <HI>Subject-Matter</HI> of this Book (which
<PB REF="4">
di&s;cour&s;ing the <HI>HISTORY</HI> and <HI>MYSTERY</HI> of <HI>DREAMES</HI>) &s;ome men may imagine <HI>u&s;ele&s;s,</HI> <NOTE N="a" PLACE="marg">Si enim igno|remus quid &s;it info<GAP DESC="illegible" REASON="faint" EXTENT="2 letters">nium quot &amp; quae eorum cau&s;ae &amp; quae e|orum genera. Quae&s;tiones poni &s;olent, quae bene explicari non poterunt. <HI>Zanch.</HI> T<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">m. 8. Tractat. de Divine.</NOTE> judging both mine and o|ther mens <HI>Study</HI> of this pre&s;ent <HI>Point</HI> to be <HI>paines</HI> to no pur|po&s;e, <HI>&amp;c.</HI></P>
<P>But be not di&s;couraged (<HI>dear Christian</HI>) from a diligent en|deavour to get a due under&s;tand|ing in the &s;tate of Dreames, for
<LIST>
<ITEM>As this hath been very Com|mendable,</ITEM>
<ITEM>So this may be &s;till very profi|table.</ITEM>
</LIST></P>
<P>1. <HI>Commendable</HI> it hath been in antient times to attain knowledg in Dreames, as may plainly and plentifully appear
<LIST>
<ITEM>From Sacred Scriptures, &amp;</ITEM>
<ITEM>From other Authors.</ITEM>
</LIST></P>
<P>1. The <HI>Holy Scriptures</HI> do much
<PB REF="4">
commend two worthy <HI>Men</HI> for their wi&s;e di&s;cernings in Dreames:
<LIST>
<ITEM>As <HI>Jo&s;eph</HI> <NOTE N="b" PLACE="marg">Patriarchae divi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uatur in tres cla&s;&s;es&mdash;Inter Patri|arch as tertiae cla&s;&s;is enume|ratur. Jo&s;eph. <HI>Al&s;ted.</HI> Chronol. <HI>Gen. 40. 12, 13. ver&s;. Gen. 41. 15, 25, 26.</HI></NOTE> <HI>a Patriarch,</HI></ITEM>
<ITEM>And <HI>Daniel a Prophet.</HI></ITEM>
</LIST></P>
<P>1. The Patriarch <HI>Jo&s;eph,</HI> who not <HI>Ironically,</HI> but <HI>De&s;ervedly</HI> might be called <HI>a Captain-Dreamer&punc;</HI> for he had not only an admi|rable <HI>Tran&s;act</HI> in imagining Dreames, but a marvellous <HI>in&s;ight</HI> for the interpreting of Dreames. Some to dimini&s;h the due prai&s;e of this precious <HI>Man</HI> in this Matter, have &s;aid, that his skill in inter|preting <HI>Phaarohs</HI> Dream, <HI>Gene&s;.</HI> 4. was meerly out of his ob&s;ervati|on of the River <HI>N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lus,</HI> &amp;c. But by &s;ome of late, the mo&s;t Learned in <HI>Divinity</HI> and <HI>Philo&s;ophy</HI> <NOTE N="c" PLACE="marg">Interpretati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mnii Pharonis de pimguibus &amp; ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r is e Nilo a&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">entibus Jo&s;ephus non h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ex con&s;i|deratione natu|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ae Nili. <HI>Wen|deli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> contemp. Phy&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t. 28. cap. 8.</HI></NOTE>, hath this been fully confured. <HI>Paraeus</HI> and other approved <HI>Expo&s;itors</HI> keeping up his prai&s;e, conclude
<PB REF="5">
he had not only an <HI>humane</HI> and <HI>low,</HI> but a more <HI>&s;ublime</HI> and <HI>Di|vine</HI> knowledg in Dreames.</P>
<P>2. The Prophet <NOTE N="d" PLACE="marg"><HI>Daniel</HI> anno. 7. exilii Babilo|nici putatur in|terpretatus e&s;&s;e &s;omnium <HI>Nebu|buchadneze|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is.</HI> Vixit enim in captivitate Babilonica &s;ub Nebuchadne|<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">e &amp; &s;ucce&s;|&s;oribus ejus&mdash;<HI>Al&s;ted.</HI> Chro|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Propheta|rum. 154.</NOTE> <HI>Daniel</HI> who lived in the time of the <HI>Babilonian</HI> captivity, and about the &s;eventh year thereof, was rai&s;ed for his rare Dilucidation of Dreames. And among other things herein, that the <HI>Scripture</HI> reports to his prai&s;e: That expre&s;s pa&s;&s;age is much to be pondered, Chap. 1. Ver&s;. 17. <HI>As for the&s;e four Children, God gave them knowledg and skill in all Learning and Wi&s;dom, and Daniel had under&s;tanding in all Dreames and Vi&s;ions.</HI></P>
<P>Out of which <HI>&s;aying</HI> we con&s;ider concerning <HI>Daniel,</HI>
<LIST>
<ITEM><NOTE N="e" PLACE="marg">Lege <HI>Luther</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 span">. comm. de <GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">o Theologi|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> &amp; aliarum artium.</NOTE> What is a&s;&s;erted of him with the re&s;t, &amp;</ITEM>
<ITEM>What is a&s;cribed to him above the re&s;t.</ITEM>
</LIST></P>
<P><PB REF="5">1. 'Tis &s;aid of <HI>Daniel</HI> and his <HI>A&s;&s;o|ciates, Hananiah, Michael,</HI> and <HI>Azariah,</HI> three captive Children of the Jews, <HI>They all had knowledg and skill in all learning and wi&s;dom.</HI> And as <HI>Theodoret</HI> upon the place well ob&s;erveth 'tis &s;aid, <HI>God gave them this knowledg</HI> <NOTE N="f" PLACE="marg">Non tantum Chaldaeorum in&s;titutio eos in|telligentes fecit; &s;ed Gratia Di|vina dedit. <HI>Theod.</HI> in lo|cum.</NOTE></P>
<P>For as <HI>God</HI> in&s;tructs the Hu&s;|bandman in the wi&s;e di&s;po&s;ing of his <HI>Seed</HI> and <HI>Soyl</HI> <NOTE N="g" PLACE="marg">Si ita eruditi &amp; in&s;tructi &s;unt agricolae in re|bus tam mini|mis, quid de Doctoribus &s;en|tiendum e&s;t? Et quid, <HI>&amp;c. Calvi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in lo|cum. Etiam hoc a&s;&s;e|rit <HI>Ari&s;to<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cles.</HI> lib. 6. Ethic. cap. 7.</NOTE>, <HI>E&s;a.</HI> 18. 26. So <HI>God</HI> much more does a&s;&s;i&s;t the <HI>Scholar</HI> in his <HI>Studies</HI> of humane <HI>Arts</HI> and <HI>Sciences,</HI> by who&s;e bene|diction knowledg herein is attain|ed. This was the common gift of <HI>God</HI> to <HI>Daniel</HI> and his other cap|tive-Companions.</P>
<P>2. <HI>Daniel</HI> above his fellowes is <HI>preferred,</HI> in that he had a &s;pecial under&s;tanding in all <HI>Dreames</HI> and <HI>Vi&s;ions.</HI> For the compa&s;&s;ing of
<PB REF="6">
which, no que&s;tion (as he was a <HI>learned man</HI>) he had much help from humane wi&s;dom, with which <HI>God</HI> had greatly endowed <HI>Daniel:</HI> So <NOTE N="h" PLACE="marg">Ex hac &s;cien|tia, &amp; natu|rali, &amp; acqui|&s;ita, &amp; revela|ta, &s;equitur laus <HI>Dani<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lis.</HI> 1. Na|turalem &s;cien|tiam literarum di&s;ciplinarum|que humanio|rum non a piis negligi &s;ed co|li op<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rtere.&mdash;2. Et&s;i haec non tam Naturae beneficio c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m|paratur a <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">id<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">li|bus quam &s;ingu|lari <HI>Dei</HI> gratia lucem mentibus ad res etiam naturales perci|piendas.&mdash;<HI>Jun.</HI> Lectiones in <HI>Dan.</HI></NOTE> as a mo&s;t <HI>Godly man,</HI> he had more u&s;ed other religious meanes, as <HI>Meditation,</HI> and <HI>Prayer</HI> and a more diligent Study of <HI>Divine</HI> Matters, in which <HI>God</HI> had rai&s;ed and increa&s;ed his knowledg be|yond others in all <HI>Dreames</HI> and <HI>Vi&s;ions.</HI> And as this was the prai&s;e of <HI>Daniel,</HI> &s;o the &s;ame would make for the commendation of any other men, as <HI>Junius</HI> upon the place in divers <HI>Documents</HI> laies down.</P>
<P>2. See be&s;ides <HI>Scriptures,</HI> other <HI>Authors,</HI> who do much commend <HI>two</HI> &s;orts of men in former <HI>times,</HI> for their u&s;efull knowledg of <HI>Dreames.</HI>
<LIST>
<PB REF="6">
<ITEM>As Philo&s;ophers</ITEM>
<ITEM>And Phy&s;icians.</ITEM>
</LIST></P>
<P>1. The antient <HI>Philo&s;ophers</HI> <NOTE N="i" PLACE="marg"><HI>Cicero</HI> hac de re prolixe di&s;pu|tat. lib. 1. De Divinat. De in|&s;omniis igitur dicam non qui|dem omnia quae ab <HI>Ari&s;totele</HI> &amp; aliis praecla|ri&s;&s;imis Phi|lo&s;ophis copio&s;e traduntur. <HI>Zanch.</HI> De Divinat.</NOTE>, as <HI>Ari&s;totle, Cicero,</HI> and &s;everall o|thers of the greate&s;t repute, this is reported to their prai&s;e, they &s;aw &s;o much as enabled <HI>them</HI> to write largely and learnedly of the <HI>Nature</HI> of Dreames&punc; So <HI>Zan|chy</HI> pre&s;ents them prai&s;e worthy.</P>
<P>2. Tho&s;e famous <HI>Phy&s;icians,</HI> as <HI>Galen</HI> <NOTE N="k" PLACE="marg"><HI>Galenus</HI> lib. de prae&s;a|giis ex &s;omniis Ex inte|riori di&s;po&s;itione corporis <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ormatur motus in Phan|ta&s;ia&mdash;homini in quo a|bundant frigidi humores occurrunt in Somniis quod &s;it in aqua&mdash;Et propter hoc <HI>Medici</HI> di cunt e&s;&s;e in|tendendum Somniis ad cogno&s;cendum interiores di&s;po&s;itiones.&mdash;<HI>Aquin.</HI> 22ae Que&s;t. 95. <HI>Magir.</HI> in <HI>Phy&s;iol.</HI> &s;uam. lib. 6. cap. 15. <HI>Zanch.</HI> Tractat. De Divination<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE>&punc; <HI>Hypocrates,</HI> they to their high prai&s;e, proved and improved their excel|lent knowledg in Dreames, thereby di&s;cerning the <HI>Sym|ptomes</HI> of &s;everall di&s;ea&s;es, and &s;o perceived what pro|per <HI>Meanes</HI> to propo&s;e to their <HI>Patients&punc;</HI> for their more quick recovery. <HI>A|quinas</HI> and others, give out evi|dent
<PB REF="7">
In&s;tances of &s;uch admirable advantages, by which was rai&s;ed the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ame of <HI>Phy&s;icians</HI> in former times; And if it were <HI>laudable</HI> in them, to look into Dreames to learn out the &s;tate of mens <HI>bodies,</HI> may it not be <HI>commendable</HI> in o|thers, thereby to di&s;cover the ca&s;e of mens <HI>&s;ouls?</HI></P>
<P>2. <HI>Profitable:</HI> this may plainly be proved by what
<LIST>
<ITEM>Hath been propo&s;ed, &amp;</ITEM>
<ITEM>May be produced.</ITEM>
</LIST></P>
<P>1. <HI>Propo&s;ed:</HI> much hath been by godly <NOTE N="l" PLACE="marg">In Somnis <HI>Deus</HI> con&s;ola|tur <HI>Jacobum,</HI> cohibet <HI>Abime|lechum,</HI> admonet <HI>Laba|nem,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ortatu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Solomonem,</HI> &amp;c. Lege <HI>Illyricum</HI> clav. Scrip. Sac.</NOTE> and learned men in lat|ter times, though little in our <HI>Eng|li&s;h</HI> Language lies extant, yet in <HI>Latin</HI> both <HI>Polemicall</HI> and <HI>Practicall</HI> Di&s;cour&s;es much of <HI>u&s;e</HI> in this <HI>ca&s;e</HI> is Di&s;cover|ed.</P>
<P>For Writings <HI>Polemicall,</HI> read
<PB REF="7">
<HI>Luther</HI> <NOTE N="m" PLACE="marg">Vide prolix|am &amp; erudi|tam di&s;putatio|nem de &s;omniis &amp; quid &s;it illis tribuendum. <HI>Luth.</HI> Ex t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mo in Gene&s;in. <HI>cap. 40. Luth.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">. com. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ae cla&s;&s;is <HI>cap. 22.</HI></NOTE>, who hath large and learned Di&s;putations and Diluci|dations of Dreames, di&s;cu&s;&s;ing how they may be di&s;crimi|nated, and what to them may be appropriated.</P>
<P>For <HI>Practicall</HI> Writings, read <HI>Polanus</HI> <NOTE N="n" PLACE="marg"><HI>Polan.</HI> Syn|tag. Theol<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>lib. 5. cap. 30.</HI> De anim<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> and others; Such like, who in their learned <HI>Sy&s;temes</HI> of Divinity, have laid down divers u&s;efull Divi&s;ions and Determina|tions as referring to <HI>Dreame<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc;</HI> be|&s;ides what other Eminent Men have excellently done, as occa|&s;ioned upon their <HI>Commentaries</HI> of Scripture, all which might well have been forborn, had not knowledg herein been a benefit to <HI>men,</HI> yea u&s;efull to the be&s;t of <HI>Saints.</HI></P>
<P>2. <HI>Produced:</HI> much may be for the fruitfull <HI>profit</HI> of all &s;uch per|&s;ons
<PB REF="8">
by plain perception, and due di&s;cerning of Dreames.
<LIST>
<ITEM>Both to a&s;si&s;t nece&s;&s;ary Know|ledg,</ITEM>
<ITEM>And to incite nece&s;&s;ary pra|ctice.</ITEM>
</LIST></P>
<P>And let me here take notice of Dreames in a <HI>double</HI> &s;en&s;e:
<LIST>
<ITEM>As large and extended <NOTE N="o" PLACE="marg"><HI>Somniorum duo &s;unt gene|ra nece&s;&s;ario cogno&s;cenda.</HI>&mdash;<LIST>
<ITEM>1. Quibus alii a Deo fuerunt in &s;tructi.</ITEM>
<ITEM>2. Quibus alii a Diabolo de|&s;tructi fuerunt.</ITEM>
</LIST></NOTE>,</ITEM>
<ITEM>As &s;trict and limited.</ITEM>
</LIST></P>
<P>1. Dreames <HI>largely</HI> taken for all of all &s;orts, to endeavour their due under&s;tanding is need|full, that &s;uch <HI>knowledg</HI> may be promoted, and &s;uch <HI>practice</HI> in|cited, as is (to be &s;ure) exceed|ing nece&s;&s;ary.</P>
<P>1. <HI>Knowledg</HI> nece&s;&s;ary both <HI>herein</HI> and <HI>hereby,</HI> may be much for our benefit.</P>
<P>1. <HI>Knowledg</HI> in Dreames we have need, and may be much
<PB REF="8">
for our good Ob&s;erve
<LIST>
<ITEM>Our Activity in them, &amp;</ITEM>
<ITEM>The Ob&s;curity of them.</ITEM>
</LIST></P>
<P>1. <HI>We Active:</HI> They <NOTE N="p" PLACE="marg">&V;nus idem|que homo dor|mit &amp; &s;omniat; &s;omnus &amp; &s;om|nium &s;unt acti|ones eju&s;dem. Vide <HI>Magir.</HI> Comment. in Phy&s;. <HI>lib. 6.</HI></NOTE> are &s;uch motions as wherein we actually concurre. Now as <HI>Christ</HI> &s;aid to his Di&s;ciples of Chri&s;tian duties, <HI>If ye know the&s;e things, happy are ye if you do them:</HI> So may I &s;ay to <HI>Christians</HI> concerning Dreames, <HI>If ye do the&s;e things, nece&s;&s;ary it is you &s;hould know them.</HI></P>
<P>2. <HI>They Ob&s;cure.</HI> Dreames go much in the dark, as they u&s;ually be in the dark <HI>night,</HI> &s;o of a darke <HI>nature:</HI> &s;o vailed and covered, as they commonly require an Inter|preter. A Dream is a <NOTE N="q" PLACE="marg">Somnium e&s;t figuris tectum &amp; &s;ine <HI>Interprete</HI> intelligi non po|te&s;t. <HI>Augu&s;t.</HI> de &s;piritu &amp; anima <HI>cap. 5.</HI></NOTE> clo&s;e covered <HI>Di&s;h</HI> brought in by <HI>night</HI> for the <HI>Soul</HI> to feed on; And is it not meet for a man, after to uncover the <HI>Di&s;h,</HI> to &s;ee and know upon what
<PB REF="9">
Meat he hath eaten? that he may not like <HI>I&s;aac,</HI> abide beguiled with <HI>Kid</HI> for <HI>Veni&s;on, Gen.</HI> 28, 32.</P>
<P>2. This Knowledg, <HI>viz.</HI> of Dreames as in a more generall &s;en&s;e they are con&s;idered, may educe a <HI>double</HI> profitable know|ledg, <HI>viz.</HI></P>
<LIST>
<ITEM>Certain, &amp;</ITEM>
<ITEM>Conjecturall.</ITEM>
</LIST>
<P>1. A <HI>certain</HI> Knowledg may hereby be brought in about the Rea&s;onable &s;oul of man.</P>
<LIST>
<ITEM>In its Po&s;itive Being, &amp;</ITEM>
<ITEM>In its Putative Working.</ITEM>
</LIST>
<P>1. <NOTE N="r" PLACE="marg">In dormiendo aliquis habet u&s;um rationis quia &s;aepe in &s;omnis ratioci|natur &amp; praee|ligit unum alteri con&s;entiens vel di&s;&s;entiens. <HI>Aquin.</HI> 22ae Que&s;t. 154. A<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">. 5.</NOTE> The rea&s;onable &s;oul in its <HI>reall Being,</HI> may hereby be readily known. 'Tis &s;ure in &s;ome Dreams men are meerly &s;en&s;itive, &s;en&s;uall, and bruiti&s;h but let a man Dream as a <HI>man,</HI> and a &s;uperiour <HI>principle</HI> will &s;oon appear.</P>
<P><PB REF="9">3. The rationall &s;oul in its <HI>Thought-working,</HI> hereby comes to be di&s;covered. The <HI>Philo&s;o|pher</HI><NOTE PLACE="marg">Vid. <HI>Ari&s;tot.</HI> lib. de In&s;om. <HI>cap. 2.</HI> &amp; 3. &amp; lib. de &s;om. &amp; Vigil. <HI>cap. 3.</HI> &amp; de Gen. ani. <HI>cap. 1.</HI> de Hi&s;t. anim. <HI>cap. 10.</HI></NOTE> who di&s;putes to what part or power of the &s;oul Dreames <HI>appertain,</HI> though he determines rather to the <HI>Sen&s;itive</HI> than the <HI>Intellective,</HI> yet &s;o as the &s;oul is therein &s;et a work in a way of Ima|ginations and Cogitations&punc; &s;ome of which may tran&s;cend &s;en&s;e&punc; Yea, the mo&s;t <HI>&s;ound</HI> do a&s;&s;ert that oftentimes <NOTE N="&s;" PLACE="marg">Et ob&s;ervan|dum e&s;t quod &s;epe contingit ea i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> nos vi|dere quae run|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uam &s;uerunt in &s;en&s;u <HI>Parae|us.</HI> comment. in Gene&s;.</NOTE> that which hath not place in the &s;en&s;itive part, either <HI>antecedent</HI> or <HI>concomitant,</HI> may yet be found in the working thoughts of a Dream. So that by the Knowledg of Dreames, much of mans rationall &s;oul may be cer|tainly known.</P>
<P>2. A <HI>Conjecturall</HI> knowledg a bout the &s;erious concernments of
<PB REF="10">
man, or matters wherein man may be much concerned. Though from Dreames &s;o con&s;idered, a man may make no certain <HI>The&s;es,</HI> or infallable conclu&s;ions, yet a man may gather probabilities, and may give a great gue&s;s<NOTE N="t" PLACE="marg">Ex iis &s;omniis &amp; &s;i nihil certi statuere p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;u|mus conjectare tamen&mdash;Qua|lia fuerant <HI>Syllae &amp; Lu|culli</HI> &s;omnia&mdash;Item qualia multa fuerunt quae apud <HI>Ci|cer.</HI> lib. 1. De Divi. leguntur&mdash;<HI>Zanch.</HI> Tractat de Div.</NOTE>. Men may imagine when awake, from many motions and &s;ugge&s;ti|ons in &s;leep, what may be their advantages. I &s;hall forbear In|&s;tances, which Learned <HI>Zanchy</HI> and &s;ome others declare in the Ca&s;e.</P>
<P>2. Such <HI>Knowledg</HI> may profit <HI>per&s;ons</HI> in point of <HI>practice:</HI></P>
<LIST>
<ITEM>By examining of Dreames that tend to act, &amp;</ITEM>
<ITEM>By determining to act beyond Dreames.</ITEM>
</LIST>
<P>1. Men are moved to <HI>examine</HI> Dreames that does di&s;po&s;e them
<PB REF="10">
to action. Dreames may be <NOTE N="u" PLACE="marg">Somnium Monicae ambigu|um de filio Au|gu&s;tino&mdash;<HI>Lu|ther.</HI> Tom. 2. in Gene&s;in.</NOTE> <HI>ambigious,</HI> and to <HI>deed</HI> them may be <HI>dangerous;</HI> Or on the other &s;ide&punc; proceeding from Dreames to deeds, may be a duty. And therefore though Dream-impre&s;|&s;ions may make &s;trong propen|&s;ions, and cau&s;e <NOTE N="x" PLACE="marg">Concedit <HI>Ari|&s;totales</HI> &s;omnia &s;ae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e e&s;&s;e cau&s;as no&s;trarum acti|onum ut cum &s;omno &s;oluti ad <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ales nos actio|nes accommo|d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mus quarum &s;imulachris mens in &s;omno percita &s;uerit&mdash;<HI>Paraeus</HI> Tem. in Gene&s;.</NOTE> Inclinations to act, yet a man wi&s;e and well in|&s;tructed, will weigh all in Gods balance before, by &s;uitable act|ings he &s;eeks to fulfill the &s;ame.</P>
<P>2. Men are moved to deter|mine, actings at other times, beyond all Dreames&punc; Some Dreames there are of waking men, yet &s;leeping &s;inners. About things of two &s;orts:</P>
<LIST>
<ITEM>Terre&s;triall and Secular,</ITEM>
<ITEM>Caele&s;tiall and Spirituall.</ITEM>
</LIST>
<P>1. <NOTE N="y" PLACE="marg">Nihil &s;qui|dem differt a &s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ni vanitate r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rum prae&s;enti|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> fi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ura, &s;ive <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s, <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">e pro|&s;perae. <HI>&amp;c. Am|bro&s;.</HI> de juga &s;eculi. <HI>cap. 5.</HI></NOTE> <HI>Dreames</HI> about and upon the plea&s;ures and honours of the
<PB REF="11">
world. Mens promotions, rai&s;e &s;uch imaginations, as wherein their minds make Dreames&punc; <HI>As a Dream when one awaketh, &s;o, O Lord, when thou awake&s;t, thou &s;halt de&s;pi&s;e their Image,</HI> P&s;al. 3. 20. <NOTE N="z" PLACE="marg">Comparat <HI>Pro|pheta</HI> omnem mundi &s;plend<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|rem &s;om<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">io quo ali<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uando fru|&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a &s;e quis ob|le<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">at&mdash;De rebus cadu|cis &s;omnians mag a concipit.</NOTE> <HI>Mollerus</HI> upon the place concludeth, <HI>That wicked mens earthly dignities, are but as idle Dreames, their &s;plended braveries, but lucid phanta&s;ies,</HI> &amp;c. Thus we find the <HI>Apo&s;tle</HI> expre&s;&s;ing <HI>Agrip|pas</HI> pomp: <HI>He came</HI> <GAP DESC="foreign"> <HI>Act.</HI> 25. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3. His glittering glory was but as a Dreaming phanta&s;ie, vain and vani&s;hing, though much mind plea&s;ing, <HI>&amp;c.</HI></P>
<P>2. <HI>Dreames</HI> upon and about better things. <HI>Luther</HI> ob&s;erving &s;ome, &s;aies, <NOTE N="a" PLACE="marg">Somniant &s;e habere &s;ingula|rem &s;anctita|tem mode&s;tiam patientiam &amp; Doctrinam&mdash;Somniant &s;e, <HI>&amp;c. Luther.</HI> 5. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cla&s;&s;is. <HI>cap. 8.</HI> De <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">anaticis.</NOTE> <HI>They imagine &s;piritu|all Immunities, &s;ingular excellencies, that they have marvellous abilities in
<PB REF="11" MS="y">
<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ood for God, farre tho<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e their Bre|thren, which be but Dreames.</HI> Their apprehen&s;ions of pre&s;ent good, and expectations of good to come, be but Dreames. Now a knowing <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hri&s;tian &s;trives to be above a Dream, to ri&s;e unto Re|alitie in Religion, that his hopes of Heavenly felicity, may be more then an imaginary fancy, his apprehen&s;ions more then ap|paritions: that though he Dreames in &s;leep, and &s;leepes in Dreames, yet awake, he may work and live above Dreames, being in all things, &s;erious, &s;olid, and well &s;etled.</P>
<P>2. Con&s;ider <HI>Dreames</HI> more &s;trict|ly taken, <HI>viz.</HI> as Divided</P>
<LIST>
<ITEM>Into Evil from Satan,</ITEM>
<ITEM>And Good from God.</ITEM>
</LIST>
<P>1. For evil Dreames, wherein
<PB REF="12">
the <HI>Devil</HI> hath his indu&s;trious dealing for mens mon&s;truous de|filing and deluding.</P>
<LIST>
<ITEM>Such have been, &amp;</ITEM>
<ITEM>Such yet may be.</ITEM>
</LIST>
<P>1. By &s;uch Diabolicall delu|&s;ions, have &s;everall in daies pa&s;t been &s;educed, and drawn upon &s;uch actions, as have proved their de&s;tructions. <HI>Historians</HI> re|port of that great <HI>P<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">r&s;ian</HI> <NOTE N="b" PLACE="marg">Lege <HI>Hero|dot.</HI> lib. 7. in <HI>Xerxe.</HI> De quo etiam <HI>A<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">t<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">ba|nus.</HI> Quoniam Daemonius in|&s;tinctus e&s;t &amp; Graecos clades quaedam (ut vi|detur) mi&s;&s;a Divinitus ma|net ego quoque caedo &amp; &s;enten|tiam muto&mdash;<HI>Al&s;ted.</HI> Cronol. 294.</NOTE> Prince <HI>Xerxes,</HI> how by a delu&s;ive Dream he was in&s;tigated to go into <HI>Greece</HI> with his numerous Army, con&s;i&s;ting of above 1000000 valiant men, where by a few <HI>Greeks,</HI> he had a fearfull foil.</P>
<P>1. Such Dreames may endure in our Daies. <HI>Let not any think</HI> (&s;aies <HI>Luther) the</HI> <NOTE N="c" PLACE="marg">Di&s;eas humi|liter &s;apere &s;ci|ens certo &amp; ve|ri&s;&s;im&egrave; Satha|nam non e&s;&s;e mortuum, <HI>&amp;c.</HI></NOTE> <HI>Devil is now dead, no nor yet a&s;leep: As he that keepeth I&s;rael,</HI> &s;o he that hateth
<PB REF="12">
<HI>I&s;rael never &s;lumbereth or &s;leepeth.</HI> And while he hates, he is readie&s;t to hurt, and may occa&s;ion many harmes by evil Dreames.</P>
<P><HI>Yea,</HI> (&s;aies <HI>Luther) We are day and</HI> <NOTE N="d" PLACE="marg">Semper &s;umus ob&s;ce&s;&s;i &amp; cir|cumfu&s;i undi|que multis mi|libus Daemonum qui evomunt contra<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">os totum infernum &amp; maxime exerci|tibus nos adori|untur&mdash;<HI>Luth.</HI> loc. Com. Quint. cla&s;&s;. <HI>cap. 1.</HI> De Diab.</NOTE> <HI>night be&s;et with Millions of Devils, when we walk abroad, &s;it at our board, lie on our bed, Legions of Devils are round about, ready to fling whole hell into our hearts.</HI></P>
<P>Now to know and believe our lyablene&s;s to &s;uch deluding and polluting Dreames, as &s;oon as others in preceding times <NOTE N="e" PLACE="marg">Multis tempo|ribus &s;omniis falla<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">ibus ho|homines in magnos mittun|tur errores, <HI>&amp;c. Aug</HI> de cura pro mortuis. <HI>cap. 10.</HI></NOTE>, may much promote</P>
<LIST>
<ITEM>Our needfull Knowledg, &amp;</ITEM>
<ITEM>Our u&s;efull Practice.</ITEM>
</LIST>
<P>1. Our <HI>Knowledg</HI> may be here|by furthered, both concerning <HI>Sinne</HI> <NOTE N="*" PLACE="marg">Peccatum in &s;anctis non &s;o|lum e&s;t &s;ed agit, non &s;olum vivit &s;ed vigilat. <HI>Luth.</HI> loc. 40.</NOTE> and <HI>Satan,</HI> our foes, and and the friends and fathers of fil|thy Dreames.</P>
<P><PB REF="13">1. A <HI>nece&s;&s;ary</HI> knowledg of &s;in, may be by this very Meanes,</P>
<LIST>
<ITEM>More Generall, &amp;</ITEM>
<ITEM>More Speciall.</ITEM>
</LIST>
<P>1. <HI>Sin</HI> in <HI>Generall,</HI> men may hereby di&s;cerning as concerning them|&s;elves, its certain excellency, clo&s;e adherency, continuall <NOTE N="f" PLACE="marg">Peccatum ori|ginale &amp; &s;i non &s;it peccatum actuale e&s;t ta|men peccatum a<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">tuo&s;um <HI>Aqui.</HI></NOTE> activity, <HI>&amp;c.</HI> What is &s;aid of mans <HI>&s;oul,</HI> the &s;ame may be &s;aid of mans <HI>&s;in; Age</HI> does <NOTE N="g" PLACE="marg">Anima non dormi&s;eit, non &s;ene&s;eit. <HI>Scalig.</HI> de &s;ubtill.</NOTE> not enfeeble it, nor <HI>&s;leep</HI> &s;urprize it, but 'tis <HI>alway</HI> vigorous and vigi|lant, even in the night time it puts forth in evil Dreames: So that by <HI>this</HI> we may learn the condition of mans &s;inne, and mans &s;infull condition. Did but a &s;infull man <HI>ob&s;erve</HI> him&s;elf, as he is in the time of <HI>&s;leep,</HI> and he might &s;oon &s;ee his <HI>&s;oul</HI> through <HI>&s;in</HI> <NOTE N="h" PLACE="marg">Docent Philo|&s;ophi-ju&s;tum &s;omniare ho|ne&s;ta &amp; tran|quilla &s;celera|tum in hone&s;ta &amp; turbulenta in carnalibus &amp; impiis &s;om|nus e&s;t cogilati|onum mare, in|auinationum fluctus&mdash;<HI>Ari&s;to.</HI> lib. 1. Ethic. <HI>Plutarch.</HI> lib. 2. Nic<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">tas in orat. <HI>3. Nazianz.</HI></NOTE> to be <HI>as the troubled Sea, who&s;e waters ca&s;t up mire and dirt,</HI> E&s;a. 57. 20.</P>
<P><PB REF="13"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Sinn</HI> in <HI>Speciall,</HI> that which &s;ome call <HI>peccat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m in delicijs,</HI> a mans delightfull and beloved &s;in, a mans mo&s;t prevalent and prae|dominant&s;inne, to which he is mo&s;t prone, may hereby ap|pear.</P>
<P>Concerning <HI>this</HI> are <HI>three</HI> things con&s;iderable.</P>
<LIST>
<ITEM>1. That there is &s;uch a &s;inne.</ITEM>
<ITEM>2. That this &s;inne may be known. &amp;</ITEM>
<ITEM>3. That its knowledg may be by this Meanes.</ITEM>
</LIST>
<P>1. That &s;uch a <HI>Principall</HI> and <HI>Prince&punc;</HI> like &s;inne certainly is, that<NOTE PLACE="marg">P&s;al. 18. 23. Ezek. 7. 16.</NOTE> &s;wayes the <HI>Scepter</HI> in mans &s;oul, and &s;its <HI>chief</HI> in the heart: That &s;aies to every other &s;inne, as <HI>Pha|raoh</HI> to <HI>Jo&s;eph; In the Throne will I</HI><NOTE PLACE="marg">Gen. 41. 40.</NOTE> <HI>be greater then thou.</HI></P>
<P>2. This <HI>chief</HI>-ruling &s;in in man,
<PB REF="14">
may be known. Tis true, this &s;inne may mo&s;t &s;ubtilly &s;eek to conceal it &s;elf: and as is reported of the <HI>Per&s;ian Kings</HI> <NOTE N="i" PLACE="marg">Apud Per&s;as. Per&s;ona Regis &s;ub &s;pecie ma|ge&s;tatis occuli tur. <HI>Ju&s;t.</HI> lib. 1.</NOTE> to be &s;eldome &s;een in the day. During the day it may &s;u&s;pend its <HI>vi&s;ible</HI> acts, and not come into any open view.</P>
<P>3. In the night time, and in the mid&s;t of mans &s;leep may this &s;in a|ri&s;e and run out in his <HI>Dreams.</HI> That's a mans <HI>wel-beloved,</HI> which lieth at night <HI>betwixt his brea&s;ts,</HI> Cant. 1. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. That's a mans <HI>Dalilah-lu&s;t,</HI> which leaneth upon his <HI>lap</HI> in his <HI>&s;leep,</HI> Judg. 16. 19.</P>
<P>2. Much of <HI>Satan</HI> in his &s;ubtill de&s;ignes may hereby come to be di&s;covered. Ignorance of the Devils artifice, is not fit for Chri|&s;tians. <HI>We are not ignorant of his devices,</HI> &s;aies the <HI>Apo&s;tle,</HI>
<PB REF="14">
2 <HI>Cor.</HI> 2. 11&punc; [<GAP DESC="foreign"> <NOTE N="k" PLACE="marg">Hanc artem Satanaepluribus explicatam. Vide apud <HI>Au|gu&s;tinum</HI> li|bro. 30. contra Epi&s;tolam Par|meniani. <HI>cap.</HI> primo &amp; &s;ecun|do.</NOTE>] His <HI>thought&punc; works,</HI> or the workings he hath in his <HI>thoughts,</HI> whether men be a&s;leep or awake: <HI>Satans</HI> &s;ubtill <HI>injections</HI> into the minds of men, as <HI>Tertullian</HI> renders the <HI>Apo&s;tles word.</HI> 'Tis in the <HI>plurall,</HI> &s;ignifi|ing <HI>Satan</HI> hath &s;everall of this &s;ort. How divers the <HI>Devil&punc; devices</HI> are, <HI>Austin</HI> excellently opens, having had experimentall knowledg of <HI>many:</HI> And that good man <NOTE N="l" PLACE="marg">Lege <HI>Au|gu&s;ti.</HI> Confe&s;&s;i. <HI>lib. 10. cap. 30.</HI></NOTE> a|mong others, does much bemoan what mi&s;chief he &s;uffered from <HI>Sa|tan</HI> in &s;infull Dreames.</P>
<P>2. By &s;uch knowledg of evil Dreames, things <HI>practicall</HI> are pro|moted,</P>
<LIST>
<ITEM>For repenting of what is pa&s;t, &amp;</ITEM>
<ITEM>For preventing of what may fol|low.</ITEM>
</LIST>
<P><PB REF="15">Fir&s;t, Of &s;uch <HI>evils pa&s;t,</HI> men through this knowledg are pro|voked to repent, to humble them|&s;elves for the&s;e night-&s;innes, with which very few are affected, and upon which &s;car&s;e any reflect, un|le&s;s with delight. Indeed, the Recordation of Dreames have &s;adly di&s;tre&s;&s;ed &s;ome of Gods Saints. What amazements of mind? What terrible troubles of con&s;ci|ence have come upon &s;ome men by this meanes? there be that can bear witne&s;s in the world. Some in their &s;leep have had a <HI>&s;uppo&s;ed burden,</HI> dreaming &s;uch a load lay <NOTE N="m" PLACE="marg">Ex &s;omnio mentem <HI>Nebu|chadnezaris</HI> fui&s;&s;e graviter affectam, &s;ed gravtore &s;omnio excu&s;&s;am fui&s;&s;e recordationem &s;omnii.&mdash;<HI>Jun.</HI> lectiones in <HI>Dan.</HI> &V;t &s;i quis &s;omniet &s;e ab aliquo premi. Quod in &s;omni|um <HI>Ephialtes</HI> appellatur. Fit cum cra&s;&s;us hu|mor in Thorace Vel cerebro ex|i&s;tens.&mdash;<HI>Zan|chius.</HI></NOTE> upon them, as though they &s;trove they could not &s;tirre. And &s;uch there are, who after &s;leep, and when awake, have &s;orely felt a <HI>reall burden,</HI> being pre&s;&s;ed down with &s;orrow in the remembrance
<PB REF="15">
of their &s;infull Dreames.</P>
<P>Dream-&s;innes the mo&s;t are ig|norant of, and &s;o in&s;en&s;ible under, and &s;orrowle&s;s after. Though 'tis certain mens &s;in|full <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&s;ts</HI> have no allowance from <HI>Gods</HI> Law in time of &s;leep. Perhaps &s;ome think <HI>of the Law of God;</HI> What <HI>Serbidious</HI> <NOTE N="n" PLACE="marg">Jus civile Scriptum e&s;t vigilantibus non dormitantibus, <HI>&amp;c.</HI></NOTE> <HI>Scevo|la</HI> &s;aid of the Civil Law: <HI>It was not at all written to re&s;train &s;leepers but wakers.</HI> But both <HI>waking</HI> and <HI>&s;leeping,</HI> man hath his <HI>bounds</HI> &s;et, which to tran&s;|gre&s;s is <HI>&s;inne;</HI> even in a <HI>fooli&s;h thought,</HI> Prov&punc; 24. 9. Of all which, a right knowledg much helps re|pentance.</P>
<P>Secondly, Again&s;t &s;uch <HI>future Evils,</HI> hereby man is moved to arm him&s;elf, by the u&s;e of Scrip|ture, Meditation, and Prayer.
<PB REF="16">
<HI>Luther</HI> finding many <NOTE N="o" PLACE="marg">Multi fanati|ci &s;piritus me adorti &s;unt quo|rum alius&punc; &s;om|nia alius vi&s;io|nes alius reve|lationes jacta|bat. Sed re&s;pon|di me non expe|tere eju&s;modi&mdash;&amp; &s;i o<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">erentur meiis non habi|turum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">idem.&mdash;Et ideo arden|tibus votis pre|catus &s;um ut daret mihi Deus certum &s;en&s;um Scripturae&mdash;Si enim verbum habeo &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">io me non facile f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ll<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> aut errare po&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e+&s;ed recta via ingredi&mdash;<HI>Luth.</HI> loc. com. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ae. cla&s;&s;is.</NOTE> <HI>fan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tick &s;pi|rits</HI> (as he termes them) who boa<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ing of their Dreames, &s;ought to &s;educe him: <HI>This ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e me,</HI> (&s;aith he) <HI>earne&s;tly pray to God, that he would give me the true under&s;tanding of his holy Word, that I might never be drawn away by &s;uch dangerous deviations in Dreames.</HI></P>
<P>And did but men, indeed know the dangerous errors and evils of evil Dreames, with holy <HI>fear</HI> and <HI>care</HI> would they draw out the <HI>day,</HI> and lie down at <HI>night,</HI> lodg|ing them&s;elves in <HI>Chri&s;t,</HI> that <HI>Satan</HI> may not find them out. <HI>Nece&s;&s;ary</HI> <NOTE N="p" PLACE="marg">Nece&s;&s;arium e&s;t verbum ru|minare &amp; orare &s;ive cum &s;urgi|mus &s;ive cumbi|tum imus, ne nos vacuos &amp; im|paratos ho&s;tis inve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iat. <HI>Luth.</HI> primae cla&s;&s;is. <HI>cap. 23.</HI></NOTE> <HI>is it</HI> (&s;aies <HI>Luther) that whether we ri&s;e up, or lie down, we &s;hould pray and ruminate upon the Word of God&punc; that our ene|my may never find us empty or un|prepared.</HI>
<PB REF="16">
And (&s;aies another <NOTE N="q" PLACE="marg">Ille igitur proprie tranquillus e&s;t qui carnem omni corruptionis labe purgavit, mentem &s;upra creaturam omnem elevans, om|nes illi &s;ubjicit &s;en&s;us &amp; vul|tui Domini animam &s;i&s;tens, &s;u|pra virium &s;uarum modum in Deum &s;e &s;emper extendens, <HI>&amp;c. Climacus.</HI> Gradu. <HI>26. &amp;c. 29. Corn. Lapid.</HI> com. in Prov. Sol. cap. 4. <HI>Aquin.</HI> 22ae. que&s;t. 154. art. 5. pag. 316. Siquidem ut equi jugales recta currere in|&s;tructi non de&s;erunt viam dor|miente aurig&acirc;: Ita bruti af|fectus domiti nec in &s;omnis fa|cile recalcitant. <HI>Corn. La|pid.</HI> com. in Pro. <HI>Auctor</HI> cat. Grae&s;. <HI>cap. 3. v. 29.</HI></NOTE> <HI>Author</HI>) he that would &s;ecure him&s;elf from &s;uch deceiving Dreames, as are <HI>Daemonum ludibria,</HI> mu&s;t be daily &s;ubduing his &s;infull and &s;en&s;itive part, purging out pre|&s;ent pollutions, and ele|vating his <HI>mind</HI> above creature-vanities, &s;tri|ving beyond his own &s;trength to &s;etle his <HI>&s;oul</HI> in the &s;ight of <HI>God,</HI> acquainting his &s;oul with the good will of <HI>God,</HI> that therein he may go right to|wards <HI>God,</HI> when his <HI>body</HI> lies a&s;leep in his Bed.</P>
<P>Now a con&s;iderable <HI>Meanes</HI> to incite men to daily diligence in the&s;e good duties, is to in&s;truct them in the <HI>evil</HI> of Dreames;
<PB REF="17">
For who will &s;o &s;oon u&s;e the <HI>Me|dicine,</HI> as he that be&s;t knows the <HI>Malady.</HI></P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Good Dreames, whereof <HI>God</HI> is the <HI>Authour</HI> <NOTE N="r" PLACE="marg">Negat <HI>Ari&s;to|toles</HI> &s;omnia unquam <GAP DESC="foreign"> contra illud Homeri|cum ex <GAP DESC="foreign">, <HI>&amp;c.</HI></NOTE>, ought to be known: For</P>
<LIST>
<ITEM>1. Such have been, &amp;</ITEM>
<ITEM>2. Such may yet be.</ITEM>
</LIST>
<P>1. Dreames <HI>Divine</HI> have for|merly been, in the minds of men. <HI>Calvin</HI> <NOTE N="&s;" PLACE="marg">Non dubito quin multa &s;om|nia fuerint fa|bulo&s;a&mdash;Tamen &s;atis con&s;tat quaedam &s;omni|a non fictitia e&s;&s;e&mdash;Sicut &s;om|nium calphurniae uxoris <HI>Julii Cae|&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is</HI> quia ante|quam occidere|tur&mdash;ita illa &s;omnia verat&mdash;Idem dici pote&s;t de Medico <HI>Au|gu&s;ti</HI> qui ju&s;&s;e|rat eum exire &egrave; tabernaculo &s;uo quo die pug|natum fuit in phar&s;alia&mdash;Sta|tim capta fue|runt ca&s;tra <HI>Au|gu&s;ti.</HI></NOTE> in his Commentaries up|on <HI>Daniel,</HI> though he grants di|vers Dreames have been &s;o <HI>fa|lacious</HI> and <HI>frivolous,</HI> as did evi|dence much of the <HI>Devil;</HI> yet &s;ome Dreames have been &s;o <HI>pon|derous</HI> and <HI>&s;erious,</HI> as might &s;igni|fie &s;omething of <HI>God:</HI> And he gives &s;ome <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n&s;tances out of Anti|ent <HI>Authors,</HI> as the Dream of <HI>Ju|lius Cae&s;ar</HI>'s Wife, admoni&s;hing her about her Husbands death:
<PB REF="17">
And the Dream of <HI>Augu&s;tus</HI> his <HI>Phy&s;ician,</HI> who thereupon com|manded the <HI>Emp<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rour</HI> in his bed, to be carried out of his <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ent,</HI> and &s;o e&s;caped the cruell enemies hand. In &s;uch Dreames, we may imagine &s;ome moving <HI>hand</HI> of Almighty <HI>God.</HI> Bu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> plain proofs we have from holy Scripture of <HI>Gods</HI> undoubted <HI>hand</HI> in divers Dreames: <HI>Gen 20. 3. Gen. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">0. 5&punc; Gen 4. 7. Judg. 7. 13. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> King. 3. 5. Dan. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Dan. 7. 1. Math.</HI> 2. 19, &amp;c.</P>
<P>2. Dreames <HI>Divine</HI> may yet remain. From God may come (yea &s;hall come) good Dreams in the&s;e latter times&punc; <HI>And it &s;hall come to pa&s;s in the la&s;t daies, I will pour out my Spirit&mdash;and your Sonnes &s;hall Dream Dreames</HI>&mdash;Acts 2. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">7. That ex|cellent Expo&s;itor <HI>Paraeus</HI> <NOTE N="t" PLACE="marg">Accipienda &s;unt &s;omnia non &s;olum metapho|rice de illu&s;tri patefactione Dei &amp; Doctrina &s;a|lutis &s;ub regno Chri&s;ti &s;ed pro|pri&egrave; de Divinis &s;omniis e&s;t di|ctum quae nunc &s;an&egrave; negligenda non &s;unt.</NOTE> in his
<PB REF="18">
Commentaries upon <HI>Gene&s;is</HI> af|firms in that place: <HI>Dreames</HI> are not only to be taken in a Meta|phoricall &s;en&s;e, for tho&s;e famous Patefactions under Go&s;pel Ad|mini&s;trations; but al&s;o for <HI>Dreames</HI> properly &s;o taken, wherein <HI>God,</HI> under the Kingdom of <HI>Chri&s;t,</HI> may make known his mercifull mind unto the &s;onnes of men. [<GAP DESC="foreign">] <HI>&amp;c.</HI> Filij ve&s;tri &s;omnia &s;omniabunt. <HI>Your &s;ons &s;hall Dream Dreames.</HI></P>
<P>Memorable is that of <HI>B.</HI><NOTE PLACE="marg">Read the life and death of <HI>William Cow|per</HI> B. of <HI>Gal|loway</HI> in <HI>Scot|land.</HI></NOTE> <HI>Cowper,</HI> who in the <HI>pa&s;&s;ages</HI> of his life reports a <HI>Dream</HI> he had from <HI>God,</HI> guilding him to the <HI>place</HI> of his publick Mini&s;try mo&s;t remarkeably: <HI>And that the ever liv|ing Lord, who &s;leepeth not, may thus in the&s;e latter times, warn the Souls of his Servants, when their Bodies be
<PB REF="18">
a &s;leep, none <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> tru&s;t</HI> (&s;aies he) <HI>wil<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> deny the &s;ame,</HI> &amp;c.</P>
<P>'Tis credibly told, of a <HI>Native Turk</HI> in <HI>London,</HI> lately Baptized into the <HI>Chri&s;tian Faith,</HI> how by a <HI>Dream</HI> he was thereunto much<NOTE PLACE="marg"><HI>Lege</HI> Augu&s;ti|num <HI>lib. Conf.</HI> 8. cap. <HI>ult.</HI></NOTE> drawn. As <HI>Au&s;tin</HI> had his <HI>Tolle-Lege:</HI> So he is &s;aid to have his <HI>Surge Recipe,</HI> whence without the <HI>receit</HI> of the <HI>Bapti&s;mall Sacrament</HI> he could not be &s;atisfied. Others by &s;uch Dreams may be incited.</P>
<P>So that to &s;eek a due un|der&s;tanding of <HI>Divine</HI> Dreams, is an undoubted Duty in Go&s;pel|daies: This will further</P>
<LIST>
<ITEM>Profitable Knowledg, &amp;</ITEM>
<ITEM>Sutable Practice.</ITEM>
</LIST>
<P>1. Requi&s;ite <HI>Knowledg</HI> may much be promoted by that Com|munion a good man may thus have, both with <HI>God</HI> and <HI>him&s;elf,</HI>
<PB REF="19">
during the darke&s;t &s;ea&s;ons of the night. <HI>My reines</HI> <NOTE N="u" PLACE="marg">Renes interi|ora vi&s;cera&mdash;occulti&s;&s;ima de|notant&mdash;cor in|telligit, <HI>&amp;c.</HI></NOTE> <HI>instruct me in the night &s;ea&s;ons,</HI> (&s;aies <HI>David</HI>) P&s;al. 16. 7. Even in the &s;ea&s;ons of the night, the mo&s;t retired motions of <HI>David</HI>'s mind, the mo&s;t hidden thoughts of his <NOTE N="x" PLACE="marg">Nonnulli in|terpretantur quod nocturno tempore multa dedici&s;&s;e &amp; profici&s;&s;e Pro|ph<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ta in agniti|one Dei in fide, <HI>&amp;c. Mollerus</HI> in locum.</NOTE> heart, did read him, as <HI>one</HI> calls it, <HI>a Curtein Lecture;</HI> by which he learned much of him&s;elf to|wards <HI>God,</HI> and much of <HI>God</HI> to+wards him&s;elf; his Faith, his Love, and &s;uch like Graces were &s;o comfortably di&s;covered, that he ble&s;&s;ed <HI>God</HI> for it. <HI>I will ble&s;s the Lord that hath given me coun|&s;ell; my reines al&s;o in&s;trust me in the night &s;ea&s;on.</HI> In the time of the night, when good men are a|wake; yea, and when a&s;leep al|&s;o, by the&s;e &s;ecret waies, they may certainly di&s;cern much con|cerning</P>
<LIST>
<PB REF="19">
<ITEM>The God of grace, &amp;</ITEM>
<ITEM>The grace of God.</ITEM>
</LIST>
<P>1. Much of <HI>God</HI> may by this means be manife&s;t, as not only the <HI>cer|tainty</HI> of his <HI>being,</HI> that he is, but the <HI>tran&s;cendancy</HI> of his <HI>being;</HI> what and how great he is, in his power, prudence, providence, vigilance, omni&s;cience, goodne&s;s, <HI>&amp;c.</HI> are even from the&s;e admirable actings evident. <HI>Ari&s;totle</HI> that great <HI>Philo&s;opher</HI> <NOTE N="y" PLACE="marg">Et quamquam <HI>Ari&s;tot<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">les</HI> li|benter re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iceret omnem &s;em&s;um Divinitat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s ut fuit malig<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us in hac parte cum &s;cilic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t ad captum ing<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nii vellet D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i na|turam ex<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gere ut omnem rape|ret a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ac<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;uum&mdash;Nega|vit &s;omnia e&s;&s;e Divina&mdash;Con|ce&s;&s;it tame<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|vination<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> e&s;&s;e in qui<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">am &s;omniis. <HI>Calv.</HI></NOTE>, that he might lift up humane <HI>Nature,</HI> and da&s;h down all Notions of <HI>Deity,</HI> deny|ed any Dreames to be <HI>Divine;</HI> yet to &s;ome Dreames he would grant Divination, which may &s;oon &s;eem a contradiction. A free conce&s;&s;ion to, and due cog|nition of Divine <HI>Dreames,</HI> may draw out much of the manifold Knowledg of <HI>God.</HI></P>
<P><PB REF="20">2. Much of <HI>Gods &s;anctifying grace</HI> in men, may through this be known: That near acce&s;s, and clo&s;e conver&s;e, that ready re|cour&s;e, and refre&s;hing intercour&s;e which certainly &s;ometims is be|tween a glorious <HI>God</HI> and a graci|ous <HI>&s;oul,</HI> in time of &s;leep, does te&s;tifie much in man of the grace of <HI>God.</HI> This di&s;covers <HI>Gods</HI> grace in its true Impre&s;s, Progre&s;s, Efficiency, Proficiency. <HI>Plu|tarch</HI> <NOTE N="z" PLACE="marg">Quomodo quis &s;uos in virtute profectus &s;entire po&s;&s;it inter alia &s;igna dat &s;om|nium &s;i quis non turpia &s;ed: ho|ne&s;ta &s;omniet.</NOTE> &s;ets down this as a manife&s;t <HI>&s;ign</HI> of mans &s;tature in Virtue; that his Dreames are not of <HI>filthy,</HI> but of <HI>hone&s;t</HI> things. So that as to nece&s;&s;ary <HI>Knowledg,</HI> there is good u&s;e of a due under&s;tanding of Divine Dreames.</P>
<P>2. As to the effectual further|ance of pious <HI>Practice,</HI> the &s;ame is al&s;o of &s;ingular <HI>u&s;e.</HI></P>
<P><PB REF="20">This puts on to divers good Duties, as relating to Dreames Divine:</P>
<LIST>
<ITEM>For procuring and encrea&s;ing them, &amp;</ITEM>
<ITEM>For improving and pur&s;uing them.</ITEM>
</LIST>
<P>1. To <HI>procure</HI> and <HI>encrea&s;e</HI> good Dreames: A knowing Chri&s;tian herein, becomes diligent here|upon, and takes paines in Prayer, preparing all day for <HI>Gods</HI> vi&s;its in the night. <HI>P&s;al. 17. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, 2, 3. Hear O Lord, and attend to my Prayer.&mdash;Th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u ha&s;t vi&s;ited me in the night, thou ha&s;t proved my heart, and &s;halt find nothing.</HI> That is (&s;aies <HI>Mollerus</HI>) <NOTE N="a" PLACE="marg">Nocte me pro|ba&s;ti &s;ed non deprehend &s;ti a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i uam perfi|diam u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">falla|ciam in me &s;ed recte &amp; &s;ircere egi cum in cae|teris tum in hac cau&s;a.</NOTE> nothing perfidious, fallacious, but as at other &s;ea&s;ons, and in o|ther ca&s;es, &s;o in this; my <HI>&s;oul</HI> hath &s;incerely complyed with <HI>God,</HI> and readily met him in the vi&s;its of
<PB REF="21">
the night: And for this purpo&s;e the <HI>Prophet</HI> was full of Prayer in the day. <HI>Luther</HI> <NOTE N="b" PLACE="marg">Semper roga&s;|&s;e Dominum ne mihi vel &s;omnia vel vi&s;iones mitteret, pactum feci cum Domi|no Deo meo ne vel vi&s;iones vel &s;omnia mihi mittat. <HI>Luther.</HI></NOTE> reports, that he on the other &s;ide, often prayed to <HI>God,</HI> that <HI>God</HI> would not &s;peak any thing to him in <HI>Dreames:</HI> And that he covenanted with <HI>God,</HI> that in <HI>Dreames God</HI> would not &s;end to him any of his <HI>mind,</HI> &amp;c.</P>
<P>But thus might this good man do, upon a <HI>double</HI> occa&s;ion:</P>
<LIST>
<ITEM>To oppo&s;e the waies of men, &amp;</ITEM>
<ITEM>To advance the Word of God.</ITEM>
</LIST>
<P>1. To <HI>oppo&s;e</HI> the practice of<NOTE PLACE="marg">Con&s;ule <HI>Luthe|rum</HI> 5ae cla&s;&s;. <HI>cap. 8.</HI> De H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|reticorum &amp; Fanaticorum ver&s;utia a&s;tu, virulentia vio|lentia &amp; ca|lumniis maliti|aque memen|dabili, <HI>&amp;c.</HI></NOTE> men, who in his daies pretended divers things from <HI>God</HI> in Dreams full of fallacies and fal&s;ities; therein many were Deluders, and many deluded; with which he was much affected, and oft &s;ore a&s;&s;aulted.</P>
<P>2. To <HI>advance</HI> the Prae&s;cripts of
<PB REF="21">
<HI>God</HI> in his written word, <HI>I am content</HI> (&s;aies <HI>Luther) that I</HI> <NOTE N="c" PLACE="marg">Contentus &s;um hoc dono, quod habeo Scriptu|ram &s;anctam quae abunde do|cet &amp; &s;uppedi|tat omnia quae. Sunt nece&s;&s;a|ria cum ad hanc tum ad futurum vitam</NOTE> <HI>have the holy Scripture, which teaches me &s;o abundantly and evidently, that herein I</HI> acquie&s;ce. <HI>And to Gods &s;etled Word</HI> (&s;aies <NOTE N="d" PLACE="marg">Huic credo &amp; acquie&s;co ac certus &s;um me non p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e &s;alli. <HI>Luth.</HI> Torn. 4. in Gene&s;in.</NOTE> he) <HI>while I adhere, I am certain not to be decei|ved,</HI> &amp;c. But if they be indeed <HI>Dreames</HI> from <HI>God,</HI> they <HI>&s;ute</HI> un|to his <HI>Word,</HI> and will not <HI>deceive</HI> us. And therefore for &s;uch Dreames, we ought to <HI>pray,</HI> and to prepare good Matter for them, to implore the <HI>Spirit</HI> poured out, to ponder <HI>Scripture;</HI> to hide <HI>Gods Word</HI> in our hearts; to &s;tore up the <HI>Precepts</HI> and <HI>precious Promi&s;es</HI> thereof in our remem|bring minds; and with the <HI>word</HI> to make meet <HI>Animadver&s;ions</HI> up|on Gods marvellous <HI>works;</HI> to hearken to God, and to walk
<PB REF="22">
with God while we are <HI>awake,</HI> that <HI>he</HI> may the more meet us in out <HI>&s;leep.</HI> And why might not the minds of men move and be moved in holy and heavenly, as well as in idle and fooli&s;h Dreames, were diligence u&s;ed, and duties di&s;charged? I doubt not but divers of <HI>Gods</HI> dear <NOTE N="e" PLACE="marg">Atque &s;aepe per &s;omnium me pu|t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e&s;&s;e in infer|no &amp; &s;aepe in Caelo <HI>Luth.</HI></NOTE> Saints in the&s;e &s;ecret workings of their &s;anctified <HI>&s;ouls,</HI> have many &s;weet caele&s;tial &s;ights, when the eyes of their bodies be clo&s;e &s;hut upon their &s;leeping beds, and &s;ee not.</P>
<P>2. To <HI>improve</HI> and <HI>pur&s;ue</HI> &s;uch Dreames is a duty. As &s;oon as we are up, to begin good deeds in the day, that may occompli&s;h the good <HI>God</HI> gave in the night. 'Tis &s;aid of <HI>Jonah</HI> his <HI>Guord,</HI> that <HI>God</HI> made to <HI>&s;pring</HI> in the night,
<PB REF="22">
<HI>That when the morning aro&s;e, a worm &s;mote the Guord, and it wither|ed.</HI> When we have a &s;weet Dream, and come out of a good &s;leep in the night, there is (&s;aies an <HI>Author</HI> <NOTE N="f" PLACE="marg">E&s;te Daemonibus unus qui praecur&s;or dicitur qui nos &egrave; bono &s;omno &s;urgen|tes protinus excipit &amp; no&s;trum cogita|tum inquinare nititur&mdash;Da Domine primitias dici tuae&mdash;Ab ip&s;o matutino tempore cur&s;um meum totius dici &s;cio&mdash;Cave ne pullulant vanae &amp; in|utiles cogitationes&mdash;Si munda corde a&s;titerimus ante Deum&mdash;Orantes oc|culum cordis no&s;tri in ip&s;um dirig<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re &amp; adhuc videre invi&s;ibilem mente non corpore&mdash;Magnus ille Joannes Abbas apud <HI>Ruffinum</HI> in vi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is Patr. <HI>cap. 1.</HI> haec &s;uis dabat documenta.</NOTE>) one a|mong the evil <HI>Spirits</HI> that out-runnes the re&s;t, and in the morn|ing, as &s;oon as we a|wake, endeavours to da&s;h good thoughts, to divert and to de|file, to prevent all pious practi&s;es and pro&s;ecutions, But much <HI>care</HI> is required in this ca&s;e: We ought not only to <HI>pre|&s;erve,</HI> but to <HI>improve</HI> good Dreames, by a practicall putting forward of our &s;elves in holy Du|ties, all the daies of our lives.</P>
<P>Now a right <HI>knowledg</HI> of the&s;e
<PB REF="23">
Dreames, may much incite to &s;uch pious <HI>practi&s;es,</HI> and profit Gods people, both <HI>a&s;leep</HI> and <HI>a|wake.</HI> Excu&s;e me then, <HI>Gentle Reader,</HI> for the attaining the&s;e <HI>Ends</HI> I have intended this <HI>Trea|ti&s;e,</HI> and tru&s;t it may thereto be a good <HI>Means,</HI> through Gods Mercy. <HI>Amen, Amen.</HI></P>
<CLOSER><DATELINE><DATE>Decem. 28. 1657.</DATE></DATELINE>
<SIGNED>Ph. Goodwin.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="synopsis">
<PB REF="23">
<HEAD>A SYNOPSIS OR Compendium Of the Main Integrall <HI>Parts:</HI> OR A <HI>Table Demon&s;tratory&punc;</HI> Propo&s;ing the Principal <HI>TEXTS</HI> and <HI>TRUTHS</HI> contained in this <HI>TREATISE.</HI></HEAD>
<DIV2 N="1" TYPE="part">
<HEAD>PART I. Of Mens Dreames more Ge|nerall.</HEAD>
<HEAD TYPE="sub">TEXT I.</HEAD>
<EPIGRAPH>
<BIBL>P&s;al. 126. 1.</BIBL>
<Q>We were like to men that Dream.</Q>
</EPIGRAPH>
<LIST>
<PB REF="24">
<HEAD>Contents.</HEAD>
<ITEM>1. Mens Dreames, how meetly they may be called <HI>My&s;teries p.</HI> 2</ITEM>
<ITEM>2. Men the mo&s;t receptible <HI>Subjects</HI> of Dreames <HI>p.</HI> 4</ITEM>
<ITEM>3. Mans <HI>Rea&s;on</HI> variou&s;ly acting in Dreames, how in &s;ome le&s;s <HI>evi|dent,</HI> and in &s;ome more <HI>excel|lent p.</HI> 5</ITEM>
<ITEM>4. Why &s;o many <HI>Dreames</HI> pa&s;s from men that are not &s;en&s;ibly <HI>di&s;cern|ed p.</HI> 6</ITEM>
<ITEM>5. How only in this <HI>Life</HI> men are lyable to <HI>Dreames</HI> in &s;leep <HI>p.</HI> 7</ITEM>
<ITEM>6. How after <HI>Death,</HI> though men may be &s;aid <HI>to &s;leep,</HI> yet they Dream not <HI>p.</HI> 8</ITEM>
<ITEM>7. How mens Dreames are <HI>generally</HI> di&s;cribed, and <HI>&s;everally</HI> divided <HI>p.</HI> 10</ITEM>
<ITEM>8. What <HI>faculties</HI> of mans &s;oul are in Dreames <HI>principally</HI> imployed <HI>p.</HI> 11</ITEM>
<ITEM>9. How in mens Dreames <HI>Things</HI> have no <HI>reall being,</HI> but are only <HI>imagi|nary p.</HI> 7.</ITEM>
<ITEM>10. How mens Dreames lie in their
<PB REF="24">
<HI>thoughts,</HI> and how their <HI>thoughts</HI> are concerned in Dreames <HI>p.</HI> 11</ITEM>
<ITEM>11. Dreames <HI>natural</HI> and <HI>&s;upernatural</HI> how di&s;tingui&s;hed <HI>p.</HI> 13</ITEM>
<ITEM>12. How <HI>God</HI> and the <HI>Devil</HI> have their certain hand in &s;everall <HI>Dreames p.</HI> 14</ITEM>
<ITEM>13. How the excellency of mans <HI>&s;oul</HI> is rai&s;ed by Dreames, <HI>in what,</HI> and <HI>above whom p.</HI> 15</ITEM>
<ITEM>14. <HI>Per&s;ons</HI> concerned to &s;eek the <HI>knowledg</HI> of Dreames <HI>p.</HI> 18</ITEM>
<ITEM>15. <HI>Rea&s;ons</HI> declared why the <HI>know|ledg</HI> of Dreames is to be &s;ought <HI>p.</HI> 21</ITEM>
</LIST>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD>PART II. Of Fal&s;e and Deluding Dreames.</HEAD>
<HEAD TYPE="sub">TEXT. II.</HEAD>
<EPIGRAPH>
<BIBL>Zach. 10. 2.</BIBL>
<Q>And they told Fal&s;e Dreames.</Q>
</EPIGRAPH>
<LIST>
<PB REF="25">
<HEAD>Contents.</HEAD>
<ITEM>1. The <HI>Meanes</HI> producing fal&s;e Dreams, how divers <HI>p.</HI> 28</ITEM>
<ITEM>2. The divers <HI>times</HI> in which fal&s;e Dreames have been produced <HI>p.</HI> 29</ITEM>
<ITEM>3. How <HI>tho&s;e</HI> that <HI>deny</HI> Dreames fal&s;e are confuted <HI>p.</HI> 34</ITEM>
<ITEM>4. How fal&s;e Dreames from true are di&s;covered by their <HI>cau&s;es p.</HI> 40</ITEM>
<ITEM>5. How al&s;o made manife&s;t by their <HI>Effects p.</HI> 41</ITEM>
<ITEM>6. How fal&s;e Dreames from the <HI>Devil,</HI> and tho&s;e from mens <HI>corruptions</HI> are Di&s;tingui&s;hed <HI>p.</HI> 42</ITEM>
<ITEM>7. How &s;ubtilly <HI>Satan</HI> may &s;ugge&s;t <HI>Scripture</HI> in his &s;oul-deceiving Dreames <HI>p.</HI> 43</ITEM>
<ITEM>8. Mans <HI>perils</HI> of believing delu&s;ive Dreames, how many waies <HI>p.</HI> 44</ITEM>
<ITEM>9. Mans <HI>pronene&s;s</HI> to be by Dreames deluded, how great <HI>p.</HI> 48</ITEM>
<ITEM>10. The <HI>Properties</HI> of the <HI>Devil,</HI> fitting him to further fal&s;e Dreames <HI>p.</HI> 49</ITEM>
<ITEM>11. The <HI>Evils</HI> of fal&s;e Dreames, how
<PB REF="25">
<HI>divers</HI> and mo&s;t <HI>dreadfull p.</HI> 55</ITEM>
<ITEM>12. Whether the <HI>Devil</HI> can in Dreames foretell things to come <HI>p.</HI> 62</ITEM>
<ITEM>13. Whether in our times there be any danger of deluding <HI>Chri&s;tians</HI> by fal&s;e Dreames <HI>p.</HI> 70</ITEM>
<ITEM>14. The fal&s;e Dreames of <HI>two</HI> &s;orts that <HI>Chri&s;tians</HI> mu&s;t &s;eek to prevent <HI>p.</HI> 79</ITEM>
<ITEM>15. The <HI>Meanes</HI> of <HI>two</HI> &s;orts by which all fal&s;e Dreames may be pre|vented. <HI>p.</HI> 74</ITEM>
</LIST>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>PART III. Of Filthy and defiling Dreames.</HEAD>
<HEAD TYPE="sub">TEXT III.</HEAD>
<EPIGRAPH>
<BIBL>Jude 8.</BIBL>
<Q>The&s;e filthy Dreamers defile the fle&s;h.</Q>
</EPIGRAPH>
<LIST>
<HEAD>Contents.</HEAD>
<ITEM>1. What tho&s;e <HI>Dreamers</HI> are who do <HI>de|file</HI> the <HI>fle&s;h,</HI> expounded <HI>p.</HI> 92</ITEM>
<ITEM><PB REF="26">2. What that <HI>fle&s;h</HI> is which the&s;e <HI>Dreamers</HI> do <HI>defile,</HI> explained <HI>p.</HI> 98</ITEM>
<ITEM>3. What that <HI>defiling</HI> the fle&s;h is <HI>here</HI> intended <HI>p.</HI> 99</ITEM>
<ITEM>4. Though Dreames defiling do de|lude, yet how deluding and defiling Dreames do <HI>differ p.</HI> 87</ITEM>
<ITEM>5. Defiling Dreames in a <HI>double</HI> &s;en&s;e con&s;idered <HI>p.</HI> 91</ITEM>
<ITEM>6. What a certain hand <HI>Satan</HI> &s;everall waies hath in Dreames that do de|file <HI>p.</HI> 96</ITEM>
<ITEM>7. What of <HI>man</HI> by Dreames filthy is <HI>defiled p.</HI> 99</ITEM>
<ITEM>8. What mens <HI>defiling them&s;elves</HI> by filthy Dreames doth imply <HI>p.</HI> 104</ITEM>
<ITEM>9. How much of <HI>mens mi&s;ery</HI> de|filing Dreames doth comprize <HI>p.</HI> 107</ITEM>
<ITEM>10. How much <HI>Satans</HI> knowledg and diligence in mens &s;ilthy Dreames are di&s;covered <HI>p.</HI> 110</ITEM>
<ITEM>11. What we are to believe, <HI>De Incu|bis &amp; Succubis</HI> (as relating to filthy Dreames) declared <HI>p.</HI> 114</ITEM>
<ITEM>12. What we are to learn concerning <HI>God,</HI> mens defiling Dreames con|&s;idered <PB REF="26"><HI>p.</HI> 116</ITEM>
<ITEM>13. What <HI>duties</HI> men for the mo&s;t <HI>part</HI> neglect for the <HI>hinderance</HI> of fil|thy Dreames <HI>p.</HI> 118</ITEM>
<ITEM>14. How much many men <HI>&s;infully</HI> do, whereby Dreames filthy are <HI>fur|thered p.</HI> 119</ITEM>
<ITEM>15. How men, <HI>good</HI> and <HI>bad,</HI> are both &s;ubject to defiling Dreames <HI>p.</HI> 121</ITEM>
<ITEM>16. How wicked men are the mo&s;t proper <HI>&s;ubjects</HI> of Dreames that do defile <HI>p.</HI> 122</ITEM>
<ITEM>17. Why <HI>Satan</HI> with &s;uch Dreames <HI>a&s;&s;aults</HI> the &s;ervants of <HI>God p.</HI> 125</ITEM>
<ITEM>18. What <HI>harmes</HI> filthy Dreames in &s;leeping men do again&s;t <HI>things</HI> that are <HI>good p.</HI> 127</ITEM>
<ITEM>19. What <HI>harmes</HI> th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e Dreames de|filing do, as towards things that are <HI>evil p.</HI> 129</ITEM>
<ITEM>20. What <HI>meanes</HI> ought to be u&s;ed for <HI>prevention</HI> of defiling Dreames <HI>p.</HI> 133</ITEM>
<ITEM>21. What <HI>duties</HI> are to be performed, when &s;uch defiling Dreames have been <HI>prevented p.</HI> 144</ITEM>
</LIST>
</DIV2>
<DIV2 N="4" TYPE="part">
<PB REF="27">
<HEAD>PART IV. Of Idle and Vain Dreames.</HEAD>
<HEAD TYPE="sub">TEXT IV.</HEAD>
<EPIGRAPH>
<BIBL>Eccl. 5. 7.</BIBL>
<Q>In the multitude of Dreames are divers Vanities: but fear thou God.</Q>
</EPIGRAPH>
<LIST>
<HEAD>Contents.</HEAD>
<ITEM>1. How divers Dreames are &s;aid to be <HI>Vain p.</HI> 154</ITEM>
<ITEM>2. How Vain Dreames are &s;aid to be <HI>divers p.</HI> 156</ITEM>
<ITEM>3. What a <HI>multitude</HI> of men have vain Dreames <HI>p.</HI> 158</ITEM>
<ITEM>4. What a <HI>multitude</HI> of va Dreames are in &s;ome men <HI>p.</HI> 160</ITEM>
<ITEM>5. How it appeareth that vain Dreames are <HI>evil,</HI> and certainly <HI>&s;in|full p.</HI> 165</ITEM>
<ITEM>6. How vain Dreames are &s;uch
<PB REF="27">
<HI>&s;innes</HI> to which each man is <HI>&s;ubject p.</HI> 691</ITEM>
<ITEM>7. That again&s;t the&s;e <HI>&s;infull evils</HI> of vain Dreames <HI>men</HI> may be defend|ed <HI>p.</HI> 117</ITEM>
<ITEM>8. That <HI>meanes</HI> each man mu&s;t <HI>u&s;e</HI> for his <HI>defence</HI> again&s;t the evil of vain Dreames <HI>p.</HI> 174</ITEM>
<ITEM>9. How again&s;t the divers vanites in Dreames, there be <HI>divers meanes</HI> meet to be <HI>u&s;ed p.</HI> 176</ITEM>
<ITEM>10. How the true <HI>fear of God</HI> is the be&s;t <HI>meanes</HI> to Anti|dote mens minds again&s;t vain Dreames <HI>p.</HI> 179</ITEM>
<ITEM>11. What the <HI>fear of God</HI> is, and what it does, whereby from vain Dreams <HI>Chri&s;tians</HI> are &s;ecured <HI>p.</HI> 180</ITEM>
<ITEM>12. <HI>Arguments</HI> di&s;&s;wa&s;ive from the vanities of Dreames prevail|ing without this <HI>fear of God p.</HI> 184</ITEM>
<ITEM>13. <HI>Arguments</HI> per&s;wa&s;ive to the <HI>fear of God,</HI> preventing Dreames of va|nity <HI>p.</HI> 188</ITEM>
<ITEM>14. <HI>Adjuments</HI> or helps to incite and pre&s;erve &s;uch a <HI>fear</HI> of <HI>God</HI> as is good again&s;t vain Dreames <HI>p.</HI> 192</ITEM>
<ITEM><PB REF="28">15. Whether <HI>good men</HI> may not have vain Dreames, though they do <HI>fear God p.</HI> 195</ITEM>
</LIST>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD>PART V. Of Trouble&s;ome and Affrighting Dreames.</HEAD>
<HEAD TYPE="sub">TEXT V.</HEAD>
<EPIGRAPH>
<BIBL>Job 7. 14.</BIBL>
<Q>Then thou Skare&s;t me with Dreames.</Q>
</EPIGRAPH>
<LIST>
<HEAD>Contents.</HEAD>
<ITEM>1. What were the <HI>Dreames</HI> wherewith <HI>God</HI> skared <HI>Job p.</HI> 200</ITEM>
<ITEM>2. What were the <HI>Times</HI> when <HI>with</HI> Dreames <HI>Job</HI> was skared <HI>p.</HI> 203</ITEM>
<ITEM>3. What this <HI>skaring Job</HI> by <HI>Dreames</HI> did contain <HI>p.</HI> 205</ITEM>
<ITEM>4. How <HI>evils,</HI> both of <HI>&s;inne</HI> and <HI>puni&s;hment</HI> are the ordinary <HI>matters</HI> of trouble&s;ome Dreames <HI>p.</HI> 201</ITEM>
<ITEM>5. How both <HI>God</HI> and the <HI>Devil</HI> are u&s;ually <HI>movers</HI> in Dreames trouble|&s;ome <HI>p.</HI> 202</ITEM>
<ITEM>6. How troubling Dreames from <HI>God,</HI>
<PB REF="28">
and tho&s;e from the <HI>Devil</HI> are dif|ferenced and di&s;cerned <HI>p.</HI> 204</ITEM>
<ITEM>7. How Dreames that <HI>affright</HI> and <HI>trouble,</HI> may be very <HI>many</HI> in very good men <HI>p.</HI> 207</ITEM>
<ITEM>8. Whether <HI>men</HI> very <HI>wicked,</HI> may not be very <HI>free</HI> from affrighting Dreams <HI>p.</HI> 216</ITEM>
<ITEM>9. The &s;ad <HI>effects</HI> of Dreames affright|ing to men both <HI>awake</HI> and <HI>a&s;leepe p.</HI> 223</ITEM>
<ITEM>10. The &s;everall <HI>Rea&s;ons</HI> why <HI>God</HI> af|frights good men in time of their &s;leep <HI>p.</HI> 218</ITEM>
<ITEM>11. The divers <HI>Cau&s;es</HI> why <HI>God</HI> in time of &s;leep, may affright men that are wicked <HI>p.</HI> 219</ITEM>
<ITEM>12. That Divine di&s;coveries of <HI>Gods glorious Maje&s;ty</HI> may make to men in &s;leep, di&s;maying and affrighting Dreames <HI>p.</HI> 208</ITEM>
<ITEM>13. That Dreames <HI>properly</HI> di&s;may|ing, and <HI>frequently</HI> affrighting, are the <HI>effects</HI> of <HI>Gods</HI> appearing di&s;|plea&s;ure <HI>p.</HI> 221</ITEM>
<ITEM>14. <HI>Cau&s;es</HI> for which Skaring <HI>Dreames</HI> are let into <HI>men,</HI> to be avoided and &s;hunned <HI>p.</HI> 225</ITEM>
<ITEM><PB REF="29">15. <HI>Cour&s;es</HI> by which Skaring <HI>Dreames</HI> may be kept out from <HI>men,</HI> to be ob&s;erved and u&s;ed <HI>p.</HI> 230</ITEM>
<ITEM>16. <HI>Mens Duties,</HI> when with <HI>Dreames</HI> dreadfull, they are &s;urprized and op|pre&s;&s;ed <HI>p.</HI> 233</ITEM>
<ITEM>17. <HI>Mens Duties,</HI> when from dread|full <HI>Dreames</HI> they are &s;ecured and pre&s;erved <HI>p.</HI> 236</ITEM>
<ITEM>18. <HI>God Mercies,</HI> how great to men in prevention of <HI>Dreames</HI> di&s;maying, manife&s;ted <HI>p.</HI> 242</ITEM>
</LIST>
</DIV2>
<DIV2 N="6" TYPE="part">
<HEAD>PART VI. Of admoni&s;hing and In&s;tructing Dreames, viz. from God.</HEAD>
<HEAD TYPE="sub">TEXT VI.</HEAD>
<EPIGRAPH>
<BIBL>Mat. 2. 12.</BIBL>
<Q>And they being warned of God in a Dream, that they &s;hould not return to Herod, departed into their own Country another way.</Q>
</EPIGRAPH>
<LIST>
<PB REF="29">
<HEAD>Contents.</HEAD>
<ITEM>1. Who the <HI>per&s;ons</HI> were to whom <HI>God</HI> thus appeared in a <HI>Dreame</HI> de&s;cribed <HI>p.</HI> 248</ITEM>
<ITEM>2. What con&s;iderable <HI>Matter</HI> in this <HI>Dream</HI> from <HI>God</HI> to tho&s;e <HI>Men</HI> was contained <HI>p.</HI> 252</ITEM>
<ITEM>3. In what a remarkeable <HI>man|ner</HI> the&s;e <HI>Men</HI> received this <HI>Dream</HI> &s;et from <HI>God,</HI> declared <HI>p.</HI> 255</ITEM>
<ITEM>4. What admirable <HI>Effects</HI> this <HI>Dream</HI> fom <HI>God</HI> divers <HI>waies</HI> produced <HI>p.</HI> 257</ITEM>
<ITEM>5. The divers <HI>Ages</HI> of the <HI>world,</HI> through which <HI>Divine Dreames</HI> have been into <HI>Men</HI> immitted <HI>p.</HI> 262</ITEM>
<ITEM>6. How farre <HI>Divine Dreames</HI> in this latter <HI>Age</HI> of the <HI>world,</HI> may yet be expected <HI>p.</HI> 268</ITEM>
<ITEM><PB REF="30">7. How <HI>God,</HI> in di&s;covery of his <HI>mind</HI> by <HI>Dreames,</HI> hath u&s;ed divers <HI>waies</HI> and <HI>Meanes p.</HI> 271</ITEM>
<ITEM>8. How Sanctified <HI>Men</HI> are the mo&s;t u&s;uall <HI>Subjects</HI> into which <HI>God</HI> &s;ends good Dreames <HI>p.</HI> 275</ITEM>
<ITEM>9. How into the <HI>mindes</HI> of &s;in|full <HI>Men,</HI> &s;uch Dreames are &s;ometimes &s;ent of <HI>God p.</HI> 277</ITEM>
<ITEM>10. <HI>Rea&s;ons</HI> why into wicked <HI>mens</HI> minds good Dreames have been from <HI>God</HI> formerly tran&s;mitted <HI>p.</HI> 279</ITEM>
<ITEM>11. <HI>Rea&s;ons</HI> why into the minds of &s;anctified men, good Dreames from <HI>God</HI> have been frequently conveyed <HI>p.</HI> 281</ITEM>
<ITEM>12. The <HI>Cau&s;es</HI> why good Dreames from <HI>God</HI> &s;hould be by all earne&s;tly de&s;ired <HI>p.</HI> 285</ITEM>
<ITEM>13. The <HI>Meanes</HI> how from <HI>God</HI> good Dreames may to men be comfort|ably procured <HI>p.</HI> 294</ITEM>
<ITEM><PB REF="30">14. The <HI>Rea&s;ons</HI> why Dreames from <HI>God</HI> in good men are now found &s;o <HI>few,</HI> plainly declared <HI>p.</HI> 311</ITEM>
<ITEM>15. How the <HI>lea&s;t</HI> workings from <HI>God,</HI> in a <HI>way</HI> of good Dreames, ought not to be de&s;pi&s;ed <HI>p.</HI> 313</ITEM>
<ITEM>16. What of &s;ome Dreames we are not <HI>to regard,</HI> and yet wherein <HI>good Dreames</HI> are to be ob&s;erved <HI>p.</HI> 321</ITEM>
<ITEM>17. How farre before <HI>good Dreames</HI> the Light and Guidance of the <HI>Go&s;pel</HI> is to be prefered <HI>p.</HI> 324</ITEM>
<ITEM>18. How fal&s;e <HI>Vi&s;ions</HI> and <HI>Reve|lations</HI> from good Dreames are to be di&s;covered <HI>p.</HI> 326</ITEM>
<ITEM>19. What heavenly <HI>Joys</HI> in holy <HI>Dreames</HI> may certainly be obtained <HI>p.</HI> 328</ITEM>
<ITEM>20. How <HI>true Joys</HI> in Divine Dreames, from <HI>fal&s;e joys</HI> in delu|&s;ive Dreames may be di&s;cerned <HI>p.</HI> 330</ITEM>
<ITEM><PB REF="31">21. Divers <HI>Objections</HI> again&s;t this Di&s;cour&s;e of <HI>Divine Dreames</HI> fully an&s;wered <HI>p.</HI> 306</ITEM>
</LIST>
</DIV2>
</DIV1>
<DIV1 TYPE="epigraphs">
<PB REF="31">
<Q><BIBL>JErem. 23. 32.</BIBL>
<P>Behold, I am again&s;t the Pro|phets that prophe&s;ie fal&s;e Dreames, &s;aith the Lord, and do tell them, cau&s;ing my people to erre by their lies, <HI>&amp;c.</HI></P></Q>
<Q><BIBL>Judg. 7. 15.</BIBL>
<P>And it was &s;o when Gid&egrave;on heard the telling of the Dream, and the inter|pretation thereof, that he wor&s;hipped, and &s;aid to the ho&s;t of I&s;rael, Ari&s;e, for the Lord is with us, <HI>&amp;c.</HI></P></Q>
<Q><BIBL>Gen. 41. 15, 16.</BIBL>
<P>And Pharaoh &s;aid to Jo&s;eph, I have dreamed a Dream, and there is none that can interpret it; I have heard &s;ay, that thou cau&s;t under&s;tand a Dream to interpret it: And Jo&s;eph an&s;wered Pharaoh, it is not in me; God &s;hall give Pharaoh an an&s;wer of peace, <HI>&amp;c.</HI></P></Q>
<Q><BIBL>Dan. 7. 1.</BIBL>
<P>In the fir&s;t year of Belta&s;ha|zar King of Babylon, Daniel had a Dream, and Vi&s;ions of his head upon his bed: Then he wrote down the Dream, and told the &s;umme of the matter.</P></Q>
<Q><BIBL>P&s;al. 4. 4.</BIBL>
<P>Stand in awe and &s;inne not, com|mune with your own hearts upon your beds, and be &s;till.</P></Q>
<Q><BIBL>P&s;al. 63 7.</BIBL>
<P>I remember thee upon my bed, and meditate upon thee in the night watches, <HI>&amp;c.</HI></P></Q>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="32">
<OPENER><SALUTE>GOOD READER,</SALUTE></OPENER>
<P>FOr the rectifying of the <HI>Errata's</HI> in the main Body of the <HI>Book,</HI> I referre thee to the <HI>end</HI> thereof, entreating thy cur|te&s;ie.</P>
<P>In other additional <HI>parts,</HI> &s;ome other accidental <HI>faults</HI> thou maie&s;t find, which when thou meete&s;t, correct with a patient Pen.</P>
<P><HI>VIZ.</HI></P>
<P>In the <HI>Po&s;t&s;cript,</HI> For the Go&s;pel of Gods great Name, <HI>Read</HI> The Glory of his great Name. In the <HI>Epi&s;tle,</HI> for &s;innes certain Excellency, <HI>Read</HI> its certain Exi&s;tency. Be&s;ides &s;ome other &s;maller <HI>mi&s;takes,</HI> all which thou art de&s;ired with <HI>Chri&s;tian</HI> patience to pardon.</P>
<CLOSER><SIGNED>By<LB>
<HI>P. G.</HI></SIGNED>
<DATE>Jan. 20. 1657.</DATE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB N="1" REF="32">
<HEAD>THE MYSTERY OF DREAMES Hi&s;torically Di&s;cour&s;ed,</HEAD>
<DIV2 N="1" TYPE="part">
<HEAD>1. Of Mens DREAMES more Generall.</HEAD>
<EPIGRAPH>
<BIBL>PSAL. 126. 1.</BIBL>
<Q><HI>We were like to men that Dream.</HI><NOTE PLACE="marg"><HI>Iamblicus</HI> quis fuit, &amp; quando floruit&mdash;Vide <HI>Al&s;tedium</HI> in The&s;auro Chro|nologiae de Phi|lo&s;ophis. <HI>p. 466.</HI></NOTE></Q>
</EPIGRAPH>
<P>_I <HI>Amblicus,</HI> a Learned Phi|lo&s;opher, writing a Book <HI>De My&s;teriis,</HI> hath excel|lently <NOTE N="*" PLACE="marg">Multa de &s;omniis <HI>Iambli|cus</HI> dixit, quae mihi videntur verba, non Platonici Philo&s;ophi, &s;ed Divini&s;&s;imi Chri&s;tiani, <HI>&amp;c. Zanchins.</HI></NOTE> Di&s;cour&s;ed of <HI>Dreames,</HI> as one <HI>kind</HI> of tho&s;e <HI>occult</HI> things, wherein lieth much of a <HI>My&s;tery.</HI></P>
<P>[<HI>My&s;terium</HI>] in Latin, as by <HI>Illyric&uacute;s,
<PB N="2" REF="33">
Polanus,</HI> and other good <HI>Authors</HI> is ob|&s;erved, may be fitly derived from a <NOTE N="*" PLACE="marg">A Graeco ver|bo <GAP DESC="foreign"> dedu|citur unde habent illa no|mina <GAP DESC="foreign"> pro re &s;ecreta &amp; acarna. <HI>Illyr.</HI> cl. Scrip. Res occultae vel arcanae vocan|tur <HI>My&s;teria</HI> My&s;terium <HI>Graecis</HI> &s;ignifi|cat rei arcanae &s;ignum <HI>Parae|us</HI> Com. in 1 Cor. <HI>cap. 2.</HI> &amp; <HI>ve. 7. Polan.</HI> Sym. Theol. <HI>l. 5. c. 10.</HI></NOTE> <HI>Greek</HI> word, which well &s;ignifies <HI>a clo|&s;ed Secret.</HI> My&s;teries or Secrets are certainly con&s;iderable in Dreames. <HI>Da|niel</HI> di&s;cour&s;ing to King <HI>Nebuchadnez|zer</HI> about the Dream he had from <HI>God</HI> upon his Bed, &s;aies to him: <HI>He that re|vealeth &s;ecrets,</HI> &amp;c. or My&s;teries, as the <HI>Septuagint</HI> there rendreth it. The&s;e My&s;ticall and covered &s;ecrets. <NOTE N="a" PLACE="marg">Somnium e&s;t figuris tectum &amp; &s;ine Scriptu|rali interpreta|tione intelligi non pote&s;t. <HI>Au|gu&s;t.</HI> Tom. 3. de &s;piritu &amp; ani|ma <HI>cap. 5.</HI> &amp; <HI>cap. 25.</HI> Somnium et&s;i &s;it vi&s;um Divi|nitus dormienti o&s;ten&s;um, tamen ita tectum &amp; in volucris occul|tum ut &s;ine in|terpretatione per &s;piritum Dei in verbo non e&s;t intelligendum. <HI>Zanc.</HI> Mi|&s;cel. Tom. 4. De &s;omniis.</NOTE> <HI>Au&s;tin, Zanchy,</HI> and &s;ome others con&s;idering, have concluded, they cannot be well un|der&s;tood but by <HI>Gods Spirit</HI> &s;peaking in the <HI>Word.</HI></P>
<P>I &s;hall therefore make u&s;e of <HI>Gods Word</HI> as a meet <HI>Meanes</HI> to a manife&s;t di&s;covery of Dreames-My&s;tery. And for a due <HI>Introduction,</HI> this expre&s;&s;ion of <HI>Gods</HI> peo|ple in the <HI>Prophet</HI> is prompt and proper.</P>
<P><HI>We were like to men that Dream.</HI></P>
<P>As touching the people of <HI>God</HI> in the pre&s;ent <HI>place,</HI> we may propo&s;e</P>
<LIST>
<ITEM>Their Condition, &amp;</ITEM>
<ITEM>Their Compari&s;on.</ITEM>
</LIST>
<P>1. Their <HI>Condition</HI> or their com|fortable
<PB N="3" REF="33">
ca&s;e, they were brought out of captivity by the <HI>Lords</HI> own hand. <HI>When the Lord turned the captivity of Zion.</HI></P>
<P>2. Their <HI>Compari&s;on,</HI> They compare<NOTE PLACE="marg">Tanta e&s;t hujus miraculi &amp; <HI>my&s;terii</HI> magni|tudo, ut nos initio redderet plan&egrave; &s;tupentes. Haec res adeo magna, <HI>arcana,</HI> &s;ubita|nea inu&s;itata erat, ut &s;omnian tes videremur. <HI>Mollerus</HI> in lo</NOTE> or re&s;emble them&s;elves to Dreaming Men: <HI>We were like to men that Dreame.</HI> That is, in our Delivery there was &s;uch a Miracle and My&s;tery of Mercy (as <HI>Mollerus</HI> interprets) we knew not what to make of it, but it made us ad|mire; it came upon us &s;o &s;ecret and &s;o &s;udden, that we were at a lo&s;s, and knew not which way to look.</P>
<P><HI>We were like to men that Dreame.</HI></P>
<P>Here is in this <HI>Likene&s;s</HI> or <HI>Similitude</HI> ob&s;ervable,</P>
<LIST>
<ITEM>The Per&s;ons, <HI>and</HI></ITEM>
<ITEM>The Action.</ITEM>
</LIST>
<P>1. The <HI>Per&s;ons</HI> they liken them|&s;elves<NOTE PLACE="marg"><HI>Hier. Zanch.</HI> Tracta. De Divi|natione &amp; variis ejus speciebus.</NOTE> to, are <HI>Men: We were like Men.</HI></P>
<P>2. The <HI>Action,</HI> the <HI>Men</HI> they were like are con&s;idered in, is their Dream|ing; <HI>We were like to Men that Dreame. Men</HI> we &s;ee, are mo&s;t certainly &s;uch <HI>Per|&s;ons</HI> as <HI>Dreaming</HI> does concern; and <HI>Dreamings</HI> we &s;ee, are &s;uch <HI>Actions</HI> as mo&s;t &s;ingularly concern <HI>Men, We
<PB N="4" REF="34">
were like Men that Dreame.</HI></P>
<P>The full <HI>Di&s;cour&s;e</HI> from the <HI>Text</HI> intended will con&s;i&s;t of <HI>two</HI> con&s;iderable parts,</P>
<LIST>
<ITEM>Explicatory, <HI>and</HI><NOTE PLACE="marg">Zabarella. lib. de facultat. A|nimae. <HI>cap. 10, &amp; 12.</HI></NOTE></ITEM>
<ITEM>Applicatory.</ITEM>
</LIST>
<P>In the <HI>Explicatory</HI> part, what will be unfolded may referre</P>
<LIST>
<ITEM>To Men as the Subjects of Dreames, <HI>and</HI></ITEM>
<ITEM>To Dreames as the Actings of Men.</ITEM>
</LIST>
<P><HI>Men</HI> who are the Sen&s;ible <HI>Subjects</HI> in which manifold Dreames are mo&s;t u&s;u|ally found, we may fitly unfold,</P>
<LIST>
<ITEM>In their Rationall part, <HI>and</HI></ITEM>
<ITEM>In their Vitall e&s;tate.</ITEM>
</LIST>
<P>1. In their part <HI>Rationall</HI> and Intel|lectuall.<NOTE PLACE="marg">Ita no&s;tri ac|ceptum ab Apo|&s;tolis &s;ervare majores quod hydriae &s;unt figurata de Limo &amp; faces corpora no&s;tra in medio hydri|arum animae no|&s;trae&mdash;fervo|re &s;piritualis gratiae igniti&mdash;<HI>Ambro&s;. de Spir. Sanct. lib. 1. &amp; ca. 16.</HI></NOTE> To compound the per&s;on of every Man, like <HI>Gideons</HI> Souldier, he hath his <HI>Body</HI> as his <HI>Earthen Pitcher,</HI> and his <HI>Soul</HI> as his <HI>Lamp</HI> therein. His <HI>Body</HI> may be &s;leeping, when yet his <HI>Soul</HI> as his <HI>Lamp</HI> is burning. Yea as there is the <HI>Soul</HI> in a man, &s;o there is <HI>Rea&s;on</HI> in the Soul, of which we may &s;ay, as 'tis &s;aid of the vertuous Woman; <HI>Her candle goes not out by night.</HI> In the dark night into divers Dreames man is led by the light of this candle, 'tis the <HI>Soul</HI> of man
<PB N="5" REF="34">
endowed with <HI>Rea&s;on,</HI> and 'tis <HI>Rea&s;on</HI> in man as the endowment of the <HI>Soul;</HI> in and by which &s;uch <HI>Dreams</HI> are drawn out. <HI>Rea&s;on</HI> is rendrable in a <HI>double</HI> re|&s;pect,</P>
<LIST>
<ITEM>For the Ri&s;e and Principle of it,</ITEM>
<ITEM>For the U&s;e and Practi&s;e of it.</ITEM>
</LIST>
<P>By Mans having the <HI>Principle</HI> of <HI>Rea|&s;on,</HI><NOTE PLACE="marg"><HI>Ratio</HI> &s;umitur duobus modi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, 1. Pro vi animae intellectuali&mdash;2. Pro virtute animae actuali&mdash;Ille intelligens &amp; rationalis e&s;t, qui &s;ecun|dum rationem cogitat. <HI>Ba&s;il. &s;up. Prov. 1. Chry&s;. &s;up. Mat. cap. 13. Hom. 31.</HI></NOTE> he becomes capable of, and is Di&s;|po&s;eable to Dreaming.</P>
<P>But 'tis Mans having the <HI>U&s;e</HI> of <HI>Rea|&s;on,</HI> by which he actually Dreames. And indeed 'tis <HI>Rea&s;on</HI> in the U&s;e there|of, as the <HI>Ancients</HI> conclude, that cau|&s;es a Man to be accounted Rationall, Intelligent, <HI>&amp;c.</HI> Intelligent and Ra|tionall he may &s;urely be &s;aid, who even in his &s;leep hath a ready <HI>U&s;e</HI> of Rea&s;on.</P>
<P>The <HI>Sleeping Man</HI> hath indeed &s;ome Dreames wherein <HI>Rea&s;on acts</HI> irregular|ly, intricately, incon&s;i&s;tently, fluctua|ting and roving up and down, that things hang (as we &s;ay) like ropes of &s;and, yet certain in &s;uch blurr'd <HI>Books</HI> &s;ome Rea|&s;on may be read, and &s;ome foot-&s;teps thereof found. But in divers Dreames 'tis more di&s;cernable, <NOTE N="*" PLACE="marg">Ut cum in &s;omniis quis me|tra comp<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nit, lo|cum aliquem Scripturae con&s;i|derat &amp; intelli|git, aliquod ar|gumentum di&s;|&s;olvit, <HI>&amp;c.</HI> quae quidem &s;ine ope|ratione rationis vel intellectus fieri non po&s;&s;unt. <HI>Zanch.</HI> Tract. de Divinat.</NOTE> <HI>Rea&s;on</HI> acts more regularly, and manages matters more
<PB N="6" REF="35">
methodically, &s;o that &s;ometimes Men may finde as effectuall u&s;e of Rea&s;on in their &s;leep as when wide awake.</P>
<P>Whence this may remain a <HI>Maxime</HI><NOTE PLACE="marg">Homo qu&acirc; ani|malis &s;omnian|do dormit &amp; qua rationalis, dormiendo &s;om|niat. Somnium non &s;emper &s;ed &s;ae|pi&ugrave;s fit vi partis intellectivae &amp; cum operatione rationis&mdash;<HI>Hier. Zanch.</HI> de Di|vinatione per in&s;omnia. Tract. Hominibus non|nullis nulla &s;om|nia in &s;omnis objiciuntur, <HI>Ari&s;tot.</HI> lib. de &s;omno, &amp; 4. de hi&s;t. anim. c. 10.</NOTE> among us,</P>
<LIST>
<ITEM>That Man as an Animal creature in Dreaming &s;leepes:</ITEM>
<ITEM>And man as a Rational creature in &s;leeping Dreames.</ITEM>
</LIST>
<P>Dreames are applicable to <HI>Man</HI> as <HI>Man</HI> and &s;o to every <HI>Man.</HI> Though the the <HI>Philo&s;opher</HI> affirms, that &s;ome <HI>men</HI> meet with no &s;uch <HI>motions</HI> of their mindes in &s;leepe, but &s;leepe without any Dreames of any way or kinde. But common experience may much confute. True, &s;ome <HI>men</HI> may not <HI>animadvert,</HI> di&s;cerne or retaine in their <HI>memories</HI> &s;uch movings of their <HI>mindes,</HI> yet that does not evidence that they are not. Many a Dreame may <HI>po&s;sibly</HI> pa&s;s from a per&s;on <HI>that</HI> he perceives not, through a <HI>two-fold</HI> cau&s;e:</P>
<LIST>
<ITEM>Its Swiftne&s;s, <HI>and</HI></ITEM>
<ITEM>His Slowne&s;s.</ITEM>
</LIST>
<P>1. The <HI>Dreame</HI> is <HI>&s;wift</HI> and goes away with a quick foot, or as upon the <HI>wing</HI> rather. <HI>The wicked &s;hall fly
<PB N="7" REF="35">
away as a Dreame,</HI> Job 20. 8. The <HI>An|cients</HI><NOTE PLACE="marg">Anti qui &s;om|nium. Deum fin|gebant volati|lem &amp; alitem, &amp;c. <HI>Bold.</HI></NOTE> hence phancied, that a Dreame had wings like a <HI>Bird</HI> of the aire. It may be &s;o con&s;idered, becau&s;e of it's <HI>celerity</HI> and &s;udden pa&s;&s;age through which it is not perceived.</P>
<P>2. The <HI>Man</HI> is <HI>&s;low,</HI> dull and heavy about reflect acts. Often even in a mans waking-time, the minde works, yet it's work is not minded. A man does not think what he thinks: no marvell then if in &s;leeping-time the <HI>minde</HI> looks little back upon its own bu&s;ine&s;s, but much overlooks its own work, &s;o that much is <HI>done</HI> that is not <HI>&s;een,</HI> much in Dreames tran&s;acted that is not ob&s;erved. However <HI>man</HI> remains the <HI>&s;ubject</HI> of Dreames.</P>
<P>2. <HI>Man</HI> in the condition of this <HI>life</HI><NOTE PLACE="marg">Po&s;tqu&agrave;m de &s;omno dictum e&s;t agitur de &s;omniis, quia fi|unt in &s;omno: &amp; non ni&s;i dor|mientibus ad|veniunt. <HI>Magir. Phy&s;io. li. 6. ca. 14&punc; &amp;c.</HI> Satis e&s;t nos no|vi&s;&s;e quod &s;it &s;omnus in quo fit in&s;omnium, &amp; &s;ine quo in&s;omnium e&s;&s;e non pote&s;t. <HI>Zanch. de Divi.</HI></NOTE> is likewi&s;e con&s;iderable as of Dreames the mo&s;t &s;utable &s;ubject, The <HI>&s;ea&s;on</HI> we know of Dreames is during the <HI>time</HI> of &s;leep: now the <HI>time</HI> of &s;leep is in the <HI>time</HI> of this life; after this <HI>terme</HI> of life there is no true &s;leep</P>
<LIST>
<ITEM>Either to Soul</ITEM>
<ITEM>Or Body.</ITEM>
</LIST>
<P><PB N="8" REF="36">1. The <HI>Soul</HI> &s;leeps not, though &s;o<NOTE PLACE="marg">Al&s;ted. Chronol. Haere&s;. 28. pag. 380.</NOTE> &s;ome <HI>Hereticks</HI> have a&s;&s;erted; <HI>viz.</HI> That &s;eperated <HI>Souls</HI> are ca&s;t into a dead &s;leep, not to be awakened till the <HI>time</HI> the generall Re&s;urrection: but &s;uch <HI>heterodoxe</HI> Doctrine hath long &s;ince been beaten down by &s;tanding Truth, plain <HI>Scriptures</HI> determining two dwel|ling<NOTE PLACE="marg">Duae habitatio|nes &s;unt, una in igne aeterno, al|tera in regno ae|terno. <HI>Aug.</HI> de verbis Apo&s;toli, Serm. 18. Po&s;t exitum a corpore &s;tatim ju&s;torum animae in Paradi&s;um ab Angelis du|cuntur. <HI>Ju&s;tin. Martyr.</HI> quae&s;t. 75.</NOTE> places;</P>
<LIST>
<ITEM>The Paradi&s;e of Heaven, <HI>and</HI></ITEM>
<ITEM>The Pri&s;on of Hell.</ITEM>
</LIST>
<P>Into <HI>one</HI> of which all Souls (&s;ayes <HI>Au|&s;tin</HI>) as &s;oon as &s;evered from their <HI>Bo|dies,</HI> are carried by <HI>Angels</HI> or <HI>Devils</HI> to dwell in everla&s;ting <HI>weale</HI> or <HI>woe,</HI> and indeed the very Scriptures them|&s;elves &s;ay &s;o much: See <HI>Dan. 12. 2. Matth. 25. 46. Joh. 5. 29. Luk. 23. 43. Luk. 16. 21, 22. 2 Cor. 5. 1, 2. 1 Pet. 3. 19. Rev.</HI> 20. 13, &amp;c.</P>
<P>2. The <HI>Body</HI> &s;leeps not in any Phy|&s;icall or Philo&s;ophicall &s;en&s;e. The <HI>Body</HI> bereaved of the <HI>Soul,</HI> and lying dead in the <HI>Grave,</HI> is &s;aid to be as a&s;leep in the<NOTE PLACE="marg">Vid. <HI>Lorin.</HI> in <HI>Acts</HI> 7. 55.</NOTE> bed, Hence burying places have been called <HI>&s;leeping places:</HI> but this is onely Sleep in a Tropicall and Metaphoricall &s;en&s;e. There be no Dreames in this
<PB N="9" REF="36">
&s;leep, neither do the&s;e <HI>men</HI> thus a&s;leep<NOTE PLACE="marg">Anima ab&s;olvi|tur, corpus re&s;ol|vitur, quae ab&s;ol|vitur gaudet, quod re&s;olvitur nihil &s;entit. <HI>Ambr.</HI> de bono mortis. Jacet dormien|tis corpus ut m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rtui, &amp;c. Cice. de divin. lib. 1. <HI>&amp;c.</HI> Dormire per me|taphoram <HI>Mori</HI> &s;ignificat, quia &s;omnus e&s;t mor|tis imago. <HI>Illyr.</HI> cla. Script. Ex hoc loco non colligitur ani|mas corpore &s;o|lutas carere om|ni &s;en&s;u: &s;ed non in alio &s;eculo &s;entire, &s;icut in ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vita. Vide <HI>Moller.</HI> in loc.</NOTE> ever dreame. Dreaming is during the time that the rea&s;onable <HI>Soul</HI> re&s;ides and abides in the living Body. The <HI>Bo|dy</HI> of man in &s;leep, as a <HI>Heathen</HI> ob&s;erves, it lies as if it were fallen down by death, but the <HI>Soul</HI> is &s;o active therein, as evi|dences the life thereof. And Dream|ing 'tis one of tho&s;e life-evidencing acts. Though &s;leep be a plain <HI>Image</HI> of death, yet Dreames in &s;leep are a clear <HI>Index</HI> of life. Men while alive are the <HI>Centers</HI> of Dreames, and Dreames are the <HI>&s;ignes</HI> of men alive. <HI>There is no remem|brance of thee in death,</HI> &s;aies <HI>David</HI> to God, P&s;al. 6. 5. <HI>That is,</HI> A man indeed <HI>dead,</HI> hath no commemorative thoughts of <HI>God</HI> or any other object, to wit in that way or after that manner like to <HI>men</HI> alive in the world, as <HI>Mollerus</HI> well interprets.</P>
<P>'Tis living men who do commemo|rate, meditate, excogitate matters in their minds both awake and a&s;leep. Even &s;leeping their minds are in motion which we call <HI>Dreames.</HI></P>
<P>This ca&s;ts me upon the next thing to be noted, <HI>viz.</HI></P>
<P><PB N="10" REF="37"><HI>Secondly,</HI> The <HI>Actings</HI> or Dreames actually con&s;idered in them&s;elves what they are found to be, are di&s;cernable by.</P>
<LIST>
<ITEM>Their generall De&s;criptions, <HI>and</HI></ITEM>
<ITEM>Their generall Divi&s;ions.<NOTE PLACE="marg">Conciliat. Phi|lo&s;oph. <HI>Goclenii</HI> De Natura Som. nii.</NOTE></ITEM>
</LIST>
<P>1. <HI>Dreames</HI> in a more generall way and according to their common <HI>Nature</HI> con&s;idered, may be thus de&s;cribed.</P>
<P>Dreames are the agitations, the e|gre&s;&s;ions or Sallyings out of the <HI>Soul</HI> in thoughts of the mind, while the <HI>Body</HI> lyeth bound by &s;leep in the bed. A Dreame indefinitely and at large is the tran&s;acting of the rea&s;onable Soul in the &s;leeping Body, through the coa&s;&s;i&s;ting help of tho&s;e admirable Faculties.</P>
<LIST>
<ITEM><NOTE N="*" PLACE="marg">Somnium e&s;t quaedam imago in cerebro obver|&s;ans quam phan|ta&s;ia &agrave; memoria eductam agitat <HI>Phil.</HI> l. de anima Movet phanta&s;ia in &s;omniis inspi|ciendo prae&s;en|tia: movet me|moria re&s;picien|do, praeterita.</NOTE> The Phanta&s;ie, <HI>and</HI></ITEM>
<ITEM>The Memory.</ITEM>
</LIST>
<P>Both which Faculties are found mo&s;t active in the &s;ea&s;on of &s;leep; For in &s;leep the outward Sen&s;es as <HI>Hearing, Seeing, &amp;c.</HI> being bound from their <HI>or|ganicall</HI> and <HI>extrin&s;ecall</HI> exerci&s;es and ordinary conveyances. The inward <HI>Sen&s;es</HI> and Powers of the Soul as the <HI>Phanta&s;ie</HI> and <HI>Memory,</HI> are at the more liberty and freedome from &s;uch externall
<PB N="11" REF="37">
attendances, and &s;o being at better lei|&s;ure, they within them&s;elves fall to re|flectings,<NOTE PLACE="marg">Somnium e&s;t phanta&s;ma quod a phanta&s;ia per &s;anguinem ad cor delatum a &s;en&s;u communi in &s;omno recipi|tur&punc; <HI>Zanch.</HI> Tra. de Divinat.</NOTE> to new forming and erecting new frames of things <HI>that</HI> are vented in Dreames. The <HI>Phanta&s;ie</HI> and the <HI>Me|mory</HI> are the Souls working&punc; Shops wherein &s;trange things be wrought, when the Soul (as I may &s;ay) goes not abroad, but &s;tayes at home and works within it &s;elf, &s;trange things it does w^c^h be drawn out in dreames. So we &s;ee how Dreames be in generall de&s;cribed.</P>
<P>Secondly, In generall, Dreames may be variou&s;ly divided.</P>
<LIST>
<ITEM>As into their Parts.</ITEM>
<ITEM>And into their Sorts.<NOTE PLACE="marg">Somniorum quot &s;unt genera. <HI>Zanch.</HI> ibid.</NOTE></ITEM>
</LIST>
<P>1. The <HI>Parts</HI> that commonly con&s;ti|tute a Dreame whereof it is compound|ed and of which it is compacted or made up, are mainly the&s;e <HI>two</HI> things.</P>
<LIST>
<ITEM>An Apparition to the Thoughts.</ITEM>
<ITEM>And a Dilation of the Thoughts.</ITEM>
</LIST>
<P>1. In a <HI>Dreame there</HI> is &s;omewhat ap|peares<NOTE PLACE="marg"><HI>Dan. 4. 10.</HI> Nemo dormiens &s;olem intuetur, <HI>&amp;c.</HI> quae putat &s;e videre, figmenta &s;unt. <HI>Augu&s;tin.</HI> de civ. Dei. l. 10. cap. 18.</NOTE> to the thoughts. A dreaming Man (&s;ayes <HI>Au&s;tin</HI>) he thinks he &s;ees the <HI>Sun,</HI> though the <HI>Sun</HI> he &s;ees not. As there may appeare &s;ome things to our eyes, as Armies in the air, fighting-men,
<PB N="12" REF="38">
and flying-Hor&s;es which are no <HI>realities,</HI> only apparitions. So to a man in a Dream, &s;uch things &amp; per&s;ons appear but they are no realities, only <HI>fictions</HI> in his fancy. <HI>Philo</HI> ob&s;erves, that &s;ome awake<NOTE PLACE="marg">Qui vigilant quantum ad in|certam percepti|onem attinet, ni|hil a dormienti|bus differunt &s;eip&s;os fallendo dum &s;e putant rerum naturas clare per&s;pi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>&amp;c.</HI> Philo. de Jo&s;eph.</NOTE> are like to <HI>men</HI> a&s;leep, while they think they perceive &s;uch things, do but deceive them&s;elves, taking the &s;igns of things, for the natures of things, meer Shadows for Sub&s;tance. In a Dream are thoughts of things, not the things thought.</P>
<P>Secondly, In a <HI>Dreame</HI> the thoughts dilate, expand, or &s;pread them&s;elves upon things that &s;o appear. Therein is not only an <HI>Inten&s;ion,</HI> but an <HI>Exten&s;ion</HI> of the mind, the Imaginations are not on|ly &s;et on, but drawn out, doubling them over and over. <HI>Daniel</HI> tells <HI>Ne|buchadnezzar</HI> as touching his Dreame, <HI>As for thee O King thoughts came into thy mind upon thy Bed, what &s;hould come to pa&s;s hereafter. [Thoughts]</HI> in the plu|rall. <HI>Theodoret</HI> expounding the <HI>place</HI><NOTE PLACE="marg">Cogitab<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s an e&s;|&s;es victurus &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mper, cogitab<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s an vero humanae naturae lege mo|riturus &s;tatim. <HI>Th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">od.</HI> in <HI>Dan.</HI></NOTE> addes, Thou did&s;t think whether thou &s;hould&s;t alwaies live, thou di&s;t think whether thou &s;hould&s;t &s;oon die, thy thoughts therof did beat about this way and that. Thus in a Dreame, thoughts as
<PB N="13" REF="38">
they have their <HI>Repre&s;entation</HI> &s;o their <HI>Expatiation:</HI> as a <HI>manife&s;tation</HI> to, &s;o a <HI>multiplication</HI> of the Thoughts;<NOTE PLACE="marg">Quale fuerit &s;omnium non exprinnt, ni&s;i effectu quod in eo multa pa&s;&s;a, multis territa fuit. <HI>Paraeu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in locum.</NOTE> Thoughts many in one Dreame <HI>I have &s;uffered</HI> (&s;aies <HI>Pilats</HI> Wife) [<HI>many things in a Dreame. [Many things]</HI> that is, many <HI>thoughts</HI> have pre&s;&s;ed in and oppre&s;&s;ed my mind. Her <HI>Dreame</HI> was a|bout one and the &s;ame <HI>Per&s;on,</HI> but there|in &s;he had many thoughts about that <HI>Man</HI> and <HI>Matter.</HI> We &s;ee then Dreams are the thought-works of the waking mind, in the &s;leeping-man.</P>
<P>2. See the <HI>&s;orts</HI> of <HI>Dreames</HI> that be e&s;pecially the&s;e two.</P>
<LIST>
<ITEM>Some Naturall, <HI>and</HI><NOTE PLACE="marg">Naturalia &s;om|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">a quando <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iant &amp; quomodo di|vidantur. Vide <HI>Zanch.</HI> de Divi. Tractat. <HI>Aquinas</HI> 22ae Quae&s;t. 95. Art. 6</NOTE></ITEM>
<ITEM>Some Supernaturall.</ITEM>
</LIST>
<P>1. <HI>Naturall</HI> Dreames are &s;uch thoughts in &s;leep as the mind emits or &s;ends out by its own intrin&s;ecall power, the proper <HI>Product</HI> of mans own head and heart. To a mans per&s;onall ca&s;e and condition&punc; they are &s;o &s;uitable, that we may be certain they proceed from the &s;ame principle.</P>
<P>2. <HI>Supernaturall</HI> Dreames are &s;uch<NOTE PLACE="marg"><HI>Ari&s;tot.</HI> de Div. ex in&s;om. cap. 1.</NOTE> thoughts in &s;leep as are immitted or &s;ent into the mind through &s;ome extrin&s;ecall
<PB N="14" REF="39">
principle, And though they come pri|marily<NOTE PLACE="marg">Cau&s;ae &s;omnio|rum aliae &s;unt extrin&s;ecae, aliae intrin&s;ecae. <HI>Zanch.</HI> Tract. de Div.</NOTE> from a principle without, yet the <HI>mind</HI> concurres with what is occa&s;i|onally ca&s;t in and becomes conformably active thereupon. Now the&s;e Dreames <HI>ab extra,</HI> they are of a <HI>double</HI> Kind, as comming from a <HI>double</HI> and deeply dif|fering <HI>Cau&s;e.</HI></P>
<LIST>
<ITEM>Diabolicall, <HI>and</HI><NOTE PLACE="marg"><GAP DESC="foreign">. Polan. Syntag. Theol. lib. 5. cap. 30.</NOTE></ITEM>
<ITEM>Theologicall.</ITEM>
</LIST>
<P>Bad Dreames wherein the <HI>Devil</HI> works, and</P>
<P><HI>Good</HI> Dreames wherein <HI>God</HI> &s;peaks.</P>
<P><NOTE N="*" PLACE="marg">Ita <HI>Plato.</HI> li. 1. de Legibus, Te&s;t. Clemens Alex|andrinus &s;tro|matum, <HI>lib. 5.</HI> &amp; Danaeus.</NOTE> The <HI>Manichees</HI> and <HI>Marcionits</HI> took up an opinion (as reputed out of <HI>Plato</HI>) that there were <HI>two</HI> co-eternall Princi|ples the one <HI>Good</HI> and the other <HI>Evil,</HI> &s;ay|ing that all good workings towards <HI>men</HI> were from the <HI>good Principle.</HI> And all evill workings <HI>men ward</HI> were from the <HI>evill Principle.</HI> As they managed the<NOTE PLACE="marg">Aug. lib. de Hae|re&s;. cap. 46.</NOTE> <HI>Matter</HI> they were in a gro&s;s <HI>errour</HI> as <HI>Au&s;tin</HI> and <HI>others</HI> evidence.</P>
<P>However this is a <HI>Truth,</HI> there are <HI>two</HI> &s;upream Principles.</P>
<P>One <HI>Good,</HI> namely <HI>God,</HI> and</P>
<P>Another <HI>Evil,</HI> to wit the <HI>Devil.</HI></P>
<P>From <HI>God</HI> are all good works to|wards
<PB N="15" REF="39">
men and from the <HI>Divel</HI> are all<NOTE PLACE="marg">Mala non pro|veniunt a Deo, quia bonus e&s;t nec bona a dia|b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lo quia malus e&s;t. <HI>Vid.</HI> Aug. li. 4. contra Julia.</NOTE> evill workings men-ward both awake and a&s;leep. And the <HI>Truth</HI> of both which may appear in <HI>point</HI> of Dreames that be both <HI>good</HI> and <HI>evill</HI> Works. Good Dreames are <HI>Gods</HI> good workings in mens &s;leepings. And bad Dreames be the evill workings of the <HI>Divel</HI> in &s;leep|ing men.</P>
<P>And thus is fini&s;hed the words of the <HI>Text</HI> in their <HI>Explicatory</HI> part, wherein <HI>men</HI> have been unfolded as referring to <HI>Dreames,</HI> and <HI>Dreames</HI> have been un|folded as referring to <HI>men. We were like to men that Dreame.</HI> I pa&s;s to the <HI>Applicatory</HI> part wherein will be endea|vours to promote.</P>
<LIST>
<ITEM>Man in his Dignity, <HI>and</HI></ITEM>
<ITEM>The Duty of Man.</ITEM>
</LIST>
<P>1. This may &s;et up man in his <HI>Dig|nity,</HI><NOTE PLACE="marg">Dum corpus vi|gilat, videt au|dit&mdash;Deus ide&ograve; a corpore humano vigilante &s;imili|tudinem in &s;e trahat&mdash;Corporis excel|lentiam demon|&s;trat. <HI>Greg. Moral&punc; lib. 32. Sect. 13.</HI></NOTE> and exalt his Soul in its &s;urpa&s;&s;ing Excellency.</P>
<LIST>
<ITEM>Above the Body in him&s;elf, <HI>and</HI></ITEM>
<ITEM>Above the Spirit of Bea&s;ts.</ITEM>
</LIST>
<P>1. <HI>Above mans body.</HI> The Body of man is very beautifull as in its <HI>Being,</HI> &s;o it may be admirable in its <HI>Workings;</HI> to wit, while man is awak: but when
<PB N="16" REF="40">
a&s;leep then mens Bodies are like <HI>Davids</HI><NOTE PLACE="marg">Dum animal dormit, exterio|res &s;en&s;us ita &s;unt ligati ut ni|hil &s;entiunt, ocu|lus non videat, aures non audi|ant. <HI>Hier. Zanc. Tact de Divin.</HI> Laborare dici|tur homo non tam corporis qu&agrave;m animae re|spectu quia ani|ma e&s;t laborans, quand&ograve; corpus quie&s;cit, &amp; la|borando, anima magis laborat quam corpus. <HI>Cornel. a Lap. Com. Prov.</HI></NOTE> Idols, P&s;al. 115. 5, 6, 7. <HI>They have mouthes but they &s;peak not, eyes have they but they &s;ee not, they have ears but they hear not, No&s;es have they but they &s;mell not, hands have they but they han|dle not; feet have they but they walk not.</HI> A &s;leeping Man, &s;uppo&s;e his body ri&s;es out of his bed, yet 'tis like <HI>Lazarus</HI> ri|&s;ing out of his grave, John 11. 44. <HI>And he came forth bound hand and foot with grave-cloaths, and his face bound about with a Napkin.</HI> All parts of the <HI>body</HI> are bound by &s;leep from their or|dinary orderly acts. But &s;till the <HI>&s;oul</HI> is at liberty, no fetters of &s;leep be found upon any of its faculties, but 'tis <HI>free</HI> apt and able to act and tran&s;act &s;everall things in con&s;iderable Dreames.</P>
<P>When the <HI>body</HI> is mo&s;t &s;till and lying at re&s;t in the bed, the <HI>&s;oul</HI> is mo&s;t &s;tirring and laborious in bu&s;ine&s;s, and this its ever waking activity, is its admirable excellency, honour and dignity.</P>
<P>2. <HI>Above the &s;pirit of Bruits.</HI> Bruits if in &s;leep they do dreame, yet 'tis in a way low and like them|&s;elves.</P>
<P><PB N="17" REF="40">Men in Dreames tran&s;cend, being<NOTE PLACE="marg">Inter homines miracula &s;unt, majus autem miraculum e&s;t ip&s;e homo. <HI>Aug.</HI> de Civ. Dei. <HI>li. 10. ca. 12.</HI> Qua homines &s;umus, cum dor|mimus, &s;omnia|mus mirabilia. <HI>Zanch.</HI> de po|ten. animae. <HI>li. 2. ca. 3. The&s;&s;. 1.</HI> Homines plus quam caeteras animantes &s;om|niare dicendum: 1. Quiailli mag|na ex parte <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e|nuiores halitus in cerebrum mittunt. 2. Et ad operandum promp<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">res &amp; acutiores inter|nos &s;en&s;us ha|bent. <HI>Ari&s;tot.</HI> de Hi&s;t. Animal. <HI>l. 4. c: 10.</HI></NOTE> above <HI>Bruits,</HI> in the&s;e acts mo&s;t admi|rable: Among men there is no &s;uch marvellous Miracle as <HI>Man</HI> him&s;elf, &s;ayes <HI>Au&s;tin.</HI> The very Body of Man is a Miracle marvellous, but much more his Soul. <HI>I am fearfully and won|derfully made, marvellous are thy work<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">; and that my &s;oul knows right well,</HI> &s;ayes <HI>David,</HI> P&s;al. 139. 14. He that is &s;uch a work of wonder, may well be a wonder|worker. Take him not only when <HI>a|wake,</HI> but even in his <HI>&s;leep,</HI> his night|works are wonderfull: His very <HI>Dreames</HI> are filled with <HI>marvels:</HI> even they are &s;uch as render <HI>Man</HI> rare, and may with admiration rai&s;e him into the highe&s;t <HI>rank</HI> of vi&s;ible creatures. 'Tis true, this redounds to his <HI>blemi&s;h,</HI> this reflects up|on man with the greater <HI>&s;hame</HI> when herein he &s;innes, as will hereafter be &s;een: However this is his <HI>honour;</HI> Man in Dreames is able to manage that good no other creatures can. The <HI>Philo&s;opher</HI> who grants, that as Men, &s;o Bruits may dreame, yet determins; that Men in Dreamings as they are more frequent, &s;o more excellent, to &s;uch acts more
<PB N="18" REF="41">
prompt and therein more acute.</P>
<P>The Soul of Man excels as concer|ing Dreames in a double Act,</P>
<LIST>
<ITEM>Direct, <HI>and</HI></ITEM>
<ITEM>Reflect.</ITEM>
</LIST>
<P>1. <HI>Direct:</HI> The Soul of man in Dreames can move <HI>forward</HI> and mount <HI>upward</HI> beyond the abilities of any bea&s;t: <HI>Who knows the &s;pirit of a man</HI><NOTE PLACE="marg">Si enim connexa corpori extra corpus vitam agit: corpore in lectulo cubante ac velut in mor|te quie&s;cente ip&s;a naturam corporis tran&s;i|lit. <HI>Athana&s;.</HI> cont. Gentes.</NOTE> <HI>that goes upward, and the &s;pirit of a bea&s;t that goes downward to the earth, Eccle&s;.</HI> 3. 21. True 'tis of the <HI>Soul</HI> of Man, not onely in the time of death and &s;eparation from the <HI>Body,</HI> but in the time of &s;leep and its operation in the <HI>Body,</HI> it runs out, ri&s;es up and reaches to imagin matters not within the com|pa&s;s of other creatures.</P>
<P>2. <HI>Reflect:</HI> The Soul of Man in Dreams can turn <HI>backward</HI> and look over its own motions and imaginations, &s;o as to think what it does think. One illu&s;trates this: <NOTE N="*" PLACE="marg">Si cut in &s;phaerae ludo unus jacit; alter vero refert pilam tamdiu&abque; eleganter ludus producitur qua~|diu inter utriu&s;|que manus jacta &amp; reciprocata pila non excidit, &amp;c. <HI>Chry&s;.</HI> Orat. 8.</NOTE> <HI>At Tennis there mu&s;t be two hands, one to &s;mite the Ball for|ward, and another to beat it backward, or the play cea&s;eth:</HI> but the Soul of man can do both the&s;e with its own Hands, it can &s;end out thoughts from it &s;elf, and
<PB N="19" REF="41">
ca&s;t thoughts back again upon it &s;elf, and that in the time of mans &s;leep: this other &s;leeping creatures cannot. A<NOTE PLACE="marg">Communicavit Deus creaturis eas capacitates quas conditio creaturae fere|bat, <HI>&amp;c. Dama&s;.</HI></NOTE> <HI>School Doctor</HI> &s;ayes well, <HI>That God hath communicated to creatures &s;uch capacities as their kind will carry,</HI> &amp;c. The con|dition and ca&s;e of other creatures is not able to bear &s;uch abilities, activities when they are be&s;t awake, as man may when he is a&s;leep: &s;o that we may well conclude, <HI>That Man is the mo&s;t excellent</HI><NOTE PLACE="marg">Elegans animal e&s;t homo, donec fuerit homo, <HI>&amp;c. Clemens Alex.</HI> Strom. 8.</NOTE> <HI>creature while he is a Man, and as a Man manages the motions of his own mind.</HI></P>
<P>Yea that which yet further rai&s;es mans <HI>Soul</HI> in its <HI>Rational</HI> part is, that even in Dreames it can imagin tho&s;e matters that upon the <HI>&s;en&s;itive</HI> part never made impre&s;&s;ions. Does not the <HI>Philo&s;opher</HI> &s;eem to contradict him|&s;elf<NOTE PLACE="marg">Ari&s;tot. lib. 2. Ethi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orum.</NOTE> that &s;ayes, <HI>Homo e&s;t maxime in|tellectus:</HI> and yet, <HI>Nihil e&s;t in intel|lectu quod non prius fuit in &s;en&s;u:</HI> How can the <HI>intellect</HI> or under&s;tanding tran&s;cend, if it can proceed no further than as &s;et forward by <HI>&s;en&s;e?</HI> But &s;ure even in &s;leep the <HI>intellectual</HI> part can conceive of things that never were in the <HI>Sen&s;es,</HI> which &s;ets out its &s;ingular
<PB N="20" REF="42">
excellency and &s;urpa&s;&s;ing dignity.</P>
<P>2. This may &s;et man upon his <HI>duty,</HI> diligently to &s;ee and con&s;ider him&s;elf as concerning <HI>Dreames:</HI></P>
<LIST>
<ITEM>For their good carriage in him,</ITEM>
<ITEM>And his good knowledg of them.</ITEM>
</LIST>
<P>1. The right <HI>carriage</HI> of Dreames, that by Dreames-mi&s;carriage he may not di&s;parage and di&s;honour him&s;elf.<NOTE PLACE="marg">Nemo rect&egrave; ani|mum &s;uum ho|norat ni&s;i qui fu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atis vitiis ju&s;titiam colit. <HI>Plato</HI> in Stob. Ser. 41.</NOTE> 'Twas a high &s;aying of a <HI>Heathen, That no man does keep up the honour and dig|nity of his Soul, as is due, but he that drawes in Righteou&s;ne&s;s and drives away Vice.</HI> Indeed he that in the night-time leaves his Soul to the neglects of <HI>God,</HI> and pro&s;titutes the &s;ame to the &s;er|vice of the <HI>Devil</HI> in vain and vitious Dreames, does deba&s;e it deeply; and he that a&s;cends in <HI>Soul</HI> by Heavenly Dreames, does advance it highly.</P>
<P>2. The true <HI>knowledge</HI> of Dreames to endeavour is mans <HI>duty:</HI> (Indeed this might be fit to go before, for to a right carriage a good knowledg is re|qui&s;ite.)</P>
<P>And touching this <HI>two</HI> things ob|&s;erve;</P>
<P>1. <HI>Who are to &s;eek the knowledg here|of:</HI> and</P>
<P><PB N="21" REF="42">2. <HI>Why the knowledg hereof is to be &s;ought.</HI></P>
<P>1. See the <HI>Per&s;ons</HI> who are to &s;eek the knowledg of Dreames:</P>
<LIST>
<ITEM>They are, All generally,</ITEM>
<ITEM>And, Some &s;pecially.</ITEM>
</LIST>
<P>1. It concerns <HI>all</HI> to &s;eek &s;uch know|ledg,<NOTE PLACE="marg">Ne&s;cientia e&s;t &s;implex caren|tia &s;cientiae.&mdash;Ignorantia e&s;t n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;cientia eorum que quis &s;cire debet. <HI>Aquin.</HI> 22<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t. 189 A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>&amp;c.</HI> Ut n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m te, ut no&s;cam me Do|mine. <HI>Aug.</HI> Con|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;&s;. li 3. Sunt non nulli qui toto vit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;patio non &s;omniarunt, quibus tamen cum eis proce&s;&s;u aetatis &s;omnium accidi&s;&s;et, habi|tus corporis vel in mortem vel in aegritudinem fuit mutatus. <HI>Ari&s;t.</HI> de Hi&s;t. Anim. l. 4. c. 10.</NOTE> for ignorance herein may &s;oon be a &s;inne. The <HI>Schools</HI> ob&s;erve, That though <HI>&s;imple ne&s;cience</HI> is no &s;inne, <HI>to wit,</HI> The bare want of the knowledg of what we be not bound to know: but yet <HI>ignorance</HI> of what we ought to know is ever a <HI>&s;inne.</HI> Now every <HI>man</HI> ought to know both <HI>God</HI> and <HI>him&s;elf,</HI> not only in their <HI>Beings,</HI> but in their <HI>Workings.</HI> God and man may have great works in Dreames, and therefore the&s;e ought by <HI>all</HI> to be known: <HI>All</HI> may be <HI>operant</HI> in them, and therefore <HI>none</HI> &s;hould he <HI>ignorant</HI> of them. What <HI>man</HI> is there that may not be drawn to work in this way of Dreames? The <HI>Philo&s;opher</HI> affirms, that &s;ome men through a long <HI>&s;pace</HI> of their lives, lie down and dream not; and then in the proce&s;s of their <HI>age,</HI> &s;ome <HI>dreame</HI> hap|pens that pre&s;ages <HI>death, &s;ickne&s;s,</HI> or
<PB N="22" REF="43">
&s;ome &s;ad <HI>event</HI> which yet few need to dread, becau&s;e with the mo&s;t men <HI>Dreames</HI> are a common <HI>ca&s;e,</HI> and there|fore their <HI>knowledg</HI> is of generall <HI>u&s;e.</HI></P>
<P>2. It concerns <HI>&s;ome</HI> e&s;pecially, to &s;eek of Dreames a <HI>due</HI> knowledg: <HI>viz.</HI> &s;uch who&s;e Dreames be</P>
<LIST>
<ITEM>More U&s;itate,</ITEM>
<ITEM>More Pa&s;sionate, <HI>and</HI></ITEM>
<ITEM>More Intricate.</ITEM>
</LIST>
<P>1. Tho&s;e men with whom Dreames are more <HI>U&s;itate</HI> and accu&s;tomed: &s;ome men do almo&s;t as ordinarily dreame as &s;leep; and &s;hould not &s;uch know Dreames? they who are mo&s;t <HI>frequent</HI> in them, &s;hould be mo&s;t <HI>intelligent</HI> of them.</P>
<P>2. Such men who&s;e Dreames are <HI>Pa&s;sionate:</HI> they fall upon them with an oppre&s;&s;ive power; as <HI>Pilates wife,</HI> who in her Dreame &s;orely <HI>&s;uffered,</HI> Matth. 27. 19. <NOTE N="*" PLACE="marg">Multa pa&s;&s;a &s;um propter <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um&mdash;ut &s;cili|cet a compa&s;&s;io|ne quae erat ad uxorem,&mdash;de&s;idior fieret vir circa occa|&s;ionem Chri&s;ti. <HI>Chry&s;.</HI> in Mat. Hom. 87. Tom. 2. &amp; Tom. 9. Vide.</NOTE> <HI>Chry&s;o&s;tome</HI> concludes, Though <HI>Pilate</HI> was <HI>&s;tupid</HI> about the &s;tate of <HI>Chri&s;t,</HI> yet his <HI>wife</HI> had &s;uch a Dreame, as made impre&s;&s;ions and moved compa&s;&s;ions in <HI>Chri&s;ts</HI> innocent ca&s;e. Thus with <HI>&s;ome</HI> &s;ometimes it comes to pa&s;s, by Dreames they are
<PB N="23" REF="43">
much wounded, warmed, awakened; affected, afflicted, inflamed, inforced: &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e <HI>&s;uch</HI> are to &s;eek into a &s;erious knowledg of Dreames.</P>
<P>3. Tho&s;e men who&s;e Dreames are more <HI>Intricate</HI> and ob&s;curate; Some Man while his <HI>Body</HI> is a&s;leep, a dark veil &s;eems to cover the face of his <HI>Soul,</HI> &s;o that it cannot <HI>&s;ee</HI> it &s;elf, nor what it tran&s;acts: Things &s;eem to be <HI>ponderous,</HI> yet are <HI>ambiguous:</HI> they &s;eem to in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i|nuate <HI>light,</HI> yet be accompanied with <HI>darkne&s;s;</HI> in them are &s;uch <HI>depths</HI> as<NOTE PLACE="marg">Piorum e&s;t ora|re &amp; laborare quando de re|bus magnis in &s;omno <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">nentur ut Deus quid velit clarius o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tendit. <HI>Pa|raeus</HI> Com. in Gene&s;. ca. 41. v. 32&punc;</NOTE> occa&s;ion <HI>doubts</HI> and many demurres in the minde: &s;uch men have more cau&s;e to inquire into the cleere knowledg of Dreames.</P>
<P>2. See &s;ome <HI>Rea&s;ons</HI> that may incite <HI>all</HI> &s;orts of men to &s;eek this knowledg, and principally to pre&s;s <HI>&s;ome</HI> men to pro&s;ecute this knowledg.</P>
<P>Ponder therefore,</P>
<LIST>
<ITEM>1. The Difficulty of it.</ITEM>
<ITEM>2. The Po&s;sibility to it.</ITEM>
<ITEM>3. The Equity for it.</ITEM>
<ITEM>4. The Excellency in it. <HI>And</HI></ITEM>
<ITEM>5. The Commodity by it.</ITEM>
</LIST>
<P>1. <HI>Difficulty:</HI> Hard it is to attain
<PB N="24" REF="44">
the knowledg of Dreames, becau&s;e</P>
<LIST>
<ITEM>The Soul is &s;ecret that conceives them, &amp;</ITEM>
<ITEM>Satan is &s;ubtill to conceal them.</ITEM>
</LIST>
<P>1. The <HI>Soul</HI> herein hath <HI>&s;ecret</HI> works,<NOTE PLACE="marg">Cypria. de car|din. operibus Chri&s;ti. Quomodo condi|torem terrae comprehendes? animam habes cujus faculta|tes enumerare non potes. <HI>Cyril.</HI> Cateche&s;. 6.</NOTE> and indeed works in the Soul are &s;ecret. <HI>I am patient though I cannot under&s;tand</HI> (&s;ayes <HI>Cyprian) &s;everall of Gods works in the world, for my own Soul hath &s;uch works whereof I am ignorant. How can&s;t thou comprehend the excellencie&punc; of God above thee? thy own Soul within thee hath faculties and foot&s;teps thou hardly finde&s;t out,</HI> &s;ayes <HI>Cyril.</HI></P>
<P>2. <HI>Satan</HI> to conceale the&s;e Soul|works is &s;ubtill: he would not have men di&s;cern the <HI>good</HI> of &s;uch Dreams as are from <HI>God,</HI> nor the <HI>evil</HI> of &s;uch Dreames as from <HI>him&s;elf</HI> pro|ceed.</P>
<P>2. <HI>Po&s;sibility:</HI> Men may attain true knowledg in the&s;e Soul-&s;ecrets, having tho&s;e lights that lead thereunto: As</P>
<LIST>
<ITEM>The light of Nature, &amp;</ITEM>
<ITEM>The light of Scripture.</ITEM>
</LIST>
<P>1. <HI>Nature-light</HI> led many learned <HI>Philo&s;ophers</HI> to write much of Dreames: to find out all the faculties and abilities of the Soul, they &s;ought out much, as
<PB N="25" REF="44">
<HI>Tertullian</HI> relates: and why may not<NOTE PLACE="marg">Tertul. de Ani|ma. cap. 1.</NOTE> we who have</P>
<P>2. <HI>Scripture-light</HI> that's better: <HI>We have <GAP DESC="foreign">, a more &s;ure word, as a light that &s;hineth in a dark place.</HI> What is done in the dark this brings to light, layes open and makes known.</P>
<P>3. <HI>Equity:</HI> 'Tis fit men &s;hould know things done in them, &s;uch things as they are not only receptive of, but operative in, as in the ca&s;e of Dreames. In &s;uch things doth not <HI>God</HI> ob&s;erve us? <HI>Thou</HI><NOTE PLACE="marg">P&s;al. 139. 2, 3, 4, 11, 12.</NOTE> <HI>knowe&s;t my down-lying and up-ri&s;ing, and under&s;tande&s;t my thoughts afar off. Thou compa&s;&s;e&s;t my bed and art acquainted with all my wayes. The darkne&s;s hideth not from thee.</HI></P>
<P>4. <HI>Excellency:</HI> The rarity of this knowledg 'tis found in few. To under|&s;tand Dreames, how exceedingly did <HI>Pharaoh, Nebuchadnezzar</HI> &s;eek the &s;ame? how were <HI>helpers</HI> herein honoured, as <HI>Jo&s;eph</HI> and <HI>Daniel,</HI> for their interpre|ting<NOTE PLACE="marg">Gen. 41. 1, 2, 15, 16. Dan. 2. 3, 48, 49.</NOTE> and making Dreams known.</P>
<P>5. <HI>Commodity:</HI> Hereby a man may know much of <HI>God,</HI> of <HI>Satan</HI> and of <HI>him&s;elf:</HI> hereby a man may know much of the vanity of the <HI>world,</HI> the
<PB N="26" REF="45">
venome and villany of <HI>Sinne,</HI> the ex|cellency and activity of <HI>Grace,</HI> which probably hath mo&s;t prevalency in him, and principall power over him, <HI>&amp;c.</HI></P>
<P>I &s;hall therefore endeavour to &s;et forth the &s;everall <HI>&s;orts</HI> of Dreames, whether they come from <HI>God</HI> or from the <HI>Devil.</HI> Dreams drawn in by the <HI>Devil,</HI> I &s;hall fir&s;t con&s;ider whether they be more <HI>fal&s;e,</HI> or more <HI>foul.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="part">
<PB N="27" REF="45">
<HEAD>II. Of Fal&s;e and Deluding DREAMES.</HEAD>
<EPIGRAPH>
<BIBL>ZACH. 10. 2.</BIBL>
<Q>And they told fal&s;e Dreames.</Q>
</EPIGRAPH>
<P>THe&s;e <HI>few</HI> words do affirm a <HI>fond</HI><NOTE PLACE="marg">Somnia qui a Diabolo immit|tuntur &s;unt du|plicia, <GAP DESC="foreign">. 1. Ethnicorum, 2. Enthu&s;ia&s;ta|rum, Doctores mendaces apud varios vocantur <GAP DESC="foreign">, i. <HI>P&s;eudopro|phetae</HI> propter &s;imilitudinem cum veri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pro|phetis&mdash;tamen Satanae lenones &amp; lenociniis &s;uis multos a Deo &s;e|ducentes. <HI>Calv.</HI> Com. in Deut. 13. <HI>Aret.</HI> in ca. 4. ep. 1. Johan.</NOTE> Report in which we may fitly ob&s;erve,</P>
<LIST>
<ITEM>1. <HI>The Matter reported,</HI> &amp;</ITEM>
<ITEM>2. <HI>The Men reporters.</HI></ITEM>
</LIST>
<P>The <HI>Matter</HI> the report is made <HI>of,</HI> does not concern any of the certain and &s;olid truths of <HI>God,</HI> but deceitfull fan|cies, fal&s;e Dreames.</P>
<P>The <HI>Men</HI> the report is made <HI>by,</HI> be not the approved Prophets of the true <HI>God,</HI> but friends to fal&s;e <HI>gods,</HI> fal&s;e Teachers. <HI>And they told fal&s;e Dreames.</HI></P>
<P>That I may fix &s;ome &s;erious di&s;|cour&s;e upon Dreames fal&s;e, I &s;hall at pre&s;ent propo&s;e,</P>
<LIST>
<ITEM><PB N="28" REF="46">1. <HI>The Means of their Production,</HI> &amp;</ITEM>
<ITEM>2. <HI>The Times of their Traduction.</HI></ITEM>
</LIST>
<P>1. The <HI>Means</HI> producting, or the procreating <HI>cau&s;es</HI> of fal&s;e Dreames, they be ba&s;e brats brought forth be|tween,</P>
<LIST>
<ITEM>Satans &s;leights, &amp;</ITEM>
<ITEM>Soul-deceits.</ITEM>
</LIST>
<P>1. The &s;leights of <HI>Satan</HI> through which fal&s;e Dreames be produced. The <HI>Devil</HI> what is he? &s;ayes <HI>Au&s;tin, He is</HI><NOTE PLACE="marg">Quid e&s;t Dia|bolus? Angelus a Deo &s;epara|tus, a &s;em<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tip&s;o decept<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, alios decipiens, author fallaciae, pater mendacii, radix malitiae, caput &s;celerum, <HI>&amp;c. Aug.</HI> in Vigil. Nat. Dom. Ser. 4.</NOTE> <HI>a fallen Angel, who fir&s;t deceived him&s;elf, and ever after &s;eeketh to deceive others, the author of ugly lyes, the father of foul fal&s;hoods,</HI> &amp;c. though with <HI>fair faces,</HI> and under <HI>truth-pretences,</HI> &amp;c. This is he who &s;ubtilly &s;ends in &s;everall Dreames, &s;eemingly <HI>true</HI> yet certainly <HI>fal&s;e.</HI></P>
<P>2. The <HI>deceits</HI> of mens hearts and &s;ouls &s;ide with <HI>Satan,</HI> to &s;et out and &s;end forth fal&s;e Dreames. The fal&s;e Pro|phets <HI>God</HI> reproved, becau&s;e they de|livered deluding Doctrines and lying Dreames, as certain <HI>Truths</HI> proceeding from <HI>God,</HI> when they were but the <HI>de|ceit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of their own hearts, Jer. 14. 14. Ezek.</HI> 13. 2, 3. If we go no further than
<PB N="29" REF="46">
to the Dreames we finde in the Text, the <HI>Devil</HI> no doubt was the begetting-Father, an evil minde the conceiving-Mother, and the mouthes of deceiving men were as the helping-Midwives to bring forth the&s;e fal&s;e-births. <HI>And they told fal&s;e Dreames.</HI></P>
<P>2. The <HI>Times</HI> of traducting or pa&s;|&s;ing over of the&s;e evil Dreames from one <HI>per&s;on</HI> to another, from one <HI>age</HI> to another, is evident. What dealings have been between the <HI>Devil</HI> and <HI>di|vers</HI> in Dreames of delu&s;ion, <HI>Authors</HI><NOTE PLACE="marg">Multis tempori|bus &s;omniis fal|lacibus, homines in magnos mit|tuntur errores, &amp;c. <HI>Aug.</HI> de cura pro mor|tuis. <HI>cap. 10.</HI></NOTE> both <HI>Divine</HI> and <HI>Humane</HI> make men|tion;</P>
<LIST>
<ITEM>Both before Chri&s;ts coming,</ITEM>
<ITEM>And after the coming of Chri&s;t.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> Before <HI>Chri&s;t</HI> came, &s;uch Dreaming-thoughts in the mindes of divers men were mightily promoted,</P>
<LIST>
<ITEM>Among Jews,</ITEM>
<ITEM>And Gentiles.</ITEM>
</LIST>
<P>1. Among the <HI>Jews,</HI> there were &s;e|verall<NOTE PLACE="marg">Propheta non damnat exteras Gentes, &s;ed ca|&s;tigat Judaeos quia relicto Dei verbo &s;e&s;e con|tu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">erint ad &s;om|nia &amp; &s;imula|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a. <HI>Calvin.</HI></NOTE> men into who&s;e mindes <HI>Satan</HI> &s;ugge&s;ted &s;uch fal&s;e Dreames, as we finde in the Books both of <HI>Mo&s;es</HI> and the Prophets: <HI>Deut. 13. 2, 3. Jer.</HI> 23. 25. Dreames were then <HI>one</HI> of tho&s;e
<PB N="30" REF="47">
wayes by which <HI>God</HI> did u&s;ually com|municate his minde to men, <HI>Numb. 12. 6. 1 Sam.</HI> 28. 15. In imitation of which the <HI>Devil</HI> in tho&s;e dayes did manage much of his bu&s;ine&s;s in Dreames. And divers were deluded with the wiles of the <HI>Devil,</HI> pretending the will of <HI>God.</HI></P>
<P>2. Among the <HI>Gentiles</HI> were mul|titudes<NOTE PLACE="marg">Solet Daemon in &s;uisp&s;eudo-Pro|phetis &amp; aliis impiis impo&s;to|ribus,&mdash;Somnia excitare ut olim inter Gentes, <HI>&amp;c. Zanch.</HI> Tract. de Divi. Sybillae non Dei Prophetae, &s;ed organa Satanae. <HI>Aug.</HI> in Expo&s;. ad Rom.</NOTE> who&s;e imaginations in this &s;ame way were &s;adly deceived. Unto the ten <HI>Sybills</HI> of <HI>Greece,</HI> the <HI>Devil</HI> in Dreames and Trances did convey very &s;trange things, as <HI>Ju&s;tin Martyr</HI> and <HI>Lactan|tius</HI> relate. And of the like &s;ort were other <HI>Ethnick</HI> Oracles of old: for when men in matters of doubt did con&s;ult with them to be re&s;olved, they were to offer their <HI>gift</HI> upon the Altar of <HI>Apollo,</HI> and then to lie down and &s;leep be&s;ides the &s;ame <HI>Altar,</HI> and in a Dreame to receive an <HI>an&s;wer,</HI> as is evidenced by<NOTE PLACE="marg">Vide <HI>Niceph.</HI> li. 8. ca. 35.</NOTE> <HI>Authors</HI> &s;everall.</P>
<P><HI>Secondly,</HI> Since <HI>Chri&s;t</HI> came, with &s;uch Satanicall &s;ugge&s;tions, in Dream|delu&s;ions, have &s;everall been deceived:</P>
<LIST>
<ITEM>Some that wholly oppo&s;ed Chri&s;t, <HI>and</HI></ITEM>
<ITEM>Some that in part profe&s;&s;ed Chri&s;t.</ITEM>
</LIST>
<P>1. <HI>Some</HI> di&s;claiming <HI>Chri&s;t</HI> and clea|ving
<PB N="31" REF="47">
to <HI>Heatheni&s;h gods,</HI> have had &s;uch delu&s;ive Dreames: Thus &s;ome an|&s;wers<NOTE PLACE="marg">Sub Traiano de|ficiunt Ethnica Oracula, Ann<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Chri&s;ti 101. <HI>Al&s;ted.</HI> Chr. mon. Romanae. p. 119. <GAP DESC="illegible" RESP="apex" EXTENT="1 span"></NOTE> were received from the old <HI>O|racles</HI> untill <HI>Traians</HI> time, that was an hundred years after <HI>Chri&s;t,</HI> as <HI>Al&s;tedius</HI> and others that have written the <HI>Chro|nologie</HI> of Times a&s;&s;ert.</P>
<P>2. <HI>Such</HI> as in &s;ome &s;en&s;e have owned <HI>Chri&s;t</HI> and Go&s;pel-truths, yet have been mi&s;erably mi&s;led by lying Dreames:</P>
<LIST>
<ITEM>Some in the Apo&s;tles times, <HI>and</HI></ITEM>
<ITEM>Some &s;ince the times of the Apo&s;tles.</ITEM>
</LIST>
<P>1. When the <HI>Apo&s;tles</HI> lived, were<NOTE PLACE="marg"><GAP DESC="foreign">, &amp;<HI>c. v.</HI> 9, &amp; 11.</NOTE> &s;ome deluded. Yea not only in them|&s;elves &s;educed, but through &s;uch ima|ginations were &s;ome made mon&s;trous Seducers. See <HI>Simon Magus</HI> that great <HI>Impo&s;tor</HI> of the people in <HI>Samaria,</HI> men|tioned <HI>Acts 8. 11. A long time he had bewitched them with his Sorceries. Be|witched:</HI> The Greek word <GAP DESC="foreign">, &s;ig|nifies, he carried them out of them|&s;elves as in <HI>exta&s;ies,</HI> ca&s;ting them into <HI>trances,</HI> cau&s;ing them to lie as in &s;trange <HI>&s;leeps,</HI> and to communicate marvellous matters to them as in Dreames.</P>
<P><HI>Eu&s;ebius</HI> reports, that he had his <GAP DESC="foreign">, his Dream-deluding-Devils,
<PB N="32" REF="48">
<HI>Devils</HI> that in Dreames he received de|lu&s;ions from, and by whom he deluded others in their Dreames. This <HI>Simon,</HI><NOTE PLACE="marg">A nomine hone|&s;ti&s;&s;imo di&s;&s;idet. Simon vocatur, hoc e&s;t auditor, &s;cilicet Dei, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um factus &s;it audi|tor Satanae, &amp;c. <HI>Aret.</HI> in loc.</NOTE> as one ob&s;erves, did not an&s;wer the <HI>Etymologie</HI> of his <HI>Name,</HI> for he was no <HI>hearer</HI> of God, or the voice of Truth, but he hearkned to the <HI>Devil</HI> and his lying-language, and others li&s;ten|ing to and learning of him were delu|ded.</P>
<P><HI>Ju&s;tin Martyr</HI> who was one of the City of <HI>Samaria</HI> where this <HI>Simon Magus</HI> did &s;o much mi&s;chief, reports him much in this matter, and &s;o doe many other <NOTE N="*" PLACE="marg">Similia de eo refert, <HI>Eu&s;eb.</HI> lib. 3. ca. 13. Eccle&s;. Hi&s;t. ex Ju&s;tino &amp; Ire|naeo vitam illius de&s;cribens. De eo etiam co|pio&s;e &s;crip&s;it <HI>Epiphan.</HI> lib. 1. Sect. 2. quem con&s;ule. <HI>Polido.</HI> lib. 8. cap. 4. &amp; alii.</NOTE> <HI>Authors,</HI> &s;etting him forth in &s;uch &s;innefull &s;ubtilties through which he drew many <HI>Di&s;ciples</HI> to him|&s;elf.</P>
<P>2. Since the <HI>Apo&s;tles</HI> died, in Dreames have divers been &s;educed, as they who write the <HI>Hi&s;tories</HI> and give the <HI>Haere&s;iography</HI> of later times relate. The <HI>Manichees, Famili&s;ts</HI> and others, from &s;uch Dreaming delu&s;ions fir&s;t received their rotten opinions. Tho&s;e prodigious preachings and pra|ctices of the boi&s;terous <HI>Anabapti&s;ts</HI> in <HI>Germany,</HI> their fir&s;t <HI>original</HI> was drawn
<PB N="33" REF="48">
from deluding-Dreams. <HI>Muncer, Rotman, Phifer, Knipperdoling, John</HI> of <HI>Lei|den,</HI> and others, that were the princi|pall Per&s;ons, peremptorily &s;aid; <HI>That God appeared to them by his Angell in</HI><NOTE PLACE="marg">Pote&s;t Daemon homines per in|&s;omnia &s;edu|cere&mdash;Hujus generis fuerunt &s;omnia Anabap|ti&s;tarum Mona|&s;terien&s;ium qui &s;omniis ad quae|vis flagitia &amp; nefanda &s;celera mon&s;tro&s;i&s;&s;ima&s;|que opiniones in|citati fuerunt&mdash;quorum fal&s;ita|tem &s;omniorum acerbos eventus declaravit&mdash;<HI>Zanch.</HI> Tract. de Divinat.</NOTE> <HI>the Night, and plainly revealed great and Glorious Things to them in Dreames,</HI> &amp;c. <HI>Ga&s;tius, Horten&s;ius, Melancthon</HI> and other <HI>Authors,</HI> make mention into what <HI>multitudes</HI> they grew, and what <HI>mi&s;chiefs</HI> they did, not onely in <HI>words</HI> (condemning <HI>Luthers</HI> Doctrine; as dull, cold, and carnall, crying down <HI>Zwing|lius</HI> for Infant bapti&s;me, as Babiloni&s;h and abominable: But by force of <HI>Arms,</HI> plundering the mo&s;t <HI>Noble Hou|&s;es,</HI> and oppo&s;ing the mo&s;t <HI>Prote&s;tant Princes,</HI> &amp;c. So that <HI>Suevia, Franco|nia,</HI> the Higher and the Lower <HI>Ger|many</HI> was all in an <HI>uproare</HI> for divers years, beginning their Troubles about the year 1522: and not any end or quiet till about 1540; as <HI>Ga&s;tio</HI> in his Book printed at <HI>Ba&s;il</HI> (in the year 1544,) does fully &s;et forth.</P>
<P>The <HI>Improvement</HI> of what is thus pre&s;ented and a&s;&s;erted, is con&s;iderable and applicable in a <HI>double</HI> way:</P>
<LIST>
<ITEM><PB N="34" REF="49">1. <HI>For Confuting of Others,</HI> &amp;</ITEM>
<ITEM>2. <HI>For Profiting our Selves.</HI></ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> From the <HI>Premi&s;es</HI> we may fully <HI>confute</HI> the opinion of tho&s;e <HI>Per&s;ons</HI> who deny the <HI>Fal&s;hood</HI> of Dreames.</P>
<LIST>
<ITEM>Some Po&s;itively and in the whole,</ITEM>
<ITEM>Some Re&s;pectively and in part.</ITEM>
</LIST>
<P>1. Some have <HI>wholly</HI> denied that<NOTE PLACE="marg">Dubium non e&s;t quin Diaboli a&s;tutia &amp; ma|chinatione talia &s;aepe hominibus objiciantur. <HI>Magir.</HI> Philo&s;.</NOTE> fal&s;ehood affirmed in Dreames. Two &s;orts of former <HI>Philo&s;ophers</HI> we <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">inde erring in this Point:</P>
<LIST>
<ITEM>Some in an Exce&s;s, &amp;</ITEM>
<ITEM>Others in a Defect.</ITEM>
</LIST>
<P>1. Some have &s;o <HI>exceeded</HI> and runne out &s;o <HI>farre,</HI> as to affirm all Dreames to be fallacious and frivolous, without any Truth or certainty: So <HI>Xenopha|nes,</HI><NOTE PLACE="marg">Ita cynici omnes ineo &amp; Cicero. <HI>Zanch.</HI> Tract. de Divin.</NOTE> <HI>Caliphonius, Epicurus</HI> and his <HI>Di&s;|ciples,</HI> that there were any Dreames at all, whereof either <HI>God</HI> or <HI>Nature</HI> could be the <HI>cau&s;e;</HI> but how cau&s;ele&s;s and groundle&s;s this <HI>opinion</HI> was, will hereafter by proofs of <HI>Scripture</HI> plainly appear.</P>
<P>2. Some have fallen &s;o <HI>&s;hort,</HI> as to a&s;&s;ert no Dreames to be Deceitfull and vain, but all True, as <HI>Protogo|ras</HI>
<PB N="35" REF="49">
with other <HI>Stoicks</HI> &s;tifly maintained.<NOTE PLACE="marg">Con&s;ule Clem. Alexandrin. Stromat. <HI>li. 1.</HI> Nulla &s;omnia evacuabant, &amp;c. <HI>Tertul.</HI> de Anima. <HI>ca. 46.</HI> Dr. <HI>Willet</HI> in Danielem, <HI>ca. 1&punc; &amp; 2. Que&s;t. 44.</HI></NOTE> The <HI>Telmi&s;en&s;es,</HI> as <HI>Tertullian</HI> reports, were much of the &s;ame mind. But how much &s;uch were mi&s;taken likewi&s;e, &s;ome <HI>worthy Men</HI> have made manife&s;t, and the &s;ame &s;hall be my further en|deavour to demon&s;trate: That among <HI>Dreames</HI> &s;ome may be found <HI>fal&s;e.</HI></P>
<P><HI>Secondly,</HI> Some among Men may be &s;een who <HI>deny</HI> this in <HI>part:</HI> to wit, as towards them&s;elves no Dreames are fal&s;e.</P>
<P>Suppo&s;e, &s;ay &s;ome, that in former <HI>ages,</HI> and other <HI>places</HI> of the world, &s;ome Men have been <HI>mi&s;led</HI> by &s;uch Delu&s;ions: yet <HI>Chri&s;tians</HI> of this <HI>Eng|li&s;h-Nation,</HI> and in this <HI>Go&s;pel-&s;ea&s;on,</HI> have no &s;uch Deceits, no fal&s;e Dreams. Whereas come we never &s;o clo&s;e to our own <HI>Times</HI> and <HI>Homes,</HI> why may not fal&s;e Dreames be found?</P>
<P>Dreames of Deep Deceit proceed|ing from <HI>Satan</HI> ob&s;erve,</P>
<LIST>
<ITEM>1. <HI>Such have been actual in &s;ome.</HI></ITEM>
<ITEM>2. <HI>Such may be actual in others.</HI></ITEM>
</LIST>
<P>1. In <HI>&s;ome</HI> of us we may be &s;ure Deceitfull Dreames have <HI>actually</HI> been.</P>
<LIST>
<PB N="36" REF="50">
<ITEM>Both in times more remote,</ITEM>
<ITEM>And in later times.</ITEM>
</LIST>
<P>1. In times <HI>remote:</HI> Some Dreams have<NOTE PLACE="marg">Pe&s;tis haec non tant&ugrave;m Germa|niam &s;ed Ita|liam &amp; Gallia~ jamdudum per|vagata e&s;t &amp; non olim &s;olum, &s;ed nune etiam rena&s;centi apud Anglos Eccle&s;iae Chri&s;ti pluri|mum negotii de|dit, <HI>&amp;c. Bul|ling.</HI> li. 6. ad|ver&s;. Anabapt.</NOTE> been of this &s;ort, as <HI>Seed</HI> &s;own by <HI>Satans</HI> hand on <HI>Engli&s;h ground,</HI> though it hath not &s;o &s;prung up as to &s;pread the <HI>Land.</HI> When that fore&s;aid fire flamed in <HI>Ger|many,</HI> &s;ome &s;parks thereof flew over into <HI>England</HI> as well as other parts, as <HI>Bullinger</HI> reports. Some Men were of &s;uch per&s;wa&s;ions, delu&s;ions, opinions, though wanting number and power they did not publikely appear.</P>
<P>2. In <HI>later</HI> times Men have had here at home many a mi&s;taking <HI>Dreame:</HI> Dreames drawn in by the <HI>Devil,</HI> which they have taken as tendred to them by the hand of a <HI>Holy God.</HI> Concern|ing,</P>
<LIST>
<ITEM>What God would do for them, &amp;</ITEM>
<ITEM>What they &s;hould do for God.</ITEM>
</LIST>
<P>1. <HI>Dreames</HI> declaring how <HI>God</HI> would <HI>advance</HI> them, rai&s;e them, u&s;e them, and make them high for his ho|nour; promoting per&s;ons of the &s;ame <HI>Principles,</HI> to great po&s;&s;e&s;&s;ions, tran&s;|actions; &s;etting them upon bold pre|&s;umptions, proud predictions, as have
<PB N="37" REF="50">
appeared from &s;ome in their printed <HI>Pamphlets.</HI></P>
<P>2. <HI>Dreames</HI> declaring how <HI>God</HI> did <HI>advi&s;e</HI> them, coun&s;ell them, command them what wayes to forbear, and which wayes to bend them&s;elves. So &s;ome have of late yeares de&s;erted our <HI>pub|like A&s;&s;emblies,</HI> into &s;eparated com|panies, as being warned of <HI>God</HI> in Dreames &s;o to do. The la&s;t In&s;tance I heard related, was of a <HI>Woman</HI> in a neighbouring <HI>Town,</HI> who dreamed that <HI>God</HI> one night &s;aid to her, <HI>Come out</HI><NOTE PLACE="marg">I&s;a. 52. 11. <HI>2 Cor. 6. 17. Rev. 18. 4.</HI> Vera interpre|tatio ad vitan|dam idolola|triam, <HI>&amp;c.</HI> Aret. in loc.</NOTE> <HI>from among them, and be ye &s;eparate, &amp;c.</HI> She awaked, fell a&s;leep again and heard the &s;ame from God; &s;o that, &s;aid &s;he, <HI>the Dreame was doubled, to &s;hew the certainty.</HI> In obedience to which, &s;he ever after for&s;ook all publike Or|dinances, though many years after &s;he did not live. Her own <HI>Si&s;ter,</HI> who re|ceived this &s;ame from her mouth, is yet alive to <HI>witne&s;s</HI> it.</P>
<P>2. In <HI>others,</HI> fal&s;e and deceitfull Dreames may <HI>actually</HI> be; con&s;ider|ing,</P>
<LIST>
<ITEM>Their Hearts Corruption, &amp;</ITEM>
<ITEM>Satans Temptation.</ITEM>
</LIST>
<P><PB N="38" REF="51">1. <HI>Corruption</HI> of Heart is naturally <HI>equall</HI> in all. The <HI>Philo&s;opher</HI> &s;ayes of<NOTE PLACE="marg"><HI>Anima tota e&s;t in toto, &amp; tota in qualibet par|te</HI>&mdash;</NOTE> the Rea&s;onable <HI>Soul, That 'tis wholly in the whole Body, and whole in every part, though not to every purpo&s;e.</HI> But of Original <HI>Sinne</HI> it may be &s;aid; <HI>'Tis whole in every Per&s;on to every purpo&s;e:</HI> and did not God prevent, it would &s;o appear. No tran&s;gre&s;&s;ion &s;o great, or delu&s;ion &s;o gro&s;s but thereto this would entice.</P>
<P>2. <HI>Satans</HI> Temptations tend hereto: The Devil in Dreames hath deluded divers in daies pa&s;t; and do not we think that this <HI>old Serpent</HI> growes &s;im|ple, and that through age the <HI>Devil</HI> doats, enfeebled in his parts, powers and<NOTE PLACE="marg"><HI>Non mirum e&s;t &s;i Satan vari&egrave; varios illudat,</HI> &amp;c. <HI>omnibus er|rorumcapturis&mdash;obnoxii &s;unt qui Dei verbo lu|cente non re|guntur.</HI></NOTE> policies? Nay rather, long experience hath rai&s;ed his &s;ubtilties into greater activities. '<HI>Tis no wonder</HI> (&s;ayes a good Expo&s;itor) <HI>the Devil now adayes &s;edu|ces divers &s;orts in divers wayes; 'tis ra|ther a wonder that all his wayes of de|lu&s;ions do not take upon all tho&s;e per&s;ons who leave the light of Gods good Word, to be led by their own fooli&s;h fancies.</HI> Alas how few are &s;erious with <HI>God?</HI> how many make a meer Dreame of <HI>Re|ligion?</HI>
<PB N="39" REF="51">
that it might be ju&s;t with God in &s;uch Dreames of <HI>Religion,</HI> to leave them to Dreames of <HI>Delu&s;ion.</HI></P>
<P><HI>Secondly,</HI> For the further <HI>profiting</HI> of our &s;elves, all that I &s;hall &s;ay concern|ing &s;uch fal&s;e deceitfull Dreames, &s;hall be,</P>
<LIST>
<ITEM>To make a Di&s;covery of them, &amp;</ITEM>
<ITEM>To help a Delivery from them.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> To di&s;cover and finde out fal&s;e Dreames: This is indeed <HI>difficult,</HI> through <HI>Satans</HI> de&s;igns and Mans <HI>heart</HI>-deceits.<NOTE PLACE="marg">Animalia quae|dam, ne inveniri po&s;&s;int ve&s;tigia &s;ua circa cubile &s;uum confun|dunt, <HI>Seneca.</HI> Ep. 68.</NOTE> <HI>Seneca</HI> reports the property of &s;ome wild <HI>Bea&s;ts,</HI> who e&s;pecially about their <HI>Dens</HI> and &s;leeping places &s;eek to ob&s;cure the <HI>tracts</HI> and <HI>prints</HI> of their feet, that followed they be not found out. <HI>Sinne</HI> and <HI>Satan</HI> much &s;eek to hide their <HI>foot-&s;teps,</HI> tho&s;e walks and works they have in the Heads and<NOTE PLACE="marg">Duas portas di|vi&s;it &s;omnii, corneam veri|tatis ebur|neam fallaciae. Respicere e&s;t enim inquiunt per cornu ebur autem caecum e&s;t, <HI>&amp;c.</HI> Homerus Idem Virgil. 6. Aeneid.</NOTE> Hearts of &s;leeping Men. <HI>Peter Martyr</HI> in his <HI>Common places,</HI> reports out of <HI>Heathen Writers,</HI> that they were wont to appoint to Dreames <HI>two</HI> doores: The <HI>one</HI> a door of <HI>Horn</HI> which was the <HI>door</HI> of <HI>Truth;</HI> the <HI>other</HI> a door of <HI>Yvory</HI> which was the <HI>door</HI> of <HI>Deceit:</HI> for <HI>Horn</HI> &s;ay they may be looked through, and
<PB N="40" REF="52">
<HI>Truth</HI> is ea&s;ie to be looked into; but <HI>Yvory</HI> is thick and dark: &s;o <HI>deceit</HI> and fal&s;hood is hardly de&s;cried. Dreames of Truth that proceed from <HI>God</HI> are &s;ooner &s;een; but Dreames of fal&s;ehood that fall in from <HI>Satan,</HI> are not &s;o di&s;|coverable, though to be di&s;covered de|&s;ireable.</P>
<P>To under&s;tand and di&s;cerne &s;uch <HI>Dreames,</HI> who&s;e <HI>Author</HI> is the <HI>Devil,</HI> may be a le&s;&s;on worth our learning. <HI>I would to God</HI> (&s;ayes <HI>Au&s;tin) I could</HI><NOTE PLACE="marg">Aug. Epi&s;t. 100. ad Evodium.</NOTE> <HI>clear the difference, between Dreames drawn in by the Devil to &s;educe and de|ceive me, and tho&s;e brought in of God to incite and &s;ave me.</HI> As the <HI>Magicians</HI> of <HI>Egypt,</HI> in the day did divers things in the eyes of Men, like to the work|ings of <HI>Mo&s;es</HI> that man of <HI>God:</HI> &s;o <HI>Sa|tan</HI> in the night, may draw divers things<NOTE PLACE="marg">Prudent&egrave;r con|&s;iderandum &amp; diligent&egrave;r di|&s;tingue~dum e&s;&s;e an Deus in &s;om|niis certe loqua|tur, an vero ho|mines fallaci|ter &s;e jactent pro ejus &s;ervis, &amp;c. <HI>Calv.</HI> in Jerem.</NOTE> into the mindes of Men, like to the workings of <HI>God</HI> him&s;elf. Yet though there be an <HI>appearing</HI> re&s;emblance, there is a <HI>po&s;itive</HI> difference between Dreams from the <HI>Devil</HI> as a transformed <HI>Angel</HI> of Light, and Dreames from <HI>God</HI> the onely true <HI>Father</HI> of Lights, which we may infallibly finde out, by a &s;erious
<PB N="41" REF="52">
ob&s;erving on both &s;ides:</P>
<LIST>
<ITEM>Their concommitant Cau&s;es, &amp;</ITEM>
<ITEM>Their con&s;equent Effects.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> To di&s;cover them in their <HI>Cau&s;es,</HI> 'tis meet to meditate,<NOTE PLACE="marg">Ger&s;on. lib. de di&s;tinctione ve|rarum &amp; fal&s;a|rum vi&s;ionum.</NOTE></P>
<LIST>
<ITEM>The Matter for their Sub&s;tance, &amp;</ITEM>
<ITEM>The Manner of their Conveyance.</ITEM>
</LIST>
<P>1. The <HI>Matter</HI> about which they be <HI>wrought</HI> up, is deeply different: &s;uch Dreames as are undoubted of <HI>God</HI> be made up of things,</P>
<LIST>
<ITEM>Highly eminent in the &s;ight of God, &amp;</ITEM>
<ITEM>Wholly con&s;onant to the Word of God.</ITEM>
</LIST>
<P>Whereas the <HI>be&s;t</HI> Dreames that pro|ceed<NOTE PLACE="marg">Lege Bucerum in Epi&s;t. ad Rom. cap. 13. Tertullian. ad|ver&s;us Marcion. <HI>lib. 1.</HI> &amp; 4.</NOTE> from <HI>Satan,</HI> be about matters of no &s;uch <HI>eminency</HI> in the one, nor any &s;uch <HI>con&s;onancy</HI> to the other. For &s;ome|times &s;uch Dreames are filled with foo|li&s;h and frivolous, vain and ridiculous things, and at all times they are oppo|&s;ite and repugnant, either in whole or in part, to the pure and precious Word of <HI>God. The Prophet that hath a Dreame, let him tell a Dreame, and he that hath my Word, let him &s;peak my Word faith|fully; for what is the chaff to the wheat? &s;aith the Lord,</HI> Jer. 23. v. 28. <HI>Gods Word</HI> is <HI>wheat</HI> without <HI>chaff,</HI> the Prophets
<PB N="42" REF="53">
Dreame is <HI>chaff</HI> without <HI>wheat,</HI> or if therein be any <HI>wheat,</HI> there is much <HI>chaff</HI> therewith. That <HI>Satan</HI> may the &s;ooner &s;ell off and make the quicker markets of his chaff, he may mingle therewith &s;ome good wheat of Gods Word: The <NOTE N="*" PLACE="marg">Satanas transfigurat &s;e &s;icut Angelus lucis &amp; de Scripturis divi|nis laqueum pa|rat, utitur hi&s;ce te&s;timoniis non ut doceat &s;ed ut fallat. <HI>Ambro&s;.</HI> in Lucam. li. 4. de Tentat. Chri|&s;ti. Aquin. <HI>2a. 2ae.</HI> Quae&s;t. 172. &amp; Art. 6.</NOTE> <HI>Devil</HI> in his Dreame|delu&s;ions, may &s;ugge&s;t &s;ome Scripture|expre&s;&s;ions: In &s;uch pieces of <HI>Sugar,</HI> he makes men &s;wallow the <HI>Pills</HI> of his poi&s;onous errors. The <HI>Devil</HI> that he may the better lay his <HI>Babes</HI> in mens <HI>bo&s;omes,</HI> he dre&s;&s;es them up in Scrip|ture-cloathes: Hence men hug meer fancies, embracing fal&s;e Dreames for infallible Truths. True Dreames that be indeed from <HI>God,</HI> they throughout agree with <HI>Gods</HI> word, their whole mat|ter is of worth and good weight in <HI>Gods</HI> balance, pure, ponderous and precious, &s;ub&s;tantiall, &s;olid and &s;erious.</P>
<P><HI>Secondly,</HI> The <HI>Manner</HI> after which they are wrought in, is al&s;o differing. Dreames from the <HI>Devil</HI> they come in a man</P>
<LIST>
<ITEM>As more Ha&s;ty,</ITEM>
<ITEM>So more Hidden.</ITEM>
</LIST>
<P>In the&s;e Dreamings the <HI>Devils</HI> dri|vings
<PB N="43" REF="53">
are like to the drivings of <HI>Jehu,</HI> furious and fierce, thoughts throng in and thru&s;t out with violence and force, &s;o that thereby rea&s;on is oft darkened,<NOTE PLACE="marg">Diabolus e&s;t fu|ri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;us Dominus, &s;i &s;emel te com|prehend erit, nec die nec nocte te requie&s;cere &s;i|net, <HI>&amp;c.</HI> Ambro&s;. de fuga &s;eculi. <HI>cap. 4.</HI> Nu&s;quam re&s;i|dentis animi volutatio, <HI>&amp;c. Seneca</HI> lib. de Tranquillitate. Quando divini|t&ugrave;s mi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tuntur &s;omnia, nos &s;u|mus qua&s;i non dormimus im&ograve; advertimus clari&ugrave;s quam con&s;ueverimus vigilantes ideo in huju&s;modi &s;omniis ponitur vaticinium. <HI>Iamblicus.</HI></NOTE> brain di&s;tempered and powers di&s;turb|ed, foot-&s;teps &s;o frequently confu&s;ed, that little is orderly di&s;cerned. Thoughts be in the minde like <HI>Rebekahs</HI> twins in her womb, &s;trugling together: but they do not like them come forth, one hold|ing the heel of another; but be full of incon&s;i&s;tencies, lubricities, &s;lippery, &s;e|vered and un&s;etled, ru&s;hings in and rollings about, Rea&s;on &s;o roving from one thing to another, that the minde makes mi&s;erable non-&s;ence. Much of this might be manife&s;ted from that Dreame of <HI>Eliphas,</HI> Job 4. 11, 12, 16, 17, ver&s;es. which Dreame is judged to be but an illu&s;ion of the <HI>Devil,</HI> to &s;trengthen the hands of <HI>Eliphas,</HI> in vex|ing and troubling <HI>Job.</HI></P>
<P>On the other &s;ide, Dreames from <HI>God,</HI> they come in a manner</P>
<LIST>
<ITEM>As more Moderate,</ITEM>
<ITEM>So more Manife&s;t.</ITEM>
</LIST>
<P>Divine Dreames make a more or|derly <HI>entrance,</HI> and leave a more legible
<PB N="44" REF="54">
<HI>Impre&s;s:</HI> Thoughts herein as adhering<NOTE PLACE="marg">Sciendum e&s;t &s;omnia divina ab aliis &s;omniis multum differ|re quia in&s;culp|tam habet cer|titudinis notam &amp; clar<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us ob|&s;ignantur ut mi|nim&egrave; ambigua &s;it eorum veri|tas. <HI>Bulling.</HI> in Mat.</NOTE> one to another, &s;o declaring one of another. As bringing in things more lei&s;urely, &s;o making of things more intelligible, more evident and ea&s;ie to be under&s;tood. If &s;ome things at fir&s;t &s;eem <HI>intricate,</HI> yet the longer the mind dilates thereon, the more it under&s;tands therein, and the more it apprehends of Gods mind thereby.</P>
<P><HI>Secondly,</HI> Dreames are di&s;covered by their differing <HI>effects:</HI> Tho&s;e that come forth from <HI>God,</HI> they wonderfully work a Man</P>
<LIST>
<ITEM>To advance Gods Truth, &amp;</ITEM>
<ITEM>To aba&s;e him&s;elf.</ITEM>
</LIST>
<P>1. <HI>Truth</HI> hereby is brought much more to advance, and thereof to &s;et a farre higher price. The Truths of <HI>Gods</HI> Word are made more precious to his mind by this means. Such a man is mo&s;t likely to &s;peak in <HI>Luthers</HI> lan|guage, <HI>The lea&s;t title of divine Truth is</HI><NOTE PLACE="marg">Unam apex ve|ritatis, plus va|let quam coelum &amp; terra. <HI>Lu|ther.</HI></NOTE> <HI>more worth than Heaven and earth.</HI></P>
<P>2. <HI>Self,</HI> hereby he is brought to a|ba&s;e. A divine Dreame drives out <HI>pride,</HI> and proves a good <HI>Antidote</HI> a|gain&s;t pride-poi&s;on. Both the&s;e ble&s;&s;ed
<PB N="45" REF="54">
<HI>effects</HI> may be found from that of <HI>Elihu,</HI> Job 33. 15, 16, 17. <HI>God &s;peaketh once, yea twice&mdash;In a Dreame and Vi&s;ion of the Night&mdash;Then he opens the ears of men, and Seals their In&s;truction:</HI> That is, Then divine Truths take deep Impre&s;|&s;ions, and come to high e&s;timations, <HI>&amp;c. That he may withdraw man from his pur|po&s;e, and hide pride from man.</HI> This is <HI>Gods</HI> end in &s;ending &s;uch a Dreame.</P>
<P><HI>To hide pride.</HI>] The pa&s;&s;age implies<NOTE PLACE="marg">Primi hominis peccatum pri|mum &s;uperbia fuit, qua quod|dam &s;pirituale bonum &s;upra men&s;uram &s;uae conditionis ap|petivit, <HI>&amp;c.</HI> Tho. Aquin. 22ae. Que&s;t. 162. Art. 1, &amp; 2.</NOTE> mans pronene&s;s pride-ward. Pride is that <HI>po&s;ture</HI> that man hath lea&s;t rea&s;on <HI>for,</HI> yet mo&s;t propen&s;ion <HI>to.</HI> Pride is that <HI>Sinne</HI> (as <HI>Aquinas</HI> well cleers it) that fir&s;t took the heart of the <HI>fir&s;t Man,</HI> &s;o that ever &s;ince, of all evils every mans <HI>eye</HI> is mo&s;t apt upon this. Now <HI>God</HI> to hide this <HI>Sinne</HI> out of mans &s;ight, &s;ends &s;ometimes &s;uch Dreames as draws his eyes another way, he &s;ees that in <HI>God</HI> and in him&s;elf, as pulls down and puts out pride. <HI>Mu&s;culus</HI> well ob&s;erves, That Dreames from Heaven bring &s;uch a light into mans heart, and leave &s;uch <HI>dints</HI> thereupon, as makes him more humble, awfull, dreading God and de|nying him&s;elf. Whereas delu&s;ions in
<PB N="46" REF="55">
Dreames drawn in by the <HI>Devil,</HI> do<NOTE PLACE="marg">Lege Hier. Zanch. in Tra|ctat. de Divi|nat. per Furo|rem. Ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ta di&s;|crimina inter vati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">inia divi|na &amp; Diabolica ob&s;ervatione digna.</NOTE> deeply di&s;po&s;e mens minds,</P>
<LIST>
<ITEM>To Corrupt Conceptions, &amp;</ITEM>
<ITEM>To Proud Pre&s;umptions.</ITEM>
</LIST>
<P>Such Dreames lay <HI>Leaven</HI> in mans heart, that &s;owres and poi&s;ons his <HI>Prin|ciples,</HI> that he is the more prone to er|roneous opinions: They leave levity and lightne&s;s upon the mind, that makes man apt to mount upwards in high thoughts of him&s;elf. <HI>They prophecie &s;al&s;e Dreames, and by their lightne&s;s cau&s;e my people to erre, &s;aith the Lord,</HI> Jer. 23. 32. Through the mi&s;chief of the&s;e Dreams, men are made <HI>light,</HI> vain and vapour|ing, venting their own apprehen&s;ions and imaginations with high o&s;tenta|tions, admirations and commendations of them&s;elves. Thus <HI>Simon Magus</HI> a man (as before mentioned) much in the&s;e Dreames, whereupon he gave out that him&s;elf was &s;ome <HI>Great ONE, Acts</HI> 8. 9. A while he pretended, that by Dreames and other immediate wayes was Gods will in wonders to him re|vealed; but after (as <HI>Ju&s;tin Mar|tyr</HI> and <HI>Epiphanius</HI> reports) he bla&s;|phemou&s;ly boa&s;ted that him&s;elf was
<PB N="47" REF="55">
<HI>God,</HI> and accordingly near <HI>Rome</HI> erected<NOTE PLACE="marg">Ju&s;tinus Mart. refert in 2. A|polog. hunc Si|monem &s;ub. Glaudio Cae&s;are Romae merui&s;&s;e &s;tatuam inter duos pontes Ty|beris cum hac in&s;criptione, <HI>Si|moni Deo &s;an|cto.</HI> Et in Dia|logo cum Tri|phone refert &s;e Cae&s;arem monu|i&s;&s;e hunc Simo|nem Samarita|nos &s;educere adeo ut Deum e&s;&s;e dicant. Aug. lib. 38. que&s;t. 79. lib. 3. de Trinit. ca. 7. Theodor. quae&s;t. 8. in Exod. Philo. li. de vi|ta Mo&s;is.</NOTE> a <HI>Statue</HI> with this In&s;cription; <HI>To</HI> Si|mon <HI>the holy God.</HI> Yea and the &s;ame <HI>Authors</HI> &s;et out, how the <HI>Samaritans</HI> who were deluded by the &s;ame means, would boldly &s;ay, <HI>This</HI> Simon <HI>to be God.</HI> The&s;e were the proud fruits of fal&s;e Dreames. Such effects do plainly point out their <HI>Father.</HI></P>
<P>Furthermore &s;uch differences as the <HI>Learned</HI> lay down between <HI>true</HI> Mira|cles and <HI>fal&s;e,</HI> are u&s;efull in this ca&s;e.</P>
<P><HI>True</HI> Miracles (&s;ay they) are di&s;cern|ed, in that they directly tend</P>
<LIST>
<ITEM>To glorifie God, &amp;</ITEM>
<ITEM>To edifie Men.</ITEM>
</LIST>
<P><HI>Fal&s;e</HI> Miracles pretend hereto, but they fetch &s;uch a compa&s;s about, and take in &s;uch things by their way, as whereby <HI>God</HI> is not really glorified, nor <HI>Men</HI> &s;piritually edified.</P>
<P>Thus <HI>true</HI> Dreames in a direct <HI>line</HI> lead to the glorification of <HI>God</HI> in the good of men, and to the edification of men, in the matters of <HI>God.</HI> But <HI>fal&s;e</HI> Dreames, their <HI>drift</HI> is, to draw the Souls of men a&s;ide to &s;uch acts as are di&s;honourable to <HI>God,</HI> di&s;agreeing to
<PB N="48" REF="56">
his Word, and di&s;advantagious towards mens eternall good.</P>
<P>This may &s;uffice for a <HI>di&s;covery</HI> of fal&s;e Dreames.</P>
<P>Now to help forward our <HI>delivery</HI> from fal&s;e Dreames, I &s;hall endeavour to lay down</P>
<LIST>
<ITEM>Motives to Decline them, &amp;</ITEM>
<ITEM>Means for to E&s;cape them.</ITEM>
</LIST>
<P>1. <HI>Motives</HI> that may incite to &s;eek &s;afety from &s;uch deceiving Dreames; may appear by pondering<NOTE PLACE="marg">Pontanus Ca|tal. Haeret. Guy-de-Bre&s;. li. 1. cont. Ana|bapti&s;t.</NOTE></P>
<LIST>
<ITEM>The Perils of them, &amp;</ITEM>
<ITEM>And the Evils in them.</ITEM>
</LIST>
<P>The <HI>perils</HI> of fal&s;e Dreames, or Dreames of deceit, may be &s;een by ob&s;erving man &s;ubject to Deceits,</P>
<LIST>
<ITEM>From what Cau&s;e,</ITEM>
<ITEM>At what Time.</ITEM>
</LIST>
<P>1. The <HI>Cau&s;es</HI> from whence upon Man Deceits may &s;oon take place, and he become a creature quickly by De|ceits mi&s;led; proceeds</P>
<LIST>
<ITEM>From the properties of Deceivers, &amp;</ITEM>
<ITEM>His pronene&s;s to be Deceived.</ITEM>
</LIST>
<P>1. <HI>Deceivers</HI> have &s;uch properties as cau&s;e and encrea&s;e the peril of pitifull Deceits upon the Soul of Man:</P>
<P><PB N="49" REF="56">The <HI>Devil</HI> and the <HI>World</HI> we grant are great <HI>Deceivers,</HI> now let us but &s;e|riou&s;ly ob&s;erve</P>
<LIST>
<ITEM>Their Diver&s;ity,</ITEM>
<ITEM>Their Unity,</ITEM>
<ITEM>Their Sedulity,</ITEM>
<ITEM>And Subtilty.</ITEM>
</LIST>
<P>1. Their <HI>Diver&s;ity:</HI> The&s;e decei|vers<NOTE PLACE="marg">Diver&s;a &s;unt Daemonum ge|mera&mdash;regnum &amp; politiam in|ter &s;e habent. <HI>Luth.</HI> loc. com. 5ae. Cla&s;&s;is. cap. 1.</NOTE> are divers in their <HI>nature</HI> and <HI>num|ber.</HI> There are, &s;aith <HI>Luther,</HI> divers kinds of Devils, and they have their divers wayes and wiles to work on their &s;educing de&s;igns: They be various and numerous: what el&s;e means that, <HI>Mar. 5. 9. My Name is Legion, for we are many.</HI></P>
<P>2. Their <HI>Unity:</HI> The&s;e deceivers are a&s;&s;ociate: The <HI>Devils</HI> have no di|vided Kingdom, they do not love to cro&s;s one another, but all accord in one to mi&s;lead man: In their forgeries and fal&s;hoods they are confederate.</P>
<P>3. Their <HI>Sedulity:</HI> The&s;e deceivers are diligent, and in bewitching works unwearied, ever <HI>walking up and down, Job</HI> 2. 2.</P>
<P>4. Their <HI>Subtilty:</HI> The&s;e Decei|vers though full of power, yet mo&s;t
<PB N="50" REF="57">
act by Policie. <HI>I beleeve</HI> (&s;ayes <HI>Lu|ther</HI>)<NOTE PLACE="marg">Credo eum po&s;|&s;e una hora. <HI>Luth.</HI> ibid.</NOTE> <HI>the Devil hath &s;o much power, as he could in one hour overthrow all men on earth;</HI> yet his envious activity ap|pears mo&s;t in his policie. As one &s;aid of <HI>Theodorus,</HI> that his main <HI>art</HI> lay in<NOTE PLACE="marg"><GAP DESC="foreign">, <HI>&amp;c.</HI> Ari&s;t.</NOTE> making of witty <HI>Epithetes:</HI> &s;o may we &s;ay of <HI>Satan,</HI> That his chief <HI>&s;trength</HI> lies in framing &s;ubtill deceits. This is he who di&s;patches out his <HI>&s;pirits,</HI> men &s;ubtill to deceive; this is he who &s;ends out his <HI>Books</HI> as baits, by which many are cunningly caught, with the venome of which &s;o many per&s;ons are poi&s;oned. As in <HI>Ceiland,</HI> they &s;ay <HI>a Snake lyeth under every leaf;</HI> &s;o may we &s;ay of &s;e|verall Books now abroad, <HI>Serpentine poi&s;on may be found in every line:</HI> The&s;e lay matter for delu&s;ive Dreames.</P>
<P>2. No marvell men are <HI>prone</HI> to be mi&s;led by Dreames of delu&s;ion, for in all kinds and ca&s;es are they apt to be deceived,</P>
<LIST>
<ITEM>Through gro&s;s Ignorance, &amp;</ITEM>
<ITEM>Through Self-confidence.</ITEM>
</LIST>
<P>1. Mens <HI>ignorance</HI> is gro&s;s, which makes mens minds to be like dark &s;hops, in which the <HI>Devil</HI> be&s;t puts off
<PB N="51" REF="57">
bad wares. Many men who to know|ledg<NOTE PLACE="marg">Seal &amp; illa ig|norantia, quae non e&s;t eorum qui &s;cire vo|lunt, &s;ed corum qui &s;cire ne&s;ci|unt neminem &s;i excu&s;at ut &s;empiterno igne non ardeat, <HI>&amp;c. Aug.</HI> de gra. &amp; Lib. arb. cap. 3.</NOTE> pretend high, yet are ignorant of <HI>Principles;</HI> who &s;ay they &s;ee, yet like blind <HI>Samp&s;on</HI> cannot finde the <HI>Pillars</HI> of <HI>Gods hou&s;e,</HI> Judg. 16. 26. That igno|rance which expo&s;es men to the de&s;tru|ction of Hell, no doubt di&s;po&s;es them to delu&s;ions on earth. That ignorance which makes men to oppo&s;e <HI>God</HI> in the wayes of his Truth, does di&s;po&s;e men to the lies of the <HI>Devil,</HI> and all the de|ceits of &s;inne.</P>
<P>2. Mens <HI>Confidence</HI> is commonly abundant, of their own abilities: They conceive them&s;elves &s;ecure from the deceivings of <HI>Satan</HI> and delu&s;ions of &s;inne. As 'tis &s;aid of <HI>Jeru&s;alem,</HI> Lam. 4. 12. <HI>Men imagined no enemy could en|ter within the gates of that City.</HI> Thus &s;ome &s;uppo&s;e them&s;elves &s;o &s;trong, that no errour can enter within the <HI>gates</HI> of their &s;ouls: other men may be &s;educed, but there is no danger of them. As the <HI>Donati&s;ts</HI> cried down <HI>Au&s;tin</HI> for a <HI>de|ceiver,</HI><NOTE PLACE="marg">Donati&s;tae Au|gu&s;tinum&mdash;ani|marum &s;educto|rem public&egrave; &amp; privatim con|clamabant. <HI>Po&s;&s;idonius.</HI></NOTE> but would not beleeve them|&s;elves deceived. Mens pride of their parts makes them prone to deceits: Yea <HI>vain man would be wi&s;e, though he be
<PB N="52" REF="58">
like a wild A&s;s colt,</HI> Job 11. 12.</P>
<P><HI>Vain man,</HI>] Hollow and empty man that thinks, in him he hath all, yet hath nothing at all in him.</P>
<P><HI>Would be wi&s;e,</HI>] That is, does ima|gin him&s;elf the onely wi&s;e man in the world. <HI>Tune &s;olus &s;apis,</HI> was <HI>Luthers</HI> que&s;tion oft to him&s;elf? An humble man is ready to &s;ay, I know not how to beleeve my own knowledg; I di|&s;tru&s;t<NOTE PLACE="marg">Di&s;&s;ido oculis meis &amp; identi|dem interrogo an legerim an viderim? <HI>&amp;c. Plin.</HI> Paneg.</NOTE> my own eyes, mine own ears, mine own apprehen&s;ions, <HI>&amp;c.</HI> But or|dinarily, men are ignorant of their ig|norance, conceited of their knowledg, which makes them exceedingly &s;ubject to <HI>Satans</HI> deceits. No creature &s;o apt to deceive others as man, therefore God may let him alone even to deceive him|&s;elf: <HI>The heart of man is deceitfull a|bove all things and de&s;perately wicked, Jer.</HI> 17. 10. and therefore no marvell to finde man full of deceits, and forward to be deceived.</P>
<P>2. Con&s;ider the <HI>Time</HI> at which mans danger is of deceiving: <HI>viz.</HI></P>
<LIST>
<ITEM>At all times generally,</ITEM>
<ITEM>But at &s;ome times &s;pecially.</ITEM>
</LIST>
<P>There is no <HI>time,</HI> as there is no <HI>place,</HI>
<PB N="53" REF="58">
but this danger endures. A man cannot walk in his fields, &s;it at his table, lye upon his bed, but he may &s;oon be decei|ved, and &s;o for time; Time is divided into<NOTE PLACE="marg">Dies &amp; no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> perpetuitatem &s;ignificat. <HI>Aug.</HI> Serm. 11. de Tempore. Satan it a per|petuo impugnat utrumque, &amp; puritatem Do|ctrinae, &amp; inte|gritatem Vitae, &amp;c. <HI>Luth.</HI> loc. com. 5ae. partis. cap. 1. de Dia|bolo.</NOTE> <HI>Day</HI> and <HI>Night,</HI> now both night and day may men fall into fal&s;hoods. <HI>Luther</HI> ob&s;erves, that through Satans ince&s;&s;ant &s;ubtilties, man is at all &s;ea&s;ons &s;ubject to a double deception,</P>
<LIST>
<ITEM>In the Principles of Faith, &amp;</ITEM>
<ITEM>In the Practi&s;es of Life,</ITEM>
</LIST>
<P>Not onely in the <HI>Practi&s;es</HI> of Life, but in the very <HI>Principles</HI> of Faith, man is perpetually prone to be depraved, &s;educed and deceived <HI>day</HI> and <HI>night.</HI></P>
<P>1. In the <HI>day</HI> time: The cleere&s;t day cannot free man from the foule&s;t mi&s;take, nor can the brighte&s;t light &s;e|cure him from the danger of the deep|e&s;t deceit.</P>
<P>2. In the <HI>night</HI> time does this dan|ger undoubtedly endure,</P>
<LIST>
<ITEM>Much when awake,</ITEM>
<ITEM>Mo&s;t when a&s;leep.</ITEM>
</LIST>
<P>1. In <HI>time</HI> when <HI>awake,</HI> O what fal&s;e things may a man fancie! The waking body may lye &s;till in the bed, but the working minde walk abroad, imagining
<PB N="54" REF="59">
a multitude of matters of meer mi|&s;takes, and mon&s;trous deceits full of &s;inne.</P>
<P>2. In <HI>time</HI> of &s;leep men may be in more hazard of &s;infull delu&s;ions than in their waking-&s;ea&s;ons. When men are awake, they may e&s;cape mi&s;takes through the help of their hearing, &s;ee|ing, and tho&s;e outward &s;en&s;es then a&s;&s;i|&s;ting, which in &s;leep lye bound and do not benefit them, or better inform them. In &s;leep <HI>Satan</HI> can a&s;&s;ault the<NOTE PLACE="marg">Mens peracut&egrave; perspiciens alie|nos errores, tar|da e&s;t ad pro|prios cogno&s;cen|dos defectus. <HI>Ba&s;il.</HI> Hexam. Hom. 9.</NOTE> heart, and mi&s;lead the mind, and be le&s;s ob&s;erved. The mind even of waking man, that looks out with an <HI>acute</HI> eye upon others errors, yet is ever &s;low, much more in &s;leep, to take notice of its own defaults through <HI>Satans</HI> deceits: &s;o that mans &s;leep-time is to <HI>Satans</HI> de|&s;ignes very advantagious. When <HI>Da|lilah</HI> had got <HI>Samp&s;on</HI> a&s;leep, then &s;he binds his hands, &s;haves his head, bereaves him of his beauties and abilities, <HI>Judg.</HI> 16. 19. So the time of mans &s;leep is a &s;uitable &s;ea&s;on for <HI>Satans</HI> enticing temptations, and his turning men a&s;ide by dreaming delu&s;ions. And &s;o having &s;een the &s;everall <HI>perils</HI> of fal&s;e Dreams,</P>
<P><PB N="55" REF="59">2. Let us <HI>&s;ee</HI> the &s;everall <HI>evils</HI> of Dreames found to be fal&s;e;</P>
<LIST>
<ITEM>Whence they appear, &amp;</ITEM>
<ITEM>What they really are.</ITEM>
</LIST>
<P>Fearfull <HI>evils</HI> of fal&s;e Dreames do plainly and plentifully appear,</P>
<LIST>
<ITEM>From infallible Scriptures, &amp;<NOTE PLACE="marg">Vid. <HI>Aug.</HI> de Civit. Dei. <HI>li. 18. ca. 18.</HI></NOTE></ITEM>
<ITEM>From credible Writers.</ITEM>
</LIST>
<P>The <HI>evils</HI> that evidently out of the&s;e appear, are of two &s;orts,</P>
<LIST>
<ITEM>Evils of Sinne, &amp;</ITEM>
<ITEM>Evils of Puni&s;hment.</ITEM>
</LIST>
<P>The <HI>Sins</HI> of &s;ome men through &s;uch Dreames have been dreadfull;</P>
<LIST>
<ITEM>Again&s;t God, &amp;</ITEM>
<ITEM>Again&s;t their Neighbour.</ITEM>
</LIST>
<P>Again&s;t <HI>God:</HI> Through &s;uch deceiving Dreames mens &s;innes have been ex|ceeding great, as have been &s;een &s;eve|rall wayes:</P>
<LIST>
<ITEM>Remotely in his Vicegerents, &amp;</ITEM>
<ITEM>In his Immediate Concernments.</ITEM>
</LIST>
<P>1. Again&s;t <HI>God</HI> in his <HI>Vicegerents</HI><NOTE PLACE="marg">Vide <HI>Marlorat</HI> in locum.</NOTE> &s;ome have been &s;infully &s;et, through the deceit of Dreames. <HI>Likewi&s;e the&s;e delu&s;ive Dreames</HI> (&s;o &s;ome reade that of the Apo&s;tle, <HI>Jude 8.) de&s;pi&s;e Domi|nion and &s;peak evil of Dignities.</HI> This
<PB N="56" REF="60">
hath been the &s;equele and &s;ad effect of &s;ome men mi&s;led by deluding Dreames, to cry down <HI>Magi&s;tracy,</HI> yea to ri&s;e up again&s;t <HI>Magi&s;trates,</HI> oppo&s;ing and gain|&s;aying all good manners of Govern|ments and Governours, whereby they<NOTE PLACE="marg">E&s;t bellum gere|re cum Deo, de|decore afficere quod ip&s;e hono|ravit, &amp; quod a Deo extollitur pedibus concul|care; nec vero breviore com|pendio mundi ruinam moliri &amp; latro ciniorum li|tiam &s;umma in ubi&abque; introdu|cere po&s;&s;ent quam cum gla|dii pote&s;tatem abrogari volunt. <HI>Calv.</HI> In&s;truct. adver&s;. Anab.</NOTE> fight again&s;t <HI>God,</HI> blemi&s;hing what God hath beautified, and aboli&s;hing what God hath ratified: Yea and as <HI>Calvin</HI> in the ca&s;e further ob&s;erves; <HI>Hereby men waxing bold and wre&s;ting the Sword out of the Magi&s;trates hand, they have taken the readie&s;t way to ruine States, Empires and Kingdomes, and at this door to in|troduce all licentious liberties of the mo&s;t egregious impieties that can po&s;sibly ap|pear again&s;t God.</HI></P>
<P>2. <HI>God</HI> him&s;elf in his mo&s;t imme|diate concernments, hath been hereby boldly a&s;&s;aulted and highly affronted: &s;uch deceitfull Dreamers,</P>
<LIST>
<ITEM>Covering their Lies with the Truths of God, &amp;</ITEM>
<ITEM>Fathering their Lies upon the God of Truth.</ITEM>
</LIST>
<P>1. <HI>Fal&s;e Dreamers</HI> have covered their naked brats with Bible-leaves, interpreting &s;ound Scriptures for the
<PB N="57" REF="60">
introducting of rotten errors, and per|verting <HI>Gods</HI> &s;olid &s;ayings for the &s;up|porting of <HI>Satans</HI> &s;ubtill de&s;ignes; &s;et|ting their wits awork when awake, to make good their &s;infull conceits in &s;leep.</P>
<P>2. Such Dreamers have fathered<NOTE PLACE="marg">Lege <HI>Bulling.</HI> adver&s;. Anabap. <HI>li. 1. ca. 2.</HI></NOTE> their loud lies upon the Lord him&s;elf, Jer. 23. <HI>I have heard</HI> (&s;aith the Lord) <HI>what the Prophets &s;aid that prophecie lies in my Name, &s;aying, I have dreamed, I have dreamed,</HI> ver. 25. To prophe&s;ie lies is bad, but to prophe&s;ie lies in <HI>Gods</HI> Name is wor&s;e. <HI>Behold &s;aith the Lord,</HI><NOTE PLACE="marg">Omnes fer&egrave; In|terpretes ver|bum Hebraicum accipiunt pro dulce reddere vel linguam mollificare, ita ut &s;ermo eorum melle dulcior&mdash;vel &s;ignificat ef|ferre in &s;ublime</NOTE> <HI>they u&s;e their tongues and &s;ay, He &s;aith,</HI> ver. 31. <HI>Calvin</HI> gives the various inter|pretations of the <HI>Hebrew word: They u&s;ed their tongues:</HI> That is, they &s;mooth'd their tongues, or they &s;weet|ned their tongues with &s;ugred expre&s;|&s;ions and honey words: They lift up their tongues and &s;peak high, with loud and lofty words, boa&s;ting of Gods minde made manife&s;t to them in admi|ring Dreames. Again&s;t God &s;uch mon|&s;trous evils in other ages have been evident, yea found frequent, as fruits of fal&s;e Dreames.</P>
<P><PB N="58" REF="61">2. Again&s;t their <HI>Neigbours</HI> through &s;uch Dreames of Deceit have &s;everall &s;adly &s;inned: to wit,</P>
<LIST>
<ITEM>Again&s;t their Souls, &amp;</ITEM>
<ITEM>Again&s;t their Bodies.</ITEM>
</LIST>
<P>1. Again&s;t the <HI>Souls</HI> of their Neigh|bours, endeavouring to draw them to dreadfull evils;</P>
<LIST>
<ITEM>As to for&s;ake the Wayes of God,</ITEM>
<ITEM>Yea to forget the Name of God.</ITEM>
</LIST>
<P>1. The <HI>wayes</HI> and pre&s;cribed pathes of <HI>God,</HI> &s;uch have &s;ought to make o|thers like them&s;elves for&s;ake, &s;eeking not onely by &s;ubtill means to turn, but by boi&s;terous and violent means, to thru&s;t men from the good wayes of <HI>God: And that Prophet or dreamer of Dreames, who hath &s;poken to turn you away from the Lord your God, and to thru&s;t thee out of the way which the Lord thy God hath commanded,</HI> &amp;c. <HI>Deut.</HI> 13. 6.</P>
<P>2. The <HI>Name</HI> of the Great <HI>God</HI> they have &s;ought to make good men forget: Indeed to bring Gods people utterly to forget Gods Name they never could according as they did think: <HI>They think to cau&s;e my people to forget my Name,
<PB N="59" REF="61">
by their Dreames which they tell every</HI><NOTE PLACE="marg">Duae pe&s;tes dili|genter cavendae &s;unt in Eccle&s;ia, una pe&s;tis nota ubi homines ad foedas &s;uper&s;ti|tiones trahun|tur. Altera pe|&s;tis occultior &amp; ideo magis peri|culo&s;a cum ho|mines &s;ub specie veritatis in er|rores per in&s;i|dias a cultu Dei abducuntur. <HI>Calvin.</HI></NOTE> <HI>man to his neighbour,</HI> Jer. 23. 27. Yet &s;uch men by &s;uch means have &s;ometimes &s;o far prevailed, as to make <HI>Gods</HI> profe&s;&s;ing people to fall into foul errors. <HI>They pro|phecie fal&s;e Dreames, and cau&s;e my peo|ple to erre by their lies,</HI> ver. 33.</P>
<P><HI>To erre.</HI>] The <HI>Septuagint</HI> expre&s;&s;es it by a word that &s;ignifies <HI>to wander</HI> as the <HI>Planets.</HI> Tho&s;e fal&s;e dreaming Pro|phets cau&s;ed the people of the <HI>Lord</HI> to be like <HI>wandring Starres,</HI> running into irregular wayes from the &s;trait way of truth and holine&s;s.</P>
<P>2. Again&s;t their Neighbours <HI>Bodies</HI><NOTE PLACE="marg">Quos fallaciis non po&s;&s;unt de|cipere, gladiis clamant ferien|dos, <HI>&amp;c.</HI> Ponta|nus, <HI>de Ana|bap.</HI></NOTE> and temporall being, have &s;ome been &s;infully drawn through the deceit of Dreames: &s;o bitterly bent, as that tho&s;e whom they could not deceive by their fal&s;ities, they would de&s;troy by their cruelties: Hence hath been butcheries and blood&s;heds of ble&s;&s;ed Saints. And here I cannot but make fre&s;h mention of <HI>Muncer</HI> the Anabapti&s;t and his tran|&s;ported party in <HI>Germany,</HI> of whom <HI>Sleiden</HI> and others beforenamed report: They were led into &s;uch &s;laying deeds by their lying Dreames. They gave out
<PB N="60" REF="62">
(who were the <HI>chief</HI> among them) that<NOTE PLACE="marg">Certi&s;&s;im&egrave; vobis confirmo. Deus enim qui menti|ri aut fallere non pote&s;t; coram, mihi in &s;omniis victoriam pro|mi&s;it &amp; ju&s;&s;it ut ad hunc mo|dum rem aggre|diar, <HI>&amp;c.</HI> Verba <HI>Munceri</HI> Mili|tibus <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uis. <HI>Sleid.</HI> com. cit. li. 5.</NOTE> <HI>God</HI> declared him&s;elf and the &s;ecrets of his heart to them in their &s;leep; and that <HI>his will was, that all wicked Princes and people &s;hould be &s;lain, that &s;o the Saints alone might live and rule the world,</HI> &amp;c. This poi&s;onous <HI>principle</HI> being &s;uc'kt in and received, they fir&s;t fell to &s;ecret murders and cruell ma&s;&s;acres, and afterwards to open warres and bloody battels, in which many good <HI>Prote&s;tants</HI> lo&s;t their pre|cious lives, to accompli&s;h their helli&s;h lies, and plea&s;e their pernicious lu&s;ts. Be it con&s;idered how &s;uch &s;innes have been the &s;ad <HI>&s;equels</HI> of deceiving Dreames.</P>
<P><HI>Secondly,</HI> Let us con&s;ider deceiving Dreames in their &s;ad puni&s;hments: Fal&s;e Dreames (as their poenall effects) have been frequently found</P>
<LIST>
<ITEM>Not to produce, what they did pro|po&s;e, &amp;</ITEM>
<ITEM>What they did not propo&s;e, to produce.</ITEM>
</LIST>
<P>1. They may not <HI>produce</HI> what they &s;eem to pre&s;ent, they may not attain whereto they pretend. <HI>Tertullian</HI> treat|ing of Dreames in generall, &s;ayes thus;
<PB N="61" REF="62">
<HI>Behold therein a Fencer but without wea|pons,</HI><NOTE PLACE="marg">Con&s;pice gladi|atorem &s;ed &s;ine armis; pugnatur certatur, &s;ed vac<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a jactatio; multa fieri vi|dentur, quae non faciuntur. Actu <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iunt, effectu ve|ro non <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iunt, <HI>&amp;c. Ter<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> li. de ani|ma. ca. 45.</NOTE> <HI>behold fighting but never a blow given, many motions but nothing done, among many things &s;eemingly pre&s;ented nothing really effected,</HI> &amp;c. This is mo&s;t certain in &s;uch Dreames as we are now dealing with, not onely at the time of pre&s;ent appearance, there is no po&s;itive performance, but there may be no fol|lowing effects when men are awake that &s;ute to &s;uch conceptions in &s;leep. We read of certain <HI>Witches,</HI> to whom<NOTE PLACE="marg">E&s;t quaedam o|peratio Daemo|num in Mini&s;te|rio prae&s;cientiae, quae variis mo|dis ab his qui &s;e Daemonibus mancipaverunt nunc per &s;ortes nunc per &s;omnia, &amp;c. <HI>Origen</HI> in Periarchon. Hom. 16. in Numeros.</NOTE> in the night time the <HI>Devil</HI> did bring (to their thinking) good pieces of gold, but in the day-time when they went to make u&s;e thereof, all proved but wi|thered leaves. Thus witne&s;&s;eth <HI>Remi|gius,</HI> in his book <HI>De Daemonalatria,</HI> who was a Judg in <HI>Lorreighne,</HI> under whom divers of tho&s;e &s;educed creatures &s;uffer|ed. So may <HI>Satan</HI> &s;et golden matters before the mindes of Dreaming men, which yet afterward in waking-time may wither and prove no &s;uch matter: So that of &s;uch Dreames a man is made a&s;hamed when he &s;ees his rai&s;ed expectations &s;ink. Di&s;appointment is a very great puni&s;hment.</P>
<P><PB N="62" REF="63">
<HI>Que&s;t.</HI> May not the Devil in Dreams foretell &s;uch things as may in time come to pa&s;s?</P>
<P><HI>An&s;w.</HI> To &s;atisfie in this matter, &s;ome things may be &s;aid&punc;</P>
<LIST>
<ITEM>By way of Conce&s;sion, &amp;</ITEM>
<ITEM>By way of Negation.</ITEM>
</LIST>
<P>Fir&s;t, <HI>Conce&s;sion.</HI>] We grant 'tis<NOTE PLACE="marg">Aquinds, 2a. 2ae. Quaest. 171. Art. 4.</NOTE> po&s;&s;ible that <HI>Satan</HI> may fore-&s;ee &s;ome things in &s;uch ca&s;es, which in Dreames as well as other wayes he may commu|nicate to the mindes of men. They who have read any thing of the <HI>Oracles</HI> of old, have found how the <HI>Devil</HI> in dayes pa&s;t did a&s;&s;i&s;t pre&s;ages of &s;trange things to come. <HI>Plutarch</HI> reports in the<NOTE PLACE="marg">Lege Ciceronem <HI>li. 2.</HI> de Divina|tione de Alex|andro Magno &amp; de Ptolomaeo. Exemplum illu|&s;tre &s;omnii dia|botici e&s;t apud <HI>Herodot.</HI> lib. 7. in <HI>Xerxe.</HI> Quem illu&s;iones nocturnae mali Daemonis in&s;ti|gabant ad bel|lum Graecis mo|vendum. <HI>Aug.</HI> de Gen. ad lit. <HI>li. 12. ca. 19.</HI></NOTE> life of <HI>Alexander,</HI> how that great Con|querour was from &s;uch <HI>cau&s;es</HI> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">coura|ged in his encounters: Particularly the <HI>Hi&s;torian</HI> tells, how before <HI>Alexander</HI> made warre with <HI>Darius</HI> King of <HI>Per&s;ia,</HI> he was thus by the <HI>Oracle</HI> a&s;&s;ured of his &s;ucce&s;s: <HI>Go on</HI> Alexander, <HI>thou &s;halt be a conquerour:</HI> Upon this he invades <HI>A&s;ia,</HI> &s;ubdues <HI>Darius</HI> in battell, tran|&s;lates the Empire from <HI>Per&s;ia</HI> to <HI>Greece,</HI> doing great things as the <HI>Oracle</HI> had &s;aid. And though <HI>Oracles</HI> as of old are
<PB N="63" REF="63">
cea&s;ed, yet Satan hath &s;everall wayes and means by which he can interpo&s;e him&s;elf, and propo&s;e future things to the fanta&s;ies of men both awake and a&s;leep. He may impart what he fore|knows, and to a&s;&s;i&s;t his pre&s;cience, or help his foreknowledg, he hath very great advantages:</P>
<LIST>
<ITEM>By Reflection, &amp;</ITEM>
<ITEM>By In&s;pection.</ITEM>
</LIST>
<P>1. By reflecting and looking back upon what hath been done in dayes pa&s;t. The <HI>Devil</HI> knowes that Scripture: The thing that hath been, it is; that which &s;hal be, and that which is done, is that which &s;hall be done, and there is <HI>no new thing under the Sunne,</HI> Eccl. 1. 9.</P>
<P>2. By in&s;pecting or looking into<NOTE PLACE="marg">Chry&s;o&s;t. oper. imperf. in Ma. Hom. 19. Ca&s;&s;iodorus in prolog. &s;up. <HI>P&s;al.</HI> c. 1.</NOTE> &s;everall pre&s;ent things:</P>
<LIST>
<HEAD>As</HEAD>
<ITEM>What God hath Propo&s;ed,</ITEM>
<ITEM>How men are Di&s;po&s;ed, &amp;</ITEM>
<ITEM>What him&s;elf is re&s;olved.</ITEM>
</LIST>
<P>1. What <HI>God</HI> hath <HI>propo&s;ed</HI> in his Word: The <HI>Devil</HI> is well acquainted with Scripture-prophe&s;ies, what revo|lutions of things <HI>God</HI> hath &s;aid &s;hall be in the latter times, <HI>&amp;c.</HI></P>
<P>2. How <HI>men</HI> are <HI>di&s;po&s;ed</HI> in the
<PB N="64" REF="64">
world: whether their proud, pre&s;um|ptuous and ambitious principles are prompt and bent in each age and place, <HI>&amp;c.</HI></P>
<P>3. What <HI>him&s;elf</HI> is &s;et upon, and re&s;olves to doe his full endeavour in, purpo&s;ed to bend all his abilities to bring &s;uch a bu&s;ine&s;s about, if by any means and way, <HI>&amp;c. Satan</HI> ob&s;erving<NOTE PLACE="marg"><HI>Somnia dupli|cia, <GAP DESC="foreign">. Sunt haec &s;om|nia quae prae&s;a|giunt.</HI></NOTE> &s;uch things within him&s;elf and others, marking the <HI>affections</HI> of per&s;ons, the <HI>affairs</HI> of Nations, <HI>&amp;c.</HI> he learns much and can &s;ee <HI>farre,</HI> and may tell a great way off, things that may come to pa&s;s, even po&s;itive accompli&s;hments of things in Dreames &s;ugge&s;ted. <HI>Luther</HI><NOTE PLACE="marg">Diabolus e&s;t exercitatus &amp; in&s;tructus in&s;i|nitis exemplis gubernationis divinae; novit item voluntates, &s;tudia, con&s;ilia hominum&mdash;callidi&s;&s;imus e&s;t &amp; omnes deliberationes Regum &s;apientum, Jurecon&s;ul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orum Theologorum&mdash;exacti&s;&s;ime tenet. <HI>Luth.</HI> loc. com. 5ae. Cla&s;&s;is. cap. 1. de Diabol.</NOTE> di&s;cour&s;ing of the pre&s;cience, experience and &s;ubtill in&s;ights of Satan, &s;ayes; <HI>That he hath learned to look into the gu|bernations of God, the coun&s;els and con|&s;ultations of all &s;orts of men, thereby pro|moting his knowledg.</HI></P>
<P>Secondly, <HI>Negation.] Satan</HI> with all his &s;ubtilties and a&s;&s;i&s;tances cannot &s;o fore-&s;ee, as in Dreames to fore-tell things.</P>
<LIST>
<PB N="65" REF="64">
<HEAD>viz.</HEAD>
<ITEM>1. <HI>Not Solely,</HI><NOTE PLACE="marg">Non Damonis &s;ed &s;olius Dei e&s;t futura a &s;e|ip&s;o &amp; in &s;eip&s;is cogno&s;cere. <HI>A|quinas</HI> 1 a. Q. 57. Art. 3. Aquin. 22ae. Quae&s;t. 95 Pote&s;t Daemon futura multa praeno&s;cere &amp; alicui impio per in&s;omnia reve|lare. Te&s;t. <HI>Vale. Max.</HI> li. 1. ca. 5. Augu&s;t. li. de Divin. Daemo|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um. <HI>ca. 3,</HI> &amp; 5.</NOTE></ITEM>
<ITEM>2. <HI>Not Wholly,</HI></ITEM>
<ITEM>3. <HI>Not Cleerly,</HI></ITEM>
<ITEM>4. <HI>Not Surely.</HI></ITEM>
</LIST>
<P>1. <HI>Not Solely:</HI> That is, not he him|&s;elf alone, but as he hath help from &s;ome others, as from <HI>God,</HI> his Word and Works: <HI>God</HI> intending to &s;uffer Satan in &s;uch tran&s;actions, yea pur|po&s;ing to imploy him as an <HI>In&s;trument,</HI> in executing his judgements, and infli|cting puni&s;hments upon families, per|&s;ons and Nations, may let him know aforehand what things &s;hall be done: and the <HI>Devil</HI> finding fit In&s;truments for him, may by &s;uch Dreames draw them in: thereby reporting to them what was imparted to him.</P>
<P>2. <HI>Not wholly:</HI> Though in part, by Dreames Satan may &s;ignifie &s;omething that concerns &s;ome <HI>Signall</HI> bu&s;ine&s;s about to come; yet for the <HI>Series</HI> and &s;ucce&s;&s;ive proceedings of things he is at a lo&s;s and can &s;ay little: Many things do intervene that he did not di&s;cern and &s;o could not forewarn.</P>
<P>3. <HI>Not cleerly:</HI> The Devil about his predictions goes much in the dark,
<PB N="66" REF="65">
carrying things in the clouds. Dreames<NOTE PLACE="marg">Ventura praedi|cere non de|mon&s;trare, <HI>&amp;c. Bucerus</HI> in Rom. cap. 12. Beda in ca. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Lucae. li. 2.</NOTE> are intricate, not onely becau&s;e he is <HI>fraudulent,</HI> but al&s;o becau&s;e he is <HI>ig|norant.</HI> The <HI>Devil</HI> indeed knows what he de&s;ires, and re&s;olves to endeavour, but knows not what he &s;hall effect, or what <HI>God</HI> will &s;uffer.</P>
<P>4. <HI>Not Surely:</HI> The <HI>Devil</HI> in Dreams may come with confidence, yet a mi&s;e|rable mi&s;take may be found in the con|&s;equence. In Dreames the <HI>Devil</HI> may<NOTE PLACE="marg">Pote&s;t praedice|re Diabolus cer|tum non <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ert&ograve;.</NOTE> fore-tell a <HI>certain thing</HI> to come to pa&s;s, yet cannot fore-tell it &s;hall come to pa&s;s <HI>certainly.</HI> Perhaps the <HI>Devils</HI> de|&s;ign is, not to have the thing certain|ly done; but onely to deceive with a Dreame. Perhaps &s;ometimes things he de&s;ires may &s;o fall out, by which <HI>Satan</HI> &s;eeks to make men de&s;ert the &s;ure word of <HI>God,</HI> and to give credit to deceitfull Dreames, and Dreames of deceit, in which he is upon no certainty or a&s;&s;ured &s;ucce&s;s. In this ca&s;e of fore|telling future things by Dreames, <HI>Ari|&s;totle</HI> well &s;tates it: <HI>A blind man</HI> (&s;ays he) <HI>in &s;hooting arrows, one may hit the</HI><NOTE PLACE="marg">Ari&s;tot. lib. de Divinat. per in&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mnia.</NOTE> <HI>mark, but the mo&s;t mi&s;s.</HI> If &s;ome things &s;o dreamed do happen, yet more meerly
<PB N="67" REF="65">
vani&s;h: Mo&s;t of the Devils-Dreams do not produce what they did propo&s;e, which proves a part of their puni&s;h|ment.</P>
<P>2. Such Dreames they produce as a further part of their puni&s;hment, &s;uch &s;ad <HI>Events</HI> as they propo&s;ed not. No|table<NOTE PLACE="marg">Jactatis mag|num ac<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">men &amp; magnam per&s;pi|caciam spiritus, ego autem dete|gam ve&s;trum opprobrium, omnes vos vide|bunt vacuos cae|le&s;tis Doctrinae.</NOTE> is that place of the Prophet for the proof of both: <HI>Micha. 3. 6, 7. The Seers &s;hall be a&s;hamed, and the Diviners confounded; yea they &s;hall cover their lips, for there is no an&s;wer of God.</HI> That is, they &s;hall be confounded when they find no &s;uch effects to follow as they formerly fancied, nor things to be ful|filled as they fore-told. <HI>Night &s;hall be unto them that they &s;hall not have a vi|&s;ion, it &s;hall be dark and they &s;hall not divine,</HI> &amp;c. That is, they who have had their nights of &s;inning, their Dreams and deeds of darkne&s;s which now &s;hall cea&s;e: and on the other &s;ide, they &s;hall have &s;uch a night of &s;uffering and &s;ore puni&s;hment as they never expected, &s;uch darkne&s;s of di&s;mall mi&s;eries as they never imagined, dreadfull judg|ments they never dreamed of, <HI>&amp;c.</HI> As <HI>Jo&s;eph</HI> dreamed of his preferment, but
<PB N="68" REF="66">
never dreamed of his impri&s;onment: &s;o 'tis common for &s;infull men, to dreame of their <HI>ri&s;ing,</HI> but never dreame of their <HI>fall,</HI> as if &s;uch a day would never follow. <HI>Thou &s;halt &s;urely fall in the day, and the Prophet &s;hall fall</HI><NOTE PLACE="marg"><HI>Noctu corrui<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Propheta.</HI> In|telligit Prophe|tas non veros &s;ed fal&s;os qui nocturnis emen|titis ora<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">alis populum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">edde|bant &s;ecurum, &amp;c. <HI>Paraeus</HI> in locum.</NOTE> <HI>with thee in the night,</HI> Ho&s;. 3. 5. They who have had their night-&s;innes &s;hall have their day-falls. Tho&s;e lying Dreames the <HI>Devil</HI> layes for a foun|dation in the night, men may thereon rai&s;e a rare building, but a <HI>day</HI> will dawne when <HI>God</HI> will fling it down, &s;o as not a <HI>&s;tone</HI> to be left upon a <HI>&s;tone.</HI> A&s;toni&s;hing puni&s;hments will &s;urely be to &s;uch</P>
<LIST>
<ITEM>Both from God,</ITEM>
<ITEM>And from Men.</ITEM>
</LIST>
<P>1. <HI>God</HI> will engage him&s;elf again&s;t Men promoting fal&s;e Dreames: <HI>Behold I am again&s;t them that prophecie fal&s;e Dreames, &s;aith the Lord,</HI> Jer. 23. 32. Now as when <HI>God</HI> is for any, he &s;hews it by vouch&s;afing of his favours; &s;o<NOTE PLACE="marg"><HI>Emm<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">el</HI> e&s;t verbum dul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;|&s;<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">m: &s;ed <HI>Mi|chael</HI> quando <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ra nos e&s;t <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rr<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ili&s;&s;imum verbum.</NOTE> when <HI>God</HI> is again&s;t any, it appears by inflicting of his judgments. As <HI>God with us</HI> is the greate&s;t mercy; &s;o a man needs no greater mi&s;ery than <HI>God a|gain&s;t him,</HI></P>
<P><PB N="69" REF="66"><HI>'Tis Hell in Hell.</HI></P>
<P>2. <HI>Men</HI> &s;ometimes are engaged of <HI>God</HI> again&s;t &s;uch bold Dreamers: <HI>God</HI> drawes them out as In&s;truments to in|flict his judgments. Men commonly<NOTE PLACE="marg">Ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hinantur fraudes imo ita inte<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ti &s;unt do|lis f<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">bricandis ut t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mpore noc|turn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;tudent &amp; interdiu effici|unt quae noctu agit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">runt &s;e|cum, <HI>&amp;c.</HI></NOTE> are &s;o taken with enticing Dreames, that what they conceit in the night they attempt in the day though it be to their woe: <HI>Woe to them that devi&s;e iniquity and imagin evil upon their beds, when the morning is light they practi&s;e it, becau&s;e it comes in the power of their hands,</HI> Mich. 2. 1. This is incident to<NOTE PLACE="marg">Quod valde vo|lumus facile credimus.</NOTE> Men, any thing tending towards that they earne&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y de&s;ire they ea&s;ily be|leeve, and what they ea&s;ily beleeve they earne&s;tly pur&s;ue. Hence &s;ome have undertaken &s;trange attempts, out of a &s;trange belief of their deluding Dreames, whereby they have brought the hands both of God and men again&s;t them. See we what hath been &s;aid and done again&s;t &s;uch Dreamers, <HI>Deut.</HI> 13.<NOTE PLACE="marg">Hae cogitationes quum peccato|res i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> animum indu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">erunt cer|tatim ad omne reliq<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um pec|cati genus ru|unt. <HI>Ba&s;il.</HI></NOTE> 5. <HI>And that Prophet or dreamer of Dreames &s;hall be put to death, becau&s;e he hath &s;poken to turn you away from the Lord your God,</HI> &amp;c. <HI>Thou &s;halt not conceal him: Thy hand &s;hall be fir&s;t upon him to
<PB N="70" REF="67">
put him to death, and after the hand of all the people,</HI> ver. 10. Tho&s;e mi&s;chievous men mentioned in <HI>Germany,</HI> were &s;o tran&s;ported with their Dreames, and &s;o violent in their bloody wayes, that no power of Gods Word would win them; they were more bent upon <HI>Bat|tels</HI> than <HI>Bibles,</HI> and more minded <HI>mur|ders</HI> and <HI>ma&s;&s;acres</HI> than <HI>Scriptures;</HI> &s;o that at length, like <HI>Samp&s;ons</HI> Fox|es, they peri&s;hed in the <HI>fire</HI> them|&s;elves<NOTE PLACE="marg">Ga&s;tius de A|nabapti&s;t. Ex|ord. <HI>li. 1.</HI> 150000. fue|runt trucidati.</NOTE> kindled; and <HI>Goliah</HI>-like, were &s;lain by the <HI>Sword</HI> them&s;elves drew. The Prote&s;tant <HI>Princes</HI> in pitched fields, for their own defence were for|ced to fight them, whereby many thou|&s;ands of them fell.</P>
<P><HI>Object.</HI> What is all this to us? men among us in our times are not mi&s;led by &s;uch lying Dreames, as tend to vio|lence.</P>
<P><HI>An&s;w.</HI> 1. Such Dreames may have taken mens mindes, though it be not yet time to tell them, or by deeds to declare them, untill there be power to effect; policie does u&s;e to conceal.</P>
<P>2. With &s;uch Dreames the mindes of men may be taken, who can &s;ay how
<PB N="71" REF="67">
&s;oon. Tho&s;e multitudes which in other<NOTE PLACE="marg">Vae, vae, vae eo|rum &s;tupori qui prodigio&s;a no|&s;tris temporibus portenta non ex|horre&s;cunt, <HI>&amp;c. Calvinus</HI> of <HI>Servetus.</HI></NOTE> matters are now &s;o lamentably mi&s;ted while awake, may &s;oon be deceived when a&s;leep: God may puni&s;h their waking-errors with a belief of &s;leeping|lies. Tho&s;e parties of <HI>Muncer</HI> praecited, fir&s;t began with oppo&s;ing opinions in point of <HI>Bapti&s;me</HI> again&s;t the publike <HI>Magi&s;tracy</HI> and <HI>Mini&s;try;</HI> and after encouraged with delu&s;ive Dreames, they proceeded to &s;uch pernicious pra|cti&s;es as proved their ruine. Yea 'tis memorable and mo&s;t remarkeable a|mong&s;t that &s;ort of men, the Dreames with which for a while they &s;educed di|vers, did condemn all wayes of force<NOTE PLACE="marg">Solet Daemon in &s;uis p&s;eud opro|phetis. &amp; aliis impiis Impo&s;to|ribus &s;omnia excitare ut olim inter Gentes. Multa talia &s;omnia no&s;tro e|tiam tempore multis impiis prae&s;ertim Ana|bapti&s;tis &amp; Ba|pti&s;tis a Satana mi&s;&s;a. <HI>Hier. Zanch.</HI> Tract. de Divinat.</NOTE> and violence, and did commend onely &s;pirituall means to mannage the pre|tended minde of God. One <HI>Melchior Hophman</HI> a Skinner or Glover in <HI>Swed|land,</HI> reported that <HI>God</HI> in a Dreame had to him revealed, that <HI>Strasburg</HI> in <HI>Germany</HI> was appointed to be the <HI>New Jeru&s;alem,</HI> the Holy City; and that him&s;elf and &s;ome others &s;hould repair thither, and from thence have a Hea|venly call to be <HI>Apo&s;tles,</HI> and to preach the Go&s;pel to all the World, and &s;o in a
<PB N="72" REF="68">
&s;hort time to &s;ubdue millions to <HI>Chri&s;t</HI><NOTE PLACE="marg">Po&s;tea oritur Propheta novus aurifex, is, con|vocata multi|tudine comme|morat patris caele&s;tis hoc e&s;&s;e in&s;omniis man|datum ut ar|matis homini|bus imperium totius orbis ter|rarum <HI>Joannes Leiden&s;is</HI> ob|tineat, Templa diripiunt aedifi|cia incendunt&mdash;magno numero libri deportati flamma fuerunt ab&s;umpti, &amp; haec etiam man|data divinitus accepi&s;&s;e dice|bat idem Pro|pheta.</NOTE> by their mini&s;try through the power of the Spirit, without any outward <HI>force</HI> or u&s;e of <HI>arms,</HI> by which means very many were mi&s;led. Yet mark: not long after, one <HI>John Tu&s;coverer</HI> a Gold&s;mith of <HI>Warendorp</HI> publi&s;hed his Dreame, That it was the will of the Heavenly Father, all the pre&s;ent publike per|&s;ons in the Magi&s;tracy and Mini&s;try, as oppre&s;&s;ors, &s;hould by power for|ceably be removed, and that <HI>John of Leyden</HI> &s;hould be the King of the whole world, and for that purpo&s;e all of them ought pre&s;ently to appear in their <HI>Arms;</HI> which accordingly they did by thou&s;ands, who in their ho&s;tilities u&s;ed many acts of cruelties, not only breaking down Churches, burning Chri&s;tian Books and buildings, but bar|barou&s;ly imbruing their hands in the blood of divers. O the mon&s;trous and mi&s;erable delu&s;ions of many multi|tudes in former dayes through lying Dreames, &s;o as &s;everall parts of the earth and times of the world were fill'd with violence; and why may not &s;uch Dreames with &s;uch dreadfull effects, be
<PB N="73" REF="68">
found in following times? 'Twas the expre&s;&s;ion of an eminent <HI>Expo&s;itor</HI> upon that place of the Prophet, <HI>Jeremy 23. 25. I have heard &s;aith the Lord what lies they prophecie in my Name, &s;aying, I have dreamed, I have dreamed.</HI> The<NOTE PLACE="marg">Et qui<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vide|mus huic malo &s;emper obnox|iam fui&s;&s;e Ec|cle&s;iam, non e&s;t quod hodie tur|bemur &s;i idem accidat quod novum non e&s;t.</NOTE> Church of <HI>God</HI> (&s;ays he) hath ever been obnoxious to men mi&s;led in this man|ner, and therefore we &s;hould not think it &s;trange nor be much troubled, if at this day &s;everall &s;uch are &s;een. Even we our &s;elves already &s;ee &s;everall in &s;trange opinions and practi&s;es &s;trongly tran&s;ported, God knows what we or others after us &s;hall &s;ee: 'Tis meet we u&s;e the be&s;t means we may to prevent all fal&s;e Dreames.</P>
<P>Now the <HI>means</HI> meet to be ob&s;erved are of <HI>two</HI> &s;orts;</P>
<LIST>
<ITEM>Some Negative,</ITEM>
<ITEM>Some Po&s;itive.</ITEM>
</LIST>
<P><HI>Negative;</HI> Propo&s;ing what we are <HI>not</HI> to doe; &amp;</P>
<P><HI>Po&s;itive,</HI> Reporting what is <HI>fit</HI> to be done.</P>
<P>1. <HI>Things</HI> that men mu&s;t not do who would &s;ecure them&s;elves from deceitfull Dreames; as namely;</P>
<LIST>
<PB N="74" REF="69">
<ITEM>Not harbour fit Matter for them, &amp;</ITEM>
<ITEM>Not hearken to the Promoters of them.</ITEM>
</LIST>
<P>1. <HI>Matter</HI> for &s;uch Dreames men mu&s;t not harbour: The <HI>Devil</HI> could never do &s;o much upon the mindes of men either &s;leeping or waking, but that he findes fit matter therein to work up|on: He there perceives a <GAP DESC="foreign">, a &s;eed-plot of all &s;inne, there is <GAP DESC="foreign"> a generall tendancy or bent in the &s;oul to &s;innes of all &s;orts. Satan &s;ees mens &s;infull propen&s;ions and provi&s;ions, how the wood and the Altar is ready, and &s;o he brings the Sacrifice.: He puts in the <HI>ciens,</HI> but the <HI>&s;tock</HI> grows upon mans own ground. When <HI>Satan</HI> &s;ends in his &s;ugge&s;tion, and it meets with a heart full of corruption, &s;trange things are wrought both day and night. As <HI>Satan,</HI> &s;o Sinne never &s;lumbers nor &s;leeps, but when mans <HI>body</HI> is at re&s;t, they be both awake and at work in wicked Dreames.<NOTE PLACE="marg">Cau&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> corrup|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">elarum non il|lecebri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&mdash;&s;ed in cordibus ha|ben<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s&mdash;&amp; vi|tio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s no&s;tra e&s;t mens no&s;tra. <HI>Salvian</HI> de Gu|bern. <HI>Dei.</HI> lib. 6.</NOTE> The way to interrupt the <HI>Devils</HI> work is, to bereave him of what he cannot work without: Not to nouri&s;h or che|ri&s;h the <HI>deceits</HI> of &s;inne, lea&s;t thereby men furni&s;h and e&s;tabli&s;h the de&s;igns of Satan.</P>
<P><PB N="75" REF="69">2. To <HI>men</HI> promoting fal&s;e Dreames do not hearken: <HI>Thou &s;halt not hearken to that Prophet or dreamer of Dreames,</HI> Deut. 13. 5. <HI>Thou &s;halt not con&s;ent unto him, nor hearken unto him,</HI> ver. 8.</P>
<P><HI>Not con&s;ent.</HI>] This concerns the in|ward<NOTE PLACE="marg">Diaboli decipi|entis calliditas &amp; hominis con|&s;entientis vo|luntas, <HI>&amp;c. Augu&s;t.</HI> de pec|cat. origi. li. 2. c. 37.</NOTE> mind, the yeeldings of which gives great advantage unto Dreames of <HI>de|ceit,</HI> and to &s;educers of all &s;orts. <HI>Satan</HI> him&s;elf could not have &s;uch &s;ucce&s;s in his deceiving wiles, but through mens con&s;enting wills. <HI>Thou &s;halt not con&s;ent.</HI></P>
<P><HI>Nor hearken.</HI>] This forbids the open|ing of the outward ear. By the door of the ear enemies oft get into the hou&s;e of the heart, and make wild work with|in. <HI>Thou &s;halt not con&s;ent nor hearken:</HI> Thou &s;halt not <HI>hearken</HI> that thou mai&s;t not <HI>con&s;ent.</HI> By hearing &s;educers &s;et out<NOTE PLACE="marg">Alloquitur hic totum populum, quia nonnulli erant qui &s;ub specie &amp; colore Prophetici &s;pi|ritus vaticini<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> proferent. Et alii erant qui maxime ap|petunt &amp; invi|tant. <HI>Calvin.</HI> in loc.</NOTE> their Dreames, how &s;oon have &s;ome con&s;ented and been deceived? <HI>Jer. 29. 8. Thus &s;aith the Lord of Ho&s;ts the God of I&s;rael, Let not your Prophets nor your Diviners in the mid&s;t of you deceive you, nor hearken to your Dreames which ye cau&s;e to be dreamed.</HI></P>
<P><HI>Your Dreames.</HI>] They were the Pro|phets Dreames, they conceived them
<PB N="76" REF="70">
and recited them, yet they were the peoples Dreames, in that they received them and encouraged them. <HI>Diodate</HI> upon the place ob&s;erves, that the&s;e people were &s;o bent upon bewitching Dreames, that they gave their fal&s;e Prophets bribes to bring them, large rewards for lying reports; or at lea&s;t they &s;o flattered tho&s;e who found them Dreames, that they made many to be dreamed. <HI>But &s;aith the Lord, Let not &s;uch Dreamers deceive you, nor hearken, &amp;c.</HI> The be&s;t way to &s;top <HI>errors,</HI> is to &s;top <HI>ears,</HI> not to hear them; and the be&s;t way to hinder deceits, is not to hearken to deceivers: Deceivers are<NOTE PLACE="marg">Concinnarunt menda<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ia. <HI>Va|tablus.</HI></NOTE> the <HI>Devils Brokers,</HI> that trim up his old <HI>rotten raggs,</HI> and &s;ell them off for <HI>new cloathes.</HI> They make fine their fal&s;|hoods, as the phra&s;e is, u&s;ing many brave words to put off their bad wares. <HI>But do not hearken.</HI></P>
<P>1. Ob&s;erve what we mu&s;t <HI>do</HI> to|wards freedom from fal&s;e Dreams; <HI>viz.</HI></P>
<LIST>
<ITEM>Love the Truth of God, &amp;</ITEM>
<ITEM>Fear the God of Truth.</ITEM>
</LIST>
<P>1. <HI>Love</HI> to the truth of <HI>God,</HI> is a good defence again&s;t all fal&s;e ways, fal&s;e
<PB N="77" REF="70">
Doctrines, fal&s;e Dreames. O let us<NOTE PLACE="marg">Ama<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t verita|tem lucentem splen<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">entem &amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">derunt verita|tem calentem, urent<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m, redar|guent<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m. <HI>Aug.</HI> conf. li. 10. ca. 22. Quia Ana|bapti&s;tae <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i|etate Evangelii avertunt aures, ideo Deus mit|ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> illis Doctores non qui ulc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ra &s;anarent &s;er|monibus &s;uis &s;ed qui &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m|niis &s;uis fal|lacibus &s;ca|biem &s;calperent, <HI>Ga&s;tius</HI> de ex|ord. Anabap. pa. 495.</NOTE> love Truth, all Truth, not onely &s;hi|ning Truth, but burning Truth. <HI>Some</HI> (&s;ays <HI>Au&s;tin) they love Truth that beams Light, but not Truth which brings heat, &amp;c.</HI> Truth that is mo&s;t warning, is be&s;t arming, and be&s;t defends from all fal&s;|hoods: The want of this love to Truth, lays men naked to beleeve lies. <HI>They received not the Truth in the love thereof. For this cau&s;e God gave them up to &s;trong delu&s;ions to beleeve a lye,</HI> 2 The&s;. 2. 11.</P>
<P>2. <HI>Fear</HI> towards the <HI>God</HI> of Truth, this is a good <HI>Antidote</HI> again&s;t&punc; <HI>Satans</HI> poi&s;on, preventing the vanities of de|luding Dreames. <HI>In the multitude of Dreames there be divers vanities, but fear thou God,</HI> Eccl. 5. 7. <HI>Tertullian</HI> tells of &s;ome un&s;ound heads, who that they might the better introduce their &s;edu|cing Doctrines, they denied that <HI>God</HI> was to be feared: Which wicked Er|rour that <HI>Worthy Writer</HI> does fully con|fute;<NOTE PLACE="marg">&V;bi Deus non timetur, ibi non e&s;t: &amp; ubi Deus non e&s;t, nec ve|ritas ulla e&s;t, <HI>&amp;c.</HI> Tertul. de prae&s;i. adver&s;. haere<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. c. 43.</NOTE> concluding, <HI>That where God is not feared, there is no Truth well fenced.</HI> But men laying all open to erroneous con|ceits and deceits, their hearts as hou&s;es are &s;oon filled with fal&s;hoods, when the
<PB N="78" REF="71">
true fear of God is gone from the door. Such a fear of <HI>God</HI> as brings forth obedience to all <HI>Gods</HI> commands, is an excellent means again&s;t all Dreame|deceits and deceivers, as is manife&s;t by that of&punc; <HI>Mo&s;es</HI> in <HI>Deut. 13. If there ari&s;e among you a Prophet, or a dreamer of Dreames&mdash;Ye &s;hall walk after the Lord your God and fear him, and keep all his Commandements,</HI> &amp;c. Men who &s;o fear <HI>God,</HI> as with all care to keep to all the Commandements of <HI>God,</HI> become mo&s;t &s;afe from the deceivings of <HI>Satan.</HI> But as tho&s;e who are wholly fearle&s;s, ca&s;ting off all care towards all Gods Comman|dements; &s;o tho&s;e who fear God but in part, having a care only toward &s;ome Commandements of God, but in others<NOTE PLACE="marg">In paradi&s;o mandavit Deus Adae ut cu&s;to|diret mandata &s;ed forta&s;&s;e non mandaverat cu&s;todire omnia, ideo deceptus a Serpente pu|tans quod &s;i in parte aliqua re|cederet a man|datis non, <HI>&amp;c. Ambro&s;.</HI> Serm. 1. in P&s;al. 67.</NOTE> remain remi&s;s, all &s;uch Satan may &s;oon deceive. <HI>God appointed Adam in Pa|radi&s;e</HI> (&s;ays <HI>Ambro&s;e) to keep his Com|mandements, but perhaps not expre&s;sing his exactne&s;s in keeping all, he thought he might &s;werve from &s;ome, and &s;o by the Serpent was &s;oon deceived.</HI></P>
<P>So that the &s;afe&s;t cour&s;e to &s;ecure our &s;ouls from Satans Deceits in delu|&s;ive Dreames, is to fear <HI>God,</HI> and with
<PB N="79" REF="71">
the utmo&s;t care we can, to keep unto Gods whole commanding-word; for the want of which divers have been decei|ved by <HI>Satan</HI> in deluding Dreames: and how &s;oon may we in the &s;ame ca&s;e mi&s;|carry, and through <HI>Satans</HI> &s;ubtilties in our &s;leep mi&s;take. As in the night-time <HI>Laban</HI> deluded <HI>Jacob,</HI> bringing to his bed blear-eyed <HI>Leah</HI> for beautifull <HI>Ra|chel;</HI> &s;o in the night the <HI>Devil</HI> hath de|ceived divers, bringing to them in &s;leep ugly lies for lovely Truths. And let us not think the <HI>Devil</HI> is grown <HI>idle</HI> or <HI>&s;imple,</HI> but is as &s;ubtill and &s;edulous, night and day indu&s;trious in all delu&s;ive ways, that thereby he may</P>
<LIST>
<ITEM>Hold up the falling Seat of the Bea&s;t, &amp;</ITEM>
<ITEM>Hold down the Ri&s;ing Throne of Chri&s;t.</ITEM>
</LIST>
<P>Fal&s;e Dreames driven on by the Devil to this double end, are of two &s;orts;</P>
<LIST>
<ITEM>Some in &s;leeping Men, &amp;</ITEM>
<ITEM>Some in Men awake.</ITEM>
</LIST>
<P>The&s;e <HI>latter</HI> many fall under that are yet free from the former; and the for|mer tho&s;e are in danger of who are mi&s;|led by the latter: Fal&s;e Dreames found in many waking men are manife&s;t:</P>
<LIST>
<PB N="80" REF="72">
<ITEM>As wrong opinions in them&s;elves,</ITEM>
<ITEM>And high pre&s;umptions of them&s;elves.</ITEM>
</LIST>
<P>1. Men within them&s;elves have ma|ny opinions that be but meer fal&s;e Dreames, <HI>viz.</HI> That God &s;ees no &s;inne in his &s;ervants. That Chri&s;t having &s;a|tisfied Gods Ju&s;tice, &s;inne &s;hall never be puni&s;hed. Chri&s;t having wrought mans Righteou&s;ne&s;s, good works are needle&s;s to be done. If God hath ap|pointed men to life, they need u&s;e no means. Men may do evil that good may come thereby. Impul&s;es of Spirit, and &s;ucce&s;&s;es of Providence, are more to be minded than Rules of Scrip|ture, <HI>&amp;c.</HI></P>
<P><HI>The&s;e are Fal&s;e Dreames.</HI></P>
<P>2. Some of them&s;elves have &s;uch pre&s;umptions as are a&s;&s;uredly but de|ceiving Dreames; and the&s;e do either concern</P>
<LIST>
<ITEM>Sinne, <HI>or</HI></ITEM>
<ITEM>Grace.</ITEM>
</LIST>
<P>1. Concerning <HI>Sinne:</HI> We may &s;ee &s;everall &s;orts pre&s;uming,</P>
<LIST>
<ITEM>Some that they are free from it, &amp;</ITEM>
<ITEM>Others that they &s;hall do well in it.</ITEM>
</LIST>
<P>1. Many imagin them&s;elves to be
<PB N="81" REF="72">
free from &s;in, which is a Soul-deceiving<NOTE PLACE="marg">Omnis habens peccatum &s;an|ctus non e&s;t: et|&s;i nullus &s;anctus vacuus e&s;t pec|cato. <HI>Aug.</HI> de Eccle&s;. dogmat.</NOTE> Dreame. <HI>If we &s;ay we have no &s;inne, we deceive our &s;elves and there is no truth in us,</HI> 1 Joh. 1. 8. yet &s;o &s;everall &s;ay that they have no &s;inne</P>
<LIST>
<ITEM>Originall, <HI>or</HI></ITEM>
<ITEM>Actuall.</ITEM>
</LIST>
<P><HI>Originall</HI> &s;inne they be born with|out: That &s;inne is a blow never given to their nature, a <HI>blot</HI> that never fell on their faces, a <HI>moth</HI> that never took their garments. As for the &s;inne of <HI>Adam,</HI> the &s;inne of Parents, remote or imme|diate, they &s;ay as the High-Prie&s;ts touching the Trea&s;on of <HI>Judas, What is that to us?</HI></P>
<P>2. <HI>Actuall</HI> &s;inne they live without: Their tongues can &s;peak apace and not &s;tammer, their feet can run &s;wift and not &s;tumble, they can act body and &s;oul<NOTE PLACE="marg">Si nos non filii, qua fronte dici|mus, <HI>Pater no|&s;ter qui es in coelis?</HI> &amp; &s;i nos non peccatores, quare depreca|mur, <HI>Dimitte nobis debita no&s;tra?</HI> Aug. de verb. Apo&s;tol. Serm. 29.</NOTE> without &s;inne; their lives are as &s;trait lines without bending,; their works be as <HI>Books</HI> that have no <HI>Erra|taes;</HI> they are &s;et into &s;uch an e&s;tate, wherein not onely they do not &s;inne, but wherein they cannot &s;inne:</P>
<P><HI>The&s;e are fal&s;e Dreames.</HI></P>
<P>2. Severall there be who per&s;i&s;t in
<PB N="82" REF="73">
&s;inne, yet conceive they &s;hall do well: Either they do divers good things, and they &s;hall &s;atisfie for the bad; their good works &s;hall recompence and an|&s;wer for their evil deeds, or otherwi&s;e they have power and purpo&s;e to repent of &s;inne hereafter&punc; or el&s;e they plead <HI>God</HI> is mercifull, and <HI>Chri&s;t</HI> died for &s;in|ners: Or they think becau&s;e <HI>God</HI> in his greatne&s;s is &s;o high, that he takes no particular notice of mans mi&s;carriages here below: Or they conceive, becau&s;e <HI>God</HI> is &s;ilent, he is &s;uch a one as them&s;elves; or they have &s;een &s;everall proceed in &s;inne, whom God hath pro&s;pered and favoured, and &s;o they ex|pect the &s;ame: or they have excu&s;es, eva&s;ions, di&s;tinctions, through which they pa&s;s with men, and doubt not but to do with God the &s;ame, with &s;everall &s;uch like conceits.</P>
<P><HI>The&s;e are fal&s;e Dreames.</HI></P>
<P>2. As concerning Grace, &s;everall un|&s;anctified men imagin,</P>
<LIST>
<ITEM>They are encrea&s;ed in it, &amp;</ITEM>
<ITEM>They &s;hall be Crowned for it.</ITEM>
</LIST>
<P>1. In <HI>Grace</HI> they think they have large encrea&s;ings: Men who are mi&s;e|rably
<PB N="83" REF="73">
empty of what ever is &s;avingly<NOTE PLACE="marg"><HI>Rev. 3. 17. Di|cis dives &s;um]</HI> De jactantia opum spiri|tualium recte intelligitur. Hypocritae &s;e ju&s;tos e&s;&s;e &amp; Dei gratia egre|gie &s;anctos nec peccatorum ve|nia coram Deo egere arbitran|tur. <HI>Paraeus</HI> in locum.</NOTE> good, yet confidently conclude, that in re&s;pect of &s;pirituall good things, they have not only the reality thereof, but be rich therein: <HI>I am rich and encrea&s;ed in goods and lack nothing,</HI> &s;aid the Lao|dicean Church as &s;he lay in a deluding Dreame, upon mi&s;take of her &s;pirituall e&s;tate, <HI>Rev.</HI> 3. 17.</P>
<P>2. Upon their grants of Grace they expect Crowns of Glory, having high hopes of Heavenly-happine&s;s: They lay &s;uch weight upon their religious works, as to look for glorious rewards, wondrous priviledges, rich inheri|tances; great things for them a com|ing, not onely in Heaven, but even on Earth a temporall Kingdom, a terre|&s;triall Paradi&s;e; all pre&s;ent Powers pul|led down, them&s;elves &s;et up, po&s;&s;e&s;&s;ing &s;eats of Honour, places of plea&s;ure, un|known freedoms, felicities:</P>
<P><HI>The&s;e are fal&s;e Dreames.</HI></P>
<P>The&s;e Dreames of waking men be doors to &s;leeping Dreames; and how &s;oon may men fall from one fal&s;e Dreame to another: the be&s;t cour&s;e then to keep out any, is to keep off all.</P>
<P><PB N="84" REF="74">To conclude in this ca&s;e; I &s;hall only call to a double duty;</P>
<LIST>
<ITEM>Of Prayer,</ITEM>
<ITEM>And Prai&s;e.</ITEM>
</LIST>
<P>1. Prayer to <HI>God,</HI> that night and day he would be our firm defence again&s;t all fal&s;e Dreames; that <HI>God</HI> would not &s;uffer <HI>Satan</HI> to deceive us, nor leave us to beleeve his lies: That &s;till the <HI>Lord</HI> would deliver us, and not let us be led into &s;uch temptations; nor let &s;uch temptations overtake us to turn us a&s;ide.</P>
<P>2. Prai&s;e to <HI>God</HI> who hath hitherto freed us from fal&s;e Dreames, keeping us cleer from Satans deceits and &s;ubtill &s;leights. O what a mighty mercy hath<NOTE PLACE="marg">Non omnes Sa|tan &s;uis falla|ciis &amp; menda|ciis involver<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> aut opprimere pote&s;t gratiis De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> agere de|bemus. Vid. <HI>Calv.</HI> in locum.</NOTE> <HI>God</HI> manife&s;ted, in preventing of and pre&s;erving us from the dangerous delu|&s;ions of lying Dreames. 2 <HI>The&s;&s;.</HI> 2. We &s;ee how the Apo&s;tle expre&s;&s;ing the &s;ad puni&s;hment of &s;ome, <HI>Who receiving not the Truth in the love of it, God gave them up to &s;trong delu&s;ions to beleeve a lie, ver.</HI> 11. He proceeds to ponder|ing the privilege of others, and &s;o breaks out: <HI>But we are bound brethren, beloved of the Lord, to give thanks
<PB N="85" REF="74">
always to God for you, becau&s;e God hath cho&s;en you to &s;alvation through &s;anctifi|cation of the Spirit and belief of the truth, ver.</HI> 13. High honour is indeed due to the Divine Maje&s;ty for this marvel|lous mercy, and therefore unto him be all glory for ever and ever.</P>
<CLOSER>Amen.</CLOSER>
</DIV2>
<DIV2 N="3" TYPE="part">
<PB N="86" REF="75">
<HEAD>III. Of Filthy and Defiling DREAMES.</HEAD>
<EPIGRAPH>
<BIBL>JUDE Ver. 8.</BIBL>
<Q>Likewi&s;e notwith&s;tanding the&s;e filthy Dreamers al&s;o defile the fle&s;h.</Q>
</EPIGRAPH>
<P>_AT the <HI>entrance</HI> of this un|dertaken <HI>Treati&s;e</HI> touching &s;infull Dreams, we divided &s;uch into the&s;e two &s;orts;</P>
<LIST>
<ITEM>Some Deluding, &amp;</ITEM>
<ITEM>Some Defiling.</ITEM>
</LIST>
<P>Now that no man may mi&s;take, take<NOTE PLACE="marg">Hoc uno artifi|cio &s;omniorum con&s;tat, Ethnicos olim multipli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i|ter fui&s;&s;e delu|&s;os &amp; macula|tos &amp; in impu|ritate obfirma|tos. <HI>Magir.</HI> in Phy&s;ol. lib. 6. c. 15.</NOTE> that divi&s;ion with this conce&s;&s;ion: to wit, We grant that deluding Dreames do <HI>defile,</HI> and that defiling Dreames do <HI>delude;</HI> but though on both &s;ides they have the &s;ame ill influence, yet be|tween them there is an undoubted dif|ference. Dreames clo&s;ely <HI>deluding</HI> en|ter more into mans <HI>Intellectuall part,</HI>
<PB N="87" REF="75">
corrupting his judgment, and perverting him in his opinions. Dreames gro&s;ly <HI>defiling,</HI> do more &s;eize on mans <HI>Sen&s;i|tive part,</HI> polluting his affections with fle&s;hly impre&s;&s;ions; whereupon &s;uch Dreames may well be handled di&s;tinct|ly. Having therefore done <HI>di&s;cour&s;e</HI> about tho&s;e fal&s;e deluding Dreames wherein the <HI>Devil</HI> hath an indu&s;trious hand: I now enter another <HI>di&s;cour&s;e</HI> about filthy and defiling Dreames, for the effecting of which <HI>Satan</HI> is found with &s;ome very &s;edulous. And for this purpo&s;e I have enterprized this per|tinent pa&s;&s;age of the precious Apo&s;tle <HI>Jude; Likewi&s;e the&s;e filthy Dreamers notwith&s;tanding defile the fle&s;h.</HI></P>
<P>The pre&s;ent words are two wayes con&s;iderable,</P>
<LIST>
<ITEM>In their Dependance, &amp;</ITEM>
<ITEM>In their Sub&s;tance.</ITEM>
</LIST>
<P>1. For their <HI>dependance</HI> as they refer to &s;omewhat foregoing. We may finde in the ver&s;e before, mention made of the mi&s;erable and &s;en&s;uall <HI>Sodomites,</HI> as expre&s;ly reporting,</P>
<LIST>
<ITEM>Their ways of Sinne, &amp;</ITEM>
<ITEM>Gods ways of Puni&s;hment.</ITEM>
</LIST>
<P><PB N="88" REF="76">1. <HI>Their ways of Sinne,</HI> again&s;t God and among&s;t them&s;elves, were exceed|ing &s;infull: <HI>They gave them&s;elves over to filthine&s;s, and went after &s;trange fle&s;h,</HI> ver. 7.</P>
<P>2. <HI>Gods ways of Puni&s;hment</HI> upon them were wofull, &s;trange and a&s;toni&s;h|ing: they burnt out again&s;t God with fire fetched from Hell, and God burnt<NOTE PLACE="marg">Gehenna de caelo. <HI>Salvian.</HI> de Guber. Dei. lib. 1.</NOTE> up them with a fire flung from Heaven, as <HI>Salvian</HI> ob&s;erves: which fire was but a figure of that infernal fire into which they were eternally ca&s;t. <HI>They are &s;et forth for an en&s;ample, &s;uffering the ven|geance of eternal fire,</HI> ver. 7.</P>
<P>After this he in&s;tantly adds, <HI>ver. 8. Likewi&s;e notwith&s;tanding the&s;e filthy Dreamers al&s;o defile the fle&s;h.</HI> The <HI>Sodo|mites</HI> &s;ad and &s;infull ca&s;e &s;o premi&s;ed, here is the &s;inne of another <HI>&s;ort</HI> pro|po&s;ed,</P>
<LIST>
<ITEM>Both as A&s;similated,</ITEM>
<ITEM>And as Aggravated.</ITEM>
</LIST>
<P>1. <HI>A&s;similated,</HI> or as re&s;embling the &s;inne of the <HI>Sodomites:</HI> They were filthy &s;inners in fle&s;h-defilements: <HI>Likewi&s;e the&s;e filthy Dreamers defile the fle&s;h.</HI></P>
<P><PB N="89" REF="76">2. <HI>Aggravated,</HI> or as tran&s;cending the &s;inne of the <HI>Sodomites.</HI> What fear|full &s;inners the <HI>Sodomites</HI> were, not only the Scriptures, but <HI>Jo&s;ephus</HI> and<NOTE PLACE="marg">Jo&s;eph. Antiq. lib. 1.</NOTE> other Writers report. They were in a fle&s;hly way &s;uch foul offenders, as <HI>God</HI> fearfully puni&s;hed them with fire eter|nal: yet the&s;e were not afraid for all that, but followed their filthy lu&s;ts, though tho&s;e <HI>Sodomites</HI> &s;uffered for their foul and fle&s;hly &s;ins, yet the&s;e were not warned, re&s;trained, bounded; but broke out <HI>(notwith&s;tanding)</HI> into their filthy defilements: <HI>Likewi&s;e not|with&s;tanding the&s;e filthy Dreamers de|file the fle&s;h.</HI> This concerns the <HI>Cohe|rence.</HI></P>
<P>2. The <HI>Sub&s;tance</HI> or the words con|&s;idered as in them&s;elves, their principall parts are two:</P>
<LIST>
<ITEM>The Subject, &amp;</ITEM>
<ITEM>The Predicate.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> For the <HI>Subject</HI> or per&s;ons here &s;poken of, they are &s;aid to be Dreamers of &s;ome filthy &s;ort: <HI>Tho&s;e fil|thy Dreamers.</HI></P>
<P><HI>Secondly,</HI> The <HI>Predicate,</HI> or what is &s;poken of the&s;e per&s;ons; their fle&s;h|defiling
<PB N="90" REF="77">
is affirmed: <HI>The&s;e filthy Dream|ers defile the fle&s;h.</HI></P>
<P>Concerning the Subject-Per&s;ons which here the holy Apo&s;tle propo&s;es [<HI>filthy Dreamers</HI>] we &s;hall enquire,</P>
<LIST>
<ITEM>What the Dreamers were, &amp;</ITEM>
<ITEM>What their filthine&s;s was.</ITEM>
</LIST>
<P>The <HI>Dreamers</HI> here meant are of a<NOTE PLACE="marg">Hi &s;omniantes earnem macu|lant non ui<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> modo &s;ed varie prout varios ex|cogitabant libi|dinum modos, &amp;c. <HI>E&s;tius</HI> in loc.</NOTE> &s;infull &s;ort, which more generally con|&s;idered, are &s;uch who while a&s;leep have foul imaginations that fill their mindes. Now as there be two &s;orts of &s;leepers that Dreame; &s;o there be two &s;orts of bad Dreamers in &s;leep:</P>
<LIST>
<ITEM>Some &s;o Metaphorically, &amp;</ITEM>
<ITEM>Some Phy&s;ically &s;o.</ITEM>
</LIST>
<P>1. <HI>Metaphorically:</HI> &s;o all in their &s;in|full e&s;tate are &s;aid to be a&s;leep, and in their &s;leep to have &s;infull Dreames. Natures-time is night-time, and in the time of this night-darkne&s;s men have their night-Dreames:</P>
<LIST>
<ITEM>As &s;ome fal&s;e and fooli&s;h,</ITEM>
<ITEM>So &s;ome foul and filthy.</ITEM>
</LIST>
<P><HI>Fal&s;e</HI> and fooli&s;h Dreames about worldly matters: <HI>Their inward thought is, their hou&s;es &s;hall endure for ever, and their dwelling places to all generations,
<PB N="91" REF="77">
P&s;al.</HI> 49. 11. The&s;e be fooli&s;h Dreamers.<NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aetatur &s;tultus in fructibus ip|&s;a nocte moritu|rus &amp; cui vita jam deerat vi|ctus abundan|tiam &s;omniat. <HI>Cypr.</HI> de Orat. Domini.</NOTE> Such another Dreamer was he <HI>Luk. 12. 17. And he thought within him&s;elf, what &s;hall I do? for I want room to lay my fruits. I will pull down my barns and build greater: I will &s;ay to my &s;oul, Thou ha&s;t goods laid up for many years, take thine ea&s;e.</HI> But <HI>God</HI> &s;oon awaked him out of his Dreame, with a <HI>Thou fool, this night thy &s;oul &s;hall be required of thee,</HI> &amp;c.</P>
<P><HI>Foul</HI> and filthy Dreames about wic|ked matters, and for &s;atisfaction of &s;in|full lu&s;ts: Such Dreamers are evident, <HI>Exod. 15. 9. And the enemy &s;aid within him&s;elf, I will pur&s;ue, I will overtake, I will divide the &s;poil, and my lu&s;t &s;hall be &s;atisfied,</HI> &amp;c. And we read of &s;ome &s;uch Dreamer, <HI>Deut. 29. 19. He ble&s;&s;eth him|&s;elf in his heart &s;aying, I &s;hall have peace though I walk in the imagination of mine own mind, and add drunkenne&s;s to thir&s;t.</HI> The&s;e are Dreames and Dream|ers found in a <HI>figurative</HI> &s;en&s;e, and for &s;uch the greate&s;t part of antient Writers did u&s;ually interpret the Text.</P>
<P>2. In a <HI>Phy&s;icall</HI> &s;en&s;e, for &s;uch as are in their natural &s;leep, and therein pro|perly
<PB N="92" REF="78">
Dreamers. The Dreamers here meant, were of &s;ome &s;ingular &s;ort, and therefore not to be taken in a common and promi&s;cuous &s;en&s;e. All &s;inners are Dreamers: but the Dreamers the Apo&s;tle here points at, were &s;uch as &s;ome &s;infull men are not, &s;o much the demon&s;trative <HI>Pronoun</HI> imports [<GAP DESC="foreign">] <HI>The&s;e,</HI> the&s;e Dreamers&punc; Others &s;leep as the&s;e do, but in &s;leep the&s;e Dreame as others do not: <HI>The&s;e Dreamers.</HI> This additionall word [<HI>i&s;ti</HI>] intimates they were no ordinary Dreamers, but &s;uch Dreamers they were, as when their &s;leeping bodies upon their beds were at reall re&s;t, their waking mindes in a mo&s;t wicked way were hard at work. Thus &s;ome former <HI>Writers</HI> did unfold this place of the Apo&s;tle, as <HI>E&s;tius</HI> and others report, and thus &s;everall of our later <HI>Divines</HI> interpret the <HI>Text,</HI> as no|ting<NOTE PLACE="marg">Gaign<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eus putat Apo&s;tolum hoc loco alludere ad illu&s;iones &amp; nocturnas pollu|tiones, <HI>&amp;c.</HI></NOTE> [<HI>nocturnall pollutions</HI>] through filthy workings of mens mindes in the time of their night-&s;leepes, as in their <HI>Annotations</HI> we &s;ee.</P>
<P>2. To di&s;cover the&s;e Dreamers as referring to their filthine&s;s [<HI>filthy Dreamers,</HI>] though the Greek copies
<PB N="93" REF="78">
commonly want the word [<HI>filthy,</HI>] yet 'tis &s;uppo&s;ed, and well &s;upplied by our <HI>Engli&s;h</HI> tran&s;lations; Their affirmed de|filing property, proveth the per&s;ons of the&s;e Dreamers to be filthy: were they<NOTE PLACE="marg">Hi &s;omniatores ad impurita|tem projecti &s;unt, un&ograve; ad om|nem turpitudi|nem &s;e pro&s;titu|unt. <HI>Calv.</HI> in loc.</NOTE> not filthy, they could not defile; they do defile, therefore they be filthy.</P>
<P>For the more unfolding the infolded filthine&s;s of the&s;e Dreamers, ob&s;erve &s;everall things:</P>
<LIST>
<ITEM>Some as from former Expo&s;itors, &amp;</ITEM>
<ITEM>Some as further Expounding.</ITEM>
</LIST>
<P>1. Former <HI>Expo&s;itors</HI> have read the pre&s;ent words in a double way;</P>
<LIST>
<ITEM>Some Pa&s;sively, &amp;</ITEM>
<ITEM>Some Actively.</ITEM>
</LIST>
<P><HI>Pa&s;sively:</HI> As if herein onely others were Actors and them&s;elves rather Suf|ferers, &s;o <HI>Vatablus, Era&s;mus, Aretius</HI> render the word, tran&s;lating it in their Latin language after a differing phra&s;e, [<GAP DESC="foreign">] that is,</P>
<P>1. <HI>Delu&s;i in &s;omniis;</HI> Men bewitch|ed, beguiled, befooled, be&s;otted in Dreames, imaginations that be meer<NOTE PLACE="marg">Lege Aug. Mar|lorat. in locum.</NOTE> &s;eductions, &s;infull conceptions, certain illu&s;ions.</P>
<P>2. <HI>Demer&s;i in &s;omniis;</HI> Men drown|ed
<PB N="94" REF="79">
in filthy Dreames as in puddle water, or &s;ticking as in deep dirt, overwhelmed as in mud and mire, plunged into pits of pollutions.</P>
<P>3. <HI>Devicti in &s;omniis;</HI> Vanqui&s;hed and &s;ubdued by Dreames; Men whom the <HI>Devil</HI> as a conquerour having taken in their night-quarters, are by him car|ried away captive.</P>
<P><HI>Actively:</HI> As if not &s;o much others were Actors, as them&s;elves rather mo|vers herein and workers hereof, &s;o <HI>Pa|raeus, Pi&s;cator, Calvin</HI> and other <HI>Com|mentators</HI><NOTE PLACE="marg">Videtur i&s;tud participium adjectum ad amplificandum libidinem i&s;to|rum ut quae &s;e&s;e in illis etiam dormientibus exerat. <HI>Pi&s;cat.</HI> in locum.</NOTE> carry the meaning of the <HI>Apo&s;tle,</HI> expre&s;&s;ing it by a <HI>Participle</HI> that imports a pre&s;ent act of the Dream|ers part, rendring the word [<GAP DESC="foreign">,] <HI>&s;omniantes,</HI> or <HI>in &s;omniando,</HI> or <HI>inter &s;omniandum,</HI> &amp;c. all intimate, men them|&s;elves <HI>acting</HI> in and affecting of the&s;e filthy Dreames. The <HI>Devil</HI> &s;et a&s;ide, they are Dreamers filthy, and filthy in Dreaming.</P>
<P>2. The&s;e Dreamers filthine&s;s I &s;hall yet further unfold;</P>
<LIST>
<ITEM>As referring to Sinne, &amp;</ITEM>
<ITEM>As referring to Satan.</ITEM>
</LIST>
<P>Filthine&s;s as referring to <HI>Sinne</HI> is two|fold.</P>
<LIST>
<PB N="95" REF="79">
<ITEM>The filthine&s;s of Sinne, &amp;</ITEM>
<ITEM>The Sinne of filthine&s;s.</ITEM>
</LIST>
<P>1. <HI>Filthine&s;s of Sinne:</HI> This is in ge|nerall applicable to all &s;inne, all &s;inne having this common name to be called filthine&s;s, and all &s;uch filthine&s;s of what &s;inne &s;oever, may be acted over in the thoughts of mans minde; and that not only during the day and when he is a|wake, but al&s;o in the night time as<NOTE PLACE="marg">Somniando co|gitat, &amp; cogi|tando ruminat &amp; ruminando delectatur. <HI>Aug.</HI> concio. 3. in <HI>P&s;al. 36.</HI></NOTE> he lies a&s;leep, his minde may be mo|ving and roving upon, delighting and &s;olacing him&s;elf in thoughts of Luxury, Gluttony, Avarice, Envy, Pride, Prodi|gality, <HI>&amp;c.</HI></P>
<P>2. <HI>The Sinne of filthine&s;s:</HI> Or that particular &s;inne of uncleanne&s;s &s;trictly &s;o called. This is a deep ditch or puddle|pit, into which a man may be mi&s;erably plunged by the meer imaginations of his minde, <HI>Matth.</HI> 5. 28. As a man that hath no body with him, when abroad, may at mid-day be an adulterer in the adulterous thoughts of his heart: &s;o a man that hath no body with him in his bed, may in the &s;leeping time of the night, be adulterou&s;ly naught by the filthy Dreames of his minde: and com|monly
<PB N="96" REF="80">
tho&s;e filthine&s;&s;es that a mans minde is fixed upon in the day when a|wake, will vi&s;it him in the night, finde him out and fa&s;ten upon him in his &s;leep.</P>
<P>2. As referring to <HI>Satan</HI> that filthy<NOTE PLACE="marg">Non dicitur Di|abolo ut dam|netur quia a|dulterium com|mi&s;i&s;ti, <HI>&amp;c. Aug.</HI> l. de Di&s;|cip. Chri&s;ti. <HI>c. l.</HI> Ju&s;tin Mart. ad qu. 24. or|th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dox. <HI>Aug.</HI> li. 18. de Civ. Dei. <HI>ca. 18.</HI></NOTE> and unclean &s;pirit, who hath no little <HI>hand</HI> in &s;uch loath&s;ome Dreames. The <HI>Devil</HI> indeed not having a body <HI>him&s;elf,</HI> cannot commit bodily filthine<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s, but he can conform him&s;elf &s;o to the <HI>phanta&s;ie;</HI> as to further this <HI>mental</HI> filthine&s;s in and with others. Very &s;trange things (as to appearance) men may do by the power of Satan, &s;o &s;everall <HI>Sorcerers</HI> have ex|ceeded, as <HI>Ju&s;tin Martyr, Au&s;tin</HI> and <HI>Others</HI> report things very &s;trange. And may not <HI>Satan</HI> by him&s;elf immediately mannage marvellous matters, cau&s;ing &s;hapes and forms to appear of all kinds of creatures, as to mans <HI>ocular</HI> part or his eye without: <HI>Pliny, Philo&s;tratus</HI> and<NOTE PLACE="marg">Plin. li. 35. cap. 11. Philo&s;trat. li. 4. Val. Max. li. 1. ca. ult. de &s;imulachris.</NOTE> others, give &s;everall in&s;tances herein: So to mans <HI>imaginary</HI> power interpo&s;e him&s;elf, cau&s;ing things and per&s;ons to appear to the putative faculty effecting the&s;e filthy Dreames. He that came in <HI>Samuels Robe</HI> in the <HI>Serpents form,</HI> yea
<PB N="97" REF="80">
transforming him&s;elf as an <HI>Angel of Light</HI> to men awake, may not he come in other ways and manners to men a&s;leep? He that can appear as a <HI>roar|ing Lion,</HI> to affright a waking Chri|&s;tian; cannot he pre&s;ent him&s;elf as an <HI>enticing Dam&s;ell,</HI> to affect a &s;leeping man, and to effect the&s;e filthy Dreames? We read of the rich man in the Parable, <HI>He thought within him&s;elf &s;aying, What</HI><NOTE PLACE="marg">Quid faciam? interrogantis vox e&s;t, &amp; quem put as interroga|bat i&s;te. Erat in illo Diabolus, &amp; ille, <HI>&amp;c. Chry&s;olog.</HI> Serm. 104.</NOTE> <HI>&s;hall I do,</HI> &amp;c. 'Tis the voice of one ask|ing a que&s;tion: And who (&s;ays a good <HI>Author</HI>) do you think he did ask? Though really no body was by, yet the <HI>Devil</HI> being in him, could &s;oon make him conceit &s;ome body with him. As a man in his ordinary Dreames ima|gins he hath his <HI>friends</HI> about him con|ferring together; &s;o in filthy Dreames man imagins his mates about him and con&s;orts with him: And thus filthine&s;s not fit to be named is nouri&s;hed. So we &s;ee the fir&s;t Phra&s;e unfolded [<HI>filthy Dreamers,</HI>] the&s;e are the <HI>Subject</HI>-Per|&s;ons of the <HI>Apo&s;tles</HI> &s;peech.</P>
<P>2. The <HI>Predicate,</HI> What is &s;poken of the&s;e Per&s;ons; <HI>viz. [They defile the fle&s;h.]</HI> And herein we are to unfold,</P>
<LIST>
<PB N="98" REF="81">
<ITEM>What is the fle&s;h that is defiled? &amp;</ITEM>
<ITEM>What is that defiling of the fle&s;h?</ITEM>
</LIST>
<P>1. The <HI>fle&s;h defiled,</HI> or the fle&s;h they do defile, is taken in a two-fold &s;en&s;e,</P>
<LIST>
<ITEM>Either as referring to others,</ITEM>
<ITEM>Or as reflecting upon them&s;elves.</ITEM>
</LIST>
<P>1. <HI>Fle&s;h</HI> as to others referring: So<NOTE PLACE="marg">Epiphan. in haere&s;i <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">no&s;tico|rum. <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ecumen.</HI> in Commenta|riis &s;uis.</NOTE> <HI>Epiphanius</HI> and <HI>Oecumenius</HI> &s;eem to carry the &s;en&s;e, as if &s;ome others were concerned in this Dream-defilement: And they may take up &s;ome cau&s;e to colour &s;uch an Interpretation of fle&s;h from the ver&s;e preceding that concerns the <HI>Sodomites,</HI> who in their filthy ways are &s;aid <GAP DESC="foreign">, &amp;c. Others fle&s;h <HI>they</HI> filthily followed after defiling one another: and the&s;e are &s;aid to re&s;emble them; <HI>Likewi&s;e the&s;e filthy Dreamers defile the fle&s;h.</HI> But the a&s;pect of the &s;imilitude may be upon the act defiling, rather then upon the object defiled. Or if the object be con&s;idered in a generall &s;en&s;e, fle&s;h on all &s;ides was &s;urely defiled: The&s;e de|filed the fle&s;h and &s;o did the <HI>Sodomites;</HI> the <HI>Sodomites</HI> defiled the fle&s;h and &s;o did the&s;e: But that the&s;e Dreamers did defile, <HI>carnem alteram &s;eu alienam,</HI>
<PB N="99" REF="81">
I conceive is a meer mi&s;take. <HI>Clemens</HI><NOTE PLACE="marg">Non aliud &s;om|niant quam &s;purcas libidi|nes, &amp; impuras cupiditates i|maginationibus &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">. <HI>lib. 3. Stromatum.</HI></NOTE> <HI>Alexandrinus</HI> excellently and confi|dently, be&s;ides the greate&s;t part of others the be&s;t <HI>Expo&s;itors,</HI> interpret the&s;e filthy Dreamers to be Mentall &s;inners, men &s;infull by imaginations and thoughts, the evil of which do not di|rectly reach to the wronging and defi|ling of others: We may be harmed by mens outward words and deeds, but yet receive no reall prejudice by their in|ward thoughts. '<HI>Tis &s;ure</HI> (&s;ays <HI>Au&s;tin</HI>)<NOTE PLACE="marg">Res vera, ille vivit, tu tamen homicida, illa ca&s;ta, tu tamen adulter. <HI>Aug.</HI> de verb. Dom. 42, &amp; 43.</NOTE> <HI>thou may be a murderer yet the man alive, thou may be an adulterer yet the woman cha&s;t,</HI> &amp;c. becau&s;e while the&s;e things are onely in thoughts, a mans neigh|bour is never the wor&s;e. Mens mi&s;chie|vous and adulterous thoughts when a|wake, work no immediate ill to others, much le&s;s &s;uch thoughts in men a&s;leep. <HI>Fle&s;h</HI> as referring to others is not defiled by filthy dreamers.</P>
<P>2. Reflecting on them&s;elves, fle&s;h defiled is two ways taken;</P>
<LIST>
<ITEM>Either as more limited,</ITEM>
<ITEM>Or as more enlarged.</ITEM>
</LIST>
<P>1. <HI>Limited</HI> and more &s;trictly, the fle&s;h they defile is their own bodies, &s;o
<PB N="100" REF="82">
runs the mo&s;t <HI>Orthodox</HI> Commentators<NOTE PLACE="marg"><HI>Ita Beza Ma|jor. Au<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">et. Pi&s;e. Paraeus,</HI> &amp;c. <HI>I<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o &amp; E|&s;tius in locum.</HI></NOTE> in a united current; <HI>carnem maculant,</HI> i. e. <HI>corpus &s;uum polluunt;</HI> they pollute their own bodies. The fle&s;h may more immediatly mean the body, the body being mo&s;t properly the fle&s;hie part: And in filthy Dreames the bodies of men may be actually concerned and &s;o certainly defiled</P>
<P>2. <HI>Enlarged</HI> and more fully, the fle&s;h they defile is the whole man both body and &s;oul. Defilement in Dreames does not fa&s;ten upon the <HI>body</HI> barely, but &s;etles upon the <HI>&s;oul</HI> al&s;o. And this adds much to the mi&s;chief of &s;uch filthy Dreames, that the &s;oul or minde, mans mo&s;t precious part is by this means polluted. And undoubtedly if the&s;e<NOTE PLACE="marg">Quid immun|dius qua<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ment<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ni|hil homini pre|ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ius datum, turpibus com|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ulare cri|minibus? <HI>Amb.</HI></NOTE> Dreames do defile mens bodies, their hearts and mindes pa&s;s not free from defilement; for &s;inne which defiles one does defile both: body and &s;oul mu&s;t needs receive the &s;ame defilement,</P>
<LIST>
<ITEM>From their clo&s;e connexion, &amp;</ITEM>
<ITEM>From &s;innes &s;trong contagion.</ITEM>
</LIST>
<P>1. Their <HI>connexion,</HI> union and mu|tuall dependance in being and working, does a&s;&s;ure their reciprocall &s;ympathy
<PB N="101" REF="82">
in each others harms, and joint partaking of each others &s;ufferings.</P>
<P>2. Sinnes <HI>contagion</HI> is &s;uch as con|cludes this: The poi&s;onous power, the venomous and vitious quality of &s;inne is &s;uch as cau&s;e the &s;ame. Sinne is &s;uch a <HI>Gangrene,</HI> as &s;eizing upon one part &s;oon corrupts the whole: As the &s;innes of the <HI>&s;oul</HI> bubble up and break out in the <HI>body,</HI> &s;o the &s;innes of the <HI>body</HI> &s;oak and &s;ink down into the <HI>&s;oul;</HI> &s;o that in filthy Dreames both body and &s;oul are defiled.</P>
<P><HI>Que&s;t.</HI> If the whole man be defiled, why then is onely fle&s;h named?</P>
<P><HI>An&s;w.</HI> In this matter mo&s;t fitly may fle&s;h bear the name, for</P>
<LIST>
<ITEM>From the fle&s;h all this comes, &amp;</ITEM>
<ITEM>Through this all becomes fle&s;h.</ITEM>
</LIST>
<P>1. From the <HI>fle&s;h</HI> it comes, that men have &s;uch filthy Dreames as does defile them: <HI>Fle&s;h</HI> is the fountain, the <HI>cau&s;a</HI><NOTE PLACE="marg">Aquin. 3a. pars. Quae&s;t. 54. Art. 3. 1.</NOTE> <HI>&s;ine quanon.</HI> The <HI>Devil</HI> could never fa&s;ten filthy defiling thoughts upon men a&s;leep or awake, were it not for fle&s;h he findes in them. Hence all Sa|tans temptations towards <HI>Chri&s;t,</HI> were onely by propo&s;ing things outward, not
<PB N="102" REF="83">
impre&s;&s;ing any inward evil. <HI>The Prince</HI><NOTE PLACE="marg">Quomod&ograve; in illo invenit ni|hil? in ubertate &s;apientiae, inte|gritate ju&s;titiae, <HI>&amp;c.</HI> Chri&s;tus non vacuus &s;ed Di|abolus caecus, qui ne&s;cit ni&s;i &s;ua cernere. <HI>Ambr.</HI> de fuga &s;aeculi. ca. 4.</NOTE> <HI>of this world comes</HI> (&s;ays Chri&s;t of the Devil) <HI>and finds nothing in me. No|thing!</HI> (&s;ays <HI>Ambro&s;e) O Lord in thee are trea&s;ures of wi&s;dom, in thee is the holy Gho&s;t above mea&s;ure; in thee is the fullne&s;s of the Godhead bodily,</HI> &amp;c. Ai, but the <HI>Devil</HI> could finde nothing to fit his work, no fle&s;h in him out of which he could cau&s;e one bad motion in his minde &s;leeping or waking, neither by night or day. The <HI>Devil</HI> indeed when he comes to men, findes <HI>fle&s;h</HI> in<NOTE PLACE="marg">Caro &s;icut e&s;t fons vit io&s;itatis invita, ita e&s;t radix &amp; origo omnivm prava|rum cogitatio|num in corde. <HI>Chen&punc; nit.</HI> Harm. Evang.</NOTE> them. All men are not in the <HI>fle&s;h;</HI> but in them all have <HI>fle&s;h,</HI> out of which the <HI>Devil</HI> &s;etches filthy thoughts, and draws forth defiling Dreames. The fle&s;h is the fir&s;t <HI>root</HI> and chief <HI>&s;pring,</HI> out of which proceeds the&s;e puddle|&s;treames, <HI>&amp;c.</HI></P>
<P>2. By &s;uch filthy Dreams the whole<NOTE PLACE="marg">Qui &s;ecundum corporis appeten|tiam vivit caro e&s;t, etiam ani|ma caro e&s;t. <HI>Amb.</HI> Sic dediti &s;unt carni de &s;i nihil aliud quamcar|nem &s;e e&s;&s;e re|putarent.</NOTE> man is made fle&s;h: hereby he is even as nothing but fle&s;h, fle&s;h. <HI>I&s;a.</HI> 31. 3. 'tis &s;aid of the <HI>Aegyptians, Their hor&s;es are fle&s;h and not &s;pirit.</HI> So of &s;uch men may it be &s;aid, <HI>Their hearts are fle&s;h, and not &s;pirit.</HI> To have <HI>a heart of fle&s;h</HI> may be a mighty mercy, but to have a <HI>fle&s;hly
<PB N="103" REF="83">
heart,</HI> or a heart that is but fle&s;h, is a manife&s;t mi&s;ery: <GAP DESC="foreign">: <HI>the minde of the fle&s;h,</HI> is the <HI>Apo&s;tles</HI> phra&s;e, <HI>Col.</HI> 2&punc; 18. Mans minde by fle&s;hly defilings, as it becomes filthy, &s;o it becomes fle&s;h|ly. <HI>As the Devil is in him&s;elf of a &s;pi|rituall</HI><NOTE PLACE="marg">Diabolus et&s;a &s;it spiritus, agit tamen opera carnis. <HI>Aug&punc;</HI> de Civitat. Dei. lib. 14.</NOTE> <HI>nature, yet</HI> (&s;ays <HI>Au&s;tin) he does the deeds of the fle&s;h,</HI> &amp;c. &s;o mans minde that is of a &s;pirituall being, yet in filthy Dreaming it hath a fle&s;hly working, and as it were works it &s;elf into fle&s;h, being compri&s;ed in that fle&s;h which is defiled. <HI>The&s;e filthy Dreamers defile the fle&s;h.</HI></P>
<P>2. What this fle&s;h-defiling meanes, is manife&s;t by marking</P>
<LIST>
<ITEM>What it Suppo&s;eth, &amp;</ITEM>
<ITEM>What it Compri&s;eth.</ITEM>
</LIST>
<P>This defiling &s;uppo&s;eth concerning &s;uch Dreames,</P>
<LIST>
<ITEM>That within they are &s;innes, &amp;</ITEM>
<ITEM>That they are &s;innes from within.</ITEM>
</LIST>
<P>1. <HI>Sinnes</HI> they are as within them|&s;elves<NOTE PLACE="marg">Aquin. 12ae. Quae&s;t. 86. Art. 1.</NOTE> con&s;idered, in that they certainly defile; for as there is no &s;inne but de|files, &s;o there is no defilement but by &s;inne. As whatever is &s;inne <HI>defiles,</HI> &s;o whatever defiles is <HI>&s;inne.</HI> Poverty, im|pri&s;onment,
<PB N="104" REF="84">
puni&s;hments and the mo&s;t fearfull afflictions that can befall a man do not defile a man, onely &s;inne.</P>
<P>2. <HI>Sinnes</HI> they are from <HI>within,</HI> for<NOTE PLACE="marg">Externa pecca|ta &s;unt majoris infamiae. Sed peccata interna &s;unt majoris maculae &amp; rea|tus. <HI>Aquin.</HI> Solicitor nullos e&s;&s;e putare Deos. <HI>Ovid.</HI></NOTE> &s;uch &s;innes do mo&s;t immediately and mon&s;trou&s;ly defile, as we finde <HI>Matth. 15. 19. Out of the heart proceeds evil thoughts, adulteries, fornications, the&s;e are the things that defile a man.</HI> There be men that imagin no &s;inne in any thoughts, but that thoughts and ima|ginations are free: <HI>whereas freedom for imaginations is but an imaginary free|dom.</HI> Sure there is no freedom for &s;inne, evil thoughts whether in men awake or a&s;leep are &s;innes, as is proved by their defiling property. There be men who may grant &s;ome thoughts to be &s;innes, as thoughts of <HI>Athei&s;me, Bla&s;phemy,</HI> and the like, when men are awake; but thoughts of adultery, fornication, when men are a&s;leep and in their Dreames, are no &s;innes with them; whereas &s;innes &s;urely they are, as their defiling implies.</P>
<P>2. This defiling of the fle&s;h is found to comprize</P>
<LIST>
<ITEM>The parts of Sinne, &amp;</ITEM>
<ITEM>The effects of Sinne.</ITEM>
</LIST>
<P><PB N="105" REF="84">The <HI>parts</HI> of &s;inne are compri&s;ed in the defiling of the&s;e Dreames,</P>
<LIST>
<ITEM>As an aver&s;ion from God,</ITEM>
<ITEM>And a conver&s;ion to Satan.</ITEM>
</LIST>
<P>1. <HI>God,</HI> herein men turn from, who is reall goodne&s;s and rai&s;ed excellence, rare in Maje&s;ty and rich in mercy: now man becomes unclean when he thus declines: <HI>When ever</HI> (&s;ays <HI>Au&s;tin) the</HI><NOTE PLACE="marg">Anima quae for|nicata e&s;t a Deo, ca&s;ta e&s;&s;e non pote&s;t, &amp;c. <HI>Aug.</HI> adver&s;. Julia. lib. 4.</NOTE> <HI>heart goes a whoring from God, how can it be clean?</HI> As departure cau&s;es defi|ling, &s;o defiling implies departure.</P>
<P>2. <HI>Satan,</HI> men herein turn to, beta|king them&s;elves to his enticing for|geries, and hugging his &s;hadowes, and bowing down to his <HI>Images,</HI> embracing the repre&s;entations he tenders. <HI>Satan</HI> makes a &s;infull mans bed, his <HI>ne&s;t</HI> in which he lays mo&s;t loath&s;ome <HI>eggs,</HI> which yet the &s;inner &s;its over, adding his own warmth to brood and bring them forth, this his defiling act in|folds.</P>
<P>2. The <HI>effects</HI> of &s;inne are found in|folded herein:</P>
<LIST>
<ITEM>As &s;omewhat privative,</ITEM>
<ITEM>And &s;omewhat po&s;itive.</ITEM>
</LIST>
<P>1. <HI>Privative,</HI> or a further depriving
<PB N="106" REF="85">
them&s;elves of primitive amability and beauty: Thus man is made more re|mote from his fir&s;t purity, glory, excel|lency and immaculate innocency.</P>
<P>2. <HI>Po&s;itive,</HI> or a further imprinting of deeper deformity and greater impurity through the pollution of Dreames. The <HI>Schoolmen</HI> di&s;cour&s;ing of &s;inne, do &s;till <GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">eat of two things, <HI>macula &amp; reatus,</HI><NOTE PLACE="marg">In quolibet pec|cato &s;unt &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">il. macula culpae &amp; reatus poen<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Aquinas 3</HI> par. Q<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&s;t. 22. art. 3.</NOTE> <HI>filth</HI> and <HI>guilt:</HI> The former is the black|ne&s;s of &s;inne that takes away mans lu&s;tre, the latter is the bondage of &s;inne that takes away mans liberty; hereby he is bound over to death and Hell; both follows upon filthy Dreames: for whatever ca&s;ts under <HI>filth,</HI> brings under <HI>guilt.</HI> Every &s;inne as it <HI>&s;tains</HI> a man and leaves him under <HI>blots:</HI> &s;o it <HI>&s;tabs</HI> a man and leaves him in his <HI>blood.</HI> Fil|thy Dreames that defile, though the&s;e effects are &s;ecret and un&s;een, yet that makes them never the le&s;s but the wor&s;e: The outward &s;ins of waking men lay <HI>blots</HI> and <HI>blows</HI> upon them in the eye of the world, but the&s;e inward &s;ins of &s;leeping men lay <HI>blows</HI> and <HI>blots</HI><NOTE PLACE="marg">P&s;al. 139. 2, 3. Matth. 6. 6.</NOTE> upon them in the &s;ight of God who &s;ees in &s;ecret. Sinfull Dreames leave
<PB N="107" REF="85">
black blots, they be as deep <HI>&s;tamps</HI> and dirty <HI>&s;teps</HI> of the Devils foul feet. Which foul defilings are further helped forward by filthy Dreamers them|&s;elves. <HI>The&s;e filthy Dreamers al&s;o defile the fle&s;h.</HI></P>
<P>And now having walked through the&s;e words in their <HI>Explication,</HI> I come to &s;ome <HI>Application</HI> from the words in a double way. To wit;</P>
<LIST>
<ITEM>Of In&s;truction, &amp;</ITEM>
<ITEM>Of Admonition.</ITEM>
</LIST>
<P>1. <HI>In&s;truction:</HI> The&s;e filthy defiling Dreames con&s;idered, &s;everall le&s;&s;ons many men may learn, that do certainly concern</P>
<LIST>
<ITEM>Them&s;elves within, &amp;</ITEM>
<ITEM>Others without.</ITEM>
</LIST>
<P>1. <HI>Men</HI> as within them&s;elves refle|cting, may finde much of their &s;pirituall mi&s;ery from the&s;e fle&s;hly Dreames; of which they may be</P>
<LIST>
<ITEM>Both Receptive,</ITEM>
<ITEM>And Productive.</ITEM>
</LIST>
<P>1. Of &s;uch Dreames to be <HI>receptive</HI> is &s;ad: For a man to be as a noi&s;ome &s;ink into which gathers all &s;uch filthy mud: to be as the <HI>Devils</HI> center in
<PB N="108" REF="86">
which he makes his black lines to meet.<NOTE PLACE="marg">Eum nec Chri|&s;tianum e&s;&s;e nec Judae<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, nec paganum, &s;ed colluviem quan|dam impi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tatis, impuritatis. Di<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itur de Con|&s;tanti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. <HI>Copro|nymo.</HI> Cent.</NOTE> For a mans bed and head to be Satans &s;tage, upon which he brings &s;trange di&s;gui&s;ed per&s;ons to play their parts, whereupon follows &s;uch effects as do defile both head and bed. <HI>Lev. 15. 26. Deut.</HI> 23. 10, 11. For a mans head and heart to be the Devils dung-cart, into which both day and night he throws his dirt and filth, the ca&s;e of no creature is herein like mans: bea&s;ts, &s;wine and poi|&s;onous Toads, are not receptacles of &s;uch &s;tinking dreggs, as filthy Dreames.</P>
<P>2. Of &s;uch Dreames to be <HI>produ|ctive</HI> is yet much wor&s;e, when of &s;uch &s;infull thoughts in &s;leep <HI>Satan</HI> may be an a&s;&s;i&s;tant, but mans own evil heart herein the chief agent, and hereof the author: <HI>Gen. 6. 5. God &s;aw that the whole ima|ginations</HI><NOTE PLACE="marg">Ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> co|g<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">num Dia|bolus pote&s;t e&s;&s;e adjutor, non au|tem earum au|ctor. <HI>Chemnit.</HI> Harm. Evan. in <HI>Matth. 15. 19.</HI></NOTE> <HI>of the thoughts of mans heart were onely evil continually.</HI> 'Tis not the imaginations &amp; thoughts in mans heart, <HI>qua&s;i ex alio,</HI> but the imaginations and thoughts of mans heart, <HI>qua&s;i ex &s;eip&s;o,</HI> were onely evil [<HI>continually] col-haiom,</HI> the whole day; which being taken in a naturall &s;en&s;e, does compri&s;e the night as a part thereof: Day and night, mans
<PB N="109" REF="86">
whole time continually, the imagina|tions of the thoughts of mans heart are &s;ome way evil. It may be they do not always amount to &s;uch mon&s;trous wickedne&s;s as the text intends, but when hitherto they proceed, &s;uch &s;in|full Dreames are the <HI>products</HI> of mans own evil heart, which is always evil, but may be wor&s;t in the night. In the day, by reading, hearing, &s;eeing; by means of others company, coun&s;ell, ex|amples, exerci&s;es; others good words and works, a wicked man may have many good thoughts moving in his mind: but in the &s;leeping time of the night, when he hath no &s;uch <HI>helps,</HI> his thoughts may be mo&s;t notoriou&s;ly naught. <HI>Plutarch</HI> reports of a <HI>River</HI> that runs bright and &s;weet in the <HI>morn|ing,</HI> and &s;o remains the day, but it be|gins to run black and bitter in the <HI>even|ing,</HI> and &s;o all night: with men many times that wickedne&s;s which breaks out in the day, was formed and framed in the night. The Prophet reports of &s;ome, who&s;e hearts be like <HI>a Bakers oven, that is heated and made ready in the night, and in the morning burns as a
<PB N="110" REF="87">
flaming fire,</HI> Ho&s;. 7. 6. But &s;uppo&s;e it proceeds no further then filthy Dreams in the night, yet therein a man may &s;ee his heart mi&s;erably naught: when a man hath not onely a filthy Dream, but<NOTE PLACE="marg">Note.</NOTE> is a Dreamer, in this filthine&s;s found not onely <HI>actuall</HI> but <HI>u&s;uall,</HI> it mani|fe&s;ts much mi&s;ery; &s;uch &s;elf-pollution being a &s;ad condition: And &s;adly may &s;uch a <HI>one</HI> &s;ay of his &s;inne, as <HI>David</HI> did of his &s;orrow; <HI>My &s;ore ranne in the night and cea&s;ed not,</HI> P&s;al. 77. 2.</P>
<P>2. As concerning <HI>Satan,</HI> hereby a man may di&s;cern,</P>
<LIST>
<ITEM>His Knowledg, &amp;</ITEM>
<ITEM>His Diligence.</ITEM>
</LIST>
<P>1. The <HI>Devils</HI> knowledg by this appears to be great, and that he is inti|mately acquainted with mans ca&s;e,</P>
<LIST>
<ITEM>Both for Body,<NOTE PLACE="marg">Daemones vi|gent acumine &s;cientiae, multa cogno&s;cunt ex &s;ubtilitate natu|rae, multa de ho|minibus ex ob|&s;ervatione, <HI>&amp;c. Aquin.</HI> 1a. Qu. 64. Art. 1, &amp; 2, 3.</NOTE></ITEM>
<ITEM>And for Soul.</ITEM>
</LIST>
<P>1. The &s;tate of mans <HI>body,</HI> he much under&s;tands how that is di&s;po&s;ed, the parts thereof inclined through its natu|rall con&s;titution, accidentall occa&s;ions, a&s;&s;iduall tran&s;actions, contracted imper|fections; what propen&s;ities, lubricities, imbecillities have &s;eized upon man, and
<PB N="111" REF="87">
under which he &s;uffers. He knows which way <HI>nature,</HI> even in corporeal parts is prone to put out it &s;elf; and &s;o in flinging the <HI>bowl</HI> he ob&s;erves the <HI>bia&s;s,</HI> beating man upon his own ground, and bringing him to much mi&s;ery.</P>
<P>2. <HI>Satan</HI> &s;ees much into the &s;tate of mans &s;oul. Though the &s;oul as con|cerning its immanent and immediate acts of the principall powers is &s;o lockt up, as the <HI>Devil</HI> by a <HI>direct intuition</HI> cannot look therein, or have knowledg thereof, yet he can gather much in an <HI>arguitive way,</HI> he can make &s;uch <HI>ani|madver&s;ions</HI> of matters without, as to di&s;cover much within. Mans under|&s;tanding makes its <HI>parelii</HI> or likene&s;&s;es and re&s;emblances, and the&s;e the <HI>fancy</HI> being neer hand takes in, ob&s;erves and imitates; and while this is at work the <HI>Devil</HI> may get the key of this <HI>&s;hop,</HI> go in, and view the <HI>Images</HI> that are framed there to &s;et forward his &s;infull de&s;ign: though the <HI>Devil</HI> cannot create or frame in the <HI>fancy</HI> any new corporeall <HI>&s;pecies,</HI> yet he can di&s;cern &s;uch <HI>&s;imili|tudes</HI> and &s;hadows of things as are there already framed; he can <HI>call them up,</HI>
<PB N="112" REF="88">
and accordingly <HI>conform</HI> him&s;elf, and &s;o fetch forth a &s;uteable draught of Dreames. Unto filthy apprehen&s;ions he can cau&s;e filthy apparitions, and pitifully puddle a man in polluting Dreames.</P>
<P>2. The <HI>Devils</HI> diligence is di&s;cern|able therein to be al&s;o great, through that filthine&s;s which he &s;ets forward in the night, and tho&s;e defilements he fa&s;tens upon man in his &s;leep. We read of <HI>Edward</HI> the fir&s;t, who being wounded<NOTE PLACE="marg">Humano cord<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> antiquus h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;tis venenum in&s;un|dit. <HI>Greg.</HI> M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r&punc; li. 5. ca. 31.</NOTE> with a poi&s;oned knife, the Lady <HI>El|nor</HI> his wife while he lay a&s;leep, &s;uckt out the poi&s;on to pre&s;erve his life. But the <HI>Devil,</HI> that <HI>Abaddon Apollyon,</HI> that he may de&s;troy, while men lie a&s;leep, he ca&s;ts in poi&s;on, and &s;o pollutes and defiles: he &s;eeks in &s;leep to &s;lay, by conveying venemous and vitious Dreames. He comes like the Harlot, <HI>Prov. 7. 9. In the black and dark night &s;aying, Let us take our fill of love&mdash;Poor man follows &s;traight way as a fool to the correction of the &s;tocks, as an Ox to the &s;laughter, and as a Bird to the &s;nare.</HI> The <HI>Devil</HI> knows he may be interrupt|ed in the day, and therefore will not
<PB N="113" REF="88">
lo&s;e the night time. 'Tis true of <HI>Satan</HI> which is &s;aid of <HI>Gideon; What he could not do by day, that he did by night,</HI> Judg. 6. 27. <HI>Jericho</HI> which could not be conquered by day, yet was taken by the ambu&s;hments laid, and a&s;&s;aults made in the night, <HI>Jo&s;h. 8. 6, 7. Satan</HI><NOTE PLACE="marg">L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ge Lutheruni loc. 49. Quintae Cla&s;&s;is de &s;u|per&s;titionibus, variis fa&s;cinis ac prae&s;tigii<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> diabolicis.</NOTE> is &s;edulous in his &s;infull a&s;&s;aults upon men:</P>
<LIST>
<ITEM>As in every Place,</ITEM>
<ITEM>So at every time.</ITEM>
</LIST>
<P>1. <HI>No place is free:</HI> He meets man at the Church, and at his chamber, and is bu&s;ie about him both at his board and at his bed.</P>
<P>2. <HI>No time is free:</HI> If at any time held from &s;infull imployment, it &s;eems as his puni&s;hment: Stops in his tempta|tions are his vexations: he accounts re|&s;training his de&s;troying. <HI>Art thou come</HI><NOTE PLACE="marg">Nos de&s;truere e&s;t a nobis pote|&s;tatem auferre quam in homi|nes habemus ad tentandum eos. <HI>Theoph.</HI> in Evan. Marci.</NOTE> <HI>to de&s;troy us?</HI> &s;ay the devils to Chri&s;t when they were ca&s;t out of man, <HI>Mark 1. What is this</HI> (&s;aith <HI>Theophylact) to de&s;troy us? this is to re&s;train his tempta|tions from man.</HI> At all times he loves liberty herein,</P>
<LIST>
<ITEM>Yet then he is mo&s;t &s;tirring</ITEM>
<ITEM>When man is mo&s;t &s;till.</ITEM>
</LIST>
<P><PB N="114" REF="89">At &s;uch times when man moves lea&s;t, then the Devil moves mo&s;t:</P>
<LIST>
<ITEM>As when idle in the day,</ITEM>
<ITEM>And when a&s;leep in the night.</ITEM>
</LIST>
<P>1. <HI>Idle in the day:</HI> It hath been ever<NOTE PLACE="marg">Non e&s;t aliqua cogitatio tam turpis tam abo|minabilis mala, &amp; execranda quam non inve|niat otio&s;itas. <HI>Ger&s;.</HI> de modo habendi &s;e cont. malas immi&s;&s;.</NOTE> ob&s;erved, when the <HI>Devil</HI> finds a man idle, he fills him with his foule&s;t tem|ptations, cogitations; then he im|mits imaginations the wor&s;t and mo&s;t wicked.</P>
<P>2. <HI>A&s;leep in the night:</HI> O that is a notable time for his temptations to take: now a &s;infull man lies fit for<NOTE PLACE="marg">Conatur Satan dormie<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tium corpora impu<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s &s;omni<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s polluere, ut ejus foedita|tis etiam ani|mos ex pergi&s;|centium quo|dommodo parti|cipes faciat. <HI>Magir.</HI> in Phi|&s;iol. li. 6. ca. 15.</NOTE> his motions. Indeed day and night the Devils diligence is great: As he ob&s;erves men di&s;po&s;ed in the day: &s;o he &s;uits his motions at night: And if as the <HI>Prince</HI> of <HI>darkne&s;s</HI> he can command the night, he looks as <HI>Lucifer</HI> to carry the day.</P>
<P>I &s;hall conclude what relates to <HI>Sa|tan,</HI> onely ob&s;erving that of <HI>Luther;</HI><NOTE PLACE="marg">Quod ad In|cubos &amp; Suc|cubos Daem<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|nes attinet, non nego &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d credo <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o&s;&s;e <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">eri <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l Daemon &s;it vel Succubus vel In<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ubus.</NOTE> who &s;peaking his judgment <HI>de Incubis &amp; Succubis,</HI> &s;ays; That 'tis not to be denied, but certainly to be beleeved, that <HI>Satan</HI> can <HI>ludificari in lecto,</HI> &amp;c. and may, permitted of <HI>God,</HI> take upon him &s;uch <HI>&s;pecies</HI> forms and &s;hapes, and
<PB N="115" REF="89">
&s;o &s;ubtilly he may convey him&s;elf in<NOTE PLACE="marg">Audi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i multos recitantes &s;ua ip&s;orum exem|pla. Ac Augu&s;ti|nus quooque dicit idem &s;e audi|vi&s;&s;e a <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ide dig|nus hominibus quibus c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">actus &s;it credere. Gratum enim Stanae e&s;t, &s;i ludi&s;icari nos in h<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">c modum &s;um<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t&acirc; &s;pecie vel juvenis, vel mulier culae po&s;&s;it. Pote&s;t ludificar i homines proph<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s &amp; &s;ine Dei timore viventes, ut cum Daemon in lecto &s;it&punc; exi&s;timet adole<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cens &s;e habere puellam, aut puella adole&s;centein.</NOTE> time of &s;leep, as to make the <HI>phanta&s;ies</HI> of &s;infull men imagin mo&s;t <HI>&s;ordid mat|ters;</HI> and &s;o (&s;ays <HI>Luther) Au&s;tin</HI> and other men of good repute do a&s;&s;ert the &s;ame, <HI>viz.</HI> That <HI>Satan</HI> &s;o cunning|ly can in &s;uch wicked ways and man|ners deceive the <HI>&s;en&s;es</HI> of &s;leeping men, as to fall under mo&s;t defiling Dreames.</P>
<P>This, who will doubt, that well con&s;i|ders<NOTE PLACE="marg">Tanta e&s;t a&s;tu|tia &amp; poteutia Sathamae ludifi|candi &s;en&s;us; &amp; quid <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nirum? cum per vitrum f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">at mutatio &s;en|&s;us &amp; color<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s. Ita pote&s;t ludi|ficari oculos &amp; aures ut putes te videre &amp; andire aliquid, quod mon e&s;t. Satha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> maxi|ma &s;ubtilitate illudit mentibus &amp; intellectibus, faciliora &amp; leviora &s;unt apud Diabolum quibus carneos &s;en&s;us &amp; phan|ta<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s illudit, imfimas partes homines; Facilius e&s;t ludificari &s;en&s;us &amp; actus, quem haec&punc;natura habet cra&s;&s;i&s;&s;imum.</NOTE> <HI>(&s;ays he)</HI> how 'tis certain <HI>Satan</HI> can deceive even waking men in other <HI>&s;orts</HI> and <HI>parts?</HI> viz.</P>
<LIST>
<ITEM>More Externall and Corporeall, &amp;</ITEM>
<ITEM>More Internall and Intellectuall.</ITEM>
</LIST>
<P>1. <HI>Parts</HI> more corporeall, as the more outward &s;en&s;es, the <HI>eyes</HI> and the <HI>ears</HI> of men (even when awake) <HI>Satan</HI> may &s;ubtilly make them imagin they hear &s;uch <HI>&s;ounds</HI> and &s;ee &s;uch <HI>&s;ights</HI> as in|deed they do not.</P>
<P><PB N="116" REF="90">2. <HI>Parts</HI> incorporeall and intelle|ctuall,<NOTE PLACE="marg">Quod de mon|&s;tro&s;is partubus Daemonum di|citur, aliqu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s vi|di a Dia<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">olo puto de&s;orma|tos, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">en <GAP DESC="illegible" RESP="apex" EXTENT="4 letters">m a Dia<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> genera|t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s e&s;&s;e &s;emto. <HI>Luth.</HI> ex Tomo in Gene&s;in 1. &amp; ex Tomo 4. &amp; l<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. commun. Quintae Cla&s;&s;is cap. 6. &amp; cap. 40&punc; de &s;uper&s;t. Diab.</NOTE> even &s;uch as lie more inward and upward, the &s;uperiour powers of the &s;oul, as the <HI>under&s;tanding</HI> and <HI>rea|&s;on,</HI> even in mens waking-time <HI>Satan</HI> can al&s;o deceive, <HI>&amp;c.</HI> So that we may &s;oon beleeve the lower and inferiour faculties, the &s;en&s;itive, carnal and more gro&s;s parts, may in delu&s;ive Dreames be polluted. Thus <HI>Luther.</HI></P>
<P><HI>La&s;tly,</HI> In relation to <HI>God,</HI> a man may learn very much;</P>
<LIST>
<ITEM>Both from the&s;e Dreames towards him,</ITEM>
<ITEM>And from him&s;elf towards the&s;e Dreames.</ITEM>
</LIST>
<P>Severall things that concern <HI>God</HI> are con&s;iderable hence;</P>
<LIST>
<ITEM>As the Might of his Power,</ITEM>
<ITEM>And the Mercy of his Patience.</ITEM>
</LIST>
<P>1. Much of <HI>Gods</HI> power appears as re&s;pecting &s;uch Dreames;</P>
<LIST>
<ITEM>In pardoning things that be &s;o bad, &amp;</ITEM>
<ITEM>In preventing things they be no wor&s;e.</ITEM>
</LIST>
<P>1. Great is <HI>Gods</HI> pardoning power,<NOTE PLACE="marg">Magna e&s;t mi|&s;ericordiae po|tentia; Deus e|nim pollicetur &s;e omnia peccata &amp; omnia in peccatis remi&s;|&s;urum, &amp;c. <HI>Lactant.</HI> li. 6.</NOTE> el&s;e were it not po&s;&s;ible that &s;uch pol|lutions &s;hould have their remi&s;&s;ions as yet is manife&s;t they may, in that
<PB N="117" REF="90">
upon repentance God promi&s;es pardon to &s;innes of all &s;orts and &s;izes: <HI>I&s;a. 55. 7. Jer. 31. 34. Jam. 5. 15. 1 Joh.</HI> 1. 9. After this black &s;inne, <HI>God</HI> may give a <HI>white &s;tone,</HI> Rev. 2. 17.</P>
<P>2. <HI>Gods</HI> preventing power how mighty, is manife&s;t, in bounding the Devill, in limiting lu&s;ts, and not letting this Lepro&s;ie &s;pread; keeping it wholly off in &s;ome, and cau&s;ing a comfortable cure in others. Our Saviour expre&s;&s;ed a work of wonderfull power in healing the <HI>woman di&s;ea&s;ed with a running i&s;&s;ue of blood twelve years,</HI> Matth. 9. 20.</P>
<P>2. Exceeding much of <HI>Gods</HI> marvel|lous patience may appear, as re&s;pecting &s;uch Dreames and filthy Dreamers; Commonly &s;uch men may finde, that concerning &s;uch Dreames they do</P>
<LIST>
<ITEM>Much di&s;po&s;ing to them, &amp;</ITEM>
<ITEM>Nothing oppo&s;ing again&s;t them.</ITEM>
</LIST>
<P>1. <HI>Di&s;po&s;e them&s;elves much to them they do,</HI> as deeply provoking of God, plea&s;ing their lu&s;ts, and di&s;plea&s;ing the Lord. Young years oft paddle and puddle them&s;elves in &s;uch pits, watering the Devils plants, and be|ing wanton in evil on the earth,
<PB N="118" REF="91">
<HI>Jam.</HI> 5. 5. nouri&s;hing their hearts in<NOTE PLACE="marg"><HI>Jam. 5. 5. Enutrire cor|da,</HI> &s;ignificat &s;i|bi indulgere non modo ad naturae &s;atietatem, &s;ed ad cogitationum cupiditatem, <HI>&amp;c.</HI> delecta|tionem, <HI>&amp;c.</HI></NOTE> naughtine&s;s, and nouri&s;hing naughti|ne&s;s in their hearts; looking on &s;uch objects, hearing &s;uch &s;tories, reading Pamphlets, with pampering diet as di&s;po&s;e.</P>
<P>2. <HI>Oppo&s;e them&s;elves again&s;t &s;uch Dreames they do not,</HI> for which non|performance they are found offen&s;ive<NOTE PLACE="marg">Lege Lutherum loc. de libidini|bus quintae Cla&s;|&s;is. <HI>cap. 66.</HI></NOTE> to God. yet <HI>God</HI> is patient though pro|voked, in that the&s;e Dreamers do no|thing</P>
<LIST>
<ITEM>Before for preventing, <HI>or</HI></ITEM>
<ITEM>After in repenting.</ITEM>
</LIST>
<P>1. <HI>Before.</HI>] Nothing they are found doing to prevent &s;uch Dreames:</P>
<LIST>
<ITEM>Either in Watching,</ITEM>
<ITEM>Or in Prayer.</ITEM>
</LIST>
<P>1. <HI>Watch they do not.</HI> A good Chri|&s;tian indeed &s;ets his &s;oul to watch while his body &s;leeps. Like the Prophet, <HI>I&s;a.</HI> 21. 8. who cried, <HI>a Lion my Lord, I &s;tand continually upon the watch-tower in the day time, and I am &s;et in my ward whole nights.</HI> But with the&s;e no Lion is feared, no night-warding or watch|ing performed; their whole man lies a&s;leep, when the&s;e night-fires fear|fully
<PB N="119" REF="91">
burn and break out.</P>
<P>2. <HI>Pray they do not.</HI> Indeed a godly man cries upon this account again&s;t &s;uch a &s;leep of &s;inne, as <HI>David</HI> again&s;t the &s;leep of death: <HI>Con&s;ider and hear me O Lord my God, lighten my eyes le&s;t that I &s;leep the &s;leep of death, and mine enemies &s;ay I have prevailed again&s;t him,</HI> P&s;al. 13. 3. That the <HI>Devil</HI> prevailing may not triumph, &s;uch a one rather de&s;ires to &s;leep in the du&s;t of the earth, than in the lu&s;ts of his heart: And de&s;ires (while he lives) that rather than the Lord &s;hould &s;uffer him to &s;leep &s;o &s;in|ing, he would keep him awake without &s;leep. But no &s;uch matter with the&s;e men, by any prayer to <HI>God</HI> in point of prevention.</P>
<P>2. <HI>After.</HI>] Nothing they do in the duty of repentance. Though &s;uch ought like <HI>David, to wa&s;h their bed, and water their couch with tears;</HI> and like <HI>Jere|miah,</HI><NOTE PLACE="marg">De talibus quo|que cogitationi|bus venia pe|tenda e&s;t, pectus percutiendum, &amp; dicendum, Dimitte nobis debita no&s;tra. <HI>Aug.</HI> de Trin. lib. 12.</NOTE> to pray, <HI>Oh that my head were full of water, and eyes fountains of tears, to weep day and night,</HI> &amp;c. The&s;e night|naughty-thoughts &s;hould make &s;uch men &s;trike their brea&s;ts, and beg Gods applying of healing plai&s;ters. But to lie
<PB N="120" REF="92">
and live under &s;uch &s;inne with the neg|lects of all this, expre&s;&s;es the wicked|ne&s;s of man, and yet the patience of God: God patient in forbearing his blows. As <HI>God</HI> might &s;trike men dead by <HI>day</HI> in their evil deeds; &s;o by <HI>night</HI> in the mid&s;t of their naughty Dreames. O dreadfull, yet due! <HI>Diodate</HI> upon <HI>I&s;a.</HI> 21. 3, 4. ob&s;erves, how <HI>Babylons</HI> ruin &s;hould be in the night, and &s;urprize them in their &s;leep, awaking, but with frights in their fall. Is not this a &s;inne of &s;ad de&s;erts? <HI>Calvin</HI> upon <HI>Micah</HI> 2.<NOTE PLACE="marg">Si tempus noc|turnum datum &s;it ad quietem, certe ce&s;&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dum e&s;t ab omni pra|vitate, qui vires quiete nocturna reficit, debet etiam, <HI>&amp;c.</HI></NOTE> 1. aggravates night-naughtine&s;s; that that time <HI>God</HI> gives man for re&s;t from the lawfull works of his calling, he &s;hould &s;ure re&s;t from the unlawfull works of &s;inning. That time <HI>God</HI> gives man to refre&s;h him&s;elf, he &s;hould not &s;pend to defile him&s;elf, <HI>&amp;c. The&s;e filthy Dreamers defile the fle&s;h.</HI></P>
<P>I have done with the <HI>In&s;truction:</HI> I come now to the <HI>Admonition:</HI> wherein note,</P>
<LIST>
<ITEM>The Men it is to, &amp;</ITEM>
<ITEM>The Matter it is of.</ITEM>
</LIST>
<P><HI>The Men that be concerned herein,</HI> &amp;</P>
<P><HI>The Matter to be con&s;idered hereupon.</HI></P>
<P><PB N="121" REF="92">1. For the <HI>Men</HI> that this monitory<NOTE PLACE="marg">Peccatum in &s;anctis non &s;o|lum e&s;t, &s;ed a|git, nec &s;olum vivit &s;ed vigi|lat. <HI>Luth.</HI> loc. 40. de reliquiis pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">catorum in &s;anctis.</NOTE> di&s;cour&s;e will concern; are all &s;uch as lie liable to the&s;e evil Dreames: of which there are <HI>two</HI> &s;orts;</P>
<LIST>
<ITEM>1. <HI>Carnall men</HI> who are not at all <HI>&s;anctified,</HI> &amp;</ITEM>
<ITEM>2. <HI>Sanctified men</HI> &s;o farre as they are <HI>carnall.</HI></ITEM>
</LIST>
<P><HI>Sinfull</HI> and un&s;anctified men are the primary, principall, and the mo&s;t proper &s;ubjects of &s;uch dreaming-thoughts, as are &s;o filthy and defiling. For</P>
<LIST>
<ITEM>1. <HI>They are full of Matter for &s;uch Dreames.</HI></ITEM>
<ITEM>2. <HI>They are free as Movers in &s;uch Dreames.</HI></ITEM>
</LIST>
<P>1. For <HI>Matter</HI> to make &s;uch Dreames of, they are full: Let but the <HI>Devil</HI> come into the &s;hop of their phanta&s;ie, and there he may finde all tools fit for his work. A carnall heart is fitly com|pared to <HI>Tophet,</HI> I&s;a. 30. 32. <HI>'Tis deep</HI><NOTE PLACE="marg"><GAP DESC="foreign">, <HI>&amp;c.</HI> Nazian.</NOTE> <HI>and large, the pile thereof is fire and much wood;</HI> the <HI>Devil</HI> blows up the flame, and it burns at midnight by a|bominable Dreames. As that &s;tink|ing mud of &s;inne which lies in the <HI>&s;oul</HI> of an un&s;anctified man, oft times the
<PB N="122" REF="93">
<HI>Devil</HI> draws it out at his mouth by foul and filthy words when he is awake: &s;o &s;ometimes he draws that dirty pud|dle all up into his <HI>minde,</HI> by black and bea&s;tly thoughts when he is a&s;leep. As at times <HI>God</HI> acts up the graces of the Spirit by &s;weet and holy Dreames, and rare repre&s;entations in the night of mo&s;t ble&s;&s;ed matters, to the minds of con|verted men; &s;o the <HI>Devil</HI> in the night|time, oft acts up the lu&s;ts of the <HI>fle&s;h</HI> by ba&s;e and wicked Dreames, and wretch|ed repre&s;entations to the minds of men unconverted, of <HI>matters</HI> not meet to be mentioned. The <HI>Devil</HI> need not bring any thing with him, onely im|prove the evil that is already, unto the forming of mo&s;t filthy Dreames.</P>
<P>2. As <HI>movers</HI> to meet &s;uch Dreames the&s;e men are free: Their minds are active in &s;inne, and &s;inne active in their minds at all &s;ea&s;ons. They &s;leep in &s;inne, but &s;inne does not &s;leep in them; yea though in &s;inne they certainly &s;leep, yet to &s;inne their &s;ouls are always awake. They are ready to co-work with <HI>Satan</HI> in &s;infull Dreames; &s;o that &s;uch things are not onely dreamed in them, but
<PB N="123" REF="93">
they are the dreamers of them. The <HI>Devil</HI> does not cau&s;e &s;uch Dreames without their concurrence, but their corrupt hearts can cau&s;e &s;uch Dreames without the concurrence of the <HI>Devil.</HI> There is a &s;ea of &s;inne in their &s;ouls may foam and boyl when no wind blows; and when winds of temptations are &s;trong, and the <HI>Devil</HI> does powerfully promote in the minds of men &s;uch Dreames of &s;inne, they may blame them&s;elves.</P>
<P>For he comes thus to <HI>work,</HI> becau&s;e they <HI>invite</HI> him in the <HI>day.</HI></P>
<P>And he thus <HI>works</HI> when he comes, becau&s;e they <HI>a&s;si&s;t</HI> him in the <HI>night.</HI></P>
<P>2. <HI>Gods</HI> Saints in &s;leep are &s;ubject to &s;uch &s;infull thoughts. As they have<NOTE PLACE="marg">Sobriis ca&s;tis &amp; religio&s;is vi|ris tetra ob&s;coe|na &amp; plena im|puritatis &s;omnia &s;aep&egrave; contingunt. <HI>Magir.</HI> in Phi|&s;io. li. 6. ca. 15.</NOTE> good Dreames from <HI>Gods</HI> concurrence with the work of grace by which they are &s;anctified; &s;o they may have bad Dreames as from the <HI>Devils</HI> compliance with tho&s;e principles of corruption that remain unmortified. <HI>Peter</HI> lying in a trance, <HI>Acts</HI> 10. &s;aw a &s;heet in which (ac|cording to the <HI>Law</HI>) were bea&s;ts both clean and unclean, and all coming down from Heaven. A <HI>Chri&s;tian</HI> in his &s;leep
<PB N="124" REF="94">
may indeed have divers Dreames, wherein (even according to the Go|&s;pel) the thoughts of his heart are &s;ome <HI>clean</HI> and &s;ome <HI>unclean,</HI> but yet the clean onely come from Heaven, and the unclean from Hell; of which, not <HI>God</HI> but the <HI>devil</HI> is the undoubted au|thor. We here ob&s;erve,</P>
<P>2. That there are no <HI>per&s;ons Satan</HI> &s;eeks more to make them &s;infull, then <HI>Gods Saints.</HI></P>
<P>2. That there are no <HI>&s;ea&s;ons</HI> when <HI>Satan</HI> &s;eeks more to make them &s;infull, then in <HI>nights.</HI></P>
<P>1. The Saints of God <HI>Satan</HI> mo&s;t &s;o|licits them to &s;inne. He well knows,</P>
<LIST>
<ITEM>They from Sinne do mo&s;t oppo&s;e him, &amp;</ITEM>
<ITEM>They by Sinne do mo&s;t di&s;plea&s;e God.</ITEM>
</LIST>
<P>1. <HI>Good men</HI> when they &s;leep from &s;inne and hold clo&s;e to the &s;ervice of God, they &s;upplant Satans throne, their prayers are as great guns and bat|ter the Devils buildings; and hence he endeavours to draw them off from all &s;uch &s;ervice, unto &s;inne again&s;t God.</P>
<P>2. <HI>Good men</HI> when they fall to &s;inne
<PB N="125" REF="94">
they mo&s;t offend God: Their mi&s;car|riages mo&s;t grieve the Spirit of Grace, and as daggers cut deepe&s;t into the heart of our deare&s;t <HI>Lord:</HI> hence al&s;o are the <HI>Devils</HI> endeavours to draw &s;uch to &s;inne.</P>
<P>2. The &s;ea&s;on of the night is a chief time when the <HI>tempter</HI> &s;ugge&s;ts &s;inne into &s;uch as they &s;leep;</P>
<LIST>
<ITEM>Becau&s;e he is cunning, &amp;</ITEM>
<ITEM>Becau&s;e he is cowardly.</ITEM>
</LIST>
<P>1. <HI>The Devil is cunning,</HI> and there|fore<NOTE PLACE="marg">&V;t faciat ali|quand&ograve; dor|mientibus, quod non pote&s;t vigi|lantibus. <HI>Aug.</HI> Serm. de Temp.</NOTE> comes in the night: When the &s;ervants of God are a&s;leep in their beds, he &s;urprizes them by putting &s;infull thoughts in their mindes. 'Twas once <HI>Gods</HI> que&s;tion to <HI>Satan, Ha&s;t thou con|&s;idered my &s;ervant Job?</HI> God hath not a &s;ervant but Satan con&s;iders him; as how, &s;o when; as by what means, &s;o at what times his temptations will take be&s;t. In the day the <HI>Devil</HI> knows good men are more ob&s;ervant of him, vigilant over him, that by unclean thoughts to carry them a&s;ide, he &s;ees &s;mall hope. When their bodies are a&s;leep, their mindes are not &s;o well watching, nor their thoughts &s;o re&s;olvedly re&s;i&s;ting,
<PB N="126" REF="95">
but <HI>Satan</HI> makes advantage of the &s;ea|&s;on to give his a&s;&s;aults &s;ucce&s;s. Some<NOTE PLACE="marg">Qui huju&s;modi pi&s;ces pi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">antur de nocte eos in|vadunt in tene|bris. <HI>Aquinas.</HI></NOTE> report, that cunning <HI>Fi&s;hers</HI> when they would catch the <HI>Whale, Leviathan,</HI> or &s;uch great <HI>Fi&s;hes</HI> in the &s;ea, they &s;et to it in the night-time, when the creatures cannot &s;ee who <HI>invades them,</HI> nor how to evade them. Thus the <HI>Devil</HI> when he would fain &s;o fi&s;h as to catch the&s;e choice peeces the precious Saints of God, he &s;ubtilly &s;ets upon them in the night, as his fitte&s;t time wherein to tempt and take them.</P>
<P>2. <HI>The Devil is a coward:</HI> In the day he dares not oftentimes &s;o a&s;&s;ault Gods Saints, when he &s;ees them up in their armour, and &s;o waits till night. As there be wild bea&s;ts, in the night they range abroad for their prey, who are afraid to creep out of their dens in the day time, <HI>P&s;al.</HI> 104. 20. There be <HI>Theeves</HI> that venture not upon men that meet them in the <HI>day,</HI> but are bold to break hou&s;es in the <HI>night,</HI> and bind them they finde a&s;leep in their beds, <HI>Job</HI> 24. 15, 16. Such a one is <HI>Sa|tan.</HI> The Saints of <HI>God</HI> when they are awake, are more ready to the battell,
<PB N="127" REF="95">
and then the <HI>Devil</HI> as a ba&s;e beaten enemy is not &s;o forward to fight them, but he &s;ets upon the&s;e &s;ouldiers of <HI>Chri&s;t</HI> when they are a&s;leep in their quarters.</P>
<P>The&s;e things <HI>premi&s;ed,</HI> 'tis manife&s;t, that as carnal men are the <HI>&s;ubjects</HI> of, &s;o Chri&s;tian men are <HI>&s;ubject</HI> to the&s;e &s;infull Dreames, and therefore men of all &s;orts are concerned in the en&s;uing di&s;cour&s;e.</P>
<P>2. The <HI>matter</HI> whereof this moni|tory di&s;cour&s;e will further con&s;i&s;t touch|ing &s;uch Dreames, is,</P>
<LIST>
<ITEM>1. Some Per&s;wa&s;ions again&s;t them, &amp;</ITEM>
<ITEM>2. Some Directions about them.</ITEM>
</LIST>
<P><HI>Per&s;wa&s;ions</HI> moving again&s;t them, are from the prejudices of them, in re&s;pect of things both</P>
<LIST>
<ITEM>Good, &amp;</ITEM>
<ITEM>Evil.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> For the prejudice the&s;e Dreams do us toward things good: 'Tis in regard both of the</P>
<LIST>
<ITEM>Good they draw us from, <HI>&amp; of the</HI></ITEM>
<ITEM>Good they draw from us.</ITEM>
</LIST>
<P>1. Such Dreames (or &s;infull thoughts in &s;leep) they take our minds off from
<PB N="128" REF="96">
tho&s;e good watchings and workings as &s;ute to our &s;leeping times. In the time of &s;leep, though a mans outward &s;en&s;es are bound, and as &s;ervants they cea&s;e their ordinary bu&s;ine&s;s abroad, yet the inward powers of <HI>phanta&s;ie</HI> and <HI>me|mory</HI> are then mo&s;t free and be&s;t at li|berty for their proper imployments; now the &s;oul being of <HI>God</HI> furni&s;hed with &s;uch faculties and abilities, 'tis &s;ad when the <HI>Devil</HI> &s;educes them, and by &s;infull dreamings diverts and pollutes them. As <HI>God</HI> hath created the &s;oul at all times fit for good work, &s;o <HI>God</HI> hath appointed good work for the &s;oul at all times, to wit, meditation upon his <HI>Law day and night,</HI> Jo&s;h. 1. 8. Now &s;infull Dreames draw us off from this<NOTE PLACE="marg">In collationibus Patrum legitur de quodam, qui &s;emper in die|bus fe&s;tis, Somniando pol|lutionem noctur|nam patiebatur hoc Diabolo pro|curante ut im|pediretur a &s;a|cra communio|ne, &amp;c. <HI>Aquin.</HI> 22ae. Quae&s;t. 154 Art. 5.</NOTE> duty.</P>
<P>2. Such Dreames they do not onely take our mindes off from good, but take good out of our mindes. We have not the benefit and comfort of the Word of <HI>God</HI> and Spirit of <HI>God</HI> at &s;uch times to our thoughts: they are as it were taken from us in re&s;pect of the &s;tops hereby to their pre&s;ent exerci&s;e. As when <HI>Saul</HI> was a&s;leep in the trench,
<PB N="129" REF="96">
<HI>David</HI> took from his very bol&s;ter his &s;pear and a cru&s;e of water, 1 <HI>Sam.</HI> 26. 12. Thus <HI>Satan</HI> in the night when we are a&s;leep in our beds, by bad Dreames gets away our &s;pear and our water, the Word of God that &s;hould defend us, and the Spirit of God that &s;hould refre&s;h us: Thus of good things are we lamen|tably left.</P>
<P>2. The prejudice the&s;e Dreames do us toward things evil: This in re|gard of</P>
<LIST>
<ITEM>The evil of Sinne they draw us un|to, &amp; al&s;o</ITEM>
<ITEM>The evil of Puni&s;hment they draw up|on us.</ITEM>
</LIST>
<P>The <HI>&s;inne</HI> of &s;uch Dreames is again&s;t</P>
<LIST>
<ITEM>The Commands of God, &amp;</ITEM>
<ITEM>The Mercies of God.</ITEM>
</LIST>
<P>1. There be <HI>Commands</HI> which here|by we tran&s;gre&s;s: <HI>God</HI> requires that not onely the <HI>&s;oul</HI> but the <HI>body</HI> be &s;et free from all ways of defilement: <HI>Let us clean&s;e our &s;elves from all filthine&s;s of fle&s;h and &s;pirit,</HI> 2 Cor. 7. 1. <HI>That every one of you &s;hould know how to po&s;&s;e&s;s his ve&s;&s;el in holine&s;s and honour,</HI> 1 The&s;. 4. 4. Not onely the &s;oul which is in the
<PB N="130" REF="97">
ve&s;&s;el of the body, but the body which is the ve&s;&s;el of the &s;oul, mu&s;t be kept clean from &s;oile. We mu&s;t hate that whereby the garment of the fle&s;h is &s;potted, as we mu&s;t <HI>hate the garment &s;potted of the fle&s;h,</HI> Jude 23. therefore not defile the fle&s;h with Dreames.</P>
<P>2. There be <HI>Mercies</HI> which hereby we abu&s;e: To have <HI>beds</HI> to &s;leep on, and to have <HI>&s;leep</HI> upon our beds is a double mercy. Let us mark that expre&s;&s;ion of our <HI>Saviour,</HI> Matth. 8. 20. <HI>The Foxes have holes, and the Birds of the air ne&s;ts, but the Sonne of Man hath not where to lay his head.</HI> It may &s;eem Chri&s;t had not here any &s;etled bed to &s;leep up|on. 'Tis evident <HI>Job</HI> had his bed, but thereon he could not &s;leep. <HI>Weary &s;ome nights are appointed to me; when I lie down I &s;ay when &s;hall I ari&s;e and the night be gone, I am full of to&s;sings to and fro unto the dawning of the day,</HI> Job 7. 3, 4. Now to have with our beds to &s;leep on, &s;leep upon our beds, are benefits too big to be abu&s;ed, by the interpo&s;e of &s;uch prejudiciall Dreames.</P>
<P>The puni&s;hment for &s;uch Dreames is</P>
<LIST>
<PB N="131" REF="97">
<ITEM>Pre&s;ent, &amp;</ITEM>
<ITEM>Future.</ITEM>
</LIST>
<P>The puni&s;hments pre&s;ent in this world are,</P>
<LIST>
<ITEM>Debility of Body, &amp;</ITEM>
<ITEM>Perplexity of Soul.</ITEM>
</LIST>
<P>1. Hereby the <HI>body</HI> is weakened, na|ture wa&s;ted, corporeall parts as defiled, &s;o enfeebled. The&s;e Dreames do to the &s;inner as <HI>Dalilah</HI> to <HI>Samp&s;on,</HI> they bereave him of his &s;trength, and leave him in a langui&s;hing e&s;tate: If life be prolonged, pains are enlarged, aches with age encrea&s;ed, e&s;pecially if &s;uch filthy Dreames be frequent. (Be&s;ide the evil that may run and reach unto po&s;terity.)</P>
<P>2. Hereby the <HI>Soul</HI> is wounded: The <HI>Devil</HI> hereupon makes great advantage in life and death to di&s;may the mind. Of &s;uch offences he does accu&s;e in a<NOTE PLACE="marg">Noli pecc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re nam et&s;i nox e&s;t, Deus videt, Angeli circa cubile a&s;tant, Diabolus accu|&s;abit, con&s;cien|tia, te&s;tabitur infernus cruci|abit, <HI>&amp;c.</HI></NOTE> double Court; <HI>The Court of Heaven, the Court of Con&s;cience.</HI> We read <HI>Rev. 12. 10. The accu&s;er of our brethren is ca&s;t down, who accu&s;eth them before God day and night.</HI> As the <HI>Devil</HI> does accu&s;e in the day and night &s;ea&s;ons, &s;o he does accu&s;e of the day and-night &s;innes. He
<PB N="132" REF="98">
accu&s;es in the night for &s;infull deeds in the day, and he accu&s;es in the day of &s;infull Dreames in the night. 'Tis &s;ad when <HI>Satan</HI> keeps a&s;&s;izes in our &s;ouls, and actually arraignes, endites and con|demns, for &s;uch dealings as he hath had with us in a way of wicked Dreames.</P>
<P>2. The <HI>puni&s;hment</HI> future in the world to come (without the prevention of divine mercy) is everla&s;ting mi&s;ery. Such Dreames draw to ruine: That which hath a defiling power is of a de|&s;troying nature. And if &s;uch Dreames be &s;inne, <HI>The wages of every &s;inne is death,</HI> Rom. 6. 23. Hi&s;tory reports of<NOTE PLACE="marg">Sucton. cap. 33.</NOTE> <HI>Nero</HI> (that mon&s;ter of men,) that a|mong the many wayes he &s;ought his Mother <HI>Agrippinas</HI> death, one was in the night when &s;he lay a&s;leep in her bed, to kill her with the fall of a heavy beam, which was therefore made loo&s;e in the roof of the room. 'Tis our death and utter undoing the <HI>Devil</HI> our deadly <HI>ad|ver&s;ary</HI> aims at, when he lets fall the&s;e filthy Dreames while we lie by night a&s;leep in our beds. And as 'tis that which he de&s;ires, &s;o 'tis that which we de&s;erve and mu&s;t &s;u&s;tain, except Gods
<PB N="133" REF="98">
purging and pardoning grace prevents. <HI>Amen.</HI></P>
<P>Thus much for <HI>di&s;&s;wa&s;ions,</HI> now for <HI>Directions.</HI></P>
<P>The&s;e guid us to divers duties about &s;uch Dreames: and they are</P>
<LIST>
<ITEM>Either Antecedent,</ITEM>
<ITEM>Or Con&s;equent.</ITEM>
</LIST>
<P>Duties antecedent are &s;uch as &s;erve to prevent the&s;e Dreames. And they</P>
<LIST>
<ITEM>Either look outward upon others,</ITEM>
<ITEM>Or they look inward upon our &s;elves.</ITEM>
</LIST>
<P><HI>Duties</HI> which we are to di&s;charge to|wards others, are<NOTE PLACE="marg">Ex operatione Daemonis com|moventur phan|ta&s;mata dormi|entis ad macu|landum, &amp; hoc promovetur ho|minis negligen|ti&acirc; praeparandi vel expectandi &s;e contra Dae|monis illu&s;iones unde in &s;er&ograve; cantatur. Ho|&s;tem no&s;trum comprime, ne polluantur cor|pora. <HI>Aquin.</HI> 22ae. Quae&s;t. 154. Art. 5.</NOTE></P>
<LIST>
<ITEM>Expectation of Satan, &amp;</ITEM>
<ITEM>Supplication to God.</ITEM>
</LIST>
<P>1. The <HI>Devil</HI> is to be expected to do his endeavours to draw in &s;uch Dreames:</P>
<LIST>
<ITEM>Becau&s;e he is ever malicious,</ITEM>
<ITEM>Becau&s;e he is ever treacherous.</ITEM>
</LIST>
<P>The <HI>Devils</HI> malice is &s;uch, as makes him to do what mi&s;chief he may again&s;t both good and bad, both day and night. Hi&s;tory writes of a <HI>River</HI> that pa&s;&s;es through &s;ome parts of <HI>America,</HI> that not being fed by any <HI>&s;pring,</HI> but cau&s;ed by <HI>&s;now</HI> which the <HI>Sunne</HI> melts down the mountains, it runs &s;trong in the <HI>day,</HI> but
<PB N="134" REF="99">
hath no &s;treame in the night. 'Tis not &s;o with <HI>Satan,</HI> &s;uch &s;prings of malice and mi&s;chief remains in him, that the &s;treams of his temptations run &s;trong by night as well as by day: he hath his night|works and his night-walks for our per|petuall prejudice.</P>
<P>2. <HI>Satans</HI> treachery is &s;uch, as we can never be &s;ecure: He may be as it were bound up in the day, and break loo&s;e in the night. <HI>Hi&s;tory</HI> makes mention of one <HI>Cleomenes</HI> a Lacedemonian King, who making warre again&s;t the <HI>Argives,</HI> he took truce with them for &s;eaven days, and in the third night while they lay &s;ecure and a&s;leep in their tents, he broke in upon them and &s;lew them with the edg of the &s;word; &s;aying, <HI>His truce was for days, and not for nights.</HI> Of &s;uch treacherous dealings the <HI>Devil</HI> is full, a <HI>truce</HI> with him is not to be tru&s;ted; if he be quiet in the day, he may be coming in the night. He being a <HI>fiend</HI> of darkne&s;s as they are deeds of dark|ne&s;s he is mo&s;t bu&s;ie about; &s;o they are times of darkne&s;s he is mo&s;t bu&s;ie in: times both of &s;pirituall and naturall darkne&s;s that be&s;t &s;uit his de&s;igns, &s;o
<PB N="135" REF="99">
that he may &s;oone&s;t be &s;u&s;pected by night. Now becau&s;e he loves to come unlookt for, <HI>provi&s;ion</HI> may be a good <HI>prevention.</HI></P>
<P>2. <HI>God</HI> is to be entreated. Prayer to God is a principall means to keep off the <HI>Devil</HI> in &s;uch Dreames; becau&s;e</P>
<LIST>
<ITEM>It engages the pre&s;ence of God with us, &amp;</ITEM>
<ITEM>It accompli&s;hes the promi&s;e of God to us.</ITEM>
</LIST>
<P>Upon <HI>Prayer</HI> God affords his pre|&s;ence with us: this &s;ets the <HI>Devil</HI> at a di&s;tance from us. <HI>The Wolfe</HI> (&s;ays <HI>Au|&s;tin) comes to the &s;heep-fold by night, purpo&s;ing to prey upon the poor Lambs when they lie a&s;leep; but he findes the &s;heephard awake and walking about the fold, which forces him back without &s;hed|ding blood.</HI> Thus the <HI>Devil</HI> he de&s;igns to a&s;&s;ault by night, but <HI>God</HI> being about our beds he is beaten back: He begins<NOTE PLACE="marg">Aug. de verb. Apo. Ser. 21. Lupus venit ad ovile ovinm quaerit invade|re, jugulare, de|vorare. Pa&s;to|res vigilant, ni|hil aufert, <HI>&amp;c.</HI></NOTE> to &s;ugge&s;t but cannot go on, <HI>God</HI> being by. <HI>E&s;th. 7. 8. Haman</HI> being fallen upon the bed where <HI>E&s;ther</HI> was, the <HI>King</HI> &s;aid, <HI>Will he force the Queen al&s;o before me in the hou&s;e?</HI> When Satan falls as it were upon the bed, <HI>God</HI> &s;ays, <HI>Will he
<PB N="136" REF="100">
force my &s;ervant before my face?</HI> then he flies.</P>
<P>Upon <HI>Prayer</HI> God fulfills his promi&s;e to us. <HI>I&s;a.</HI> 27. 1. we finde the <HI>Devil</HI> compared to a piercing and crooked Serpent, creeping into Gods vineyard to do it harm; Ai but &s;ays <HI>God</HI> of his vineyard, <HI>I the Lord do keep it, le&s;t any hurt it; I will keep it night and day.</HI> In the night the <HI>Devil</HI> comes, but he cannot catch becau&s;e <HI>God</HI> keeps; nor harm be|cau&s;e <HI>God</HI> helps: <HI>God</HI> hath promi&s;ed his <HI>Angels</HI> to defend his <HI>Saints,</HI> to encamp about them; which may principally imply night-protection. <HI>P&s;al.</HI> 34. 7. In the day we are more upon our march, in the night, then we lie &s;till, and then the <HI>Angel of the Lord encamps round about.</HI> A guard of Angels can keep off a legion of Devils. In this re&s;pect we may &s;ay of the bed of Gods &s;ervants as <HI>Cant. 3. 7. 8. Behold his bed which is Solomons, three&s;core valiant men are about it all</HI><NOTE PLACE="marg">Optimus dor|mientium cu|&s;tos, certi&s;&s;ima navigantium &s;alus, tuti&s;&s;i|mum viatoribus &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">utum. <HI>Greg. Ny&s;&s;.</HI></NOTE> <HI>holding &s;words;</HI> &s;uch night-&s;afeguards <HI>Prayer</HI> procures. <HI>Prayer</HI> (&s;ays One) <HI>as in the day time 'tis the travellers tru&s;tie&s;t guide, the &s;ouldiers &s;afe&s;t &s;hield; &s;o in the night time 'tis the &s;aylers &s;ure&s;t &s;afety,
<PB N="137" REF="100">
and the &s;leepers be&s;t keeper.</HI> Prayer, as<NOTE PLACE="marg">Non Leonis ru|gitus be&s;tias &s;ic fugat, ac ju&s;ti oratio Daemones, &s;i loquitur &s;o|lum devo|lant. <HI>Chry&s;.</HI> Hom. 13. in Act. Apo&s;t.</NOTE> it ought to be the key of the morning, &s;o the lock of the night: as in the morn|ing we &s;hould not open into the world without Prayer, &s;o in the evening we &s;hould by prayer &s;hut up our &s;elves in <HI>God,</HI> that the <HI>Devil</HI> in bad Dreames may not come near us by night. <HI>As the roaring of the Lion</HI> (&s;ays <HI>Chri&s;o&s;tome) makes the evening wolves to runne, &s;o the prayer of faithfull men makes night-Devils to &s;lee.</HI></P>
<P>Duties which we are to di&s;charge to|wards our &s;elves, are</P>
<LIST>
<ITEM>Sinne-mortification, &amp;</ITEM>
<ITEM>Serious con&s;ideration.</ITEM>
</LIST>
<P>1. We mu&s;t be much in <HI>mortifying</HI> of <HI>&s;inne,</HI> that <HI>Satan</HI> may have le&s;s &s;ui|table matter to make &s;infull Dreames out of. <HI>Sinne</HI></P>
<LIST>
<ITEM>It encourages the Devil for to come, &amp;</ITEM>
<ITEM>It accompanies the Devil when he is come.</ITEM>
</LIST>
<P>1. <HI>Satan</HI> would never &s;o boldly come about &s;uch works, but that he knows he &s;hall finde <HI>fuell</HI> &s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> for his fire. Hence he does u&s;ually make h<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> &s;ug|ge&s;tions
<PB N="138" REF="101">
to match our corruptions. As <HI>Nature</HI> draws out common Dreames according to the con&s;titution of the bo|dy; &s;o does the <HI>Devil</HI> unclean Dreams, according to the corruption of the heart.</P>
<P>2. <HI>Satan</HI> could never &s;o freely go on in his work, but that he finds &s;omewhat in us that does befriend his filthy de|&s;igns: He meets with that in our hearts that gives him the <HI>hand</HI> for his help: Though he be a <HI>&s;pirit,</HI> yet by the lu&s;ts<NOTE PLACE="marg">Diabolus e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;i &s;it spiritus agi|tat tamen in operibus <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">arnis. <HI>Aug.</HI> de Civit. D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i. lib. 14.</NOTE> of the fle&s;h, he can exceedingly &s;et for|ward &s;uch ways of defilements, and thereby fulfill his infernall contrive|ments. The way to di&s;inable <HI>Satan,</HI> is to &s;ubdue &s;inne; and the be&s;t way to beat him back, is to beat that down, by a perpetuall battell. <HI>Lycurgus</HI> made a Law among the <HI>Lacedemonians,</HI> that they &s;hould never fight with one <HI>enemy</HI> oft: but <HI>&s;inne</HI> is an <HI>enemy</HI> we mu&s;t oft encounter or never conquer: now <HI>Sa|tan</HI> in the night will get victory over us, if we when awake get not victory over <HI>&s;inne.</HI> Sinne is de&s;troyed</P>
<LIST>
<ITEM>By deep humiliations, &amp;</ITEM>
<ITEM>By clo&s;e applications.</ITEM>
</LIST>
<P><PB N="139" REF="101">1. Deep humblings will de&s;troy &s;inne: Repentance is a <HI>Plow,</HI> which if it cuts deep will rend up &s;inne by the roots. A ready way to put &s;inne to death, is to drown it in the deep waters of godly &s;orrow, as <HI>Pharaohs</HI> ho&s;t in the red &s;ea.</P>
<P>2. Such clo&s;e applying as is by faith<NOTE PLACE="marg">Confige ergo clavis spiritua|alibus, <HI>&amp;c.</HI> affi|ge carnes pati|bulo crucis do|minicae, ut liber|tatem vagandi cupiditas vo|luptatum cruci affixa non ha|beat. <HI>Amb.</HI> in <HI>P&s;al. 119.</HI></NOTE> cau&s;es &s;ins death: To apply the Word of God and the blood of Chri&s;t, breaks the &s;trength, and draws out the life of &s;inne, with Scripture-nails driven home by the hand of faith, to make fa&s;t the body of this fle&s;h to the Cro&s;s of Chri&s;t, that it move not hand nor foot, in word, work or thought, but dies by the power of Chri&s;ts death.</P>
<P>2. To re&s;i&s;t &s;uch &s;infull Dreames, we mu&s;t be much in con&s;idering &s;eri|ou&s;ly</P>
<LIST>
<ITEM>The Excellency of Soul and Body, &amp;</ITEM>
<ITEM>The certainty of Death and Judgment.</ITEM>
</LIST>
<P>1. A &s;etled con&s;idering how excel|lent man is in &s;oul: Hence <HI>Bernard</HI> thus breaks out, <NOTE N="*" PLACE="marg">O anima in&s;ig|nita Dei ima|gine, decorata &s;imilitudine, re|dempta Chri&s;ti &s;anguine di&s;|pen&s;ata fide dotata spiri|tu, <HI>&amp;c.</HI></NOTE> <HI>O my &s;oul created after the Image of God, redeemed with the blood of Chri&s;t, adorned with the graces of the Spirit, capable of the happine&s;s of Hea|ven,</HI>
<PB N="140" REF="102">
&amp;c. <HI>what ha&s;t thou to do with the</HI><NOTE PLACE="marg">Quid ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i cum carne? Quid ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i cum Diabolo? <HI>Bern.</HI> lib. Mod.</NOTE> <HI>fle&s;h? what ha&s;t thou to do night or day with the Devil?</HI> yea the body of man is a brave and beautifull piece, if we ob&s;erve</P>
<LIST>
<ITEM>The Compo&s;ition of it, &amp;</ITEM>
<ITEM>The Compari&s;ons fr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m it.</ITEM>
<ITEM>How God hath made it, &amp;</ITEM>
<ITEM>How God doth u&s;e it.</ITEM>
</LIST>
<P>The beauty of the body as it comes out of the hand of God, we may gather from <HI>Eccle&s;.</HI> 12. 3, 4, 5. And as it falls into the hand of God again it abounds in beauty; God makes it to be</P>
<LIST>
<ITEM>A Temple, &amp;</ITEM>
<ITEM>A Sample.</ITEM>
</LIST>
<P>1 <HI>Cor. 6. 19. Know ye not that your body is</HI><NOTE PLACE="marg">Corpus uniu&s;|cuju&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&punc; ve&s;tru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> templum e&s;t &s;pi|ritus &s;a<GAP DESC="illegible" RESP="apex" EXTENT="4 letters"> ideo&abque; nullo mo|do polluendum. <HI>Aug.</HI> lib. de bo|no viduitatis cap. 6. Item <HI>Aug.</HI> contra <HI>Maxim.</HI> lib. 1. col. 689. Templa non &s;unt &s;ordibus polluenda quia Deo &s;ancto con|&s;ecrata, &s;ed corpora no&s;tra &s;unt Dei Tem|pla &amp; ideo pu|ra &s;emper &s;unt &s;ervanda. <HI>Pa|raeus</HI> Com. in <HI>1 Cor.</HI> Quod a corpore humano in &s;e &s;imilitudinem trahat Deus, &amp;c. <HI>Greg.</HI> Mor. lib. 32. Sect. 13.</NOTE> <HI>the Temple of the holy Gho&s;t?</HI> And 'tis as a &s;ample or pattern; the Church of God (the mo&s;t glorious thing in the world) is re&s;embled by the body of man: yea God borrowes &s;imilitudes from mans body to expre&s;s Him&s;elf, a&s;cribing to Him&s;elf an <HI>Eye,</HI> a <HI>Mouth,</HI> a <HI>Hand,</HI> &amp;c. God thus hath honoured the body. This pondered may prove a means to pre&s;erve our &s;ouls and bodies from &s;inne-defilements.</P>
<P><PB N="141" REF="102">2. A &s;etled con&s;idering how <HI>&s;ure</HI> yea <HI>near</HI> death and judgment-day draws: meditate much of deaths approach. Thoughts of &s;inne may bring on death, but thoughts of death will keep off &s;inne both a&s;leep and awake: thus die daily. Let us al&s;o fix in our mindes the medi|tation of the day, when the Lord &s;hall come in the clouds to judgment. We have heard of that &s;aying of St. <HI>Jerom, Whether I eat or drink, whether I wake or &s;leep, me thinks I hear that voice, Ari&s;e</HI><NOTE PLACE="marg"><HI>Bern.</HI> de inter|no do<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">no. ca. 33.</NOTE> <HI>ye dead and come to judgment.</HI> Hence he had no room for a bad Dreame. <HI>Bernard</HI> on the other &s;ide &s;adly of him|&s;elf complains: <HI>Alas what do I mean! I eat, I drink, I play, I &s;leep, as if I had gone beyond death, and pa&s;&s;ed over the day of judgment.</HI> We are in danger to be &s;adly &s;inning when we are &s;ecurely &s;leeping: Such con&s;iderations will (well &s;etled) prevent &s;ecure &s;leep, and &s;o arm again&s;t evil Dreames: the&s;e will &s;et the<NOTE PLACE="marg">Non peccabis &s;omnia<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">do, &s;i vigilabis dor|miendo. <HI>Aug.</HI> de verb. Dom.</NOTE> &s;oul upon its watch-tower; and while its vigilant it will not be peccant. Thus much may &s;uffice for <HI>antecedent</HI> duties.</P>
<P>The duties <HI>&s;ub&s;equent</HI> concern &s;uch &s;infull Dreames in a double <HI>ca&s;e;</HI></P>
<LIST>
<PB N="142" REF="103">
<ITEM>In ca&s;e we are not free from them, &amp;</ITEM>
<ITEM>In ca&s;e from them we are free.</ITEM>
</LIST>
<P>If by &s;uch Dreames we have been defiled, our duty is,</P>
<P>Both to <HI>bewail</HI> the <HI>&s;inne</HI> that hath been with us in the <HI>night;</HI></P>
<P>And to <HI>beware</HI> we no way encrea&s;e the <HI>&s;inne</HI> in the <HI>day.</HI></P>
<P>1. We mu&s;t take to heart &s;uch night<NOTE PLACE="marg"><HI>Aug.</HI> Conf. lib. 10. cap. 30.</NOTE> mi&s;carriages. <HI>Augu&s;tine</HI> in his confe&s;|&s;ions hereof makes &s;ad complaints; and &s;o have others of Gods dear Saints. Lament we mu&s;t,</P>
<LIST>
<ITEM>That the &s;inne hath been in us, &amp;</ITEM>
<ITEM>That we have been in the &s;inne.</ITEM>
</LIST>
<P>That &s;uch a defiling &s;inne hath fallen upon us mu&s;t be our grief: that while we &s;lept, the enemy in our field hath &s;own &s;uch <HI>tares.</HI> As that <HI>Mother</HI> comes with her complaint to <HI>Solomon,</HI> 1 King. 3. 20. <HI>While thine handmaid &s;lept, this woman came and laid her dead childe in my bo&s;ome.</HI> So let a man make his moan to God: <HI>O Lord, while thy &s;ervant &s;lept, Satan came and laid this wicked Dreame in my minde.</HI> But then that we have fallen in with &s;uch a &s;inne is matter of more mourning: our cor|ruptions
<PB N="143" REF="103">
have clapt in with <HI>Satans</HI> tem|ptations, our mindes have been comply|ing, our wills con&s;enting, fle&s;hly de&s;ires rai&s;ed, carnall delights plea&s;ed; O that, that is mo&s;t bitterly to be bewailed!</P>
<P>2. We mu&s;t take heed we do not in the day make the &s;inne much wor&s;e</P>
<LIST>
<ITEM>By mentall recalling of it, &amp;</ITEM>
<ITEM>By actual committing of it.</ITEM>
</LIST>
<P>1. Plea&s;ingly to <HI>recall</HI> it in our minds will augment the &s;inne. 'Tis abomina|ble for a man to communicate what communion he hath had with the <HI>Devil</HI> in the night, as a Chri&s;tian remembers what &s;weet communion his &s;oul hath had with God in the night. <HI>P&s;al.</HI> 77. 6. &s;ays that holy man, <HI>I call to remem|brance my &s;ongs in the night.</HI> That's ve|ry good; but for a carnal man to call to remembrance his &s;ins in the night, and to &s;olace him&s;elf when awake with the renewed thoughts of what he had in his &s;leep, is a &s;inne exceeding &s;infull.</P>
<P>2. Actually to <HI>fulfill</HI> it in deeds is very dangerous. 'Tis that the <HI>Devil</HI> indeed drives at, to draw us to do when we are awake, what we dreamt in our &s;leep. For good things <HI>Satan</HI> is &s;atisfied
<PB N="144" REF="104">
we &s;hould re&s;t in the apparition and &s;hew thereof, and &s;ome &s;light imaginations thereupon, to have no more but Dreames of grace and holine&s;s, Dreames of glory and happine&s;s: but he is not content that men &s;hould take up with imaginary &s;uppo&s;als of &s;inne and &s;ome bare thoughts thereupon, but he would have them to bring forth the further fruits thereof: To have more then Dreames of &s;inne and wickedne&s;s, of la&s;civiou&s;ne&s;s and wantonne&s;s, more then Dreames of adultery, f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rnication and uncleanne&s;s. That which men think when they are a&s;leep, the <HI>Devil</HI> would have them act when they are awake.</P>
<P>If by &s;uch filthy Dreames we have not been defiled, our duty is,</P>
<LIST>
<ITEM>To be thankfull that God kept us in the night, &amp;</ITEM>
<ITEM>To be carefull in keeping to God in the day.</ITEM>
</LIST>
<P>In giving thanks to God we have been &s;o kept. We mu&s;t be</P>
<LIST>
<ITEM>Early thankfull, &amp;</ITEM>
<ITEM>Gladly thankfull.</ITEM>
</LIST>
<P>1. We mu&s;t not delay our thank|fullne&s;s. Before the body be out of the
<PB N="145" REF="104">
bed, let the heart be up with <HI>God:</HI> yea let body and &s;oul ri&s;e and render the Lord prai&s;e. As <HI>Noah,</HI> as &s;oon as he was come &s;afe out of the <HI>Ark,</HI> Gen. 8. <HI>built an Altar and offered burnt offerings to God. And the Lord &s;melled a &s;weet &s;a|vour,</HI> &amp;c. So as &s;oon as ever we get &s;afe off our beds, offer upon the Altar <HI>Chri&s;t,</HI> burnt-offerings of fervent prai&s;es unto <HI>God</HI> the Lord.</P>
<P>2. We mu&s;t with joy enlarge our thankfullne&s;s. In the morning when we apprehend what hazards our <HI>hou&s;es</HI> have e&s;caped from fire or thieves in the night, with great rejoycing we give glory to <HI>God;</HI> when our &s;elves have been delivered from the danger of the&s;e night-pollutions, to <HI>God</HI> with great joy what glory ought we to give? 'Tis <HI>God</HI> that hath kept <HI>Satan</HI> and our &s;infull &s;ouls a&s;under. The <HI>Devil</HI> is like the <HI>Harlot</HI> that goes abroad in the dark and black night, &s;oliciting to bed-abomi|nations, <HI>Prov.</HI> 7. 9, 10. And how oft would he prevail, did not God prevent? When the <HI>Egyptians</HI> pur&s;ued the <HI>I&s;|raelites,</HI> God by a <HI>cloud</HI> and a <HI>pillar</HI> of fire, was about his peoples camp, that
<PB N="146" REF="105">
<HI>Pharaohs</HI> ho&s;t <HI>could not come neer them all the night,</HI> Exod. 14. 20. Thus <HI>God</HI> is a|bout our beds, and keeps Satan he can|not come neer us all the night: O with what gladne&s;s of heart ought we to glo|rifie Gods holy Name!</P>
<P>2. <HI>Care</HI> is required that we all the day keep clo&s;e to God, lea&s;t we be wor&s;e awake then when we were a&s;leep: &s;hall we not &s;tick to that God in the day, who &s;tuck to us in the night? Let our day-care appear to be great</P>
<LIST>
<ITEM>By an exact &s;hunning of every &s;inne, &amp;</ITEM>
<ITEM>By an exact doing of every &s;ervice.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> We mu&s;t be very vigilant to avoid day-&s;innes, that the <HI>Lord</HI> may not leave us the night coming, who the night pa&s;t pre&s;erved us: Let not &s;infull thoughts come in and carry us a|way when awake, lea&s;t after we &s;inne in our &s;leep, who before &s;lept without &s;inne. An <HI>Antient Writer</HI> upon the<NOTE PLACE="marg"><HI>Ho&s;ius.</HI> cap. 66. in De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">al.</NOTE> ten Commandements &s;ays, <HI>That Ido|latrous Images fir&s;t crept into the Church when the Pa&s;tors thereof were a&s;leep,</HI> be|ing idle and carele&s;ly &s;ecure not fore|&s;eeing the evil. Thus when we fall into carele&s;s &s;ecurity (bodies awake, but
<PB N="147" REF="105">
&s;ouls a&s;leep at noon-day) defiling ima|ginations and wicked thoughts wind in|to our hearts, that may work us much ill the next night. In the day-time let us &s;ee we turn not a&s;ide by &s;infull thoughts: Thoughts according as they<NOTE PLACE="marg">Toties ante De|um peccando labimur quoties a recto itinere intimae cogita|tionis pede claudicamus. <HI>Greg.</HI> in cap. 34. Iobi. Extime&s;co ma|gis occulta pec|cata quae clam agito quam ma|nife&s;ta quae pa|lam perpetro. <HI>Bern.</HI> Nequi&s;&s;imi ho|&s;tis e&s;t illa pri|ma caliditas &amp; ars doli plena animos no&s;tros ma|lis cogitationi|bus delectare, &amp;c. <HI>Aug.</HI></NOTE> commonly runne out in the day, &s;o they break forth in the night: O let us look to the&s;e heart-&s;leeps, and walk as even|ly all day in thoughts as ever we can! Let not us by evil thoughts make halts in our hearts, lea&s;t we go <HI>lame</HI> all our lives, and day and night from <HI>God</HI> go awry. Let a holy fear keep us watch|ing again&s;t heart-wickedne&s;s, and to fly back from all &s;ecret &s;innes which <HI>Gods</HI> be&s;t Saints do mo&s;t fear, and whereof every day we are in the deepe&s;t danger. The <HI>Devil</HI> we may be &s;ure hath not a deeper de&s;ign, then to &s;et us ince&s;&s;antly upon &s;oul-&s;infullne&s;s, for thereby he can the &s;ooner <HI>&s;oil</HI> us and <HI>foul</HI> us with fle&s;hly-lu&s;ts, &s;educing from &s;infull <HI>thoughts</HI> in the day, to filthy <HI>acts</HI> in the night: from imaginations of evil, awake to evil imaginations in &s;leep.</P>
<P><HI>Secondly,</HI> We mu&s;t be <HI>&s;edulous</HI> in
<PB N="148" REF="106">
the &s;ervice of God. Night-mercies engage to day-duties: <HI>God</HI> who caus'd our deliverance when we were a&s;leep, calls for our obedience when we are awake: Let us never be negligent to|wards him who hath been vigilant over us: Let us do <HI>Gods</HI> work before we<NOTE PLACE="marg">Eccle&s;. 11. 6. P&s;al. 5. 3.</NOTE> &s;leep, that we may not do the <HI>Devils</HI> work when we &s;leep. In the morning as &s;oon as we awake let us up and be doing &s;omething for God, and re&s;olve again to &s;erve God before we &s;leep, and re|&s;olve not to &s;leep till God be &s;erved. <HI>Surely I will not come into the Tabernacle of my hou&s;e, nor go up into my bed. I will not give &s;leep to my eyes, nor &s;lumber to my eye-lids, untill I find out a place for the Lord, an habitation for the mighty God of Jacob,</HI> P&s;al. 132. 3, 4, 5. Every day a double care becometh Chri&s;tians, in this ca&s;e of keeping clean from the filth of Dreames:</P>
<LIST>
<ITEM>To get farre from the Devil, &amp;</ITEM>
<ITEM>To draw neer to God.</ITEM>
</LIST>
<P>1. <HI>Farre from the Devil:</HI> Prov. 6. 4, 5. <HI>Give not &s;leep to thine eyes, nor &s;lumber to thine eye-lids: Till thou deli|ver thy &s;elf as a Roe from the hand of the
<PB N="149" REF="106">
hunter, and as a bird from the &s;nare of the fouler.</HI> He that is &s;nared in the day, gets not loo&s;e in the night.</P>
<P>2. <HI>Neer to God</HI> in the day, and God will be neer us in the night; &s;o neer, as that nothing do come in between God and our &s;ouls except Chri&s;t alone, which will be our be&s;t cour&s;e to keep all cleer in this ca&s;e, that with filthy Dreames we do not defile our &s;elves.</P>
<CLOSER>Amen, Amen.</CLOSER>
</DIV2>
<DIV2 N="4" TYPE="part">
<PB N="150" REF="107">
<HEAD>IV. Of Idle and Vain DREAMES.</HEAD>
<EPIGRAPH>
<BIBL>ECCLES. 5. 7.</BIBL>
<Q>In the multitude of Dreames are divers vanities, but fear thou God.</Q>
</EPIGRAPH>
<P>_BEing about <HI>bad</HI> Dreames, wherein mans &s;inne and <HI>Satan</HI> have their &s;ubtill work:</P>
<LIST>
<ITEM>Some be more bad and le&s;s u&s;uall, &amp;</ITEM>
<ITEM>Others be le&s;s bad and more common.</ITEM>
</LIST>
<P>And having fini&s;hed the former, <HI>to wit,</HI> Dreames notoriou&s;ly fal&s;e, filthy and <HI>vile;</HI> I come to di&s;cour&s;e the lat|ter, <HI>to wit,</HI> Dreames ridiculou&s;ly fool|i&s;h, idle and <HI>vain:</HI> of which we finde a multitude: <HI>In the multitude of Dreames there be divers vanities, but fear thou God.</HI></P>
<P>This whole Book of <HI>Eccle&s;ia&s;tes,</HI> be|ing
<PB N="151" REF="107">
as an excellent <HI>Sermon</HI> preached by repenting <HI>Solomon&punc;</HI> concerning the worlds vanity; an <HI>Author</HI> eminent a|mong<NOTE PLACE="marg"><HI>Hugo de S. Vi|ctore.</HI> Natione Saxo, profe&s;&s;io|ne Carthu&s;ianus Pari&s;ien&s;is. Multa &s;crip&s;it &amp; floruit. 1130 An. po&s;t Chr. &V;bi putatis mens erat hu|jus hominis quum haec di|ceret vanitas vani&s;&s;ima. Homo erat &s;ed &s;upra hominem erat. Ni&s;i ho|minem excede|ret, omnia e&s;&s;e vanitates non videret.</NOTE> the <HI>Schoolmen;</HI> from thence draws a <HI>double</HI> inference, as referring</P>
<LIST>
<ITEM>To this man in &s;peciall, &amp;</ITEM>
<ITEM>To each man in generall.</ITEM>
</LIST>
<P>1. Towards this <HI>man,</HI> to wit, <HI>Solo|mon,</HI> in that he &s;aw all the world <HI>vanity,</HI> he &s;ure was above the vanities of the world: <HI>He was</HI> (&s;ays he) <HI>a man, and yet he did exceed a man, for all tho&s;e things that commonly men admire as the onely excellencies, &s;eemed to his view but very vanities.</HI></P>
<P>2. Towards each <HI>man</HI> this conclu|&s;ion is made, that he is a <HI>maker</HI> of va|nity, and that the motions of his <HI>hand, head</HI> or <HI>heart,</HI> are but meer vanities. <HI>For</HI> (&s;ays he <NOTE N="*" PLACE="marg">Si &s;ecundum aliquid vanum e&s;t quod Deus creavit, quomo|d&ograve; non multo magis vanum e&s;t quod hom<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ingit, &s;i imagi|narium e&s;t quod fecit &s;uprema E&s;&s;entia. Si tran&s;itorium e&s;t quod fecit aeter|nus, &amp;c. <HI>Hugo</HI> de S. Victore in Eccle&s;. Hom. 1.</NOTE>) <HI>if in &s;ome re&s;pect &s;uch things are vanities as were formed and fa&s;hioned by the hands of God, &s;ure &s;uch things then are very vanities, as are fain|ed and fancied in the hearts of men.</HI></P>
<P>No marvell if mens head and heart|actings are but <HI>idle Ideas,</HI> no wonder if the whole frame and <HI>Figment,</HI> all the imaginations and thoughts of mens
<PB N="152" REF="108">
mindes are meer vanities: con&s;idered</P>
<LIST>
<ITEM>Whether awake,</ITEM>
<ITEM>Or a&s;leep.</ITEM>
</LIST>
<P>What myriads and multitudes of mo&s;t vain vanities are imagined and made in the mindes of men, in times of &s;leep, the <HI>Text</HI> pre&s;ent plainly and po|&s;itively reports: <HI>In the multitude of Dreames are divers vanities, but fear thou God.</HI></P>
<P>This &s;ingle &s;entence of <HI>Solomons</HI> con|&s;i&s;ts of <HI>two</HI> con&s;iderable parts,</P>
<LIST>
<ITEM>A Propo&s;all, &amp;</ITEM>
<ITEM>An Impo&s;all.</ITEM>
</LIST>
<P>1. That which the <HI>Preacher</HI> propo|&s;eth, is man in his &s;leeping fancies that are not fit. <HI>Philo</HI> ob&s;erveth, that man<NOTE PLACE="marg">Is qui fictus e&s;t homo differt ab eo quem Deus fecit, Deus e|nim, &amp;c. <HI>Philo.</HI> lib. 2. Legis Al|legoriarum. Nihil in rebus humanis, nihil in homine ip&s;o praeter umbram &s;ine mora vo|lantem, &amp;c. <HI>Philo</HI> in libro quod Deus &s;it immutabilis.</NOTE> was made of <HI>God</HI> &s;uch a reall rationall creature, as what he imagins, &s;hould be &s;olid and &s;ub&s;tantiall, but <HI>man</HI> by &s;inne hath made him&s;elf &s;uch a fained fiction, that what things he imagins are but fictions fained, <HI>empty &s;hews,</HI> and fleeing &s;hadows: his vain and vani&s;hing &s;ha|dows day and night are great. But as 'tis well ob&s;erved of the <HI>Sunne,</HI> that it cau&s;eth the longe&s;t &s;hadows when even|ing comes and it's going down: &s;o when
<PB N="153" REF="108">
man is in his night-time and laid down<NOTE PLACE="marg"><HI>Vid.</HI> Aug. <HI>in</HI> P&s;al. 91. 1.</NOTE> to &s;leep, then he draws &s;hadows <HI>long</HI> and great, then his thoughts move mo&s;t idlely, then are his Dreames variou&s;ly vaine. <HI>In the multitude of Dreames are divers vanities.</HI></P>
<P>2. That which the <HI>Preacher</HI> impo|&s;eth is, that ever-awaking fear of <HI>God</HI> which is fit for man: For <HI>man</HI> this fear is &s;o fit, as without the &s;ame he hath nothing &s;olid, but is full of vanity, fra|ming vanities, fancying and conceiting &s;uch things in &s;leep, as are but the &s;ha|dows of the night; yea man does not<NOTE PLACE="marg">Ita non timens conspectum Di|vinum non e&s;t homo &s;ed homi|nis umbra, &amp;c. <HI>Cajetanus</HI> in Eccle&s;. cap. 8.</NOTE> onely make night-&s;hadows in his &s;leep, but whether a&s;leep or awake, without this divine fear he is but a <HI>&s;hadow:</HI> Yea the want of this fear does not onely make man to be &s;hadow-like, but even <HI>God</HI> him&s;elf is made like a <HI>&s;hadow</HI> without this fear. Men in who&s;e hearts this fear is not found, in them <HI>Deity</HI> falls and <HI>vanity</HI> prevails: But this <HI>fear</HI> &s;o<NOTE PLACE="marg">Primus in orbe Deos fecit ti|mor. <HI>Salu&s;t.</HI></NOTE> row&s;es man, yea it &s;o rai&s;es and realizes <HI>God,</HI> as it advances <HI>Deity</HI> and prevents <HI>vanity: In the multitude of Dreames be divers vanities, but fear thou God.</HI></P>
<P>Concerning &s;ome Dreames, that
<PB N="154" REF="109">
which <HI>Solomon</HI> in this &s;aying &s;ets down is double,</P>
<LIST>
<ITEM>Their Malady, &amp;</ITEM>
<ITEM>Their Remedy.</ITEM>
</LIST>
<P>1. The <HI>malady</HI> or <HI>evil</HI> of tho&s;e Dreames which here he drives at and draws out, is di&s;cernably vi&s;ible</P>
<LIST>
<ITEM>In their vanity, &amp;</ITEM>
<ITEM>In their multitude.</ITEM>
</LIST>
<P>The <HI>vanity</HI> of the&s;e Dreames, is very vi&s;ible, in</P>
<LIST>
<ITEM>The plurality of their number, &amp;</ITEM>
<ITEM>The diver&s;ity of their nature.</ITEM>
</LIST>
<P>1. Their <HI>number</HI> is plurall [<HI>vani|ties:</HI>] If we ob&s;erve what <HI>vanity</HI> is in the <HI>&s;ingular</HI> number, we may &s;oon con|ceive what 'tis in the plurall. <HI>Vanity,</HI> as various <HI>Scriptures</HI> and very good <HI>Au|thors</HI> interpret the <HI>word,</HI> take thus:</P>
<P>1. <HI>Vanity</HI> for <HI>vacuity,</HI> an emptine&s;s of<NOTE PLACE="marg">Vanum &s;ignifi|cat vacuum concavum nul|lam habens &s;o|liditatem, ve|ritatem, utilita|tem, &amp;c. <HI>Illiri|cus</HI> clav. Scrip. Ita. Gellius Noct. Attic. lib. 18. cap. 4.</NOTE> any true and &s;olid good, as a hollow ve&s;&s;el that hath nothing therein but a meer &s;ound, <HI>Ho&s;e.</HI> 10. 1. Such a thing is a vain man or man of vanity.</P>
<P>2. <HI>Vanity</HI> for <HI>fal&s;ity</HI> or a lye; <HI>Lying vanities.</HI> Jonah 3. v. 8. when &s;ome|thing appears what it is not, or is not what it appears, but proves a plain
<PB N="155" REF="109">
impo&s;ture, <HI>This is vanity.</HI></P>
<P>3. <HI>Vanity</HI> for <HI>levity,</HI> a thing &s;o light that hath neither weight nor worth. <HI>They are lighter then vanity,</HI> P&s;al. 62. 9.</P>
<P>4. <HI>Vanity</HI> for <HI>inutility,</HI> or what is pro|fitle&s;s: <HI>Vain things that will not profit. 1 Sam.</HI> 12. 21. Things frivolous and<NOTE PLACE="marg">Vanitas e&s;t No|men &s;ine Re. <HI>Era&s;mus.</HI></NOTE> fruitle&s;s are idle and vain. The <HI>Jews</HI> u&s;e to call the &s;eaventh year, <HI>The idle year;</HI> for then the earth &s;eemed to be covered with vanity and &s;terility, the ground lay fallow, they did neither &s;ow or reap. When mens hands and hearts are idle from their bu&s;ine&s;s, or idle in their bu&s;ine&s;s, that no benefit is brought in thereby, <HI>This is vanity.</HI> That which vani&s;hes as a <HI>meteor</HI> in the aire, is like a<NOTE PLACE="marg">Bullatas nugas utpote &s;imiles vento plenis, <HI>&amp;c. Per&s;.</HI> Sat. 5.</NOTE> <HI>vapour</HI> from the earth, or like a <HI>bubble</HI> upon the water, onely full of winde, or that pa&s;&s;es like a <HI>puff</HI> of breath from the mouth, <HI>This is vanity.</HI> Such vanities are in the ordinary actings and u&s;uall movings of many mens mindes, e&s;pe|cially in &s;leeping time. O what loo&s;e, lame, light leaps, doeth the heart then take, skipping up and down to no <HI>end!</HI> What fond, fal&s;e, fooli&s;h <HI>&s;teps</HI> does the
<PB N="156" REF="110">
feet of the <HI>&s;oul</HI> make, when the <HI>body</HI> lies &s;till on the bed. <HI>Ambro&s;e</HI> compareth<NOTE PLACE="marg">Somnus e&s;t hic vivendi u&s;us in qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> diver&s;ae commutationum vic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s qua&s;i ebriae &amp; nihil &s;olidum &s;ed vacuae re|rum species di|&s;per&s;ae, <HI>&amp;c. Ambro&s;ius</HI> in Epi&s;t. ca. 3. &amp; Epi&s;t. 19.</NOTE> the &s;pace, ca&s;e and u&s;e of many a mans life, to a &s;leep full of vain Dreames: <HI>In which</HI> (&s;ayes he) <HI>are divers, and as it were, drunken changes of things, no|thing &s;olid or &s;erious, nothing fixed or firm, but empty &s;hadows of things &s;cat|tered, that di&s;per&s;ing pa&s;s away.</HI> So we &s;ee in what &s;en&s;e <HI>Dreames</HI> are &s;aid to be <HI>vanities.</HI></P>
<P><HI>Secondly,</HI> See we the diver&s;ity of the&s;e <HI>Dreames,</HI> or the&s;e vanities con&s;i|dered as they are &s;aid to be <HI>divers [Di|vers vanities.</HI>]</P>
<P>1. <HI>Divers</HI> for their <HI>matter:</HI> The matter about which &s;ometimes the mindes of &s;leeping men move, is vain in it &s;elf: &s;ometimes the matter in it &s;elf is &s;olid, yet the minde moveth vainly thereupon.</P>
<P>2. <HI>Divers</HI> for their <HI>mea&s;ure:</HI> The<NOTE PLACE="marg">Verum e&s;t &s;im|plex &amp; vanum multiplex.</NOTE> mea&s;ure or degree of vanity which men draw out in Dreames may be more or le&s;s. Look into one Dreame and there is &s;omething of <HI>vanity:</HI> ob&s;erve ano|ther and it may be &s;aid, <HI>vanity of vani|ties, all is vanity.</HI></P>
<P><PB N="157" REF="110">3&punc; <HI>Divers</HI> for their <HI>manner:</HI> The<NOTE PLACE="marg">Varieta<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e&s;t va|na, &amp; vanitas varia.</NOTE> manner or way how vanity may work is wonderfull. Dreames of vanity&punc;may be various, not only in their kinde and cau&s;e, but in their carriage and cour&s;e, as ca&s;t into &s;everall moulds, and coming out in differing methods.</P>
<P>4. <HI>Divers</HI> for their <HI>meaning:</HI> Such idle conceits may have &s;everall de|&s;igns. Oft-times &s;uch vain motions the minde &s;ends out, as childrens arrows that are &s;hot at random and directed to no mark. At other times the very drifts of the&s;e Dreames are vain, their inten|tionall tendency is to vanity.</P>
<P>2. Ob&s;erve the <HI>evil</HI> of &s;uch Dreames in which are <HI>divers vanities,</HI> as may be further evidenced in their multitude. <HI>In the multitude of Dreames,</HI> &amp;c.</P>
<P>For the unfolding of this, <HI>two</HI> things 'tis fit to affirm,</P>
<LIST>
<ITEM>1. <HI>That multitude does not make Dreames to be evil or vain.</HI></ITEM>
<ITEM>2. <HI>That Dreames may yet be made more vain and evil through multi|tude.</HI></ITEM>
</LIST>
<P>Meer multitude does not make the vanity or evil of Dreames; nor are
<PB N="158" REF="111">
Dreames therefore evil and vain becau&s;e of multitude.</P>
<LIST>
<ITEM>For Dreames may be thus evil where multitude is not, &amp;</ITEM>
<ITEM>Multitude may be, yet the Dreames not evil.</ITEM>
</LIST>
<P>1. <HI>Multitude</HI> may not be, yet the Dreame not <HI>good</HI> but <HI>evil:</HI> yea in a &s;ingle Dreame there may be much evil couched and cau&s;ed, through the clo&s;e concurrence of divers vanities.</P>
<P>2. <HI>Multitude</HI> may be, yet the Dreame not <HI>evil</HI> but <HI>good.</HI> The door of the minde may be &s;o clo&s;e &s;hut all the night, as to exclude vanity, that vanity is not able to enter. I remember how <HI>Ter|tullian</HI> apologi&s;es for <HI>Chri&s;tians, When</HI><NOTE PLACE="marg">Cum boni cum probi coeunt cum ca&s;ti con|gregantur non e&s;t factio dicen|da, &s;ed curia, &amp;c. <HI>Tert.</HI> Apol. adv. Gentes, cap. 39. num. 520.</NOTE> (&s;ays he) <HI>good men, hone&s;t men, many of them meet in a place, 'tis not to be con|demned for evil, or to be called a faction, &amp;c.</HI> So when good motions, when holy thoughts, many meet in a heart, they are not therefore <HI>naught,</HI> becau&s;e their <HI>number</HI> is great, whether it be by day or by night. 'Tis <HI>vanity</HI> and not <HI>multitude</HI> that makes Dreames <HI>evil.</HI></P>
<P>2. Dreames that for their <HI>vanity</HI> are evil through <HI>multitude,</HI> are made more
<PB N="159" REF="111">
evil. As when things are good, the more the better; &s;o when things are evil, the more the wor&s;e: This greatens and aggravates the evil of vain Dreams, when of them there is a multitude. <HI>Multitude</HI> augments the <HI>malady,</HI> and the<NOTE PLACE="marg">Multitudo pec|cantium auget peccatum.</NOTE> <HI>malady</HI> of vain Dreames is made more dangerous by the means of &s;uch a <HI>mul|titude.</HI></P>
<P>Now <HI>multitude</HI> is a <HI>word</HI> which the <HI>Wi&s;e man</HI> might well prefix to Dreams of vanity, for a <HI>double</HI> cau&s;e:</P>
<LIST>
<ITEM>Becau&s;e men that have vain Dreams are a multitude, &amp;</ITEM>
<ITEM>Becau&s;e a multitude of mens Dreams are vain.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> A multitude of men have <HI>vain</HI> Dreames. O what vain and fooli&s;h fancies flee up and down in very many mens mindes, not onely in the day, but at all <HI>hours</HI> in the night. <HI>Bernard</HI> does<NOTE PLACE="marg"><LIST>
<ITEM>1. Sunt cogita|tiones otio&s;ae &amp; ad rem non per|tinentes, <HI>&amp;c.</HI></ITEM>
<ITEM>2. Sunt violent<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> cogitationes &amp; fortius adhae|rentes.</ITEM>
<ITEM>3. Sunt cogita|tiones faetidae &amp; immundae, <HI>&amp;c.</HI></ITEM>
</LIST></NOTE> di&s;tingui&s;h mens thoughts into <HI>three</HI> &s;orts:
<LIST>
<ITEM>1. Are <HI>thoughts</HI> or imaginations, <HI>vain,</HI> idle, roving and impertinent.</ITEM>
<ITEM>2. Are <HI>thoughts</HI> or imaginations, <HI>violent,</HI> &s;trong and immoderate.</ITEM>
<ITEM>3. Are <HI>thoughts</HI> or imaginations,
<PB N="160" REF="112">
<HI>vile,</HI> foul, and fearfull, uncleane.</ITEM>
</LIST></P>
<P>The <HI>fir&s;t</HI> kinde he compares to <HI>thin clay,</HI> that &s;ooner &s;lips off and cleaves not: The <HI>&s;econd</HI> to <HI>tough clay,</HI> that &s;ticks fa&s;t: The <HI>la&s;t</HI> to loath&s;ome and <HI>&s;tinking mire</HI> and mud that cleaves clo&s;e. Now a multitude of men, the feet of who&s;e &s;ouls do not &s;tick in the foul mire, yet are found in the &s;oft clay: Though they come not to the la&s;t and wor&s;t &s;ort of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ordid and <HI>vile</HI> motions, yet they are in the fir&s;t &s;ort of &s;illy and <HI>vain</HI> imaginations: Day and night though <HI>they hatch not Cokatrice eggs,</HI> yet <HI>they weave Spiders webbs</HI> both awake and a&s;leep. <HI>I&s;a. 59. 5. Vain Dreames.</HI></P>
<P><HI>Secondly,</HI> A multitude of Dreames<NOTE PLACE="marg">De nocturnis &amp; de quotidianis ob&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aenitatibus loquamur quas tales ac i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nu|meras legiones Daemonum ex|cogitaverunt, &amp;c. <HI>Salv.</HI> de Guber. Dei. li. 6.</NOTE> in men are <HI>vain.</HI> In the night-time fil|thy Dreames, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oul imaginations may fall on mens mindes, but that is more &s;eldome, when yet Dreames vain and imaginations fooli&s;h are found frequent. The <HI>Devil</HI> in lu&s;tfull thoughts came like a <HI>&s;tranger</HI> at night, to <HI>Davids</HI> heart, as <HI>Peter Martyr</HI> ob&s;erves from <HI>Nathans</HI> Parable, 2 <HI>Sam. 12. 4. At night came in a traveller to the rich man. He &s;pared of his own flock to dre&s;s for the wayfaring
<PB N="161" REF="112">
man that was come in to him,</HI> &amp;c. Un|clean cogitations came in as a way faring man at night, yet this was not ordinary. Filthy motions that come not in all the <HI>day,</HI> may turn in at <HI>night</HI> and take men a&s;leep, but this not u&s;uall, when yet vain thoughts for a long time together in men may take up their lodging. <HI>How long &s;hall vain thoughts lodg in thee,</HI> Jer. 4. 14? <HI>Lodging</HI> properly imports a place of night-abode. Vain thoughts that are going and coming, coming and going in the day, have in mens mindes their con&s;tant <HI>lodgings</HI> at night. Then they generate, procreate, increa&s;e and mul|tiply, then they grow into great mul|titudes. Multitude <NOTE N="*" PLACE="marg">Multitudo van<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &amp; vano|rum multitudo po&s;t multas va|nita<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">es fe&s;tina~t. Noli numerare, noli imitare. <HI>Aug.</HI> in <HI>P&s;a. 39.</HI></NOTE> commonly goes on the evil hand, and the mo&s;t u&s;uall evils are commonly found in multi|tudes, which al&s;o makes them more evill. To <HI>vanity</HI> in Dreames may well be joyned <HI>multitude,</HI> for vanity fills many of our Dreames, yea mo&s;t of our Dreames are filled with vanity. And as for their vanity-&s;ake they are <HI>evil,</HI> &s;o for their multitude-&s;ake they are <HI>more evil. In the multitude of Dreames are divers vanities.</HI></P>
<P><PB N="162" REF="113">And thus we have the <HI>malady</HI> o|pened.</P>
<P><HI>Secondly,</HI> See the <HI>Remedy</HI> or the me|dicinable cour&s;e for the <HI>cure</HI> of this common di&s;ea&s;e, to heal and help a|gain&s;t Dreames of divers vanities.</P>
<LIST>
<ITEM>1. <HI>This is Expre&s;&s;ed,</HI></ITEM>
<ITEM>2. <HI>This is Applied.</HI></ITEM>
</LIST>
<LIST>
<ITEM><HI>Expre&s;&s;ed</HI> in the <HI>Sub&s;tance</HI> of it, &amp;</ITEM>
<ITEM><HI>Applied</HI> to the <HI>Subject</HI> of it.<NOTE PLACE="marg">&V;bi timor Dei non e&s;t, ibi omne malum. Vide <HI>Luth.</HI> loc. x. de u&s;u legis Theologico. Semper timere Deum debemus quia peccatum &s;emper cubat in foribus, vanitas in cordibus. <HI>Luth.</HI> loc. 1 2. 5ae. cla&s;&s;is.</NOTE></ITEM>
</LIST>
<P>The <HI>&s;ub&s;tance</HI> of the Remedy, is the true fear of God: <HI>But fear God.</HI></P>
<P>The <HI>&s;ubject</HI> of the Remedy, is every individuall or particular man [<HI>Thou:] But fear thou God.</HI></P>
<P>Herein manife&s;tly meets both man and God: God and man both meeting in this commanded <HI>Fear.</HI></P>
<LIST>
<ITEM>God as the Per&s;on feared of man, &amp;</ITEM>
<ITEM>Man as the Per&s;on fearing of God.</ITEM>
</LIST>
<LIST>
<ITEM>No <HI>per&s;on</HI> &s;o <HI>fit</HI> to be fearing of <HI>God</HI> as <HI>man,</HI> &amp;</ITEM>
<ITEM>No <HI>per&s;on</HI> &s;o <HI>fit</HI> to be feared of <HI>man</HI> as <HI>God.</HI></ITEM>
</LIST>
<LIST>
<ITEM>'Tis <HI>Gods due</HI> to be feared of <HI>man,</HI> &amp;</ITEM>
<ITEM>'Tis <HI>mans duty</HI> to be fearing of <HI>God.</HI></ITEM>
</LIST>
<P>1. <HI>Gods due</HI> is this fear from man. P&s;al. 76. <HI>Thou, even thou O Lord art to
<PB N="163" REF="113">
be feared.</HI> ver&s;. 11. Take away fear and take away God. Hence Learned <HI>Zan|chius</HI><NOTE PLACE="marg"><GAP DESC="foreign"> derivatur a verbo <GAP DESC="foreign">, mutantur <GAP DESC="foreign"> into <GAP DESC="foreign">. <HI>Zanch.</HI> de Natura Dei.</NOTE> would have the <HI>Greek</HI> word [<GAP DESC="foreign">] to be derived <GAP DESC="foreign">. &s;ignifying &s;uch as di&s;claim fear do deny God, and who ever will own God mu&s;t acknowledg his fear: This fear is a firm <HI>pillar,</HI> up|holding the <HI>Throne</HI> of God in the hearts of men. New imaginations would wax &s;o wanton and wild, as to overthrow Gods throne in the world, were it not for this fear.</P>
<P>2. Mans duty is fear towards God, <HI>Eccle&s;. 12. 13. Fear God and keep his Commandements, for this is the whole du|ty of man.</HI> This is <GAP DESC="foreign"> <HI>the whole man,</HI> the <HI>whole of man.</HI> Such a duty is this fear of God, as <HI>all men,</HI> and <HI>all man</HI> mu&s;t be engaged therein. He that ca&s;ts<NOTE PLACE="marg">Time Deum &amp; mandata ejus &s;erva, hoc e&s;t omnis homo: er|go ab&s;que hoc nihil e&s;t homo. <HI>Bern.</HI></NOTE> off the duty of fear, ca&s;ts off the condi|tion of man. Without this fear, as God he &s;eemeth nothing towards man, &s;o man he cea&s;eth (&s;ays <HI>Bernard</HI>) and is nothing towards God.</P>
<P>He, who hath none of this fear, both denieth the Lord to be <HI>God,</HI> and him&s;elf to be <HI>man:</HI> or at lea&s;t he leaveth him|&s;elf langui&s;hing, and as a dying man in a
<PB N="164" REF="114">
malady, denying the medicine: The medicine or curing remedy of man in his maladies is this fear of God: This fear of <HI>God</HI> is a <GAP DESC="foreign">, an univer&s;all &s;alve for &s;oul-&s;ores. The &s;ores in the <HI>Text</HI> are &s;everall, the di&s;ea&s;e divers, the malady lies in a multitude. <HI>Divers va|nities in a multitude of Dreames:</HI> yet this one <HI>potion</HI> well took up, this one <HI>plai&s;ter</HI> well laid on, delivers, recovers and cau&s;es a cure. This fear of God is an excellent <HI>Antidote</HI> again&s;t the entring venome of various vanities in tho&s;e di|vers Dreames which men may have in multitudes. <HI>In the multitude of</HI><NOTE PLACE="marg">Multa &s;omnia nihil aliud &s;unt quam vanae quaedam no&s;tra|rum affectio<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gita<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">io<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>&amp;c.</HI> &V;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nbrae &amp; imagines in phanta&s;ia reli|ctae, hae autem nihil futurum &s;ignificant, &s;ed in prae&s;enti va|nam mentem demon&s;trant. <HI>Zanch.</HI> Tract. de Divin.</NOTE> <HI>Dreames are divers vanities, but fear thou God.</HI></P>
<P>The <HI>words</HI> thus farre unfolded, two <HI>Points</HI> come to be concluded.</P>
<P>1. <HI>That the vanities of Dreames are evils, every man ought to u&s;e means for their preventing, and his own pre&s;er|ving.</HI></P>
<P>2. <HI>That the be&s;t means a man can u&s;e for his &s;oul-pre&s;erving and a &s;ure pre|venting the vanity of Dreames, is by his true and due fearing of God. In the multitude of Dreames are divers
<PB N="165" REF="114">
vanities, but fear thou God.</HI></P>
<P>For the more full improving the fir&s;t <HI>Point</HI> that reflects upon the <HI>malady,</HI> to wit, <HI>The vanities of Dreames:</HI> I &s;hall a&s;&s;ert <HI>four</HI> things I conceive con&s;ide|rable:</P>
<LIST>
<ITEM>1. <HI>That they are &s;uch motions as are certainly evils.</HI></ITEM>
<ITEM>2. <HI>That they are &s;uch evils, as to which each man is &s;ubject.</HI></ITEM>
<ITEM>3. <HI>That again&s;t the evil of the&s;e, men may be defended.</HI></ITEM>
<ITEM>4. <HI>That for a defence again&s;t the&s;e evils, each man mu&s;t u&s;e means</HI></ITEM>
</LIST>
<P>Fir&s;t, <HI>That Dreames of divers vani|ties are undoubtedly evil.</HI></P>
<P>The <HI>evil</HI> of &s;uch Dreames is di&s;co|verable in a <HI>double</HI> way;</P>
<LIST>
<ITEM>Negatively, &amp;</ITEM>
<ITEM>Po&s;itively.</ITEM>
</LIST>
<P><HI>Negatively:</HI>] The&s;e <HI>Dreames</HI> they are not <HI>good,</HI> therefore <HI>evil.</HI> There are<NOTE PLACE="marg">Vid. Polan. Syntag. Theol. li. 6. ca. 38. &amp; Ame&s;i. li. 3. de con&s;cien. ca. 18. de Adiap.</NOTE> no <HI>Adiaphora,</HI> or middle matters in the motions of mens mindes: In every matter the minde of man imagins, is either &s;ome commanded <HI>good,</HI> or &s;ome forbidden <HI>evil.</HI> A great <HI>Expo|&s;itor</HI> well di&s;tingui&s;heth between the
<PB N="166" REF="115">
actings of man, <HI>externall</HI> and <HI>internall: The extrin&s;ecall acts</HI> (&s;ays he) <HI>may be</HI><NOTE PLACE="marg">Actus e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">terior &s;ecundum &s;e nec bonus nec ma|lus: Actus inte|terior &s;ive eli|citus, &s;ive impe|ratus &s;emper vel bonus vel malus. Externus actus propter connexi|onem cum actu interno bonus aut malus e&s;t. <HI>To&s;tatus.</HI> Quae&s;t. 29. in <HI>Exod.</HI></NOTE> <HI>in them&s;elves neither good nor evil: but acts intrin&s;ecall are always evil if not good. The influence of the inward acts upon the outward, cau&s;eth &s;ome goodne&s;s or evilne&s;s to be alway therein: And therefore the inward acts them&s;elves are certainly either good or evil, and evil if not good.</HI> All the actings of the <HI>&s;oul</HI> in the <HI>fancy,</HI> whether man be awake or a&s;leep, if they be not verily <HI>good,</HI> they are certainly <HI>evil.</HI> Tho&s;e imaginations that are not <HI>good</HI> in the <HI>day,</HI> mu&s;t needs be <HI>evil</HI> in the <HI>night:</HI> Vain thoughts in the waking-day are <HI>naught,</HI> and there|fore in the &s;leeping-night they are not <HI>good</HI> but <HI>evil,</HI> then al&s;o Dreames of va|nity be verily <HI>evil.</HI></P>
<P><HI>Po&s;itively.</HI>] The&s;e vain Dreames do plainly appear to be <HI>evil,</HI> by ob&s;erving,</P>
<LIST>
<ITEM>Whence they ari&s;e, &amp;</ITEM>
<ITEM>What they compri&s;e.</ITEM>
</LIST>
<P>1. They <HI>ari&s;e</HI> and proceed from &s;uch a <HI>principle</HI> as is <HI>evil</HI> and not <HI>good,</HI> and ther|fore are not <HI>good</HI> but <HI>evil.</HI> Vain Dreames we cannot &s;ay they come from the <HI>God</HI> of Grace, or from the Grace of <HI>God:</HI>
<PB N="167" REF="115">
but we may &s;ay they proceed from &s;inne and <HI>Satan,</HI> from that remaining vanity that is in mens hearts and mindes. What is <HI>good</HI> is from <HI>God,</HI> and what is from <HI>God</HI><NOTE PLACE="marg">Boni &s;i quid ha|beo a Deo &s;ump|&s;i. Mali multum habeo non a Deo &s;ed a meip&s;o. <HI>Aug.</HI> Epi&s;t. 52. Bo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a mea non &s;unt mea: &s;ed mala mea, mea &s;unt, &amp; quia mea ideo mala. <HI>Hugo Card.</HI></NOTE> is <HI>good:</HI> but what is not from <HI>God,</HI> but from a mans own evil heart is <HI>evil.</HI> From a mans heart proceed &s;uch va|nities as vent them&s;elves in divers Dreames, that are therefore <HI>evil.</HI></P>
<P>2. They <HI>compri&s;e</HI> tho&s;e things that prove them <HI>evil.</HI></P>
<P>Dreames vain they contain, <HI>Omi&s;|&s;ions</HI> and <HI>Tran&s;gre&s;sions.</HI></P>
<P><HI>Omi&s;sions.</HI>] There is in them a neg|lecting of that good which God hath much apted man to, and enabled him for, by giving him an active &s;oul that never &s;leepeth, but being always awake, may be the readier for any good work.</P>
<P><HI>Tran&s;gre&s;sions.</HI>] There is in them a<NOTE PLACE="marg">O quam malum cogitationibus ineptis alienari &amp; capi cum a Domino devia|ris qua&s;i &s;it ali|quid quod magis debeas die &amp; nocte cogitare. <HI>Cyprian.</HI> de Orat. Dom.</NOTE> &s;werving from Gods expre&s;s precept&punc; and the proper practice of a pious man, to meditate in the <HI>Law of the Lord both day and night,</HI> P&s;al. 1. 3.</P>
<P>As God hath given man a meet <HI>Or|gan,</HI> his inward mind, night and day to be thinking with; &s;o God hath given a man a meet <HI>Object,</HI> his holy Law, day
<PB N="168" REF="116">
and night to be thinking on. But now vain Dreames take the minde off from Gods Law, and in the retired time of the night turn it a&s;ide, <HI>&amp;c. This is evil.</HI> The <HI>Lord</HI> does not allow mans minde the lea&s;t time to be idle and vain there|fore when it is vain and idle, that is evil. Are vain thoughts evil, and are not vain Dreames? Are vain words and works evil, and are not vain Dreames? In vain Dreamings there be vain think|ings, and in vain thinkings there be<NOTE PLACE="marg">Cogitatio e&s;t cordis agitatio.</NOTE> vain actings, and the vain &s;peakings of the retired &s;oul with it &s;elf. <HI>Deut. 15. 9. Beware there be not a thought in thy evil heart,</HI> <GAP DESC="foreign">, &s;o the <HI>Septuagint</HI> read it: <HI>Beware that there be not a &s;ecret word within thy heart, the</HI><NOTE PLACE="marg">Toties ante De|um peccando la|bimur, quoties a recto itinere in|timae cogitatio|nis pede claudi|camus. <HI>Greg.</HI> in cap. 34. <HI>Iobi.</HI></NOTE> <HI>evil whereof is hid.</HI> In Dreames of va|nities there may be much evil hidden, evil &s;ecret yet certain: The &s;oul by thinking &s;peaks vanity &s;ecretly to it &s;elf, though no man be&s;ides &s;ees or hears: In vain Dreaming there is fooli&s;h think|ing: <HI>Now the thought of fooli&s;hne&s;s is &s;inne,</HI> Prov. 24. 9. In vain Dreaming there is the &s;ouls idle talking. <HI>Now of every idle word a man mu&s;t give an ac|count,</HI>
<PB N="169" REF="116">
Matth. 12. 12. To conclude this. If Dreames of vanity were not an evil di&s;ea&s;e, what need this pre&s;cribed reme|dy, <HI>viz.</HI> The fear of God? <HI>By the fear of the Lord men depart from evil,</HI> Prov. 16. 6. There is an evil with certainty in Dreames of vanity.</P>
<P>Secondly, <HI>That the&s;e Dreames are &s;uch evils to which each man is &s;ubject, and with which any man may be much a&s;|&s;aulted.</HI></P>
<P>The&s;e Dreames who&s;e vanities are divers, be common to men from a two|fold cau&s;e;</P>
<LIST>
<ITEM>The temptation of Satan, &amp;</ITEM>
<ITEM>The corruption of Rea&s;on.</ITEM>
</LIST>
<P>1. <HI>Satan hereto tempts.</HI> As &s;ome en|tice away <HI>children</HI> in the day, by bring|ing them idle <HI>bables</HI> and <HI>toys</HI> to play with; &s;o <HI>Satan</HI> &s;ubtilly draws away mens mindes in the night, by &s;ending in fooli&s;h fancies and <HI>vain Dreames</HI> to plea&s;e them. As <HI>Aaron</HI> made <HI>I&s;rael</HI> na|ked, &s;tripped them of their ornaments, &s;et up before them a <HI>golden Calf,</HI> which they were &s;o plea&s;ed with, that they played about it; &s;o <HI>Satan</HI> makes men vain, by bereaving them of their right
<PB N="170" REF="117">
mindes and rich endowments, by re|pre&s;enting &s;uch <HI>forms</HI> and fooli&s;h fi|ctions,<NOTE PLACE="marg">Apud latinos vocabulum [<HI>Vani</HI>] idem &s;onat ac fal&s;um, mendacium ideo Diabolus qui fallax &amp; men|dax e&s;t vanita|tes amat, pro|creat.</NOTE> as about which their hearts dance, their thoughts take delight. <HI>Satan</HI> him&s;elf is knowing, but would have men ignorant; him&s;elf is doing, but would have men idle; him&s;elf is &s;ubtill and &s;erious in con&s;idering men, <HI>Job</HI> 2. 3. but he would have men to be fooli&s;h, &s;light and vain, wild, wanton and dally|ing with ridiculous deeds and Dreames, not con&s;idering any thing &s;erious.</P>
<P>2. <HI>Rea&s;on herein is corrupt.</HI> Men do<NOTE PLACE="marg">Ratio e&s;t intel|lectus actio qua reale a vano, verum a fal&s;o, utile a nox<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o, hone&s;tum a tur|pi int&ugrave;s di&s;qui|rimus ac di&s;|cernimus. <HI>Illy|ricus</HI> clav. Scri</NOTE> not di&s;cern between truth and fal&s;ity, virtue and vanity, but take trees for men, an Image for God, a &s;hadow for the &s;ub&s;tance; and &s;o are &s;oon mi&s;led, lo&s;t and wildered in the night. Naturall rea&s;on, like <HI>Abrahams Ramme,</HI> is &s;o en|tangled in the <HI>briars</HI> of &s;inne, that 'tis &s;oon taken and <HI>&s;acrificed</HI> to vanity. Rea&s;on in mans <HI>&s;oul</HI> is like a dimme candle in a dark lanthorn, no marvell if in the night-time the &s;teps of the minde &s;tumble, and the <HI>fancy</HI> falls into Dreames of divers vanities.</P>
<P>Yea rea&s;on is &s;o erroneous, ignorant and corrupt, that for the&s;e fooli&s;h
<PB N="171" REF="117">
Dreames, man is frequently found, with a minde</P>
<LIST>
<ITEM>Ready to receive them, &amp;<NOTE PLACE="marg">Ad omnes va|nitates mens prompta &amp; pro|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">livis et&s;i cum ad meliora mens enititur, qua&s;i contra ictum fluminis conatur, &amp;c. <HI>Greg.</HI> Rom. Mor. li. 11. c. 28.</NOTE></ITEM>
<ITEM>Prone to produce them.</ITEM>
</LIST>
<P>1. <HI>To receive them ready.</HI> Melting wax is not more apt to take the &s;tamp of the Seal, than mans minde is incline|able to the impre&s;&s;ions of vanity.</P>
<P>2. <HI>To produce them prone.</HI> 'Tis ob|&s;erved that &s;oon after <HI>Adam</HI> was vitia|ted with <HI>&s;in,</HI> he had vanity for his <HI>Sonne,</HI> viz. <HI>Abel,</HI> who&s;e <HI>Name</HI> &s;o noteth. <HI>Abel</HI> or vanity is the proper progeny of &s;in|full man. Now no way &s;o &s;oon may &s;infull mans vanity vent it &s;elf, as in ab&s;urd Dreames, or by idle imagina|tions, in &s;leep, <HI>&amp;c.</HI></P>
<P>Thirdly, <HI>That again&s;t the evil of vain Dreames, men by good means may finde much defence.</HI></P>
<P>For a freeing, e&s;cape, avoidance and prevention of vanities in Dreames,</P>
<LIST>
<ITEM>God can do enough, &amp;</ITEM>
<ITEM>Man may do much.</ITEM>
</LIST>
<P>1. <HI>God</HI> can and does keep off divers. By nature all men in their mindes are equally corrupt. 'Tis an <HI>epidemicall</HI> di&s;ea&s;e to all alike incident, what the
<PB N="172" REF="118">
<HI>Apo&s;tle</HI> a&s;&s;erts of &s;ome; <HI>They become vain, <GAP DESC="foreign">, in their imagina|tions. By nature</HI> (&s;ays <HI>One) all are of</HI><NOTE PLACE="marg">Omnis &s;anguis concolor. <HI>Pe|trarcha.</HI></NOTE> <HI>the &s;ame colour,</HI> and were it not for Gods di&s;colouring grace, it would in all &s;o appear: Vanity would be alike vi&s;ible and vigorous, as in all &s;orts of per&s;ons, &s;o at all &s;orts of &s;ea&s;ons, <HI>viz. day</HI> and <HI>night.</HI> And as in all <HI>times,</HI> &s;o in all <HI>ways</HI> would vanity vent it &s;elf: No Dreames &s;o <HI>vain,</HI> but would be in<NOTE PLACE="marg">Plures &s;unt gra|tiae privativae quam po&s;itivae. <HI>Aquin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s.</HI></NOTE> all equall, did not <HI>God</HI> evidently dif|ference men by his preventing mercies which are <HI>many,</HI> yea &s;ay <HI>&s;ome</HI> in number the <HI>mo&s;t.</HI> Such are the &s;ufficiencies of mercies to prevent vain Dreames: what Dreames &s;o <HI>vain,</HI> but mercy to prevent is &s;ufficient.</P>
<P>2. <HI>Man</HI> may do a great deal again&s;t &s;uch Dreames: con&s;ider</P>
<LIST>
<ITEM>Both wherein,</ITEM>
<ITEM>And whereby.</ITEM>
</LIST>
<P>1. <HI>Wherein:</HI> Man by the u&s;e of <HI>means</HI> may much hinder vain <HI>Dreames,</HI></P>
<LIST>
<ITEM>In their frequency, &amp;</ITEM>
<ITEM>In their permanency.</ITEM>
</LIST>
<P>1. Dreames may not be &s;o <HI>frequent</HI> and abounding in their diver&s;ity and
<PB N="173" REF="118">
multitude, through means that men may u&s;e, they may much prevent the&s;e fooli&s;h fancies, that like <HI>Ignes fatui,</HI> do<NOTE PLACE="marg">Ignis fatuus e&s;t fumus cra&s;&s;ior in imo aere per Antiperi&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;in nocturni frigoris accen&s;us, &amp;c. <HI>Magir.</HI> Philo&s;. ca. 2. lib. 4.</NOTE> in the night-time much mi&s;lead the minde.</P>
<P>2. Such Dreames may not be &s;o <HI>per|manent,</HI> con&s;tant and abiding, not &s;o long and la&s;ting, &s;o throughly and du|rably drawn out, as in many per&s;ons for the mo&s;t part they be.</P>
<P>Secondly, <HI>Whereby:</HI> or by what cour&s;e may <HI>Chri&s;tians</HI> keep off the va|nities of Dreames, that if they enter the <HI>door,</HI> they may not dwell in the <HI>hou&s;e.</HI> Of this more fully hereafter: yet &s;ome|thing for pre&s;ent we may ponder, pro|ving Dreames to be hinderable, <HI>viz.</HI></P>
<LIST>
<ITEM>By diligence in the day, &amp;</ITEM>
<ITEM>By vigilance in the night.</ITEM>
</LIST>
<P>1. <HI>Day-diligence:</HI> Dreames that can|not be kept off when they do come, may yet before they come. By a pre|&s;ent oppo&s;ing the vi&s;its of vain thoughts when awake, we may much hinder them in &s;leep. As breeding-birds where they &s;it at night, they commonly build their ne&s;ts in the day: In the day did we break the ne&s;ts of the&s;e flying birds, they
<PB N="174" REF="119">
would not &s;o readily roo&s;t with us at night.</P>
<P>2. <HI>Night-vigilance:</HI> That is when<NOTE PLACE="marg">Corpus cubando dormit &amp; ani|ma vigilando &s;urgit, agit &s;om|nus &s;iquidem &egrave; corpore e&s;t a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">que in corpore ope|ratur. <HI>Aug</HI> de Immort. Ani|mae. ca. 14.</NOTE> the <HI>body</HI> is a&s;leep, let the <HI>&s;oul</HI> not only be waking but watching, &s;o as not to let them in, or at lea&s;t not to allow them a common lodging. In the receit of &s;uch Dreames, even the <HI>&s;oul</HI> is in &s;ome &s;en&s;e a&s;leep, or if it be awake, it does not watch: The keeping up a good watch, is a good means to keep out Dreames evil.</P>
<P>Fourthly, <HI>To u&s;e all good means to keep out the&s;e evil Dreames, is every Chri&s;tians duty.</HI></P>
<P>The <HI>duty</HI> of a <HI>Chri&s;tian</HI> lies more <HI>in|ward</HI> than <HI>outward;</HI> not &s;o much in hand-work as in heart-work, in heart|watching and diligent heart-keeping. <HI>Keep thy heart with all diligence,</HI> Prov. 4. 23. <GAP DESC="foreign"> <HI>cum omni cu&s;todia,</HI> with all keeping keep; or, <HI>prae omni cu&s;todia,</HI> above all keeping keep thy heart: the Originall will well bear both.</P>
<P>The words do plainly and perem|ptorily impo&s;e a <HI>per&s;onall, perpetuall, univer&s;all</HI> and <HI>principall</HI> care for heart|keeping.</P>
<P><PB N="175" REF="119">1. <HI>Per&s;onall:</HI> Every &s;ingle man mu&s;t take care for the well-keeping his own heart: <HI>Keep thy heart.</HI></P>
<P>2. <HI>Perpetuall:</HI> Now and ever the heart mu&s;t be carefully kept. <HI>Keeping, keep thy heart.</HI></P>
<P>3. <HI>Univer&s;all:</HI> Every man mu&s;t keep his heart with all kindes of keep|ing. <HI>With all keeping keep thy heart.</HI></P>
<P>4. <HI>Principall:</HI> Though a man mu&s;t with care keep other things, yet his heart mu&s;t be kept above all, <HI>Above all keeping keep thy heart.</HI> Each man mu&s;t and ought to keep his own heart, his <HI>&s;oul</HI> in all its faculties, before all things, through all times, from all evils,<NOTE PLACE="marg">Vide <HI>Bernard.</HI> lib. Meditat. cap. 9.</NOTE> and therefore from the&s;e night-evils of vain Dreames. Tho&s;e praecited words of <HI>Solomon,</HI> &s;ome reade them, <HI>Above all watchings watch thy heart:</HI> now pro|perly <HI>watching</HI> is a night-work again&s;t night-enemies and evils. The&s;e <HI>evils</HI> are <HI>enemies</HI> that a&s;&s;ault the <HI>Soul</HI> in the night &s;ea&s;on, again&s;t which a double watch is not too much: To guard and &s;afeguard the whole &s;oul again&s;t vain Dreames; Diligence is a <HI>Duty.</HI></P>
<LIST>
<ITEM>For they will el&s;e be hurtfull towards men,</ITEM>
<ITEM><PB N="176" REF="120">And men el&s;e will be faultfull towards them&s;elves.</ITEM>
</LIST>
<P>1. <HI>Hurt</HI> will be to men by vain<NOTE PLACE="marg">Nox a nocendo, quia in nocte no|cemur.</NOTE> Dreames not prevented. That which is evil will do no good; what is evil in the cau&s;e will be evil in the effects: The effects of vain Dreames may do much harm if not hindred. This appeareth</P>
<LIST>
<ITEM>By what they oppo&s;e, &amp;</ITEM>
<ITEM>How they di&s;po&s;e.</ITEM>
</LIST>
<P>1. They may <HI>oppo&s;e</HI> the immi&s;&s;ion and introduction of Dreames divine, they may interrupt the mindes opera|tion in &s;erious Dreames. Why might not the minde at the &s;ame time be &s;olid and &s;erious as well as idle and vain, if &s;ome <HI>impediment</HI> were not put by their interpo&s;e?</P>
<P>2. They may <HI>di&s;po&s;e</HI> the heart, open the door of the hou&s;e and let in wor&s;e evils then them&s;elves: Hence Dreames<NOTE PLACE="marg">Hae cogitationes quum peccatores in animum in|duxerunt ad reliqua pecca|torum genera ruunt. <HI>Ba&s;il.</HI> Hom. qd. Deus non e&s;t author malorum.</NOTE> vain and fooli&s;h may make way for Dreames vile and filthy. A common Inne that admits of idle per&s;ons, may lodg the wor&s;t of gue&s;ts: yea Dreames of vanity in the night-time, may in|cline to deeds of vanity in the day|&s;ea&s;on.</P>
<P><PB N="177" REF="120">2. <HI>Fault</HI> will be to men if they u&s;e no means to prevent vain Dreames. Towards vain Dreames men may be faulty:</P>
<LIST>
<ITEM>By an efficiency, &amp;</ITEM>
<ITEM>By a deficiency.</ITEM>
</LIST>
<P>An <HI>efficiency</HI> by doing what may <HI>fur|ther them;</HI></P>
<P>A <HI>deficiency</HI> by not doing what may <HI>hinder</HI> them.</P>
<P>Yea that which men do not &s;eek to<NOTE PLACE="marg">Qui non vetat quando pote&s;t, jubet: &amp; qui non prohibet, juvat.</NOTE> hinder, they may be &s;aid to further: As he is &s;aid to command an <HI>evil</HI> that does not forbid it; &s;o he may be &s;aid to &s;et forward &s;uch vanities, who is not &s;edu|lous to intercept them: <HI>That which is a mans duty to perform, is his &s;inne to neglect.</HI> To take care to keep all evil out of the heart, and to keep the heart off from all evil, 'tis the <HI>duty</HI> of man to u&s;e <HI>meanes.</HI> His fault it may not be that &s;uch evils enter; but 'tis his fault when <HI>meanes</HI> he does not u&s;e again&s;t their en|trance. See what the <HI>Church</HI> confe&s;&s;es as her fault, <HI>Cant. 1. 9. Mine own vine|yard have I not kept.</HI> All &s;orts of <HI>vani|ties</HI> they hurt mans choice&s;t <HI>vines,</HI> and wrong his inward <HI>vineyard</HI> which he ought to <HI>keep,</HI> and mu&s;t u&s;e <HI>meanes</HI> to pre&s;erve.</P>
<P><PB N="178" REF="121">Thus have I pa&s;&s;ed through the <HI>parts</HI> of the fir&s;t <HI>Point.</HI> I proceed</P>
<P>Secondly, <HI>That the be&s;t means to pre|vent the vanities of Dreames, is by a per|&s;onall fearing of God. But fear thou God.</HI></P>
<P>This <HI>Point</HI> will al&s;o afford us four con&s;iderable <HI>par<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s.</HI></P>
<LIST>
<ITEM>1. <HI>That fear is a fitting affection to prevent Dream-vanities.</HI></ITEM>
<ITEM>2. <HI>That God is the proper object for &s;uch preventing fear.</HI></ITEM>
<ITEM>3. <HI>That this preventing fear mu&s;t be found in every per&s;on.</HI></ITEM>
<ITEM>4. <HI>That each per&s;on mu&s;t abide active in this fear for prevention.</HI></ITEM>
</LIST>
<P>Fir&s;t, <HI>That to prevent the vanities of Dreames, fear is an affection fit.</HI></P>
<P>To all vanities this opens a door to be without fear. The <HI>Apo&s;tle</HI> &s;peaks of &s;ome, <HI>Jude</HI> 12&punc; who are found <HI>fea&s;ting</HI><NOTE PLACE="marg">Timeas ne non timeas. <HI>Bern.</HI> Epi&s;t. 87. Hoc ip&s;um ve|h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">menter timere debes quia nihil times. <HI>Aug.</HI> de Temp. 214.</NOTE> <HI>them&s;elves without fear.</HI> Such there be, who <HI>buy</HI> and <HI>&s;ell</HI> without fear, <HI>eat</HI> and <HI>&s;leep</HI> without fear: no marvell if multi|tudes of various vanities fill their fan|cies: '<HI>Tis a fearfull matter to be a fearle&s;s man.</HI></P>
<P>All fear we grant is not fit, yea &s;ome fear to prevent evils and re&s;i&s;t enemies
<PB N="179" REF="121">
is unfit. <HI>That we &s;hould &s;erve him in righ|teo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ne&s;s and holine&s;s without fear,</HI> Luk. 1. 74. As in <HI>Paradice</HI> there was a for|bidden fruit; &s;o in a Chri&s;tian there is<NOTE PLACE="marg">Sine timore ini|mici, &s;ed cum timore Domini. <HI>Gorran.</HI></NOTE> a forbidden fear.</P>
<LIST>
<ITEM>There is a De&s;ponding fear, &amp;</ITEM>
<ITEM>There is a Defending fear.</ITEM>
</LIST>
<P>1. There is a <HI>fear</HI> that &s;trikes a man down, enfeebles him and makes him faint and fall, this is not <HI>fit.</HI></P>
<P>2. There is a <HI>fear</HI> that <HI>&s;tirres</HI> a man up and &s;ets him to &s;eek his own &s;afety, to be valiant and vigorous in his own defence, and this fear is <HI>fit.</HI> This fear<NOTE PLACE="marg"><GAP DESC="foreign">. <HI>Ari&s;tot.</HI> Ethic. lib. 3. cap. 6&punc;</NOTE> as it expects evil again&s;t a man, &s;o it excites man again&s;t the evil: 'tis as the <HI>Centinel</HI> that is ever awake, gives the whole &s;oul an <HI>alarum,</HI> and cries <HI>arm, arm</HI> at midnight. [<HI>Fear.</HI>]</P>
<P>Secondly, <HI>That fear which prevents the vanities of Dreames, mu&s;t make God its object:</HI> 'tis a fear that mu&s;t reflect upon God. That fear which is <HI>defen|&s;ive,</HI> and proves pre&s;ervative again&s;t evil of all <HI>&s;orts,</HI> it mu&s;t be found effe|ctuall for <HI>two</HI> things,</P>
<LIST>
<ITEM>To unite the Heart, &amp;</ITEM>
<ITEM>To &s;tabli&s;h the Heart.</ITEM>
</LIST>
<P><PB N="180" REF="122">1. Fear mu&s;t <HI>unite</HI> and make the heart <HI>one,</HI> for the heart while it is divi|ded, &s;cattered and &s;evered a&s;under, any evil ea&s;ily enters, it lies open to all vani|ties, iniquities and &s;ins.</P>
<P>2. Fear mu&s;t <HI>&s;tabli&s;h</HI> and make the heart <HI>firm,</HI> for while the heart is un&s;ta|ble, &s;tragling, wandring and wavering, 'tis quickly carried away and turned a|&s;ide to &s;infull vanities. Now fear will never effect the&s;e things, but as it re|ferres to God; 'tis the fear of God that unites and makes the heart one: <HI>Unite my heart to fear thy Name,</HI> P&s;al. 86. 11. or as the <HI>Septuagint</HI> reads it, <GAP DESC="foreign">, &amp;c. Make my<NOTE PLACE="marg">Hi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> timor Dei e&s;t animae an|chora per quem corda n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;tra fluctuant<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a fir|mit&egrave;r &s;tabiliun|tur, &amp;c. <HI>Greg.</HI> Moral. lib. 6.</NOTE> heart one in thy fear. 'Tis the fear of <HI>God</HI> that e&s;tabli&s;hes the <HI>heart,</HI> that it does not &s;tart or depart from God: <HI>I will put my fear in their hearts, and they &s;hall not depart from me,</HI> Jer. 32. 40. <HI>One</HI> well compares this fear in the &s;oul to the <HI>Anchor</HI> of a Ship, that where it is well fa&s;tened in God, it holds head and heart firm, that the wind of <HI>vanity</HI> prevails not. It makes a <HI>man</HI> in his motions &s;ober and &s;erious, whereas other fear, &s;ays a good <HI>Author,</HI> cau&s;eth
<PB N="181" REF="122">
a kind of drunkenne&s;s that filleth a<NOTE PLACE="marg">E&s;t timor hic ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us, quaedam ebri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> umbras finge<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s &amp; ab umbris fugiens. <HI>Ba&s;il.</HI> Ser. 2. de Jejunio.</NOTE> mans heart and head with fooli&s;h fan|cies. So then to prevent the&s;e vanities [<HI>Fear God.</HI>]</P>
<P>Thirdly, <HI>That this fear by which &s;uch vanities are prevented, mu&s;t be found in every per&s;on.</HI></P>
<P>As every man God-ward mu&s;t have a <HI>faith</HI> of his own, &s;o a <HI>fear</HI> of his own: 'Tis not another mans <HI>fear</HI> of God, no more then another mans <HI>faith</HI> in God will do me <HI>good.</HI> As every man mu&s;t have <HI>his faith,</HI> to po&s;&s;e&s;s what <HI>is good</HI> for him&s;elf; &s;o every man mu&s;t have <HI>his fear,</HI> to oppo&s;e what is <HI>evil</HI> again&s;t him&s;elf. This evil-oppo&s;ing-fear every man hath</P>
<LIST>
<ITEM>A capacity for it, &amp;</ITEM>
<ITEM>A nece&s;sity of it.</ITEM>
</LIST>
<P><HI>A capacity</HI> every man hath in his <HI>&s;oul</HI><NOTE PLACE="marg">Facta e&s;t anima rationalis capa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Domine maje|&s;tatis tuae, ut &agrave; te &s;olo &amp; nullo alio po&s;&s;it im|pleri. <HI>Aug.</HI> Soli|lo. cap. 30.</NOTE> to receive &s;uch a fear: That &s;oul which is capable of the <HI>God</HI> of fear, is it not ca|pable of the <HI>fear</HI> of God?</P>
<P>2. <HI>A nece&s;&s;ity</HI> every man hath, &s;uch a fear in his &s;oul to receive. Whoever hath the malady, needs the remedy: 'Tis not another mans taking of <HI>phy&s;ick</HI> will cure my &s;ickne&s;s; nor another mans
<PB N="182" REF="123">
fearing of God will heal my heart of va|nity. To prevent the vanities of Dreams every man mu&s;t him&s;elf fear God. [<HI>But fear thou God.</HI>]</P>
<P>Fourthly, <HI>That in this fear of God that preven's the vanities of Dreames, men mu&s;t remain active.</HI></P>
<P>This <HI>part</HI> plainly impo&s;es, as refer|ring to this fear,</P>
<LIST>
<ITEM>The Duration, &amp;</ITEM>
<ITEM>The Actuation thereof.</ITEM>
</LIST>
<P>1. <HI>During</HI> mu&s;t this fear be both day and night. 'Tis ob&s;ervable, <HI>Solomon</HI> for a certain cure of heart-evils, requires the con&s;tancy of this religious fear&punc; <HI>Prov. 23. 17. Let not thy heart envy &s;inners, but be thou in the fear of the Lord all the day long.</HI> The night is included in the day, when in this fear men mu&s;t endure, that would help their hearts again&s;t en|vy or any other evils: To lie down and ri&s;e up in this fear, to wake and &s;leep in this fear, <HI>&amp;c.</HI></P>
<P>2. <HI>Acting</HI> this fear mu&s;t be in men, and men acting in the fear of God. This fear mu&s;t not barely be in them as a pa&s;|&s;ion, or upon them as an oppre&s;&s;ion. <HI>Gen. 35. 5. The fear of God</HI> (is &s;aid to be)
<PB N="183" REF="123">
<HI>on the Cities round about.</HI> The fear of<NOTE PLACE="marg">Timor e&s;t du|plex, filialis &amp; &s;ervilis, timor filialis &s;uos ha|bet actus, &s;cil. revereri Deum. <HI>Aquinas</HI> 11ae. Quae&s;t. 67. 12ae. Q. 67. 22ae. Q. 7. Q. 22.</NOTE> <HI>God</HI> mu&s;t not be &s;et upon men as their <HI>burden;</HI> but men mu&s;t be &s;et upon the fear of God as their <HI>bu&s;ine&s;s:</HI> not only the imprinting and implanting of fear in the <HI>habit</HI> thereof, but the imploying and improving this fear in the <HI>actings</HI> thereof; this will arm the heart again&s;t all evil. It mu&s;t be fear in its activity that fences the minde again&s;t Dreame|vanity.</P>
<LIST>
<ITEM>Vanity to advance it &s;elf is active, &amp;</ITEM>
<ITEM>Others are active to advance vanity.</ITEM>
</LIST>
<P>1. <HI>Active</HI> is vanity for its own ad|vancement. Originall corruption is of<NOTE PLACE="marg">Peccatum na|turale in nobis, et&s;i non &s;it actu|ale, e&s;t actuo|&s;um, &amp;c. <HI>Aqui|nas</HI> 12ae. Quae&s;t. 82.</NOTE> an active motion to promote it &s;elf all manner of ways, among&s;t which this is one, in Dreames of vanity: the&s;e are as running &s;treames from that &s;pring, and as &s;prouting branches from that root.</P>
<P>2. Others are <HI>active</HI> for the ad|vancement<NOTE PLACE="marg">Nequi&s;&s;imi ho|&s;tis e&s;t illa vel prima calliditas &amp; ars doli ple|na otio&s;os ani|mos vanis cogi|tationibus fati|gare, <HI>&amp;c.</HI></NOTE> vancement of vanity. <HI>Satan</HI> herein is &s;ubtill and &s;edulous, 'tis a prime and principall project of his to promote <HI>va|nity,</HI> to fill the mind with fooli&s;h fan|cies, idle thoughts, and fond conceits. So <HI>active</HI> then ought men to be by this
<PB N="184" REF="124">
fear of <HI>God,</HI> to defend off Dreames of vanities that el&s;e may ari&s;e in multi|tudes. <HI>In the multitude of Dreames are divers vanities, but fear thou God.</HI></P>
<P>Thus having done with the <HI>Doctri|nall</HI> part, all that &s;hall pa&s;s in the <HI>Ap|plicatory</HI> part, I &s;hall reduce to a <HI>double</HI> head;</P>
<LIST>
<ITEM>A di&s;&s;wa&s;ive from Dreames of vani|ty, &amp;</ITEM>
<ITEM>A per&s;wa&s;ive unto the fearing of God.</ITEM>
</LIST>
<P>From Dreames of vanity, I &s;hall en|deavour to <HI>di&s;&s;wade,</HI> by affirming <HI>four</HI> things;</P>
<LIST>
<ITEM>1. <HI>They are Di&s;plea&s;ing,</HI></ITEM>
<ITEM>2. <HI>They are Di&s;profiting,</HI></ITEM>
<ITEM>3. <HI>They are di&s;comforting,</HI></ITEM>
<ITEM>4. <HI>They are Di&s;honouring.</HI></ITEM>
</LIST>
<P>1. <HI>Di&s;plea&s;ing</HI> are vain Dreames to a holy God and men truly good. As <HI>Idol-Images</HI> made by mans hand are for|bidden of God; &s;o <HI>Idol-Images</HI> made in mans minde are offen&s;ive to God. <HI>Ezek. 8. 12. Sonne of man, ha&s;t thou &s;een what the Antients of the hou&s;e of I&s;rael do in the dark, every man in the chambers of his Imagery:</HI> or in the &s;ecret of their
<PB N="185" REF="124">
imaginations, as <HI>&s;ome</HI> render it? Men not<NOTE PLACE="marg">Lavater. Calvin.</NOTE> onely in the light&s;ome day, but in the dark night, not only in the chamber of their hou&s;e, but in the chamber of their hearts, have &s;uch imaginations of vanity, that are like Images of Idolatry, di&s;plea|&s;ing to God: And a man godly is God|like, di&s;plea&s;ed with him&s;elf, when he findes his heart framing &s;uch Images of<NOTE PLACE="marg">Non enim erat apud eum ima|go non vanit<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> &s;ed veritas, non effigies ignava &s;ed &s;olida for|ma ju&s;titiae. Beata anima quae e&s;t in&s;tar dom<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> Jacobi in qua nulla &s;i|mula<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ra nulla effigies vanita|t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. <HI>Amb.</HI> de fu|ga &s;e cul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. cap. 5.</NOTE> vanity. <HI>Ambro&s;e</HI> &s;peaking of <HI>Laban</HI> &s;earching the Tents of <HI>Jacob,</HI> and yet not finding his Images, &s;ay&punc;s thus, <HI>Laban found them not, for though they were there as hidden of Rachell, yet they were things hated of Jacob: And O ble&s;&s;ed &s;oul</HI> (&s;ays he) <HI>that is as Jacobs Tent, in which is never found any allowed Image, or approved repre&s;entation of vanity.</HI> Though &s;ometimes <HI>Satan</HI> may &s;end in &s;uch by his &s;ubtilty, yet 'tis with &s;ecret di&s;likes and &s;oul-di&s;&s;ents.</P>
<P>Secondly, <HI>Di&s;profiting</HI> are without doubt vain Dreames: Dreames of va|nity the minde is bu&s;ie in, but hath no benefit by. <HI>Tertullian</HI> calleth Dreames,<NOTE PLACE="marg"><HI>Tertull.</HI> de A|nim<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. cap. 45.</NOTE> <HI>the idle things of the bu&s;ie &s;oul.</HI> The &s;oul of man as it may be idle in bu&s;ine&s;s, &s;o bu&s;ie in idlene&s;s. The &s;oul properly
<PB N="186" REF="125">
indeed in idle Dreamings cogitates much and negotiates nothing: nothing to purpo&s;e, nothing for profit, and &s;o all is vain. <HI>Almonds</HI> (&s;ays One) <HI>men</HI><NOTE PLACE="marg">A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ygdal<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> di|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">untur inanes non in quibus nihil e&s;t, &s;ed quibus id quod ine&s;t e&s;t inutile, &amp;c. <HI>Clem. A|lex.</HI> Stroma|tum. lib. 7.</NOTE> <HI>account empty and naught, not in which there is nothing found, but in which that which is found is of no profit:</HI> So mens imaginations are &s;aid to be <HI>vain,</HI> when though there be many movings therein yet no advantage thereby. By idle Dreames the &s;oul is as a <HI>&s;ieve of vani|ty,</HI> in which nothing is left but what is <HI>branny</HI> and bootle&s;s. Yea as they bring in nothing of benefit, &s;o they keep out what might prove for mans profit: and indeed what a man gaineth not in, he lo&s;eth by: A man is the wor&s;e for that by which he is not the better.</P>
<P>Thirdly, <HI>Di&s;comforting</HI> may men finde Dreames of vanity: Vain Dreames are as <HI>Drone-Bees</HI> that fly out, but bring in no honey, yea that honey in the <HI>hive</HI><NOTE PLACE="marg">Prov. 19. 15. I&s;a. 29. 8.</NOTE> they finde, they feed upon and devour. In Dreames vain there may &s;eem &s;ome|what plea&s;ing for pre&s;ent, but after di&s;appointments produce more pain than peace. <HI>As a hungry man dreameth and behold he eateth, but he awaketh and
<PB N="187" REF="125">
his &s;oul is empty; or as a thir&s;ty man dreameth and behold he drinketh, but he awaketh and his &s;oul is faint.</HI> That<NOTE PLACE="marg">Dum &s;tudiorum &s;ublimium vi|gore mens no&s;tra non con&s;tringi|tur vanitatis infimae fame &s;auciatur.</NOTE> cannot &s;olace and comfort which does not &s;atisfie and content; but in vain Dreames is nothing <HI>&s;olid</HI> to &s;atisfie, and &s;o the &s;oul is left comfortle&s;s, yea in a &s;uffering ca&s;e. That cannot cau&s;e de|light to the &s;oul, which bereaves the &s;oul of &s;weet liberty: O how fa&s;t is a man bound upon his bed with the&s;e <HI>cords of vanity,</HI> &s;o that his &s;oul cannot get loo&s;e, <HI>I&s;a.</HI> 5. 18.</P>
<P>Fourthly, <HI>Di&s;honouring</HI> Dreames of vanity, &s;trip the &s;oul of its dignity. <HI>Sca|liger</HI> ob&s;erves, that there be <HI>three</HI> things that do di&s;tingui&s;h a man from, and dignifie him above all creatures about him, <HI>viz. Rea&s;on, Speech,</HI> and <HI>Hands.</HI><NOTE PLACE="marg"><HI>Greg.</HI> Pa&s;t. Cu. <HI>Scaliger</HI> Exer. cit. 256.</NOTE> <HI>Rea&s;on</HI> is the fir&s;t and chief, and that wherein he may and ought mo&s;t to ex|cell: A man may much deba&s;e him&s;elf by the idle <HI>words</HI> of his mouth, and vain works of his <HI>hands,</HI> but nothing renders a man &s;o ba&s;e as the abu&s;e of his <HI>Rea&s;on</HI> in fooli&s;h fancies. 'Twas the di&s;honour of the Emperour <HI>Domitian,</HI> that he &s;pent great part of his time in catching
<PB N="188" REF="126">
of flies; and <HI>Artaxerxes</HI> in making box hafts for knives. And does not this re|dound to mans di&s;honour, to &s;pend day and night to pa&s;s away his time &s;leeping and waking in a multitude of idle ima|ginations made up of meer vanities? In &s;uch vanities to imploy the minde, is to turn a golden mill to grinde chaff: The&s;e poor things di&s;parage mans pre|cious &s;oul, principled to higher acts and ends. <HI>And O how vain a thing is man, if</HI><NOTE PLACE="marg">O quam vana res e&s;t homo, ni&s;i &s;upra vana &s;e erexerit. Se|nec. Quae&s;t. Natur. li. 1. Di&s;ce homo ubi grandis, ubi pretio&s;us &s;is, virtus te glorio|&s;um facit, &s;ed vanitas te vi|lem demon|&s;trat. <HI>Ambr.</HI> in <HI>P&s;al. 119.</HI></NOTE> <HI>above vain things he lifts not him&s;elf,</HI> &s;aid Heathen <HI>Seneca. Virtue makes a man glorious, but by vanity even a mans &s;oul is rendred vile,</HI> &s;aid a Chri&s;tian <HI>Au|thor.</HI> Such things con&s;idered, may <HI>di&s;&s;wade,</HI> as from other &s;orts of vanities, &s;o from vanity of this &s;ort, <HI>to wit,</HI> vain Dreames.</P>
<P>2. Let us con&s;ider &s;uch things as may <HI>per&s;wade</HI> unto the true fear of God. Again&s;t Dreames of vanity this <HI>fear</HI> hath a double power,</P>
<LIST>
<ITEM>Ab&s;tractive, &amp;</ITEM>
<ITEM>Attractive.</ITEM>
</LIST>
<P><HI>Ab&s;tractive,</HI> Drawing <HI>off</HI> from what may <HI>cau&s;e</HI> them: and <HI>Attractive,</HI> draw|ing <HI>on</HI> to what may <HI>cure</HI> them.</P>
<P><PB N="189" REF="126">1. Things that may <HI>cau&s;e</HI> &s;uch<NOTE PLACE="marg">Sciendum e&s;t quod &s;omniorum cau<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a duplex exterior &amp; in|terior, &amp;c. <HI>Aquin.</HI> 22<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Quae&s;t. 95. Art. 6.</NOTE> Dreames, from which the fear of God <HI>draws,</HI> are <HI>evils</HI> of a double kinde,</P>
<LIST>
<ITEM>Externall, &amp;</ITEM>
<ITEM>Internall.</ITEM>
</LIST>
<P>1. There be <HI>evils externall,</HI> that may become the <HI>cau&s;es</HI> of vain Dreames, as the viewing of vain and idle objects, the hearing of vain and idle di&s;cour&s;e, the conver&s;ing with vain and idle per|&s;ons, the&s;e may probably make &s;uch impre&s;&s;ions upon the mind of waking|man, as may move vain imaginations in his &s;leeping-time. Now the fear of God is a good <HI>meanes</HI> to remove a man from the&s;e evils: He that hath in his <HI>heart</HI> the true fear of God, will turn away his <HI>ears</HI> from <HI>hearing,</HI> and his <HI>eyes</HI> from <HI>beholding</HI> vanity. <HI>P&s;al.</HI> 119. 37. He will not <HI>&s;it with vain</HI> <NOTE N="*" PLACE="marg">Di&s;camus &s;an|ctam &s;uperbiam &amp; &s;ciamus nos e&s;&s;e vanis homi|nibus meliores. <HI>Hieron.</HI></NOTE> <HI>per&s;ons.</HI> P&s;al. 26. 4. Much le&s;s in his <HI>life</HI> will he him&s;elf <HI>walk</HI> after vanity, <HI>Job</HI> 31. 5. Of &s;uch <HI>men</HI> as have not this fear of <HI>God</HI> the <HI>Prophet</HI> &s;peaks, <HI>They walk after vanity, and they are become vain,</HI> Jer. 2. 5. No marvell if men every way be|come very vain, who walk after vanity, who walk in a loo&s;e liberty, having no
<PB N="190" REF="127">
fear of God to give them limits. A good man walks at liberty, but the fear of God draws him back that he breaks not beyond Bible-bounds. <HI>P&s;al. 119. 45. I will walk at liberty, BEDDACAH, at large, for I &s;eek thy Precepts.</HI> The precepts of God in his <HI>large&s;t walks,</HI> were &s;till the <HI>bounds</HI> of his <HI>&s;teps,</HI> &s;o that he did not <HI>vainly</HI> ramble or runne out <HI>day</HI> or <HI>night.</HI></P>
<P>2. There be <HI>evils Internall,</HI> that may become the <HI>cau&s;es</HI> of vain Dreames, and the&s;e are drawn to a <HI>double</HI> head:</P>
<LIST>
<ITEM>Primary and principall,</ITEM>
<ITEM>Secondary and con&s;equentiall.</ITEM>
</LIST>
<P>The <HI>primary</HI> fir&s;t and chief <HI>cau&s;e</HI> of vanity in Dreames, is <HI>love</HI> to vanity, which is a common evil to every &s;onne of man. <HI>O ye &s;onnes of men, how long will ye love vanity?</HI> P&s;al. 4. 3. <HI>If I were (&s;ays</HI> Chry&s;o&s;tome) <HI>the fitte&s;t</HI><NOTE PLACE="marg">Honores Divi|tiae virtutes non &s;unt &s;ed vani|tates, quid va|na i&s;ta miraris, quid ad i&s;ta quae abjecti&s;&s;ima &s;unt inhias? in coelum animum intende. <HI>Chry&s;.</HI> Hom. 11.</NOTE> man <HI>in the world to preach, and had all the world as one</HI> Congregation <HI>before me, and had the highe&s;t mountain for my</HI> Pulpit, <HI>from whence upon all I had a</HI> Pro&s;pect; <HI>and if I had a voice of bra&s;s as the Trumpet of the</HI> Arch-Angel, <HI>that all might hear on every &s;ide, the</HI> Text <HI>I
<PB N="191" REF="127">
would preach of, &s;hould be that of the</HI> P&s;almi&s;t; <HI>O ye &s;onnes of men, how long will ye love vanities?</HI> Vanity is that to which all the &s;onnes of men are long and large in their love; no marvell if their Dreames lie therein, when their love is thereon. Now the <HI>fear</HI> of God draws off this love; <HI>He loves vanity lea&s;t that fears God mo&s;t.</HI></P>
<P>The <HI>&s;econdary</HI> and things that follow this love to vanity, as vigorous occa|&s;ions of vain Dreames, are other inclina|tions,<NOTE PLACE="marg">* Primus P&s;al|mus unde &s;cit. Beatitud<GAP DESC="illegible" REASON="faint" EXTENT="2 letters">nem perii&s;&s;e inde re|cuperat. In con|&s;ilio abiit A|dam, id e&s;t, in Serpentis &amp; mulieris Et nunc Adam no&s;ter, id e&s;t con&s;en&s;us no&s;ter beatus erit, &s;i non abierit in con&s;ilio Serpen|tis &amp; mulieris, id e&s;t, in con&s;ilio carnis &amp; Dia|boli aut &s;i abie|rit non ibi &s;tet aut &s;i &s;teterit non &s;edeat aut &s;i, &amp;c. <HI>Arnob.</HI></NOTE> motions and affections in the ef|fects thereof. From love to vanity comes con&s;ents to vanity, de&s;ires of va|nity, delights in vanity, <HI>&amp;c.</HI> The mind that loves vanity, leans to it, lives in it, and is loath to be out either day or night. An <HI>old Writer</HI> well improves tho&s;e words of the Prophet, <HI>P&s;al. 1. 1, 2. Ble&s;&s;ed is the man that walks not in the coun&s;ell of the ungodly, nor &s;tands in the way of &s;inners, nor &s;itteth in the &s;eat of the &s;cornfull. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night. Becau&s;e Adam</HI> (&s;ays he) <HI>walked in the coun&s;ell of the wicked, namely of the Woman and the
<PB N="192" REF="128">
Serpent, and &s;o for a vanity lo&s;t his fe|licity.</HI> Therefore mu&s;t we beware our <HI>Adam,</HI> that is our <HI>Rea&s;on,</HI> our <HI>Con&s;ent, &amp;c.</HI> do not <HI>walk</HI> in the coun&s;ell of the <HI>Woman</HI> and the <HI>Serpent,</HI> that is of the <HI>fle&s;h</HI> and the <HI>Devil</HI> drawing to vanity: Or if towards it they entice us to <HI>walk,</HI> yet let us not <HI>&s;tand,</HI> or if <HI>&s;tand,</HI> let us not <HI>&s;it</HI> down therein in the day, le&s;t therein we lie down at night; but re|member our &s;elves, how <HI>day and night we ought to meditate in the Law of the Lord.</HI> Now there is nothing like to this <HI>fear</HI> of the <HI>Lord,</HI> to draw back our <HI>con&s;ent</HI> to &s;uch as advance <HI>vanity</HI> to keep us from <HI>walking, &s;tanding, &s;itting,</HI> and <HI>lying down</HI> in vanity, and &s;o <HI>day</HI> and <HI>night</HI> neglect the <HI>Law</HI> of the <HI>Lord,</HI> and our due meditation therein.</P>
<P>2. Towards things that may <HI>cure</HI> vain Dreames, con&s;ider our <HI>duty</HI> upon which by this <HI>fear</HI> we are drawn in a <HI>double</HI> way: To wit,</P>
<LIST>
<ITEM>Of oppo&s;ing and &s;uppre&s;sing, &amp;</ITEM>
<ITEM>Of purpo&s;ing and practi&s;ing.</ITEM>
</LIST>
<P>1. We are to <HI>oppo&s;e</HI> and <HI>&s;uppre&s;s</HI> all the pre&s;ent &s;proutings of vanity. That which we let <HI>&s;prout</HI> when awake, may
<PB N="193" REF="128">
<HI>&s;pread</HI> when a&s;leep. <HI>One</HI> well ob&s;erves,<NOTE PLACE="marg">Origen.</NOTE> that as under the <HI>Law,</HI> &s;o under the <HI>Go&s;pel</HI> are &s;acrifices to be &s;lain: In &s;tead of a <HI>Ramme,</HI> we mu&s;t kill our angry pa&s;&s;ions, in &s;tead of a <HI>Goat</HI> our unclean affections, and in &s;tead of <HI>flying Fowls</HI> our vain imaginations. We &s;hould en|deavour to be the death of that vanity which fills our fancies: There &s;hould be &s;ome <HI>principle</HI> in us &s;tirred up and carried out as <HI>Cain</HI> to kill this <HI>Abel.</HI></P>
<P>[<HI>Habel</HI>] 'Tis the <HI>word</HI> which the Wi&s;e man in his <HI>Eccle&s;ia&s;tes</HI> does ordi|narily <HI>u&s;e</HI> to intimate <HI>vanity.</HI> The kil|ling of this <HI>Abel-vanity</HI> is an act of <HI>ver|tue,</HI><NOTE PLACE="marg">A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ibro&s;. de Cain &amp; Abel, li&punc; 1. ca. 3, &amp; 6. li. 2. ca. 9.</NOTE> and the greate&s;t <HI>valour:</HI> The fear of the <HI>Lord</HI> will much <HI>help</HI> hereto. Hence a man <HI>hates vain thoughts,</HI> and &s;o, &s;oon &s;ubdues thoughts of vanity, <HI>P&s;al.</HI> 119. 113. That will not <HI>di&s;turb</HI> when a&s;leep, which we <HI>de&s;troy</HI> when awake.</P>
<P>2. We mu&s;t <HI>purpo&s;e</HI> and <HI>practi&s;e</HI> &s;uch other pious duties as conduce to this <HI>end,</HI> and they are of a double <HI>kind.</HI></P>
<LIST>
<ITEM>Some direct to God, &amp;</ITEM>
<ITEM>Some reflect on our &s;elves.</ITEM>
</LIST>
<P>1. Towards <HI>God</HI> we ought to do
<PB N="194" REF="129">
much in <HI>prayer</HI> and <HI>prai&s;e:</HI> In <HI>prayer</HI> we are to &s;upplicate <HI>God</HI> for pardon of Dreame-vanities, and for prevention of the vanities of Dreames. In <HI>prai&s;es</HI> we are to elevate and congratulate <HI>God,</HI> that we have had no more vain Dreames, and that our Dreames have been no more vain.</P>
<P>2. Towards <HI>our &s;elves:</HI> Let us &s;ee unto tho&s;e <HI>two</HI> things;</P>
<LIST>
<ITEM>To u&s;e Rea&s;on in ways mo&s;t &s;ober, &amp;</ITEM>
<ITEM>To think on matters mo&s;t &s;erious.</ITEM>
</LIST>
<P>1. In <HI>&s;ober ways</HI> to u&s;e our <HI>Rea&s;on:</HI><NOTE PLACE="marg">Ratio recta e&s;t lumine Spiritus directa, <HI>&amp;c. Lip&s;.</HI> de Con|&s;tant.</NOTE> And that rea&s;on may be of the better u&s;e, it mu&s;t be principled with Grace enlightened with the Spirit of &s;anctify|ing knowledg. <HI>One</HI> well compareth<NOTE PLACE="marg">Ratio e&s;t lumen animae &s;olari &s;i|milimum, <HI>&amp;c. Philo</HI> de con|gre&s;&s;. quaerend. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rudition. gra|tia, <HI>&amp;c.</HI></NOTE> <HI>Rea&s;on</HI> in man to the <HI>Sunne</HI> in the Hea|vens, which if it hath not light enough <HI>to rule</HI> well in the <HI>day,</HI> no marvell if it mi&s;lead the <HI>mind</HI> in the <HI>night,</HI> and lets worldly vanitie, as the <HI>Moon</HI> bear &s;way.</P>
<P>2. On <HI>&s;erious matters</HI> to &s;et our thoughts mo&s;t &s;eriou&s;ly. Some mens minds are trifling in things &s;erious, and &s;erious in trifles. 'Tis one of the high|e&s;t points of prudence and the prai&s;e
<PB N="195" REF="129">
of a man, to &s;ute his mind to the mat|ters,<NOTE PLACE="marg">Da mihi homi|nem qui tran&s;i|toria tran&s;itori&egrave;, qui aeterna de|&s;iderio ample|ciitur aeterno &amp; prout res e&s;t co|gitat &amp; talem audacter pro|nuncio &s;apien|tem. <HI>Bern.</HI> &s;up. cant. Serm. 50.</NOTE> and to let his thoughts be like to the things that he thinks upon: On hatefull things to have hating thoughts, on lovely things to have loving thoughts, on tran&s;itory things to have tran&s;ient thoughts, on durable things to have enduring thoughts, <HI>&amp;c.</HI> Let a man learn to delight his thoughts on the mo&s;t delightfull things, and to let the be&s;t things have the be&s;t of his thoughts: Let us thus accu&s;tome the thoughts of our mindes while awake, and they will not work &s;o <HI>vainly</HI> in <HI>&s;leep.</HI> Now the true fear of God is incentive to, yea comprehen&s;ive of all this good which makes for the preven|tion of vain Dreames.</P>
<P><HI>Que&s;t.</HI> Have not men fearing God and doing good, Dreames of divers va|nities?<NOTE PLACE="marg">Homini enim optimo morta|lem vitam ad|huc agenti non pote&s;t contingere ut dimoto ac di&s;cu&s;&s;o omni nubilo phanta|&s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rum, <HI>&amp;c. Augu&s;t.</HI> de con|&s;en Evang.</NOTE></P>
<P><HI>An&s;w. Vain</HI> and fooli&s;h Dreames may be found in a man fearing God and minding good, but yet of &s;uch it may be &s;aid,</P>
<LIST>
<ITEM>He is not &s;o actuall in them, &amp;</ITEM>
<ITEM>They are not &s;o u&s;uall in him.</ITEM>
</LIST>
<P>1. Such Dreames he is not &s;o <HI>actuall</HI>
<PB N="196" REF="130">
in as others, his heart does not &s;o de|light therein or dilate thereon, his mind does not &s;o mount up to meet vanity in the&s;e night-vi&s;its. 'Tis &s;et down as the &s;ingular <HI>character</HI> of a god|ly man, <HI>He hath not lift up his &s;oul to vanity,</HI> P&s;al. 24. 4. Vanity may fall upon his <HI>&s;oul,</HI> but his <HI>&s;oul</HI> does not lift up it &s;elf to vanity.</P>
<P>2. Such Dreames are not &s;o <HI>u&s;uall</HI> in him as in others: Others, the Dreames they have mo&s;t common and more con|&s;tant,<NOTE PLACE="marg"><GAP DESC="foreign">, vocat non &s;im|plices cogitatio|nes, &s;ed pruden|ti&s;&s;imos animae di&s;cur&s;us e&s;&s;e vanos h. e. irri|tos, &amp;c. <HI>Paraeus</HI> in locum.</NOTE> are idle and vain: Vain are not only the ordinary, but the exqui&s;ite thoughts of naturall men, that are excel|lent in gifts: <HI>The Lord knoweth the thoughts of the wi&s;e that they are vain, 1 Cor.</HI> 3. 20. If in their wakeing-time their thoughts are vain, how vain then &s;ure in their &s;leep? Men fearing God vain Dreames may befall them, but they be not &s;o frequent, they do not &s;o multiply. Indeed Dreames vain might in good men be found fewer, did they draw out, and act up the fear of God as is fit. <HI>David</HI> a man much in the fear of the Lord, in &s;tead of vain and fooli&s;h fancies, and to arm again&s;t idle
<PB N="197" REF="130">
and ridiculous Dreames, <HI>I have remem|bred thy Name O Lord in the night,</HI> P&s;al. 119. 55. The Apo&s;tles coun&s;ell to Chri|&s;tians is exceeding ob&s;ervable; <HI>Let us not &s;leep as do others,</HI> 1 The&s;. 5. 6. Good Chri&s;tians ought, as in other things to differ from others, &s;o in their &s;leep: Others &s;o &s;leep as therein they have a multitude of Dreames of divers vani|ties, but let our bodies &s;leep, the fear of God po&s;&s;e&s;&s;ing our &s;ouls. <HI>In the multitude of Dreames are divers vani|ties, but fear thou God.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="part">
<PB N="198" REF="131">
<HEAD>V. Of Trouble&s;ome and Affrighting DREAMES.</HEAD>
<EPIGRAPH>
<BIBL>JOB 7. 14.</BIBL>
<Q>Then thou skare&s;t me with Dreames.</Q>
</EPIGRAPH>
<P>_HAving done <HI>di&s;cour&s;e</HI> upon <HI>Dreames,</HI> wherein the <HI>De|vil</HI> without doubt hath the mo&s;t immediate hand: I come now to di&s;cover &s;uch <HI>Dreames</HI> whereof <NOTE N="*" PLACE="marg">Ari&s;totelis ra|tiones contra &s;omnia divina refelluntur. Vid. <HI>Parcum</HI> com. in Gen. ca. 41. pa. 409, 410, &amp;c.</NOTE> <HI>God</HI> without que&s;tion is the mo&s;t con&s;iderable <HI>cau&s;e,</HI> and the&s;e we may ob&s;erve of two &s;orts:</P>
<LIST>
<ITEM>Di&s;maying &amp; Admoni&s;hing.</ITEM>
<ITEM>Affrighting &amp; In&s;tructing.</ITEM>
</LIST>
<P>Dreames of di&s;maying fears <HI>Job</HI> af|firms he found from <HI>God; Then thou skare&s;t me with Dreames.</HI></P>
<P><PB N="199" REF="131"><HI>Job</HI> in this &s;entence &s;ets forth his &s;ad condition concerning <HI>things</HI> that did &s;ore afflict his <HI>&s;oul</HI> and much move his <HI>fear.</HI></P>
<P>His fear is found to be <HI>great,</HI> as refer|ring to <HI>four</HI> &s;everall heads:</P>
<LIST>
<ITEM>1. <HI>The Manner it was in,</HI></ITEM>
<ITEM>2. <HI>The Matter it was with,</HI></ITEM>
<ITEM>3. <HI>The Per&s;on it was from,</HI></ITEM>
<ITEM>4. <HI>The Sea&s;on it was at.</HI></ITEM>
</LIST>
<P>1. The <HI>Manner</HI> after which his fear is &s;et forth to be great, we find expre&s;|&s;ed by his being skared. <HI>Skaring</HI> does intimate not onely a reall fear, but a rai&s;ed fear, or fear extream, extended<NOTE PLACE="marg">See M^r <HI>Caryl</HI> in his mo&s;t ex|cellent Expo|&s;ition upon <HI>Job.</HI></NOTE> and terrible, dejecting and pro&s;trating fear, fear which flung <HI>Jobs</HI> mind as flat as his body, bowing that al&s;o down up|on his bed, as &s;ome give the &s;ignification of the word. The <HI>Hebrew word</HI> we may <HI>Engli&s;h</HI> in a differing way, accord|ing as it is in <HI>Latin</HI> tran&s;lated variou&s;ly, as &s;uch may &s;ee who con&s;ult <HI>Expo|&s;itors.</HI></P>
<P><HI>Thou skare&s;t me.</HI>] Take it as laid forth in a fourfold phra&s;e;</P>
<P>1. <HI>Contri&s;tas me.</HI>] Thou make&s;t me exceeding &s;orry, thou cau&s;e&s;t &s;eas of
<PB N="200" REF="132">
&s;orrows to gather within my &s;oul, &s;e|verall<NOTE PLACE="marg">Timor e&s;t tri|&s;titia non e&s;&s;en|tialit&egrave;r &s;ed ra|tion eobjecti tri|&s;tantis &s;i&punc; &s;it prae&s;eas. <HI>Aquin.</HI> 12ae. Quae&s;t. 41. 4, 3.</NOTE> &s;oul-&s;adding objects thou repre|&s;ente&s;t to my mind at once.</P>
<P>2. <HI>Con&s;ternas me.</HI>] Thou doe&s;t a&s;to|ni&s;h me: Thou make&s;t many fearfull things together, and together thou &s;et|te&s;t them as about my bed to look me &s;tern in the face.</P>
<P>3. <HI>Conturbas me.</HI>] Thou trouble&s;t me: Thou make&s;t many amazing thoughts to meet within my mind at midnight. Perturbing thoughts thru&s;t into my &s;oul, like waves in the troubled &s;ea.</P>
<P>4. <HI>Conteris me.</HI>] Thou &s;plitte&s;t me<NOTE PLACE="marg">Conterere plus e&s;t quam fran|gere &s;ignificat in minuti&s;&s;imas partes concute|re. <HI>Illyric.</HI> clav. Script. 174.</NOTE> a&s;under and cut'&s;t me in &s;hivers, I am not barely broken but beaten in pieces, and as corn in a mill ground to powder: He was as it were put into convul&s;ion fits, and the powers of his &s;oul pulled awry; he was wracked upon his bed, di&s;torted, di&s;tracted, torn and tormented in mind; yea a terrible trembling took hold on his whole man. This for the <HI>Manner.</HI></P>
<P>2. The <HI>Matter</HI> with which <HI>Jobs</HI> fear was greatned, are &s;aid to be Dreames; <HI>Thou skare&s;t me with Dreams.</HI></P>
<P><PB N="201" REF="132">The Dreames wherewith this godly man was skared, are con&s;iderable,</P>
<LIST>
<ITEM>In their Nature, &amp;</ITEM>
<ITEM>In their Number.</ITEM>
</LIST>
<P>1. The <HI>Nature</HI> of the&s;e Dreames are<NOTE PLACE="marg">Timor non e&s;t virtus Theolo|gica, quia non habet Deum pro principali obje|cto &s;icut amor &s;ed malum. <HI>Aquin.</HI> 22ae. Quae&s;t. 19.</NOTE> evil&punc; evil being the proper object of fear. Hence the Schoolmen determin, That fear is not like love, a <HI>Theologicall vertue,</HI> becau&s;e <HI>God</HI> is not the principall object thereof, but <HI>evil.</HI> A two-fold evil they al&s;o evidence,</P>
<LIST>
<ITEM>Sinfull, &amp;</ITEM>
<ITEM>Poenall.</ITEM>
</LIST>
<LIST>
<ITEM>Or evils of Sinning,</ITEM>
<ITEM>And evils of Suffering.</ITEM>
</LIST>
<P>1. <HI>Sinfull evils,</HI> or evils of &s;inne, which are of all evils the wor&s;t, and by the be&s;t men mo&s;t feared. Sinfull Dreames <HI>Jobs</HI> &s;oul might po&s;&s;ibly be a&s;&s;aulted with. If in his &s;leep were any<NOTE PLACE="marg">Homo Somnian|do c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gitans de peccatis carna|libus &s;emper movetur cum aliqua affectio|ne vel concupi&s;|centiae vel hor|roris, &amp;c. <HI>A|quinas</HI> 22ae. Quae&s;t. 154. Art. 5.</NOTE> &s;uch &s;infull propo&s;als, they &s;ure &s;oon made him to &s;hrink and &s;hake with fear, having in his heart, as hatred again&s;t them &s;o horrour about them: &s;uch Dreames did undoubtedly skare if they came.</P>
<P><HI>Object.</HI> If the&s;e skaring Dreames &s;hould be &s;infull, How then could God be their cau&s;er?</P>
<P><PB N="202" REF="133"><HI>An&s;w.</HI> Suppo&s;e the Devil was the <HI>cau&s;e</HI> of the Dreames, yet <HI>God</HI> the <HI>cau&s;e</HI> of the fear: The Dreames dreaded from the <HI>Devil,</HI> yet the dreading of the Dreames through <HI>God</HI> and his grace: Where the grace of <HI>God</HI> is not, &s;infull Dreames are plea&s;ing, not perplexing: and might <HI>Satan</HI> have his mind, &s;uch Dreames &s;hould plea&s;e good men with delight, and not po&s;&s;e&s;s them with fear: from <HI>God</HI> it is, that &s;inne as defiling is<NOTE PLACE="marg">Timor duplex naturalis de malo corporis corruptivo &amp; &s;upernaturalis de malo animae contaminavo. <HI>Aquin.</HI> 12ae. Quae&s;t. 41. Art. 3, 5.</NOTE> affrighting. 'Tis from the nature of man to fear <HI>death</HI> that corrupts the bo|dy, but 'tis from the grace of God to fear <HI>&s;inne</HI> that pollutes the &s;oul.</P>
<P>2. <HI>Suffering evils,</HI> or evils more purely poenall and painfull, and the&s;e evil things mo&s;t properly proceed from God, and with &s;uch evil Dreames <HI>God</HI> did mo&s;t probably afflict <HI>Job. Job God</HI> might di&s;may in his Dreames with repre&s;entations of &s;inne, not to &s;inne: Sinnes pa&s;t <HI>God</HI> might make to appear: What he had done awake, <HI>God</HI> might cau&s;e him to &s;ee in his &s;leep with &s;oul|amazements. But re&s;pects to &s;inne laid a&s;ide, the <HI>Lord</HI> in &s;leep might arre&s;t <HI>Job</HI> as a <HI>Judg.</HI> Though towards evils
<PB N="203" REF="133">
of <HI>&s;inne,</HI> 'tis not fit for <HI>God</HI> to act any thing, he being the pure&s;t e&s;&s;ence in Heaven, yet 'tis meet for <HI>God</HI> to act about matters of <HI>pain,</HI> he being the &s;u|pream <HI>Judg</HI> of the earth. <HI>God</HI> is &s;o good, that he is not the lea&s;t <HI>actor</HI> of &s;inne: but <HI>God</HI> is &s;o great, as he is the chief inflicter of pain: and though pain<NOTE PLACE="marg">Non &s;olum cul|pa &s;ed poena e&s;t malum, et&s;a mi|nus habet ra|tionem mali, &amp;c. <HI>Aquinas</HI> 1^a Qu. 48. 22ae. Qu. 9.</NOTE> be inflicted of <HI>God</HI> who is good, yet in it &s;elf it is evil: and though pain to be &s;ure is a le&s;s evil than &s;inne, yet &s;till it is evil. Sinne is an evil that di&s;turbs <HI>Gods</HI> quiet in Heaven; and pain is an evil that oppo&s;es mans peace and re&s;t upon earth. How was <HI>Job</HI> interrupted in his re&s;t, and broken in his peace through painfull and dolorous Dreames, the dread of which, evidences them evil in their nature.</P>
<P>2. In their <HI>Number</HI> con&s;idered it &s;eems they were many; not Dreame, but <HI>Dreames</HI> in the plurall: manifold Dreames and Dreames about manifold matters that might amaze him, divers and differing Dreames for degrees and kindes wherewith <HI>Job</HI> was skared: Dreames of fear, that like flames of fire fla&s;hed fa&s;t in his face: Dreames of
<PB N="204" REF="134">
terrors, that like troops of Souldiers upon him thru&s;ting thick in his &s;leep: Dreames of horror, that like billows of water broke into his chamber and overflowed his bed, that he lay as drowned therein, enduring many do|lorous thoughts. Many things may a man &s;uffer from one &s;ingle Dreame, but how many things be &s;uffered, when &s;ad Dreames be multiplied? this was <HI>Jobs</HI> ca&s;e being skared with Dreames.</P>
<P>3. The <HI>Per&s;on</HI> from or by whom <HI>Job</HI> was skared, was God him&s;elf, <HI>Thou skare&s;t me.</HI> Had the&s;e Dreames<NOTE PLACE="marg">Eph. 6. 16.</NOTE> been barely the Devils-darts, or as burning brands flung into his bed onely by Satans helli&s;h-hand, his heart would not have been &s;o &s;haked with fear: but<NOTE PLACE="marg">Job 6. 4.</NOTE> finding <HI>God</HI> to have his hand therein, and to be the cau&s;e thereof, <HI>this, this</HI> en|crea&s;ed his skare: <HI>Thou skare&s;t me.</HI> As if he had &s;aid; <HI>O Lord thou who in the day of my pro&s;perity wa&s;t to me a Paradi&s;e of plea&s;ure, cau&s;ing thy joy to &s;hine as a bright Sunne into my &s;oul, thou did&s;t comfort, ravi&s;h me and refre&s;h me oft, yet now thou mak&s;t me all aga&s;t. Thou who in the night of my adver&s;ity, I hoped
<PB N="205" REF="134">
would&s;t have &s;ent into my heart &s;oul-&s;weet helps from Heaven, would&s;t have &s;et up cleer candles of comfort about my bed: Thou not onely leave&s;t me in the dark, but skare&s;t me with Dreames.</HI> For skares and fears to be from the <HI>Devil</HI> or this wicked world, were no wonder; but for a good man to be frighted of <HI>God,</HI> that <HI>God</HI> will not let him &s;leep without skaring, this is &s;trange and a&s;toni&s;hing:<NOTE PLACE="marg">Judg. 9. 15. Numb. 21. 9. Rev. 21. 23.</NOTE> For <HI>fire</HI> to come out of the <HI>bramble</HI> is no &s;uch marvell, but for <HI>fire</HI> to come out of the <HI>Vine;</HI> for the <HI>brazen Ser|pent</HI> to become a <HI>&s;tinging Serpent,</HI> and for him to <HI>wound</HI> that &s;hould <HI>heal,</HI> to <HI>skare</HI> that &s;hould <HI>comfort:</HI> for the <HI>Lord</HI> who u&s;es to be to his &s;ervants as a <HI>Lamb,</HI> to be like a <HI>Lion,</HI> and to roar up|on them in their &s;leep, this is &s;trange indeed. <HI>Luther</HI> hath &s;ome &s;uch &s;aying; <HI>If all the men in the world were mu&s;tered</HI><NOTE PLACE="marg">Nihil e&s;t tenta|tio vel univer&s;i mundi &amp; totius in&s;erni in unum conflata ad eam qua Deus unus homini contra|trarius ponitur, &amp;c. <HI>Lutherus.</HI></NOTE> <HI>as Souldiers, and all the Devils in Hell gathered as their Commanders, and were upon their march again&s;t a good man, this would not &s;o much di&s;may him as one God again&s;t him.</HI> Nothing &s;o perplexes a pious man as the appearance of Gods di&s;plea&s;ure, &s;uppo&s;e with Dreames of
<PB N="206" REF="135">
this God-skaring <HI>Job. Thou skare&s;t me with Dreames.</HI></P>
<P>4. Ob&s;erve the <HI>&s;ea&s;on</HI> when with Dreames was <HI>Job</HI> thus skared: to wit,</P>
<LIST>
<ITEM>When he found no comfort awake, &amp;</ITEM>
<ITEM>When he looked for comfort in &s;leep.</ITEM>
</LIST>
<P>1. <HI>When awake</HI> he had no comfort, but &s;uch painfull dolour, as not onely deeply di&s;tre&s;&s;ed him all the day, but wherewith he was wearied whole nights having no &s;leep. <HI>Weari&s;ome nights are appointed to me. When I lie down, I &s;ay when &s;hall I ari&s;e and the night be gone? I am full of to&s;sings to and fro to the dawn|ing of the day,</HI> ver. 3, 4.</P>
<P>2. <HI>A&s;leep</HI> he could have no quiet: Though &s;ometimes after days of di&s;mall di&s;tre&s;s, he looked at night for peace|able repo&s;e, but even then were his hopes di&s;appointed: Skaring Dreames came into his minde when he expected comfortable &s;leep in his bed. <HI>When I &s;aid, my bed &s;hall comfort me, my couch &s;hall ea&s;e my complaint; Then thou ska|re&s;t me with Dreames,</HI> &amp;c. Commonly good men then finde it wor&s;t from God, when they expect mo&s;t from the creature, and from the creature finde
<PB N="207" REF="135">
lea&s;t when they look for mo&s;t. <HI>Scaliger</HI><NOTE PLACE="marg">Scaliger. Exer|ci<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 18. 27, 28.</NOTE> tells of a tree, from which when a man departs, <HI>ramos pandit,</HI> it &s;preads the boughs; but when a man comes to it, <HI>ramos con&s;tringit,</HI> it &s;hrinks up the leaves: This is the u&s;uall carriage of the <HI>creature;</HI> when men are from it, it &s;eems to &s;pread it &s;elf into wide promi|&s;es; but when they approach neer it, it &s;hrinks up it &s;elf from any good perfor|mances. Thus <HI>Jobs</HI> bed &s;erved him, when his expectations towards it were mo&s;t rai&s;ed in the day, then his pertur|bations upon it mo&s;t encrea&s;ed in the night; his bed was &s;o filled with thorns he could lie at no ea&s;e, even then when he looked for the large&s;t and &s;weete&s;t re&s;t. <HI>When I &s;ai, dmy bed &s;hall comfort me, then thou skare&s;t me with Dreames.</HI></P>
<P>The further di&s;cour&s;e of the&s;e <HI>ska|ring Dreames,</HI> will con&s;i&s;t of a <HI>double</HI> part,</P>
<LIST>
<ITEM>Explicatory, &amp;</ITEM>
<ITEM>Applicatory.</ITEM>
</LIST>
<P>In the <HI>Explicatory</HI> part I &s;hall unfold as referring to Dreames that affright, <HI>four things:</HI></P>
<LIST>
<ITEM>1. <HI>The Matter they may be of,</HI></ITEM>
<ITEM><PB N="208" REF="136">2. <HI>The Movers they may be from,</HI><NOTE PLACE="marg">Ex &s;omnio Ne|buchadnezeris mentem ejus fu|i&s;&s;e quidem gra|viter affectam. <HI>Jun.</HI> lectiones in Danielem.</NOTE></ITEM>
<ITEM>3. <HI>The Per&s;ons they may be to,</HI> &amp;</ITEM>
<ITEM>4. <HI>The Rea&s;ons they may be for.</HI></ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> The <HI>Matters</HI> about which Dreames may be made amazing, are of two &s;orts:</P>
<LIST>
<ITEM>Matters of Gods Maje&s;ty, &amp;</ITEM>
<ITEM>Matters of Mans Mi&s;ery.</ITEM>
</LIST>
<P>1. The <HI>Maje&s;ty</HI> abiding in <HI>God,</HI> may<NOTE PLACE="marg">Incutiunt &s;acra quendam horro|rem.</NOTE> be &s;o repre&s;ented in &s;leep, as to make Dreames terrible. <HI>Gen. 15. 12. And when the Sunne was going down, a deep &s;leep fell upon Abraham, and loe an horror of great darkne&s;s was upon him. Diodat</HI> ob|&s;erves,<NOTE PLACE="marg">Excellens &s;en&s;i|bile de&s;truit &s;en&s;orium.</NOTE> that &s;uch a Maje&s;ty of Gods pre&s;ence did appear to <HI>Abraham,</HI> as &s;et horror upon his heart in his &s;leep, the exce&s;s light of <HI>Gods</HI> glory darkened his mind. <HI>Daniel</HI> al&s;o was thus in &s;leep made afraid, <HI>Chap.</HI> 10. 9. As the tran|&s;plendent brightne&s;s of the <HI>Sunne</HI> dazles the eye and makes it trickle down wa|ter; &s;o the &s;urpa&s;&s;ing excellency of <HI>Gods</HI> Maje&s;ty, di&s;mayes the mind, and makes it tremble with fear. The <HI>I&s;ra|elites God</HI> is not like the <HI>I&s;raelites|cloud,</HI> that had a <HI>dark &s;ide</HI> as well as a <HI>bright.</HI> In <HI>God</HI> is no darkne&s;s, but all
<PB N="209" REF="136">
&s;uch abundant <HI>brightne&s;&s;e</HI> abides in God,<NOTE PLACE="marg">N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n dantur purae tenebrae in m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ndo: Sed lu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pura datur in Deo.</NOTE> which when it breaks out, makes man afraid e&s;pecially when the manife&s;tati|ons thereof <HI>are made</HI> in his &s;leep.</P>
<P>2. Sad <HI>mi&s;eries coming</HI> upon men <HI>may</HI> in &s;leep be &s;o repre&s;ented as to make <HI>Dreames</HI> dreadfull. <HI>Dreadfull</HI> Dreames men may have out of mi&s;eries <HI>appearing</HI> and <HI>approaching.</HI></P>
<LIST>
<ITEM>To others more remote, &amp;</ITEM>
<ITEM>To them&s;elves more immediate.</ITEM>
</LIST>
<P>1. <HI>Dreames</HI> men may have amazing that concern mi&s;eries making ha&s;t upon <HI>others.</HI> Thus <HI>Daniel</HI> had dreadfull Dreames and vi&s;ions about the <HI>De&s;ola|tions</HI> of <HI>Jeru&s;alem</HI> and the <HI>Jews,</HI> and their bloody per&s;ecutions by the Ty|ranny of <HI>Antiochus</HI> and others, <HI>Dan. 7. 1, 2, 3, 15. Paraeus</HI> tells of a Terrible Dream he had, <HI>Aprill. 1618. Me|thought</HI><NOTE PLACE="marg">Vide <HI>Heidel|bergam</HI> totam oc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ult<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dio undiqua <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u|migantem, <HI>&amp;c.</HI> Philip. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ar in vi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a Da<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">dis <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">i oper<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">s ej<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s prae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ixa.</NOTE> (&s;ayes he) I <HI>&s;aw all</HI> Heidelberg <HI>on a thick Smoak, but the Princes palace all on a light fire.</HI> This fell out &s;oon after when the Romi&s;h enemy entred with fire and &s;word, him&s;elf indeed be|fore that Fatal blow, was in mercy re|moved to cele&s;tiall bli&s;s.</P>
<P>2. <HI>Dreames</HI> men may have amazing
<PB N="210" REF="137">
about mi&s;eries that concern them&s;elves and their Seed, their Families and Po&s;te|rities. Read <HI>Dan.</HI> 4. 5, 6, &amp;c. <HI>A Dream</HI> (&s;aith Nebuchadnezzar) <HI>that made me afraid, my thoughts upon my bed, and the vi&s;ions of my head troubled me. I &s;aw a Tree, the Boughs &s;trong, the Leaves faire, the height great, and behold one from Heaven came and cryed, Hew down the Tree, cut off the Branches,</HI> &amp;c. This pre&s;&s;ed hard upon <HI>him and his</HI> Hou&s;e. That place, <HI>Gen.</HI> 15. 12. That reports the great horrour which fell up|on<NOTE PLACE="marg">Horror ingens in cutitur dormi|enti. Fort&egrave; &s;igni|ficat horrendos eventus quos pa&s;&s;urus erat <HI>Abraham</HI> &amp; po&s;teri ejus pa&s;|&s;uri.</NOTE> <HI>Abrahams</HI> heart in his &s;leep. <HI>Pareus</HI> &s;ayes it might &s;ignifie &s;uch &s;ad <HI>Events,</HI> as afterward <HI>him&s;elf</HI> and his <HI>Seed</HI> &s;uffer|ed.</P>
<P><HI>Secondly,</HI> The <HI>Maker</HI> of, or the mover in and about &s;uch di&s;maying Dreames, we are concerning, all to con&s;ider God him&s;elf.</P>
<LIST>
<ITEM>Either as Single.</ITEM>
<ITEM>Or as Supreme.</ITEM>
</LIST>
<P>1. Sometimes hereto <HI>God</HI> moves Single, Solitary, or him&s;elf alone. There are &s;ome <HI>Dreames</HI> which though they fall with feare, we may be &s;ure they Solely proceed from God, their
<PB N="211" REF="137">
matter and their meaning is good; but Dreames who&s;e <HI>drift</HI> is dread, who&s;e <HI>Scope</HI> is <HI>Skaring,</HI> who&s;e <HI>Intention</HI> is af|fliction even &s;uch Dreames are <HI>Darts</HI> &s;hot from Heaven to &s;hake the Heart. Mans Body being <HI>a &s;leep</HI> on his bed, <HI>God</HI> awakens <HI>his Con&s;cience,</HI> cau&s;eth a light that affrights, or rather a darkne&s;s that di&s;mayes. Darkne&s;s is mo&s;t fi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> to move fear. That fear may fall in, <HI>God</HI> deals in a <HI>double</HI> darkne&s;&s;e. To the Naturall darkne&s;&s;e of the Night he adds a Spiri|tuall darkne&s;&s;e drawn over the face of mans Soul. <HI>One</HI> well ob&s;erves. <HI>That in the beginning God &s;aid, Let there be</HI><NOTE PLACE="marg">Dicit Deus fiat lux &amp; facta e&s;t, &s;ed non di|cit fiant tenebrae &amp; factae &s;unt, tenebras ordi|navit, non cre|avit. <HI>Augu&s;t.</HI> in <HI>P&s;al. 8.</HI></NOTE> <HI>Light, and there was Light, but &s;aid not, Let there be darkne&s;s,</HI> darkne&s;s he order|ed, not ordained, <HI>&amp;c.</HI> But herein <HI>God</HI> as he orders ordinary darkne&s;&s;e, &s;o he ordaines another darkne&s;&s;e &s;etting the Soule into Dreames of dreadfull fear. This is Gods doing. <HI>I forme Light and I create darkne&s;&s;e, I make peace and I cau&s;e evill, I the Lord do all the&s;e things,</HI> I&s;a. 45. 7.</P>
<P>2. At all <HI>Times</HI> in affrighting Dreames <HI>God</HI> is Supreme. Suppo&s;e Satan as concerning &s;uch Dreames hath &s;ome
<PB N="212" REF="138">
&s;ubordinate hand, yet whatever herein he actually does</P>
<LIST>
<ITEM>Is through Mans Furtherance,</ITEM>
<ITEM>And through Gods Sufferance.</ITEM>
</LIST>
<P>1. <HI>Man</HI> furthers him and affords him what fits his de&s;igns, &s;ome &s;uteable matter of &s;in and &s;orrow prompt for his purpo&s;e. As by the <HI>filth</HI> of Sinne that <HI>Satan finds</HI> in the Soul he &s;ets for|ward defiling Dreams; &s;o by the <HI>Guilt</HI> of Sin in the Con&s;cience, Satan is a&s;&s;i&s;ted to bring forth affrighting Dreames. Or Dreames dreadfull, the <HI>Devill</HI> draws out of <HI>Some</HI> &s;orrows, dark<NOTE PLACE="marg">Non daemon e&s;t qui forta&s;&s;e mae|rorem movet &s;ed m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ror poti|us vir<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s doemo|ni admini&s;trat &amp; malas cogi|tationes &s;u&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itat <HI>Chry&s;o&s;tom.</HI> de providentia, <HI>lib. 2.</HI></NOTE> and black in mens minds. <HI>Chry&s;o&s;tom</HI> ob&s;erves, <HI>that Satan does not &s;o oft admi|ni&s;ter &s;ad matter to harm the Soul, as the Soule by admini&s;tring &s;ad matter does help Satan:</HI> When <HI>Satan</HI> cannnot con|&s;train Mans minde to him&s;elf, yet he cannot conform him&s;elf to the mind of man, and accordingly draw forth Dreames filthy or fearfull. It hath been a great <HI>Que&s;tion</HI> with &s;ome <HI>long</HI><NOTE PLACE="marg">Que&s;t.</NOTE> &s;in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> viz. <HI>Whether the Devill can rai<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> tormes, Tempe&s;ts, and Thunders, in the Heavens?</HI> And the be&s;t <HI>Authours</HI><NOTE PLACE="marg">An&s;w.</NOTE> conclude the <HI>Negative</HI> according to the
<PB N="213" REF="138">
Canon of an Orthodox <HI>Coun&s;ell, That</HI><NOTE PLACE="marg">Siquis credat quod Diabolus tonitr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a, fulgu|ra, tempe&s;tates &s;ua authoritate facit, &s;icut Pri|&s;cillianus docet anathema&s;it. Concil. Braca|ren&s;. <HI>1. cap. 8.</HI></NOTE> <HI>if any &s;hould believe the Devill could by his own power rai&s;e Thunders,</HI> &amp;c. <HI>Let him be accur&s;ed.</HI> They grant that he may as Gods In&s;trument Collect, Di|rect, and Tran&s;port winds and &s;torms, as water and fire, to one point, and again&s;t &s;ome Place, or Per&s;onas he did again&s;t <HI>Job,</HI> yet not of the&s;e be the originall Author, &s;o mind Troubles as Thun|ders, and Dreames as Storms in the Heart, Satan as Gods In&s;trument may manage them, not make them. Or at lea&s;t,</P>
<P>2. God <HI>&s;uffers</HI> him, el&s;e herein he could not act any thing. God can in Dreames di&s;may mens minds without <HI>Satan</HI> concurring, but Satan cannot come at Mens minds to di&s;may them without God permitting. A good wri|ter ob&s;erves, That when <HI>Satan</HI> did a|ny<NOTE PLACE="marg">Ni&s;i extra De|um Diabolus fui&s;&s;et, contra Iobum nihil fui&s;&s;et molitu|rus. Didymus in caten. 8.</NOTE> thing again&s;t <HI>Job,</HI> 'tis &s;aid, <HI>he went out from the pre&s;ence of the Lord,</HI> having gone fir&s;t in, to get leave: Leave he mu&s;t have or he cannot mole&s;t by the lea&s;t troubles &s;ome thought. For the troubling mens thoughts and amazing their minds, the <HI>Devill</HI> hath a double de|&s;ire,</P>
<LIST>
<PB N="214" REF="139">
<ITEM>That God would let him do, what he can, &amp;</ITEM>
<ITEM>That God him&s;elf would do what he cannot.</ITEM>
</LIST>
<P>1. <HI>Satan</HI> de&s;ires God would &s;uffer him to goe as far as he can, and that he may u&s;e the utmo&s;t power he hath to oppo&s;e mans peace, and that he may a&s;toni&s;h man <HI>day</HI> and <HI>night</HI> without re|&s;traint.</P>
<P>2. Satans de&s;ire is, thatwherein his <HI>power</HI> comes &s;hort, God would engage, and what he cannot reach, that <HI>God</HI> would &s;trike; and when <HI>God</HI> does &s;trike, the <HI>Devill</HI> gives his blow, and &s;o makes mans feares more fearfull, and his Dreames more dreadfull. As there be <HI>mixt</HI> Temptations to Sinne wherein <HI>Sa|tan</HI> joyns with man again&s;t <HI>God,</HI> &s;o there be <HI>mixt</HI> perturbations of Soule, wherein <HI>Satan</HI> joyns with <HI>God</HI> again&s;t man. As when man is up to offend <HI>God, Satan</HI> &s;ets in to make his &s;in the wor&s;er: So when <HI>God</HI> is up to afflict man, the <HI>Devill</HI> runnes in to make his &s;orrow the greater. The Devils fir&s;t de&s;ire is to draw men into Dreames of comfort, and to beguile them with the
<PB N="215" REF="139">
<HI>Images</HI> of a fal&s;e peace, in which (as<NOTE PLACE="marg">Plus metuend us e&s;t inimicus cum latenter obrepit, cum per pacis ima|ginem fallens occultis acce&s;&s;i|bus &s;erpit unde illi nomen &s;er|pentis Cypria. de &s;ymp. praeta.</NOTE> <HI>Cyprian</HI> ob&s;erves) he is mo&s;t to be fear|ed, yet he al&s;o much de&s;ires to di&s;tract men with Dreames of terrour, and with his &s;hrill <HI>Trumpet to</HI> give them loud <HI>al|larms</HI> in the dead time of the Night; Yet &s;till in the&s;e Night-feares <HI>God</HI> hath the greate&s;t hand. <HI>Thou skare&s;t me.</HI></P>
<P><HI>Thirdly,</HI> The <HI>Per&s;ons</HI> on whom <HI>God</HI> cau&s;es &s;uch skares to come, <HI>viz.</HI></P>
<LIST>
<ITEM>Both wicked, &amp;<NOTE PLACE="marg">Sathan hoc di|es nocte&s;&abque; &s;a|tagit ut nos po|nat in perturba|tionem ut &s;emper cogit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mus a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Judicio Dei <HI>Luth.</HI> Loc. 17. 2. ae cla&s;&s;es.</NOTE></ITEM>
<ITEM>Godly Men.</ITEM>
</LIST>
<P>1. <HI>Wicked</HI> Men are the primary and principall Subjects of &s;uch di&s;maying Dreames. By Dreames Terrible, God overturnes them in the Night. <HI>Job</HI> 34. 25. In the Night they meet with a double mi&s;ery.</P>
<LIST>
<ITEM>Hinderance from Sleep, &amp;</ITEM>
<ITEM>Horrour in Sleep.</ITEM>
</LIST>
<P>1. <HI>From Sleep</HI> they are hindered. Their<NOTE PLACE="marg">Excitat eum cu|piditas tor&abque; e invidia &s;teri i tas proventuum infaecund a per|turbat &s;olic. tat abundantia, <HI>&amp;c.</HI> Ne ip&s;e quidem Deus e <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rmir<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> permittit. Am|bre&s;.</NOTE> heads lye as upon a pillow of thornes which way &s;oever they turne, they take no re&s;t. <HI>The &s;leep of a labouring man is &s;weet, but the abundance of the rich will not &s;uffer him to &s;leep,</HI> Eccle&s;. 5. 12. Not the abundance of his goods, but the abundance of his
<PB N="216" REF="140">
<HI>Guilt</HI> wherewith his goods are gotten, together with the cares through which they are kept. In &s;leep they have hor|rours<NOTE PLACE="marg">Anxietates ani|mi eos pungentes tanquam aculei <HI>&amp;c.</HI> Lyranus.</NOTE> as Hornets humming in their ears and &s;tinging of their Hearts. The cur&s;ed <HI>Cananites</HI> God threatens to &s;end <HI>Hor|nets</HI> among them, Exod. 23. 28. which <HI>Au&s;tin</HI> and others expound to be per|plexities<NOTE PLACE="marg">Mu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tum mi&s;er e&s;t qui nec illud tem|pus quod natu|raliter quieti datum e&s;t qui|etum habere po|te&s;t <HI>Hugo</HI> de Sanct. Vict. in Ec. Ho. 12.</NOTE> of mind, that Day and Night &s;hould amaze them. Mo&s;t mi&s;erable wicked <HI>Men,</HI> toiled in the Day and trou|bled in the Night, not having that time quiet which is naturally given for qui|etne&s;&s;e.</P>
<P><HI>Object.</HI> Wicked Men for the mo&s;t part have quiet Sleep in the Night without any affrighting Dreames, or Dreames of vex|ations.</P>
<P><HI>An&s;w.</HI> 1. They may thus be <HI>vexed</HI> in the Night, though they <HI>Vapour</HI> in the Day. <HI>Seneca</HI> hath &s;ome &s;uch &s;aying as this; <HI>Men lye who &s;ay they think there is</HI><NOTE PLACE="marg">Mentiuntur qui dicunt &s;e non &s;entire e&s;&s;e de|um nam &amp; &s;i tibi affirmant interdiu, noctu tamen &amp; &s;ibi&punc; dubitant.</NOTE> <HI>no God, for though in the day when they are awake they talk high; yet in the dark Night and during Sleep they have their di&s;maying doubts.</HI> In the Night men have &s;uch Dreames of a certain <HI>Deity</HI> as draws in &s;ad perplexities, which yet in
<PB N="217" REF="140">
the day they tread down.</P>
<P>2. They have Dreames of affrighting matter though with that matter in Dreames they are not affrighted. That Sinne is matter of affrighting which they Dreame of with delight. See the <HI>drunk|ards</HI> Dreame, <HI>Prov.</HI> 23. 35. We finde the Dreame of <HI>Pharaohs</HI> Baker, <HI>Gen.</HI> 40. 5. It figured forth his Death, yet therein we do not reade him di&s;mayed. But &s;uch di&s;maying Dreames are the mo&s;t proper portion of wicked men.</P>
<P>2. <HI>Godly</HI> men may have trouble&s;ome Dreames as we &s;ee in <HI>Jobs</HI> ca&s;e. <HI>Au|&s;tin</HI><NOTE PLACE="marg">Contra Dei ha&s;ce afflictio|nes &amp; multi formes doemo|num incur&s;us quis &s;uae inno|centiae fidit, <HI>&amp;c. Augu&s;t.</HI> de civi. Dei. <HI>lib. 22. cap. 22.</HI> Totam noctem in &s;omnem dux|erim, ip&s;a cor|dis mei pene|tralia concepta mae&s;titia occu|pavit, <HI>&amp;c. Ba&s;il.</HI> Epi&s;t. 1. 86. ad Bo&s;|phor. Epi&s;cop.</NOTE> hath a con&s;iderable &s;aying. <HI>Again&s;t the&s;e afflictions from God and incur&s;ions of the Devill, who can think his inno|cency &s;hall defend him when oft children are &s;o vexed in their Dreames as they &s;hriek and cry out.</HI> Into &s;uch an afflicted <HI>ca&s;e</HI> may Gods Saints be ca&s;t, as trouble|&s;ome thoughts may keep them from Sleep, and in Sleep their thoughts may be troubled; Their minds may be a|mazed, and their hearts &s;ore wounded as with <HI>arrows</HI> from Heaven.</P>
<P><HI>Fourthly,</HI> The <HI>rea&s;ons</HI> for why <HI>God</HI> affrights in Dreames, referre to Men.</P>
<LIST>
<PB N="218" REF="141">
<ITEM>Both Good,</ITEM>
<ITEM>And Bad.</ITEM>
</LIST>
<P>1. <HI>Good</HI> Men, <HI>God</HI> upon them may &s;et loo&s;e &s;uch Dreames of feare,</P>
<LIST>
<ITEM>To Correct Evill, &amp;</ITEM>
<ITEM>To promote Good.</ITEM>
</LIST>
<P>1. For the correcting of &s;ome Sin which they have committed, or where|to they are enclined. An affrighting Dreame is Sinnes blacke &s;hadow. Sin that flatters them by Day, frights them at Night. For that which hath been plea&s;ing awake, they are perplexed in &s;leep.</P>
<P>2. For the promoting of Soule-good, &s;ome-&s;leep troubles may come,</P>
<LIST>
<ITEM>To provoke them to Prayer, &amp;</ITEM>
<ITEM>To prepare them for Peace.</ITEM>
</LIST>
<P>1. In <HI>order</HI> to prayer, Dreames may be drawn in dreadfull. That good man <HI>Pareus</HI> upon his terrible Dreame relating to the de&s;olation of <HI>Heydelberg</HI><NOTE PLACE="marg">O Deus cle|menti&s;&s;ime or<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> averte omen &s;i|ni&s;trum &amp; &s;er|va Sareptam tuam a va&s;tati|one ho&s;tium in|tus &amp; foris.</NOTE> broke out into prayer, and after when awaked breathed out earne&s;t de&s;ires to <HI>God</HI> for preventing that di&s;mall Doome.</P>
<P>2. In <HI>Order</HI> to peace, God may make Dreames to perplex.</P>
<LIST>
<ITEM>As to &s;ettle Soul-peace the &s;urer,</ITEM>
<ITEM><PB N="219" REF="141">And to rai&s;e it the higher.</ITEM>
</LIST>
<P>1. That &s;uch peace may have the &s;urer &s;etlement, God affrights them with Night-&s;orrowes to e&s;tabli&s;h their Day-comforts: upon &s;uch &s;hakes in the boughs, Spiritual Joy grows more &s;trong in the roots.</P>
<P>2. That &s;uch Joy and peace may be &s;et at the higher price; they may the more e&s;teem the light of &s;weet comforts when they come out of the dark of the Night-&s;orrows. One reports of the<NOTE PLACE="marg">Procopius Ar|chiepi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. &s;pala|tin. Concio in <HI>Rom. 12. 13. page 13.</HI></NOTE> people neer the <HI>Pole</HI> where the <HI>Night</HI> is many moneths long, as &s;oone as there is any appearance of the <HI>Sun</HI> they deck them&s;elves brave and get to the moun|tains leaping and &s;inging, <HI>Behold the Sun, the Sun.</HI></P>
<P>2. Sinfull men <HI>God</HI> may di&s;may with<NOTE PLACE="marg">&V;nde malignus ho&s;tis conturbat <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t interimat in|de mi&s;ericors Deus hoc erudi|at u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vivat. Gregor. moral. <HI>lib. 2.</HI> Per diem vex|atur laboribus per noctem agi|tatur timoribus, <HI>Augu&s;t.</HI> in <HI>P&s;al. 50.</HI></NOTE> Dreames,</P>
<LIST>
<ITEM>As a meaning of Mercy, <HI>or</HI></ITEM>
<ITEM>As a warning of Ju&s;tice.</ITEM>
</LIST>
<P>1. In <HI>Mercy,</HI> to rouze and awaken Con&s;cience to con&s;ider their mi&s;ery through &s;in, that therein they cannot &s;leep quietly. A Dreame gives them &s;uch a check as to <HI>Jonah, What meane&s;t thou O &s;leeper, ari&s;e and call upon thy
<PB N="220" REF="142">
God;</HI> or &s;uch a blow on the Soule, as <HI>Peters</HI> on the &s;ide; <HI>Ari&s;e up quickly, ha&s;te out of this pri&s;on.</HI></P>
<P>2. In <HI>Ju&s;tice,</HI> to a&s;&s;ure them &s;ad pu|ni&s;hments do approach, that &s;hall op|pre&s;&s;e them for ever. Now &s;o mi&s;era|ble as not a night quiet, but much wor&s;e is coming that will cru&s;h them in Hell. The&s;e things thus unfolded as referring to fearfull Dreames in their <HI>Explicatory</HI> part,</P>
<P><HI>Secondly,</HI> I proceed to their <HI>applica|tory</HI> part, in which I &s;hall &s;peak only to &s;uch Dreames as are <HI>afflictive,</HI> evill and painfull, and wherein Gods di&s;plea&s;ure may appear: where I &s;hall propo&s;e Du|ties of <HI>two</HI> &s;orts,</P>
<LIST>
<ITEM>Some antecedent, &amp;</ITEM>
<ITEM>Some con&s;equent.</ITEM>
</LIST>
<P>1. Things <HI>antecedent</HI> that concerne our e&s;cape of &s;uch skaring Dreames. Con&s;ider;</P>
<LIST>
<ITEM>The Cau&s;es why, &amp;</ITEM>
<ITEM>The cour&s;es how.</ITEM>
</LIST>
<P>1. The <HI>cau&s;es</HI> why from &s;uch Dreames we &s;hould labour deliverance, are,</P>
<LIST>
<ITEM>The good they oppo&s;e, &amp;</ITEM>
<ITEM><PB N="221" REF="142">The evill they produce.</ITEM>
</LIST>
<P>Dreadful Dreames they do undoubt|edly with power oppo&s;e.</P>
<LIST>
<ITEM>Peace po&s;&s;e&s;&s;ed, &amp;</ITEM>
<ITEM>Ea&s;e expected.</ITEM>
</LIST>
<P>1. Pre&s;ent <HI>Peace</HI> they oppo&s;e: Da&s;h out Candles of comfort, rout lawfull delights, they put a period to Saints pre&s;ent pro&s;perous e&s;tate. Time was when <HI>Job</HI> lay upon his bed and <HI>Gods</HI> candle &s;hined over his head, he went through the darkne&s;&s;e of the night, by the Lords light. <HI>O that I were as in moneths pa&s;t</HI> (&s;ayes he) <HI>when his Candle &s;hined upon my head, and by his Light I went through dark|ne&s;&s;e,</HI> Job 29. 3. Now <HI>Job</HI> is upon his bed and the Candle out, he goes through the darkne&s;&s;e of the Night and his Soul &s;ees no Light. Vi&s;ions he hath, but they are terrifying and all his Dreames skaring. Not onely men but great men mounted in the height of Honour, have been brought down by Dreames of terrour, <HI>Dan. 4. 4, 5. I Nebuchadnezzar was at re&s;t in my hou&s;e and flouri&s;hing in my Palace, I &s;aw a Dreame that made me
<PB N="222" REF="143">
affraid, and the thoughts upon my bed, and the vi&s;ions of my head troubled me.</HI> When he was as a tall tree who&s;e <HI>boughs</HI> were &s;trong, <HI>Leaves</HI> faire, fruit much, <HI>&amp;c.</HI> he beheld in his &s;leep one coming down from Heaven, and thought he heard him &s;ay, <HI>Cut down the tree, breake the branches, &s;hake the Leaves, &s;catter the fruit,</HI> &amp;c. This fill'd him with feare, &s;o that all the comforts of his Court could not quiet him.</P>
<P>2. That <HI>future</HI> ea&s;e which men ex|pect, &s;uch Dreames pre&s;ent. When night comes, men lye down and look for re&s;t. <HI>Jacob</HI> in his travells when the Sun was &s;et and Night overtooke him, though he was abroad in the o|pen fields, and had onely a pillow of &s;tones, yet he &s;lept &s;weetly and Dreamt comfortably, <HI>Gen.</HI> 28. 11. Three things when they meet do much help comfortable and quiet &s;leep <HI>viz.</HI></P>
<LIST>
<ITEM>The &s;ilence of the Night,</ITEM>
<ITEM>The &s;afety of the Hou&s;e,</ITEM>
<ITEM>The advantage of a Bed.</ITEM>
</LIST>
<P><HI>Job</HI> had all the&s;e. In the Night time he had his Hou&s;e to be in, and his
<PB N="223" REF="143">
Bed to lye on, &s;o that he looked for re&s;t but found no refre&s;hment, In &s;tead of being ea&s;ed he was amazed, In &s;tead of quiet &s;leeps he had skaring Dreames. He expected the benefit of his Bed, and comfort of his Couch, but his bed was his rack and his couch his torment, whence comes the complaints of the Text. All the comforts that a man hath in hand, or in hope, may be da&s;hed by a dreadfull Dreame.</P>
<P>2. For the evils that &s;uch Dreames may produce, they are either,</P>
<LIST>
<ITEM>Of Sin, <HI>or</HI></ITEM>
<ITEM>Of Mi&s;ery.</ITEM>
</LIST>
<P>1. Through a terrible Dreame a man<NOTE PLACE="marg">Somnia fallaci ludunt temera|ria nocte &amp; pavidas mentes fal&s;ae timere jubent. Proper|tius, <HI>lib. 3. Eleg. 4.</HI></NOTE> may fall into following &s;ins, di&s;temper|ed pa&s;&s;ions, ill expre&s;&s;ions; yea &s;ome men they have &s;et about very &s;infull actions awake, from tho&s;e &s;ad impre&s;&s;i|ons they have received in their &s;leep. I have read of a man, who Dreaming he had lo&s;t his money, awaked in a fright and immediately went and murder|ed him&s;elf. It &s;eems <HI>Job</HI> had &s;ome de&s;perate thoughts again&s;t him&s;elf in the day, through tho&s;e di&s;maying things whereof he Dreamt in the Night.
<PB N="224" REF="144">
Thou skare&s;t me with Dreames and ter|rifie&s;t me with vi&s;ions, &s;o that my Soule chu&s;eth &s;trangling, and death rather then life. <HI>Hyppocrates</HI> a learned Phy&s;ician reports, that &s;ome of his patients po&s;&s;e&s;|&s;ed with the&s;e night-perplexities, plung|ed them&s;elves into deep pits in the day, and divers ways attempted their deaths.</P>
<P>2. Through terrible Dreames a man may fall into much following mi&s;ery. Hence &s;ome have been bereaved of the u&s;e of rea&s;on and &s;mitten with madne&s;s. <HI>Diodate</HI> and other Scripture-Interpre|ters note, that <HI>Nebuchadnezzar</HI> after his dreadfull Dreame, <HI>Dan.</HI> 4. &s;oon fell into a &s;ad di&s;ea&s;e called <HI>Lycanthropie,</HI> wherein he lo&s;t all manner of humane under&s;tanding, for&s;ooke the &s;ociety of men, became bruti&s;h, fierce, and wild like a <HI>Bea&s;t,</HI> living in the fields for the &s;pace of &s;even yeers. The di&s;|temperatures that were upon his Dreames, and the terrors upon the In|terpretation thereof did di&s;po&s;e him thereunto. Hence &s;ome men have been as it were in hell, while they have<NOTE PLACE="marg">Polidor. Virgil. <HI>Ang.</HI> hy&s;to. <HI>lib. 25.</HI></NOTE> been on earth. Hi&s;tory reports, of <HI>Rich|ard</HI> the third, the Night before he was
<PB N="225" REF="144">
&s;lain in <HI>Bo&s;worth</HI> field, he had a mo&s;t terrible dreame, wherein he thought all the <HI>Devils</HI> in hell pulled, and haled him, in hideous and ugly &s;hapes; the fixed feares of which, helped his fall upon the following Day.</P>
<P>The&s;e things may be as cogent cau&s;es, to keep off what we can, &s;uch skaring Dreames.</P>
<P>2. For <HI>Cour&s;es</HI> adjuvant whereby &s;uch Dreames may be kept off: They con|&s;i&s;t,<NOTE PLACE="marg">Sic enim e&s;t comparata mens no&s;tra ut quae interdiu cupidus vidit, appetit, timuit, horum &s;i|mulachra noctu dum ab exter|nis &s;en&s;ibus e&s;t, avocata &s;omni|and<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> videat vel videre &s;e putat. <HI>Zanch.</HI> Tractat. de Di|vinat.</NOTE></P>
<LIST>
<ITEM>Of Caut<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ns, &amp;</ITEM>
<ITEM>Of Coun&s;els.</ITEM>
</LIST>
<LIST>
<HEAD>There be,</HEAD>
<ITEM><HI>Evill things</HI> again&s;t which we mu&s;t be vigilant, &amp;</ITEM>
<ITEM><HI>Good things</HI> about which we mu&s;t be diligent.</ITEM>
</LIST>
<P>Would we &s;leep free from affright|ing Dreames.</P>
<LIST>
<ITEM>There be &s;ome things we mu&s;t beware we have not,</ITEM>
<ITEM>There be other things we mu&s;t beware we do not.</ITEM>
</LIST>
<P>Take heed we have not our hearts po&s;&s;e&s;&s;ed,</P>
<LIST>
<ITEM>With covetous De&s;ires,</ITEM>
<ITEM>With carnall Delights.</ITEM>
</LIST>
<P><PB N="226" REF="145">1. De&s;ires covetous may cau&s;e the <HI>Lord</HI> to let loo&s;e unquiet Dreames. Thus God makes the world to be as an <HI>Engine,</HI> to torment mens mindes at midnight. 'Tis a puni&s;hment upon a worldly Man, what <HI>Solomon</HI> mentions, Eccle&s;. 2. 23. <HI>All his dayes are &s;or|rowes, and his travell grief, yea his heart taketh not re&s;t in the Night.</HI> In the Night his body may take &s;ome &s;leep,<NOTE PLACE="marg"><GAP DESC="foreign">, &amp;c. <HI>Clemens Alexand.</HI> Pae|dagog. lib. 2. c. 5.</NOTE> but his heart takes no re&s;t; that lies as upon a <HI>Pillow</HI> &s;tuffed with thornes through perplexing Dreames. 'Tis &s;aid of the <HI>Nightingale,</HI> that in the Night-&s;ea&s;on, he &s;ets him&s;elf with a thorn at his brea&s;t, that, when he is a&s;leep, may prick and prompt him to awake and &s;weetly &s;ing. A covetous Man his worldly care commonly in the Night &s;ets a thorn at his brea&s;t, whence are many &s;ad &s;ighs in his &s;leep, and groanes that argue grief.</P>
<P>2. Delights carnall cau&s;e <HI>God</HI> to let fall afflicting-Dreames. In the Day Men lay in their fuell, and kindle a fire of fle&s;hly contents, their lu&s;tfull plea|&s;ures are as &s;parks in the light of which they walk, but when Night comes, the
<PB N="227" REF="145">
hand of the <HI>Lord lays them down in &s;or|row.</HI> I&s;a. 50. 11. The <HI>Lord</HI> lets loo&s;e the <HI>Devil</HI> by Dreames to di&s;may their mindes. We read, <HI>Judg.</HI> 4. How <HI>Jael</HI> gave <HI>Si&s;era</HI> milk and butter when he was awake, but &s;truck him with a nail and hammer when he lay a&s;leep; So <HI>Satan,</HI> while Men are awake, tickles them with &s;infull plea&s;ures, and when they are a&s;leep, torments their mindes with di&s;maying Dreams; that perplexes in the Night, which plea&s;es in the Day.</P>
<P>Again, Would not we have God to skare us with Dreames; let us take heed,</P>
<LIST>
<ITEM>That we do nothing again&s;t clear<NOTE PLACE="marg">Lege <HI>Luther.</HI> loc. 42. 3 e cla&s;&s;is de pavoribus Con&s;cientiae.</NOTE> light, &amp;</ITEM>
<ITEM>That we do nothing again&s;t Gods Saints.</ITEM>
</LIST>
<P>1. Again&s;t the Light of Knowledge, let us not act any thing: Hence comes Con&s;cience to be &s;tartled with a&s;toni&s;h|ing Dreames: that's a &s;ad In&s;tance of <HI>Francis Spira,</HI> who was not onely a learned <HI>Lawyer,</HI> but a very knowing <HI>Chri&s;tian,</HI> yet revolting to the <HI>Romi&s;h</HI> Religion, he fell into &s;uch a de&s;pairing condition, that he was filled with the horrors of <HI>Hell,</HI> not only in his wake|full
<PB N="228" REF="146">
times, but in his &s;leeping Dreames. <HI>Alas</HI> (&s;ayes he to &s;ome that came to comfort him) <HI>no &s;ooner in the Night can I &s;natch a little &s;leep, but I &s;ee therein, the Devils come flecking into my cham|ber, and gathering all about my bed, and terrifying me with di&s;mall noi&s;es:</HI> The&s;e were the &s;orrowfull Sequels of his &s;e|verall &s;innes again&s;t Knowledge and Con&s;cience.</P>
<P>2. Again&s;t the people of <HI>God</HI> let us not act any thing; Some that have been enemies to Gods &s;ervants, <HI>God</HI> hath &s;ore|ly afflicted with affrighting Dreames: cruelties and tyrannes have turned &s;ome under the&s;e torments. <HI>Charles</HI> the ninth of <HI>France</HI> after his cruell <HI>Ma&s;|&s;acre</HI> could hardly &s;leep, and when he did, he was haunted with hideous feares; Oh the loud peales that Prote&s;tant bloud have rung in the ears of &s;leeping Men. <HI>Apollodorus</HI> the <HI>tyrant</HI> dreamt that he was flead by the <HI>Scythians,</HI> and boyled in a &s;eething Cauldron, and that his own<NOTE PLACE="marg"><HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lutarch</HI> de &s;e|a Dei vindi|cta. <GAP DESC="foreign">, <HI>&amp;c.</HI></NOTE> heart &s;hould &s;ay to him; <HI>I am the cau&s;e of this thy fearfull torments.</HI> Oh let us flee the&s;e things, all tendences therunto, and what may border thereupon, that no
<PB N="229" REF="146">
Dreams may di&s;may us.<NOTE PLACE="marg">Si &s;apientia fi|de&mdash;Prob&egrave; muniti fuerimus ne&abque; domi &s;edentes metu concutie|mur neque dor|mientes phan|ta&s;matis turba|bimu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. cap. in <HI>Prov.</HI> cap. 3. ver. 24.</NOTE></P>
<P>The <HI>Po&s;itive</HI> Meanes which we are to ob&s;erve for prevention of perplexing Dreames:</P>
<LIST>
<ITEM>Some are in re&s;pect of our Faith, &amp;</ITEM>
<ITEM>Others are in re&s;pect of our Life.</ITEM>
</LIST>
<P>In relation to <HI>Faith,</HI> we &s;hould labour,</P>
<LIST>
<ITEM>To rai&s;e up our minds to God, &amp;</ITEM>
<ITEM>To re&s;t under the wings of God.</ITEM>
</LIST>
<P>1. By <HI>Faith</HI> let us lift up our &s;elves to <HI>God,</HI> &s;o may we be above &s;uch Dreams: As in the air, the highe&s;t region is mo&s;t free from tempe&s;tuous &s;tormes, &s;o in the earth, the heavenlie&s;t mind is be&s;t freed from trouble&s;ome Dreames: 'Tis written of the <HI>Aegyptians,</HI> by rea&s;on they live in low fenns where they are much vexed with Gnats; they u&s;e at Night to go up into high Towers, and<NOTE PLACE="marg">Herodotus. <HI>l.</HI> 2.</NOTE> tho&s;e creatures not flying &s;o high, they are free from their di&s;turbing &s;tings: Whil&s;t we live below, let us when Night comes, by the feet of Faith and Hope go up to God our high tower, that we may e&s;cape the &s;tings of di&s;turbing Dreames.</P>
<P>2. By <HI>Faith</HI> let us lay our &s;elves upon <HI>God,</HI> repo&s;ing our &s;elves under his &s;afe wings, &s;o may we be free from the&s;e
<PB N="230" REF="147">
Night-feares: Though it hath another &s;en&s;e, it may be of &s;ome u&s;e, which the Prophet &s;peaks, P&s;al. 91. 4, 5. <HI>He &s;hall cover thee with his feathers, and under his wings &s;halt thou tru&s;t: Thou &s;halt not be afraid for the terrour by Night:</HI> Little Chickens &s;leep under the <HI>wings</HI> of the <HI>Hen,</HI> and no harme can mole&s;t them; &s;o if we &s;leep under the wings of <HI>Gods</HI> Promi&s;es, no Dreame &s;hall di&s;tract us. Thus let us u&s;e our Faith.</P>
<P>In relation to life, let us labour,<NOTE PLACE="marg">Lege <HI>Luther.</HI> loc. 42. 3ae. cla&s;. de Antidotis tentationum.</NOTE></P>
<LIST>
<ITEM>To live holily, &amp;</ITEM>
<ITEM>To live cheerfully.</ITEM>
</LIST>
<P>1. Let us <HI>lead</HI> a <HI>holy</HI> life, that the Lord may not skare us with Dreames.</P>
<LIST>
<ITEM>By putting away all iniquity, &amp;</ITEM>
<ITEM>By the po&s;itive practice of piety.</ITEM>
</LIST>
<P><HI>Job</HI> makes his <HI>moan,</HI> that <HI>God</HI> skared him with Dreames; <HI>Zophar</HI> gives him good coun&s;ell for his cure: <HI>If thou pre|pare thine heart, and &s;tretch out thy hands towards God: If iniquity be in thy hand, put it farre away, and let not wickedne&s;s dwell in thy Tabernacles; Then &s;halt thou lie down, and none &s;hall make thee afraid.</HI> Job. 11. 13, 14. 19. We mu&s;t go in Gods wayes with a firm foot, and take &s;trait
<PB N="231" REF="147">
&s;teps, not &s;tumble in the Day, if we would not &s;tartle in the Night. Prov. 3&punc; 23, 24. <HI>Thou &s;halt walk in thy way &s;afely, and thy foot &s;hall not &s;tumble; when thou lye&s;t down thou&s;halt not be afraid, yea thou &s;halt lie down and thy &s;leep &s;hall be &s;weet.</HI></P>
<P>2. Let us lead a <HI>cheerfull</HI> life ever|more rejoycing in the Lord, that we may be delivered from the&s;e perturbing Dreames, the more light of comfort we have&punc; when awake, the le&s;s darkne&s;s of terror we &s;hall have when we &s;leep: the more &s;pirituall joy in the Day, the more peaceable &s;leep in the Night.</P>
<LIST>
<ITEM><HI>The Light of a well|quieted Con&s;cience,</HI> &amp; Help much herein.</ITEM>
<ITEM><HI>The Light of Gods lo|ving Countenance,</HI> Help much herein.</ITEM>
</LIST>
<P><HI>Lord lift thou up the Light of thy coun|tenance,</HI> &s;ayes <HI>David; Thou ha&s;t put gladne&s;s in my heart, more then in the time that their corn and wine and oyl en|crea&s;ed: I will both lay me down in peace and &s;leep, for thou Lord only make&s;t me to re&s;t in &s;afety.</HI> P&s;al. 4. 6, 7, 8. [<HI>Peace</HI> and <HI>Sleep</HI>] In the &s;leep of his body, he had the peace of his mind. Much care is re|quired to compa&s;s &s;uch comfortable
<PB N="232" REF="148">
quiet and peaceable &s;leep, and at lea&s;t to fence off affrights from the <HI>Devil</HI> in Dreames: &s;hall the <HI>Devil</HI> be indu&s;tri|ous by the&s;e to deterre, and not we be in|du&s;trious from the&s;e to be &s;ecure? 'Tis reported of <HI>Scorpions</HI> (Serpents &s;o<NOTE PLACE="marg"><HI>Scorpion</HI> <GAP DESC="foreign">.</NOTE> called from their &s;cattering and ca&s;ting their poy&s;on Night and Day, up and down) how they link together to mo|le&s;t &s;leeping-Men, one will &s;tick fa&s;t to the roof or wall of the Hou&s;e, a &s;econd to him, a third to the &s;econd, and &s;o make a chain till they reach the party a&s;leep. The la&s;t &s;tings and returnes, and &s;o every one goes back in his order. This <HI>Eglinus</HI> upon the Revelation re|lates;<NOTE PLACE="marg">Vide <HI>Eglinum</HI> in Ap<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cal.</NOTE> the &s;ame may fitly be affirmed of the <HI>Devils</HI> tho&s;e infernall &s;pirits in their mon&s;tiou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> mole&s;tings of &s;ome &s;leeping-Men: Now the cour&s;e &s;ome have taken to&punc; lie quiet, and &s;leep free from the &s;tings of Scorpions, may be of u&s;e in this ca&s;e.</P>
<P><HI>Aelian</HI> relates, how in <HI>Lybia</HI> and other like parts, Men &s;leep in their boots, they<NOTE PLACE="marg">Ocreatos dor|mire &s;olere, <HI>&amp;c.</HI></NOTE> &s;et their beds from the wall, and place the feet of their beds in pots of water, lying up in the highe&s;t Roomes to re&s;t
<PB N="233" REF="148">
without &s;uch mole&s;ts. In this manner 'tis meet for Men again&s;t the&s;e de&s;igns of <HI>Satan,</HI> to &s;leep in their &s;pirituall ar|mour, to &s;et their minds off from the earth, not to lay their hearts too near the walls of the world, to &s;et the feet of their &s;oules in the waters of godly &s;or|row for &s;inne, to lie up in the Galleries of high Meditations and &s;weet Contem|plations of <HI>God,</HI> which may arme again&s;t the&s;e Evils, and procure the contrary Good.</P>
<P>Thus we &s;ee what are Requi&s;ites An|tecedent.</P>
<P>2. The <HI>Sub&s;equent</HI> things that &s;erve for a Conclu&s;ion are upon a <HI>double</HI> Sup|po&s;ition.</P>
<LIST>
<ITEM>Suppo&s;e with &s;uch Dreames we are op|pre&s;&s;ed,</ITEM>
<ITEM>Suppo&s;e from &s;uch Dreames we are pre|&s;erved.</ITEM>
</LIST>
<P>If God does skare us with Dreames, our duty is,</P>
<LIST>
<ITEM>To find the true &s;ence of them, &amp;</ITEM>
<ITEM>To make the right u&s;e of them.</ITEM>
</LIST>
<P>That we may learn their le&s;&s;on, care is required,</P>
<LIST>
<ITEM>In making Praier to God, &amp;</ITEM>
<ITEM><PB N="234" REF="149">In a&s;king Coun&s;ell of Men.</ITEM>
</LIST>
<P>1. <HI>Inquire of God,</HI> we &s;ee; 2 Sam. 21. 1. <HI>That when the Lord afflicted I&s;raell with yeares of famine, David enquired of the Lord the cau&s;e; and the Lord an&s;wered, it is for Saul,</HI> &amp;c. So when the Lord afflicts us with Nights of feares, and Dreames of terror, we &s;hould &s;eek of God the cau&s;e, what particular &s;inne hath mo&s;t incen&s;ed God again&s;t us: God &s;kared Job with Dreames, Job cries to God, &s;aying, Shew me wherefore thou contende&s;t with me. <HI>Job.</HI> 10. 2.</P>
<P>2. <HI>Con&s;ult with Men,</HI> &s;o did <HI>Nebu|chadnezer</HI> when a Dreame had made him afraid, and thoughts upon his bed had troubled him: He entreats <HI>Daniel</HI> to tell him the interpretation thereof: <HI>All the wi&s;e Men</HI> (&s;ays the King to the Prophet) <HI>are not able to make it known, but thou art able, for the Spirit of the holy God is in thee, declare it therefore.</HI> Dan. 4. 9, 19.</P>
<P>The practicall <HI>U&s;e</HI> we are to make of di&s;maying Dreames is,</P>
<LIST>
<ITEM>To cea&s;e Sinne, &amp;</ITEM>
<ITEM>To do Good.</ITEM>
</LIST>
<P>1. Strive all that we can to get clear
<PB N="235" REF="149">
of &s;inne, &s;o did <HI>Job;</HI> God skaring with<NOTE PLACE="marg">Peccatum ho|mini vigilanti e&s;t inimicus blandiens, &amp; &s;omnianti e&s;t Scorpio pungens.</NOTE> Dreames, he cries to God, &s;aying, <HI>I have &s;inned, what &s;hall I do unto thee O thou pre&s;erver of Men? why do&s;t not thou par|don my trangre&s;sion, and take away my iniquity!</HI> Job. 7. 20, 21. The de&s;ign of God in &s;ome &s;uch Dreames is to &s;ever Men and their &s;innes: <HI>God &s;peaks once, yea twice, yet men perceive it not: In a Dreame in a vi&s;ion of the Night, when deep &s;leep falls upon men in &s;lumbrings upon the bed, then he opens the eares of Men and &s;ealeth their in&s;truction, that he may withdraw man from his purpo&s;e, and hide pride from Man, and keep back his &s;oul from the pit.</HI> Job. 33. 14, 15, 16, 17.</P>
<P>2. We mu&s;t &s;et upon &s;uch things as are <HI>good,</HI> when <HI>Nebuchadnezer</HI> had had his trouble&s;ome Dreame, the <HI>Prophet</HI> thus applies him&s;elf, <HI>O King, let my coun|&s;ell now be acceptable to thee, break off thy &s;innes by righteou&s;ne&s;s, and thy iniqui|ties by &s;hewing mercy, it may be a lengthe|ning of thy tranquillity.</HI> Dan. 4. 27. Let us upon &s;uch Dreames do what we can for the profit of our &s;elves and others: <HI>Eliphaz</HI> (one of <HI>Jobs</HI> freinds) &s;peaks of a Dreame him&s;elf had: <HI>In thoughts
<PB N="236" REF="150">
from the vi&s;ions of the Night, when deep &s;leep falls upon Men, fear came upon me, and trembling which made all my bones to &s;hake,</HI> &amp;c. Job 4. 12, 13, 14, 15. Though &s;ome conceive it was a delu&s;ive Dreame, yet it may appear to be a Dreame divine, becau&s;e it did &s;ugge&s;t that which was to aba&s;e man and ad|vance God; ver. 17. <HI>Shall mortall Man be more ju&s;t then God, &s;hall a Man be more pure than his Maker? Eliphaz</HI> did endeavour to improve this Dreame for <HI>Job</HI>'s profit, concluding thereupon his di&s;cour&s;e, with the&s;e words; <HI>Hear it and know it for thy good,</HI> Job 5. 27.</P>
<P><HI>La&s;tly.</HI> If we have peaceable &s;leep from Dreames di&s;turbing,</P>
<LIST>
<ITEM>The Mercy of God is to be prized, &amp;</ITEM>
<ITEM>The God of the Mercy is to be pray&s;ed.</ITEM>
</LIST>
<P>Gods Mercy is much to be confe&s;&s;ed, if we con&s;ider</P>
<LIST>
<ITEM>The malice of the Devil to draw &s;uch Dreames into all Men, &amp;</ITEM>
<ITEM>The mi&s;ery of &s;ome Men into whom &s;uch Dreames are drawn.</ITEM>
</LIST>
<P>1. The <HI>Devil</HI> is malicious, and de&s;ires &s;o to a&s;&s;ault all the &s;oules of Men: <HI>Satan</HI> him&s;elf is in continual torment,
<PB N="237" REF="150">
having no re&s;t Day nor Night, when he is not in <HI>Hell,</HI> he hath <HI>Hill</HI> in him; and could he compa&s;s it, we &s;hould never be quiet; he would in the Day di&s;may us, and in the Night <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">noy us, and not &s;uffer us to &s;leep one houre free from affrighting Dreames: therefore <HI>God</HI> herein does not only refraine him&s;elf, but al&s;o re&s;trains the <HI>Devil,</HI> beats him back and binds him up, who otherwi&s;e would fly about, and as a <HI>&s;critch-Owl</HI> clap his wings at our chamber windows, <HI>crying</HI> over our beds and heads in the Night to break our re&s;t: God doth not only him&s;elf forbear by Dreames to di&s;tre&s;s us, but keeps off our adver&s;ary that he cannot by skaring Dreames di|&s;tract us; O marvellous Mercy! that's a &s;weet promi&s;e, Zech. 2. 5. <HI>I &s;aith the Lord will be unto her a wall of fire round about:</HI> 'Tis an allu&s;ion to &s;ome <HI>Countries</HI> where abundance of wild bea&s;ts are, <HI>&s;hepherds</HI> and travellers who would &s;e|cure them&s;elves and their flocks, make fire round about their lodgings at Night: The <HI>Lord</HI> is as a wall of fire round about our Night-lodgings, the <HI>Devil</HI> dares not approach to interrupt our re&s;t: who
<PB N="238" REF="151">
would not admire this Mercy! Ob&s;erve;</P>
<P>2. Some Men are &s;o mi&s;erable who &s;uffer under &s;oul-skaring-Dreames, As that</P>
<LIST>
<ITEM>When they are a&s;leep, with fear they awake,</ITEM>
<ITEM>And when they are awake, they fear to &s;leep.</ITEM>
</LIST>
<P>1. <HI>From &s;leep with fear they come:</HI> Many a Man hath met with tho&s;e amazements in his bed, that have made him ri&s;e and runne from place to place and yet found no re&s;t. <HI>Au&s;tin</HI> lively lays out &s;uch a lamentable Creature; <HI>He flyes from his</HI><NOTE PLACE="marg">Fugiet ab agro ad civitatem &agrave; public<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ad d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mum, &agrave; domo in cubicul. <HI>Aug.</HI> in <HI>P&s;al. 45.</HI> tom. 8. fol. 286.</NOTE> <HI>bed-chamber into the hou&s;e, from his hou&s;e into the city, from the city&punc; into the feild,</HI> but his enemy followes: he flyes back from the field to the city, from the city to his hou&s;e, in his hou&s;e up to his bed|chamber, but his enemy finds him, and his skared con&s;cience cries upon him: Some after &s;leep are &s;weetly refre&s;hed, but all his &s;leep is imbittered, he comes from his bed as one out of Hell; &s;oul and body as tho&s;e <HI>two</HI> po&s;&s;e&s;&s;ed coming out of the <HI>Tombes,</HI> Mat. 8. 28.</P>
<P>2. To &s;leep with fear they go: As in the morning they ri&s;e up with terror,
<PB N="239" REF="151">
&s;o with trembling they lie down at<NOTE PLACE="marg">Mi&s;eriis corporis mi&s;eriis cordis, mi&s;eriis dum dormit, mi&s;eriis dum vigilat. <HI>&amp;c. Bernard.</HI> de Con&s;id. lib. 2. prop&egrave; finem. In nocte dies de&s;ideratur in die, nox quaeri|tur nulla requie &acirc; perturbationi|bus. <HI>&amp;c. Ambr.</HI> de bono mortis. cap. 3.</NOTE> Night, upon many a man is that made true: <HI>The Lord &s;hall give thee a tremb|ling heart, failing of eyes and &s;orrow of mind, thy life &s;hall hang in doubt, and thou &s;halt fear Day and Night; In the morning thou &s;halt &s;ay would God it were even, and at even thou &s;halt &s;ay would God it were morning, for the fear of thy heart wherewith thou &s;halt fear, and the &s;ight of thine eyes which thou &s;halt &s;ee.</HI> Deu. 28. 65, 66, 67. Some that have been terrified with Vi&s;ions and skared with Dreames have been afraid to think of the Night before it came, and amazed to remember the bed while yet abroad, but when evening is, the &s;inner &s;ighs; <HI>This Night mu&s;t I make my bed in Hell:</HI> oh what a mercy then is this, and worthy to be prized, our peaceable re&s;t!</P>
<P>As we have the Mercy let God have the Glory.</P>
<LIST>
<ITEM>Quiet &s;leep is the Gift of God, &amp;</ITEM>
<ITEM>It is the Love of God to give &s;leep quiet.</ITEM>
</LIST>
<P>1. <HI>'Tis Gods Gift</HI> when we have it, quiet &s;leep does revive nature as the dew or &s;mall rain does refre&s;h the gra&s;s; Now as the Prophet &s;peaks, Jer. 14. 22.
<PB N="240" REF="152">
<HI>Are there any of the gods of the heathen can cau&s;e rain, or can the heavens give &s;howres?</HI> So it may be &s;aid: <HI>Are there any of the creatures in earth or heaven that can give &s;leep?</HI> That <HI>God</HI> which gives &s;howres of rain mu&s;t give houres of re&s;t; peaceable repo&s;e is Gods peculiar <HI>Gift.</HI></P>
<P>2. 'Tis Gods Love when we gives it. P&s;al. 127. 2. <HI>For &s;o he gives his beloved &s;leep;</HI> that is &s;leep with quietne&s;s: yea the Hebrew word [<HI>Shena</HI>] for &s;leep, be|ing with [<HI>Aleph</HI>] a quiet or re&s;ting letter, otherwi&s;e then is u&s;uall, it &s;ignifies the greater quietne&s;s in time of &s;leep: And whereas &s;ome apply the place only to <HI>So|lomon</HI> who was called [<HI>Jedidiah</HI>] the beloved of the Lord; to whom God<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> gave &s;leep: The <HI>Septuagint</HI> turne the <HI>Hebrew</HI> word plurally, <HI>&s;o God giveth his beloved ones &s;leep:</HI> His Saints in ge|nerall God gives quiet &s;leep as a token of his love, yea in the times of their greate&s;t perill: Thus <HI>Peter</HI> in pri&s;on when he was bound with chaines be&s;et with &s;ouldiers and to die the next day, yet &s;ee how fa&s;t he was found a&s;leep; Act. 12. 6, 7. <HI>The &s;ame Night Peter was
<PB N="141" REF="152">
&s;leeping, and behold the Angel of the Lord came upon him, and a light &s;hined in the pri&s;on, yet Peter &s;lept,</HI> till the <HI>Angel</HI> &s;mote him on the &s;ide and rai&s;ed him up: &s;o God gives his beloved &s;leep, and let his beloved give him the honour, and the rather, becau&s;e&punc;</P>
<LIST>
<ITEM>Herein God an&s;wers our Praier,</ITEM>
<ITEM>Herein God fullfils his Promi&s;e.</ITEM>
</LIST>
<P>Is it not our Praier that God would prevent affrighting, and afford refre&s;hing &s;leep? and is it not Gods an&s;wer when in &s;leep he doth &s;u&s;tain us? <HI>I cried</HI> (&s;ays David) <HI>unto the Lord with my voice, and he heard me out of his holy Hill, I laid me down and &s;lep<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, for the Lord &s;u&s;tained me,</HI> P&s;al. 3. 4&punc; 5.</P>
<P>Is it not Gods Promi&s;e to vouch&s;afe &s;leep free from frights? <HI>Thou &s;halt lye down and &s;halt not be afraid, yea thou &s;halt lie down and thy sleep &s;hall be &s;weet.</HI> Prov. 3. 24. Hence Gods &s;ervants while they are in the wilderne&s;s and woods of this world, they &s;leep &s;afely, and Devils as wild <HI>bea&s;ts</HI> can do them no harme, <HI>Ezek.</HI> 34. 25. Have we through Gods ble&s;&s;ing this benefit, let us abundantly give prai&s;e and live prai&s;e unto God here|upon.</P>
<P><PB N="142" REF="153">Yea large prai&s;e belongs to the Lord for quiet &s;leep from Men of all &s;orts;</P>
<LIST>
<ITEM>Whether &s;innefull,</ITEM>
<ITEM>Or &s;anctified.</ITEM>
</LIST>
<P>1. <HI>Sinnefull Men</HI> are much engaged to God for his common providence, that allows them as the mercies of the <HI>Board</HI> in refre&s;hing food, &s;o the mercies of the <HI>Bed</HI> in pre&s;erving &s;leep: upon the want of which nouri&s;hment nature would be<NOTE PLACE="marg">Grande pro|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ecto in vobis do<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um Natu|rae requies e&s;t quae &s;i minus &s;uas exequatur partes quod re|liquum habet Natura totum turbabitur, <HI>&amp;c. Be<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n.</HI> &s;uper <HI>Cant.</HI> Serm. 84.</NOTE> weakened and wa&s;ted, di&s;turbed and de&s;troyed, and the wheeles of the whole man put out of order.</P>
<P>Indeed 'tis a wonder they can &s;leep quietly, mi&s;eries being many, pre&s;ent and approaching; poor wretches under <HI>Gods</HI> wrath a &s;ad &s;entence of death, dam|ned already, every day in danger of a dreadfull <HI>arre&s;t</HI> for de&s;perate <HI>Debts&punc;</HI> they are not able to pay: they lie on their beds as <HI>Damocles</HI> &s;ate in his chamber, a naked &s;word hangs over their heads: <HI>The &s;tone crying out of the wall, and the beame out of the timber an&s;wering it:</HI> Sinne lies at the door, the <HI>Devil</HI> dwells in the hou&s;e, hell fire ready to burn them in their <HI>beds,</HI> yet they &s;leep: 'Tis &s;ecu|ritie in them, yet clemency in <HI>God</HI> that
<PB N="143" REF="153">
does not let loo&s;e affrighting <HI>Devils</HI> in skaring Dreames.</P>
<P>2. <HI>Sanctified Men</HI> are much engaged to God for his &s;peciall providence in their peaceable &s;leepes, con&s;idering the deep dangers they may imagine them|&s;elves in on every &s;ide, from de&s;perate enemies of all &s;orts;</P>
<LIST>
<ITEM>Both Devils, &amp;</ITEM>
<ITEM>Wicked Men.</ITEM>
</LIST>
<P>1. <HI>Devils</HI> that wait Day and Night to do them harme; did not <HI>God</HI> &s;et <HI>His</HI> Angels to keep corp&s;e-du-guard, and to encamp about their beds, how oft would the <HI>Devil</HI> beat up their quarters and &s;ur|prize them with terrors? But through <HI>God,</HI></P>
<LIST>
<ITEM>He cannot affright, as he attempts,</ITEM>
<ITEM>He cannot effect, as he affrights.</ITEM>
</LIST>
<P>1. <HI>Affright</HI> he cannot &s;o oft as he <HI>at|tempts;</HI> he cannot ca&s;t in &s;o many ter|rors as he makes trials: What <HI>Pliny</HI><NOTE PLACE="marg">Cauda &s;emper in ictu e&s;t nullo|que momento meditari ce&s;&s;at ne quando occa|&s;ioni de&s;it. <HI>Plin.</HI> l. 11. c. 25. lib. 8. cap. 29.</NOTE> reports of the <HI>Scorpion</HI> is true of <HI>Satan,</HI> he is continually putting out his &s;ting, when yet often he cannot reach the &s;ouls of <HI>Gods</HI> Saints, &s;o as to fa&s;ten one fear.</P>
<P>2. <HI>Effect</HI> he cannot &s;o oft as he af|frights; he skares them with that in the
<PB N="144" REF="154">
Night which he cannot accompli&s;h in the Day; when he &s;trikes them with Dreames, he would &s;trike them with death; they &s;hould throughly feel the evils they fear; he cannot by rending inflict, though he does by roaring af|fright.</P>
<P><HI>Indeed the Devil</HI> (&s;ays Bernard) <HI>is a</HI><NOTE PLACE="marg">E&s;t quidem leo rugiens, &s;ed gratias ago magno illi Leo|ni de Tribu Ju|dae, <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">gire pote&s;t, &s;eri<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">n pote&s;t <HI>&amp;c <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ern.</HI> in <HI>P&s;al</HI> Qui habi|tat, <HI>&amp;c.</HI> Ser. 13.</NOTE> <HI>roaring Lion, but I thank the great Lion of the Tribe of Judah, he roares but he cannot rend;</HI> but how much thanks is due to the Lord, who &s;ometimes &s;o &s;tops this Lions mouth that he can nei|ther <HI>rend</HI> nor <HI>roare,</HI> not being able with the lea&s;t fear to mole&s;t good Men.</P>
<P>2. Wicked Men may occa&s;ion Saints skares and feares, and did not God pre|vent thoughts of their mon&s;trous malice, their cur&s;ed &amp; cruell wrath, rage and fury would cau&s;e affrighting Dreames. Some of the <HI>Papi&s;ts</HI> report of their S^t <HI>Dominick</HI> the <HI>Father</HI> of the <HI>Dominicans,</HI> how when his <HI>Mother</HI> was with child of him, &s;he dreamed that &s;he brought forth a wolf<NOTE PLACE="marg">Lege <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">ae. Ovid</HI> epi&s;t. Paridis &amp; <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">el<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nae.</HI></NOTE> with a fire-brand in his mouth, and &s;uch a manner of per&s;on he afterwards pro|ved: Wicked Men are like wolves with fire-brands in their mouthes, or like
<PB N="145" REF="154">
<HI>Lions</HI> breathing fire again&s;t the be&s;t of men. <HI>My &s;oul is among Lions, I lie a|mong them that are &s;et on fire,</HI> &amp;c. P&s;al 57. 4. And would not &s;uch a lodging bring in skaring Dreames, but that a|gain&s;t them God is good, through who&s;e kindne&s;s we &s;leep &s;ecure: <HI>Lord how are they encrea&s;ed that trouble me, many are they that ri&s;e up again&s;t me; I laid me down and &s;lept for the Lord &s;u&s;tained me,</HI> P&s;al. 3. 1, 2.</P>
<P>Yea, Devils and men &s;et a&s;ide, do not we to &s;uch Dreames di&s;po&s;e our &s;elves? opening the doore to feares in &s;leep by needle&s;s feares when we are a|wake: even awake we oft trouble our mindes with meer imaginary matters, which might make our minds to imagine &s;trange things in &s;leep: how ju&s;tly might God puni&s;h us with Night-&s;or|rows, for not regarding our day-com|forts&punc; <HI>The Eternall God would</HI> (&s;aith<NOTE PLACE="marg">In cubiculo tuo ob&s;curas tibi lucem. Radiare tibi vult Deus Aeternus, &s;ed <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ubilum facis tibi, <HI>&amp;c. Aug.</HI> in <HI>P&s;al. 91.</HI></NOTE> Au&s;tin) <HI>&s;hine as a bright Sunne into thy &s;oul, and thou darkene&s;t all with Clouds of thine own creating, thou hange&s;t thy bed-chamber with blacks, and when thou mighte&s;t be &s;ecure, thou trouble&s;t thine own head and heart with cares and feares:</HI>
<PB N="146" REF="155">
How good is <HI>God</HI> who doth not leave us in our &s;leeping-times to trouble&s;ome Dreames! That Dreame-di&s;mayments do not amaze our mindes, 'tis mercy, <HI>To God be glory for ever and ever,</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV2>
<DIV2 N="6" TYPE="part">
<PB N="147" REF="155">
<HEAD>VI. Of Profitable and In&s;tructing DREAMES.</HEAD>
<EPIGRAPH>
<BIBL>Matth. 2. 12.</BIBL>
<Q>And they being warned of God in a Dreame that they &s;hould not return to Herod, departed into their own Coun|trey another way.</Q>
</EPIGRAPH>
<P>_IN the former having fi|ni&s;hed<NOTE PLACE="marg">Saep&egrave; &egrave; &s;omniis di&s;camus Dei, <GAP DESC="foreign">, &amp;c. <HI>Paraeus</HI> in <HI>Gen. 21.</HI></NOTE> what referrs to <HI>Dreames</HI> wherein <HI>God</HI> afflicts. I proceed to &s;uch <HI>Dreames</HI> whereby <HI>God</HI> in&s;tructs. For an In|&s;tance of this &s;ort we may ob&s;erve the Dream in the Text. <HI>And they being war|ned of God in a Dreame that they &s;hould not
<PB N="148" REF="156">
return to Herod, they departed into their own Countrey another way.</HI></P>
<P>Concerning this <HI>Dreame</HI> as here the Holy <HI>Evangeli&s;t</HI> &s;ets forth, <HI>Four</HI> things are con&s;iderable.<NOTE PLACE="marg">De hi&s;ce Magis lege, Theophi. lib. in Math. chry&s;o&s;t. in o|pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. imperfect. <HI>Hom.</HI> 11. Ci|cero de divinat. P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">in. lib. 20. <HI>Ambr. lib. 1.</HI> officio. <HI>cap 28.</HI></NOTE></P>
<LIST>
<ITEM>1. <HI>The Subjects of it,</HI></ITEM>
<ITEM>2. <HI>The Sub&s;tance of it,</HI></ITEM>
<ITEM>3. <HI>The Receits of it,</HI> &amp;</ITEM>
<ITEM>4. <HI>The Effects of it.</HI></ITEM>
</LIST>
<P>1. For the <HI>Subjects</HI> or the men into who&s;e minds God &s;ent this Dreame: I &s;hall only demon&s;trate them by three remarkable <HI>Things;</HI><NOTE PLACE="marg">Magi viri docti et&s;i barbari patria &amp; domo relicta &amp; lon|gam viam con|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">cerunt, &amp; cum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eni&s;&s;ent nulto metu a|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rarunt, <HI>&amp;c. Chry&s;o&s;t.</HI> Hom&punc; 24. in 1 <HI>Cor. cap. 10.</HI></NOTE></P>
<LIST>
<ITEM>1. <HI>The Knowledg they h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d,</HI></ITEM>
<ITEM>2. <HI>The Voyage they made,</HI> &amp;</ITEM>
<ITEM>3. <HI>The Homage they did.</HI></ITEM>
</LIST>
<P>1. <HI>Knowledg they had.</HI> Hence they were called <HI>Wi&s;e men: In the days of He|rod the King, behold there came wi&s;e men,</HI> ver. 1. Their wi&s;dome, under|&s;tanding, or knowledg is three wayes di&s;coverable!</P>
<LIST>
<ITEM>1. <HI>By the Mea&s;ure of it,</HI></ITEM>
<ITEM>2. <HI>By the Matter of it,</HI> &amp;</ITEM>
<ITEM>3. <HI>By the Meanes of it.</HI></ITEM>
</LIST>
<P>1. The <HI>Mea&s;ure</HI> of their Knowledg and Wi&s;dome was great, which gained them this name of Wi&s;e Men. [<HI>Magi</HI>]
<PB N="149" REF="156">
'tis as <HI>Pareus</HI> reports a <HI>Per&s;ian</HI> word im|porting<NOTE PLACE="marg">Magi apud Per|&s;ic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s viri <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">runt primariae au|thoritatis obre|rum peritiam: qui con&s;iliis re|gum praee&s;&s;ent, <HI>&amp;c.</HI> Pareus. <HI>Cyprian</HI> Serm. de&punc; Bapti&s;mo. <HI>Chry&s;. Hom. 6.</HI> in <HI>Matth. 2.</HI></NOTE> men &s;o expert in prudence as they were prompt and fit to be chief Coun&s;ellours unto Kings, and out of which for their wi&s;dome-&s;ake &s;ome were cho&s;en to be <HI>Kings,</HI> and &s;uch were the&s;e wi&s;e men in the account of <HI>Cypri|an</HI> and &s;everall others.</P>
<P>2. The <HI>Matter</HI> of their Knowledge was <HI>good.</HI> Not onely had they Hu|mane Learning in the &s;ciences of the World, as in Mathematicall and A&s;tro|nomicall Knowledg; &s;o <HI>Calvin</HI> con|cludes they did excell; but al&s;o &s;ome<NOTE PLACE="marg">Apud Gentes erat liber Tri&s;|megi&s;ti cui ti|tulus <GAP DESC="foreign">. <HI>Augu&s;t.</HI> lib. 5. cap. 3. de Haerie&s;ibus. <HI>Cyril.</HI> l. 8. contr. <HI>Jul. Clenn. Alex.</HI> l. 5. Strom.</NOTE> Learning in matters <HI>Divine,</HI> endowed with &s;ome Metaphy&s;icall and Theologi|call Knowledg as relating to <HI>God</HI> and <HI>Chri&s;t</HI> his Sonne to come into the World. Wi&s;e men among the <HI>Gentiles</HI> had &s;ome &s;uch knowledge as concerned <HI>Chri&s;t;</HI> So <HI>Cyrill</HI> and &s;everall a&s;&s;ert.</P>
<P>3. The <HI>meanes</HI> of their knowledg as to this part of principles appertaining to<NOTE PLACE="marg"><GAP DESC="foreign">. Vide <HI>Augu&s;t.</HI> de Doct. Chr. l. 2. c. 28. &amp; de civit. Dei. l. 8. c. 11 de cognit. verae vitae, c. 37.</NOTE> <HI>God</HI> and <HI>Chri&s;t</HI> his Sonne to be &s;ent into the World. They might acquire much by their indu&s;trious reading, and dili|gent &s;tudying &s;uch helps as they had of ancient Prophe&s;ies, as <HI>Plato</HI> did by the
<PB N="150" REF="157">
Books of <HI>Mo&s;es,</HI> or God might in&s;pire this, irradiating their minds with &s;uch divine Beames, as <HI>Balaam</HI> that <HI>Gentile</HI> Prophet, <HI>God</HI> made him &s;ee much con|cerning Chri&s;t, <HI>Numb.</HI> 14.</P>
<P>2. Concerning the <HI>voyage</HI> which the&s;e wi&s;e men made (manife&s;ting &s;ome knowledg of Chri&s;t they had) as may more appeare if we ponder,</P>
<LIST>
<ITEM>The reach of it,</ITEM>
<ITEM>The ri&s;e to it, &amp;</ITEM>
<ITEM>The rea&s;on for it.</ITEM>
</LIST>
<P>1. The <HI>reach</HI> of their <HI>voyage</HI> or the extent of their journey, it was from the <HI>Ea&s;tern</HI> parts as <HI>Per&s;ia,</HI> to the land of <HI>Judaea,</HI> and therein to <HI>Jeru&s;alem</HI> the<NOTE PLACE="marg">Iter unius anni inter deeemdi|ebus perege|runt, puer ad quem propera|verunt potuit e|os in tam bre|vitem poris spa|tio ad &s;e addu|cere, <HI>ver. 2. Augu&s;t.</HI></NOTE> <HI>Metropolis</HI> thereof: <HI>Wi&s;e men came from the Ea&s;t to Jeru&s;alem,</HI> Ver. 1. How long a Way this was, and yet in how &s;hort a &s;pace they di&s;patched it, let others report.</P>
<P>2. The <HI>ri&s;e</HI> to their voyage or what fir&s;t &s;et them forth, was the &s;ight of a Starre. <HI>We have &s;een his Starre in the Ea&s;t,</HI> Ver. 2. [<HI>His Starre&punc;</HI>] A &s;tarre made by him, &s;ayes <HI>Fulgentius,</HI> or a &s;tarre that did point to him. <HI>Chry&s;o&s;tom</HI> reports, it appeared in the likene&s;&s;e of a
<PB N="151" REF="157">
little Child leading them to look after<NOTE PLACE="marg">Puer natus no|vam &s;tellam fabricavit. Fulgent. Serm. de Epip. <HI>Chry|&s;o&s;t.</HI> hom. 2. in <HI>Mat. 2.</HI> Agente hoc <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ine dubio in eorum cordi|bus non e&s;&s;et ob|&s;curum quod oculis erat o|&s;ten&s;um. Leo. Serm. de Epip.</NOTE> Chri&s;t the Babe born. To this likely was another light added by the <HI>Holy Gho&s;t</HI> in their Hearts.</P>
<P>3. The <HI>Rea&s;on</HI> for the voyage or cau&s;e why they undertooke &s;uch a jour|ney was to wor&s;hip Chri&s;t, <HI>And we are come to wor&s;hip Him,</HI> Ver. 2. <HI>Inter|preters</HI> determine they meant not &s;o much a civill-Wor&s;hip to <HI>Chri&s;t</HI> as an Earthly-King but rather a religious Wor&s;hip to <HI>Chri&s;t</HI> as a Heavenly God.</P>
<P>3, The <HI>Homage</HI> they after actually<NOTE PLACE="marg">Non civili tan|tum reverentia &s;ed religios&agrave; pror&s;us adora|tione eos &s;e an te Chri&s;tum pro&s;travi&s;&s;e. Pa|reus i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> locum.</NOTE> did to <HI>Chri&s;t</HI> does evidence &s;o much. When they came to <HI>Bethlehem</HI> and found the <HI>Babe</HI> borne, <HI>they fell down and wor&s;hiped him;</HI> pre&s;enting <HI>Gifts, gold, frankincence and myrrhe,</HI> ver. 11. If we look into their wor&s;hip we may &s;ee,</P>
<LIST>
<ITEM>The manner expre&s;&s;ed, &amp;</ITEM>
<ITEM>The matter pre&s;ented.<NOTE PLACE="marg">Puerum quem viderunt homi|nem, agnove|runt redempto|rem &amp; quem dixerunt regem Iudaeorum erat creator Angelo|rum, <HI>&amp;c.</HI> Fulgent. Serm. de Epip ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE></ITEM>
</LIST>
<P>1. The <HI>manner</HI> after which they wor|&s;hiped <HI>Chri&s;t</HI> is expre&s;&s;ed to be by <HI>Pro|&s;tration</HI> or falling down upon their faces, <HI>they fell down and wor&s;hiped him.</HI> Evi|dencing as <HI>Authors</HI> ob&s;erve their low apprehen&s;ions of them&s;elves and their high e&s;timations of <HI>Chri&s;t</HI> as the <HI>Creator
<PB N="152" REF="158">
of Angels,</HI> &amp;c.</P>
<P>2. The <HI>matter</HI> with which they pre|&s;ented <HI>Chri&s;t</HI> in this wor&s;hip was <HI>Gold, frankincen&s;e, and myrrhe.</HI> Manife&s;ting they more minded him as an Eternall <HI>God,</HI> then as a mortall man. As a man &s;ubject to mortality they only offered, <HI>myrrhe.</HI> As God to go|vern<NOTE PLACE="marg">Adorant corpo|ribus, honorant muneribus, v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|nerantur offici|is, oculis homi|nem vident &amp; Deum ob&s;equiis confitentur. <HI>Augu&s;t.</HI> Serm. 1. in <HI>Epiph.</HI></NOTE> <HI>Heaven</HI> and <HI>Earth,</HI> they offered <HI>two</HI> things for <HI>one,</HI> viz. <HI>Gold and Fran|kincen&s;e:</HI> Thus giving a cleere evi|dence, as of <HI>Condition,</HI> &s;o of their own conver&s;ion; who are therefore called, <HI>The fir&s;t fruits of the Gentiles,</HI> or <HI>the fir&s;t born children of Chri&s;t.</HI></P>
<P>The&s;e were the <HI>&s;ubjects</HI> or per&s;ons to whom <HI>God</HI> appeared in a Dreame. <HI>And they being warned of God in a Dreame.</HI></P>
<P>2. The <HI>Sub&s;tance</HI> or the matter the Dreame contained. It was to forbid their going back from <HI>Bethlehem</HI> to <HI>He|rod</HI><NOTE PLACE="marg">Cum Herodes dolum arte &s;ua ita in&s;truxi&s;&s;et ut Magi nihil mali &s;u&s;pica|rentur, &s;ed &s;ecu|re illa nocte dormirent redi|turi ad prae&s;en|ti&s;&s;imum peri|culum.</NOTE> the <HI>King</HI> at <HI>Jeru&s;alem, That they &s;hould not return to Herod. Herod</HI> had appointed their return to him, and they had intended their return to <HI>Herod.</HI> Yea, as <HI>Chemnitius</HI> noteth, that very night before their intended return, when they were &s;ecure in their &s;leep, not &s;u&s;|pecting
<PB N="153" REF="158">
any perill on <HI>Herods</HI> part, <HI>God</HI> brought in this prohibitting Dreame to draw them back. To <HI>Herod</HI> they mu&s;t nor return, &s;uppo&s;e for a <HI>threefold</HI> cau&s;e,</P>
<LIST>
<ITEM>His Jelou&s;ie,</ITEM>
<ITEM>His Hypocri&s;ie,</ITEM>
<ITEM>His Cruelty.</ITEM>
</LIST>
<P>1. <HI>Herod</HI> was full of <HI>Jelou&s;ie:</HI> He had many mi&s;giving thoughts upon the wi&s;e mens fir&s;t enquiry, &s;aying, <HI>Where is he that is born King of the Jews. When Herod heard the&s;e words he was troubled.</HI> O how &s;u&s;picious and &s;olicitous he was, le&s;t this enquired for King &s;hould un-King<NOTE PLACE="marg">Non ita corona caput circundat &s;icut ani|mam &s;olicitudo. <HI>Chry&s;o&s;t.</HI> Hom. 66. ad populum Antio.</NOTE> him. <HI>'Tis with Kings common</HI> (&s;aies <HI>Chry&s;o&s;tom) for cares to &s;it more clo&s;e to their Hearts, then their crownes to their Heads.</HI> But e&s;pecially if by any ill cour&s;e they have come to their crownes (as was the ca&s;e of <HI>Herod</HI>) this encrea&s;es their cares and feares. This filled <HI>Herods</HI> heart with di&s;turbing doubts and trouble&s;ome thoughts. Now &s;eeing he was &s;o troubled at the <HI>wi&s;e</HI> mens que&s;tion; <HI>God</HI> will not have them to goe back to bring him a <HI>po&s;itive</HI> re|port.</P>
<P><PB N="154" REF="159">2. <HI>Herod</HI> was full of <HI>Hypocri&s;ie.</HI> Hy|pocri&s;ie<NOTE PLACE="marg">Quia hypocritae boni videri vo|lunt &s;ed non e&s;&s;e &amp; mali e&s;&s;e vo|lunt &s;ed non ap|parere. <HI>Bernar.</HI> Serm. 66. in <HI>Cantic.</HI></NOTE> is an evil mo&s;t abhorred of God. <HI>Becau&s;e Hypocrites</HI> (&s;aies Bernard) <HI>they will be bad, yet will not &s;eem to be &s;o, they will not be good, yet &s;o they will &s;eem to be.</HI> Thus this Hypocrite <HI>Herod,</HI> he was fal&s;e and perfidious yet would not appear to be &s;o. He was not pious or religious, yet would pretend thereunto. <HI>He privily calls the wi&s;e men.</HI> Sent them to <HI>Bethlehem,</HI> &s;aying, <HI>Search forth the young Child, and having found him bring me word, I may come, and wor&s;hip him al&s;o.</HI> But God would not have them to carry him the truth, who &s;ent them out of meer Deceit.</P>
<P>3. <HI>Herod was</HI> full of <HI>Cruelty,</HI> A man<NOTE PLACE="marg"><HI>Jo&s;ephus</HI> An|tiq. 426. <HI>Ma|crobius</HI> Satur|nal. <HI>lib. 2. ca. 4.</HI></NOTE> of blood, a man who had imbrued his hands in the blood of his neer Relati|ons. <HI>Hi&s;torians</HI> report how he had killed <HI>Hi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">canus&punc; Nicanor,</HI> his Brothers, murdered <HI>Mariamne</HI> his Wife, &s;lain <HI>Alexander, Ari&s;tobulus</HI> and others of his own &s;onnes; which made <HI>Augu&s;tus Cae|&s;ar</HI> tauntingly to &s;ay, <HI>'Tis better to be</HI><NOTE PLACE="marg">Melius e&s;t e&s;&s;e <HI>Herodis</HI> por|cum quam pue|rum. <HI>Ba<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">onl|us.</HI></NOTE> <HI>Herods &s;wine then his Sonne.</HI> Who would not &s;uch a cruell man have mi&s;|chiefed that came cro&s;&s;e in his way? <HI>The
<PB N="155" REF="159">
wi&s;e men</HI> had they come back and decla|red the certainty of Chri&s;ts birth at <HI>Beth|lehem.</HI><NOTE PLACE="marg">De &s;aevitia <HI>Herodis</HI> Lege <HI>Eu&s;ebi.</HI> lib. cap. 9. &amp; Ni|ceph. <HI>l. 1. e. 14.</HI></NOTE> Such an unplea&s;ing me&s;&s;age might have made immediate mi&s;chiefs. Becau&s;e <HI>God</HI> would not thus expo&s;e in|nocent per&s;ons, he came by night in a Dreame and admoni&s;hed the&s;e men, to Herod by no meanes to return. <HI>They were warned of God in a Dreame they &s;hould not return to Herod.</HI></P>
<P>3. Their <HI>Receit</HI> of the Dreame is con&s;iderable according as &s;everall Inter|preters tran&s;late the words, <HI>Being war|ned of God in a Dreame.</HI> As <HI>God</HI> gave the warning: &s;o they took the warning, What <HI>God</HI> revealed they beleeved, the <HI>Author</HI> of the Dreame they did not &s;u&s;|pect, the matter of the Dreame they did not reject; what God &s;aid, they a&s;&s;ented to it, receiving of it,</P>
<LIST>
<ITEM>As an Oracle,</ITEM>
<ITEM>As an Order,</ITEM>
<ITEM>As an an&s;wer, &amp;</ITEM>
<ITEM>As an Evidence.</ITEM>
</LIST>
<P>1. They received it as a <HI>Divine Ora|cle. Oraculo divino in&s;tructi.</HI> So <HI>E|ra&s;mus</HI> reads it. But &s;ome of our late Writers di&s;like the phra&s;e, and would
<PB N="156" REF="160">
not have the word (<HI>Oracle</HI>) u&s;ed, be|cau&s;e &s;o commonly abu&s;ed by the An|tient <HI>Ethnicks,</HI> it becomes not Chri|&s;tians.</P>
<P>2. They received it as an <HI>Order,</HI> as an expre&s;&s;e mandate or po&s;itive com|mand to guide their cour&s;e and require their care. <HI>Arcana Declaratione ju&s;si.</HI><NOTE PLACE="marg"><GAP DESC="foreign">, <HI>&amp;c.</HI> Ju&s;t. <HI>ad</HI> Triphon. <GAP DESC="foreign">.</NOTE> So <HI>Beza</HI> renders the words of a <HI>Greek</HI> Authour. This Dreame they ob&s;erved as <HI>Gods</HI> &s;ecret charge.</P>
<P>3. They received it as a Divine <HI>an|&s;wer. Re&s;pon&s;o accepto in &s;omnis,</HI> &s;aies <HI>Aquinas,</HI> and <HI>Chemnitius</HI> well noteth that the <HI>Greek</HI> word is &s;o deducted as doth aptly &s;ignifie an <HI>an&s;wer.</HI> Now an <HI>an&s;wer</HI> does prae-&s;uppo&s;e a de&s;ire. The de&s;ire that might occa&s;ion to the&s;e men this an&s;wer from God in a Dreame, might proceed,</P>
<LIST>
<ITEM>Either from their Saviour,</ITEM>
<ITEM>Or from Them&s;elves.</ITEM>
</LIST>
<P>1. From <HI>Chri&s;t</HI> their Saviour &s;ome <HI>de&s;ire</HI> might po&s;&s;ibly pa&s;&s;e. He who was a little <HI>Babe</HI> on Earth was al&s;o the Sonne of <HI>God</HI> in Heaven, who might pre|&s;ent to his <HI>Father</HI> &s;uch a de&s;ire as con|cerned the &s;afety of his &s;ervants, that
<PB N="257" REF="160">
they might not &s;uffer for his &s;ake, but that they who came &s;o farre to &s;erve him might be pre&s;erved from <HI>Herod,</HI> thereupon this Dreame they might re|ceive, as an <HI>an&s;wer</HI> to &s;uch a de&s;ire.</P>
<P>2. From <HI>them&s;elves</HI> might &s;uch a <HI>de&s;ire</HI> proceed. Indeed there is no prayer on the&s;e mens part expre&s;&s;ed;<NOTE PLACE="marg">Sicut mo&s;es taci|tus clamabat, &s;ic i&s;ti pio af<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ectu interrogabant, quid divina ju|beret voluntas, <HI>Hieron.</HI> in Lo|cum. Tom. 9. <HI>Aquin. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI></NOTE> But as <HI>Jerom</HI> ob&s;erves of <HI>Mo&s;es,</HI> that though he was &s;ilent, yet he is &s;aid to pray, <HI>Exod. 14. 15. viz.</HI> In the &s;e|crets of his Heart: So in the &s;ecret de|&s;ires of their hearts might the&s;e men pre&s;ent a prayer to <HI>God</HI> for guidance, and to their prayer made when awake they received an <HI>an&s;wer</HI> in &s;leep.</P>
<P>4. They received this Dreame as a <HI>Divine evidence,</HI> te&s;tifying to them what they were not aware of; <HI>Divinitus ad|moniti in &s;omnio,</HI> &s;aies <HI>Pi&s;cator;</HI> God did in a Dreame admoni&s;h them of mat|ters not before manife&s;t;</P>
<LIST>
<ITEM>As Herods ill meaning again&s;t them,</ITEM>
<ITEM>And Gods good meaning towards them,</ITEM>
</LIST>
<P>They minded this monitory Dream, as intimating <HI>man</HI> meant them mi&s;chief but <HI>God</HI> meant them mercy: They en|tertained the tidings hereof as a token
<PB N="258" REF="161">
of <HI>Herods</HI> ill intentions again&s;t them, but Gods good intendments towards them: <HI>They were warned of God in a Dreame, they &s;hould not return to Herod.</HI></P>
<P>4. The <HI>effects</HI> or what followed upon this Dreame, in generall &s;et down, <HI>They departed into their own countrey another way.</HI> To what was revealed in their &s;leep they yeelded ready obedience, when awake, all objections laid a&s;ide. They de&s;puted not the precept of <HI>Herod</HI> to engage their return or the power of <HI>Chri&s;t</HI> to defend them from harm. They might have rea&s;oned (&s;aies <HI>Chry&s;o&s;tom) If the Babe be great, what need &s;uch a</HI><NOTE PLACE="marg">Si magnus e&s;t puer hic, quae ne|ce&s;&s;itas fugae &amp; occultae rece&s;&s;io|nis, hoc e&s;t ver<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> fidei non quae|rere cau&s;as eo|rum quae praeci|piuntur. <HI>Chry&s;. Hom. 8.</HI> in <HI>Math.</HI></NOTE> <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">light?</HI> But <HI>God</HI> in a Dream had decla|red his will, and obey they would. To <HI>Herod</HI> they would not go, but to their <HI>Countrey</HI> away they went. <HI>They departed to their Countrey another way.</HI></P>
<P>The con&s;equences hereof are con&s;ide|rable as further <HI>effects</HI> of this Heavenly Dream referring to foure &s;everal Heads.</P>
<LIST>
<ITEM>To Herod,</ITEM>
<ITEM>To Chri&s;t,</ITEM>
<ITEM>To them&s;elves, &amp;</ITEM>
<ITEM>To other men.</ITEM>
</LIST>
<P>1. <HI>Herods</HI> hand was hereby re&s;train|ed
<PB N="259" REF="161">
and his heart revealed; his bloody purpo&s;es were broken and brought to light. What ever he &s;aid, his <HI>Secret</HI> de|&s;ign was, <HI>&s;aevire non &s;ervire,</HI> to worry not to wor&s;hip that innocent <HI>Lamb.</HI> And as commonly 'tis with <HI>Tyrants</HI> when their <HI>craft</HI> takes not place, their <HI>cruelty</HI> appeares. Thus <HI>Herod</HI> (Gods Dream diverting the wi&s;e men) his poli|cy failed, and then in a rage he fell upon the innocent <HI>Infants,</HI> &s;laughtering <HI>all</HI> to<NOTE PLACE="marg">Ideo mi&s;it &amp; interfecit omnes parvulos ut u|num inveniret in omnibus. <HI>Chry&s;o. Hom. 2.</HI> in <HI>Mat. 2.</HI></NOTE> find out <HI>one,</HI> as <HI>Chry&s;o&s;tom</HI> ob&s;erves up|on <HI>ver.</HI> 16.</P>
<P>2. <HI>Chri&s;t</HI> was hereby pre&s;erved, <HI>Babe</HI> and <HI>Mother</HI> delivered. This Dreame to the <HI>wi&s;e men</HI> for their re|moval made way for another to <HI>Jo&s;eph;</HI><NOTE PLACE="marg">Chri&s;tus enim totam cau&s;am no&s;trae &s;alutis <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c|ciderat &s;i &s;epar|vulum permi|&s;i&s;&s;et occidi.</NOTE> <HI>The Lord appeared to Jo&s;eph in a Dreame &s;aying, ari&s;e, take the young Child and his Mother and flee into Egypt. Chry&s;o|&s;tome</HI> marketh the order of the words; 'tis not take the Mother and her Childe; but <HI>take the Child and his Mother,</HI> there|by &s;hewing the chief danger was upon the <HI>Child.</HI> But as a good <HI>Author</HI> hath it, le&s;t in this fall of the Child mans &s;alva|tion &s;hould &s;ink, <HI>God</HI> by Dreames pre|&s;erves him.</P>
<P><PB N="260" REF="162">3. The wi&s;e men much advantag|ed them&s;elves by ob&s;erving this Dreame,</P>
<LIST>
<ITEM>Preventing their evill, &amp;</ITEM>
<ITEM>Promoting their good.</ITEM>
</LIST>
<P>1. <HI>Evills</HI> they prevented both of &s;in|ning and &s;uffering. Had they concealed Chri&s;t to <HI>Herod,</HI> or complyed with He|rod again&s;t Chri&s;t, &s;o had they &s;inned. Had they dealt downright and revealed <HI>Chri&s;t</HI> to <HI>Herod</HI> as certainly born, this had brought &s;uffering.</P>
<P>2. <HI>Good</HI> they promoted: In going<NOTE PLACE="marg">Immutatio vi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> emendatio vitae, Eu&s;eb. Emi&s;en. Hom. de Epiph. Ita Fulgentius Serm. de <HI>&punc;Epi|phan.</HI> in fine.</NOTE> from <HI>Herod</HI> home, they went from the <HI>Devill</HI> to <HI>God.</HI> They betook them|&s;elves to another way of life, leading to Heaven their own countrey as Chri&s;ti|ans. So <HI>Eu&s;ebius</HI> and other <HI>Authors</HI> o|pen the words. <HI>They departed to their own Countrey another way.</HI></P>
<P>4. By following this Dreame were differing effects to divers,</P>
<LIST>
<ITEM>As Judgement to the Jews,</ITEM>
<ITEM>And Mercy to the Gentiles.</ITEM>
</LIST>
<P>1. To the <HI>Jews</HI> was Judgement.<NOTE PLACE="marg">Dicit autem per al <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m viam rever&s;i &s;unt in r<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">m &s;uam, <GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">ia in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">idelitati <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n e|<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">m.</NOTE> God &s;ent the wi&s;e men another way, not &s;uffering them (&s;aies <HI>Mu&s;culus</HI>) to carry any further me&s;&s;age that might
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draw the <HI>Jews</HI> from their incredulity, who were &s;o much troubled at the fir&s;t tidings of <HI>Chri&s;ts</HI> Nativity, <HI>ver.</HI> 3.</P>
<P>2. To the <HI>Gentiles</HI> was mercy by this<NOTE PLACE="marg">Cum rever&s;i fu|i&s;&s;ent, man&s;erunt egregie colentes Deum &amp; publi|ce praedicantes Chri&s;tum, mul|tos erudirunt.</NOTE> meanes. By the wi&s;e mens return to their countrey they came to hear of <HI>Chri&s;t,</HI> &amp;c. <HI>Chry&s;o&s;tom</HI> concludes, that in their own Countrey they be|came publike <HI>Preachers</HI> of <HI>Chri&s;t,</HI> &s;o as many by their <HI>Mini&s;try</HI> were converted to the Chri&s;tian Faith. <HI>Chemnitius</HI> concurrs with <HI>Chry&s;o&s;tom</HI> and is much of the &s;ame mind: So were many<NOTE PLACE="marg">Magi rever&s;i &s;ine dubio in|choat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> agnitio|ne profecerunt &amp; alios ad ea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> addu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">erunt.</NOTE> &s;weet mercies the &s;equells of that Ce|le&s;tiall Dreame. <HI>They being warned of God in a Dreame that they &s;hould not re|turn unto Herod, they departed to their own Countrey another way.</HI> But to pa&s;&s;e from his particular <HI>Dreame</HI> in the text, and to treate of <HI>Dreames</HI> more general|ly con&s;idered as being &s;olidly good, are certainly given in of God. And as in the former evill Dreames we found the malice of the <HI>Devill,</HI> and <HI>the my&s;tery of iniquity,</HI> &s;o in the&s;e good Dreames drawn out, we may much manife&s;t the mercy of <HI>God</HI> and the <HI>my&s;tery of god|line&s;&s;e.</HI> The following <HI>di&s;cour&s;e</HI> of &s;uch
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Dreames will con&s;i&s;t of a double part,</P>
<LIST>
<ITEM>Explicatory, &amp;</ITEM>
<ITEM>Applicatory.</ITEM>
</LIST>
<P>The <HI>Explicatory</HI> part of the&s;e Dreames will referre to foure things;</P>
<LIST>
<ITEM>The times they have been at,<NOTE PLACE="marg">Permulti Phi|lo&s;ophi nobi&s;cum fatentur variis temporibus &s;om|nia a Deo im|mitti &amp; divi|nationem dari per in&s;omnia, <HI>viz. Antipater,</HI> Iamblicus, De|mocritus, Cra|tippus Cleanthes <HI>Pythagoras,</HI> po&s;&s;idonius, Pla|to, &s;ocrates, <HI>Zeno.</HI> &amp;c.</NOTE></ITEM>
<ITEM>The wayes they have been in,</ITEM>
<ITEM>The per&s;ons they have been to, &amp;</ITEM>
<ITEM>The rea&s;ons they have been for.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> The <HI>times</HI> at which God hath graciou&s;ly given many good Dreames.</P>
<LIST>
<ITEM>Are more remote,</ITEM>
<ITEM>Or more immediate.</ITEM>
</LIST>
<P>1. The <HI>times</HI> more <HI>remote</HI> when <HI>God</HI> in good Dreames gave out his mind,</P>
<LIST>
<ITEM>As before the Prophets time,</ITEM>
<ITEM>And in the time of the Prophets.</ITEM>
</LIST>
<P>1. <HI>Before</HI> the <HI>Prophets</HI> times <HI>God</HI> came in Dreames. I &s;hall not here<NOTE PLACE="marg">Vid. <HI>Augu&s;t.</HI> de civita. Dei. lib. ult. <HI>cap.</HI> ult. <HI>vincentius lib. 3. cap. 72. Lyra</HI> in <HI>p&s;al. Nazian</HI> 2. orat. 47. in <HI>Julian. Aquin. 2da.</HI> 2a. Qu. 147.</NOTE> ob&s;erve with &s;ome the &s;everall &s;ucce&s;|&s;ive ages of the World, reporting the particular &s;teps of times before the ex|pre&s;&s;e Prophets were: Neither &s;hall I di&s;pute with others too curiou&s;ly, the or|der, place and preheminence of the <HI>Pro|phets,</HI> who was fir&s;t and chief. <HI>Mo&s;es</HI> is determined among the mo&s;t. But be|fore the times of <HI>Mo&s;es</HI> or any of the
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Prophets in the old Te&s;tament or any<NOTE PLACE="marg">Ante legem la|tam vi&s;iones fu|erunt patribus &amp; &s;omniis e|docti fuerunt. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> promulgations of the <HI>Law</HI> of <HI>God,</HI> God in Dreames declared his mind, as <HI>Calvin</HI> concludes.</P>
<P>2. In the <HI>times</HI> of the <HI>Prophets, God</HI> did by Dreames declare much of his mercifull minde to men. As by the <HI>Prophets, God</HI> &s;poke to the people, &s;o by Dreames God &s;poke to the <HI>Pro|phets. If there be a Prophet among you, I would make my &s;elf known to him in a vi&s;ion, and I will &s;peake to him in a Dreame,</HI> Numb. 12. 6. To the <HI>anci|ent Prophets God</HI> made him&s;elf known by vi&s;ions when they were awake, and &s;pake by Dreames when they were a|&s;leep,<NOTE PLACE="marg">Duplex commu|nicationis mo|dus quo Deus patefacit vigi|lantibus vi&s;io|nem, dormienti|bus Somnium.</NOTE> &s;o <HI>Junius</HI> expounds the place. <HI>I&s;idorus</HI> in <HI>libro Etymolog,</HI> &s;ets down &s;even &s;everall wayes by which God &s;pake in the Holy Prophets, expre&s;&s;ing Dreames as a prime and principal man|ner in which God was wont to reveale<NOTE PLACE="marg"><HI>Augu&s;t.</HI> Super Gen. ad Lite|ram. 1. per &s;en|&s;us exteriores, <HI>&amp;c.</HI> 2. per spe|cies imaginari|as. 3. per &s;pe|cies intelligibi|les.</NOTE> his will and to &s;peak his mind; yea tho&s;e two wayes of vi&s;ions and Dreames, were the mo&s;t u&s;uall Modes after which God &s;pake to the <HI>Patriarches</HI> and <HI>Prophets</HI> of old. And to this purpo&s;e that place of the <HI>Apo&s;tle</HI> is pertinent; <HI>God who in
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divers manners &s;pake in times pa&s;t unto the Fathers by the Prophets,</HI> Hebr. 1. 1. The <HI>Greek</HI> text hath two con&s;iderable words, <GAP DESC="foreign">. The one &s;ignifying how God gave out his minde in divers <HI>mea&s;ures,</HI> and the other in di|vers <HI>manners.</HI> As the mea&s;ures were divers, God &s;pake &s;omtimes le&s;&s;e and &s;ometimes more of matters Divine; &s;o<NOTE PLACE="marg">Deus loqui pa|tribus in veteri Eccle&s;ia per vi|&s;iones vel in &s;omnia; Ita A|retius in locum varia fui&s;&s;e ge|nera quibus il|luminati pro|phetae &s;cilicet per &s;omnia, <HI>&amp;c. E&s;tius</HI> in locum.</NOTE> the manners were divers; &s;ometimes God &s;pake in one form and &s;ometimes in another forme. The whole tide of <HI>Interpreters</HI> both <HI>Prote&s;tant</HI> and <HI>Popi&s;h</HI> upon that place &s;o runne, as to report Dreames to be a frequent forme or mannner of Gods &s;peaking in the text intended. Thus God &s;pake [<HI>In times pa&s;t to the Fathers</HI>] that is, To <HI>David, Mo&s;es, Abraham,</HI> after the flood, <HI>To Noah, Enoch, Adam</HI> before the flood, as <HI>Paraeus</HI> expounds it. Even to the beginning of the world this was one of Gods wayes. Thus God &s;pake [<HI>by the Prophets</HI>] that is, the Prophets gave out when awake, what they re|ceived from God in their &s;leep. In &s;leep God revealed Divine truths to them which they taught to others in
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their wakeing times and &s;ea&s;ons.</P>
<P>2. Ob&s;erve <HI>&s;ea&s;ons</HI> and <HI>times</HI> more immediate and neerer to us,</P>
<LIST>
<ITEM>As in the Apo&s;tles times,</ITEM>
<ITEM>And &s;ince the times of the Apo&s;tles.</ITEM>
</LIST>
<P>1. We find, in the <HI>Apo&s;tles</HI> times were Heavenly Dreames. May we not &s;ay that &s;ometimes in Dreames <HI>God</HI> &s;pake to the Apo&s;tles, when to them 'tis plain God appeared in vi&s;ions. As the Apo&s;tle <HI>Peter,</HI> when God would have him go and preach the Go&s;pell to the <HI>Gentiles</HI> for their conver&s;ion to the Chri&s;tian Faith, <HI>he fell into a trance, and &s;aw Heaven opened and a certain ve&s;&s;ell de&s;cending,</HI> &amp;c. Acts 10. 10, 11, <HI>&amp;c.</HI> And when <HI>God</HI> would have the Apo&s;tle <HI>Paul</HI> to goe preach the Go&s;|pel to the <HI>Macedonian</HI> people, a vi&s;i|on appeared to <HI>Paul</HI> in the <HI>night. There &s;tood a man of Macedonia and prayed him &s;aying, come over to Macedonia and help us,</HI> Acts 16. 9. We may ima|gine 'twas a Dreame in his &s;leep it be|ing a vi&s;ion in the night. Though vi|&s;ions in the day, were when men were awake, yet vi&s;ions in the night were ordinary in &s;leep. Thus <HI>Eliphaz. In
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thoughts from the vi&s;ions of the night when deep &s;leep falleth on men,</HI> Job 4. 13. &s;o <HI>Dan.</HI> 2. 19. To the &s;ame may &s;uit that place of the Apo&s;tle, 2 <HI>Cor. 12. 1, 2. I will come to vi&s;ions and re|velations</HI><NOTE PLACE="marg">In hoc raptu a|nima Pauli non erat a corpore &s;eparata, &s;ed mens Pauli ita caele&s;tia vidett ut e&s;&s;et a &s;en&s;i|bus corporeis a|lienata. Aquin 22. Q. 175. Art. &amp; 6. <HI>Augu&s;t.</HI> lib. de <HI>Gen.</HI> ad lit. <HI>cap. 3.</HI> &amp; lib. depeccat Orig. <HI>cap. 23.</HI></NOTE> <HI>of the Lord: Whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth.</HI> His &s;oul was &s;o &s;et awork in &s;ublime con|ver&s;es with <HI>God,</HI> his body was as it were laid by, it might lye a&s;leep having little to do. His vi&s;ions were not to the ocular part of his body, but to the in|tellectuall part of his mind. His bo|dily eyes might be &s;hut, the eye of his under&s;tanding was open. Yea to his <HI>vi&s;ions</HI> he adds <HI>revelations,</HI> which <HI>Theo|phylact</HI> and others di&s;tingui&s;h. The re|&s;ult<NOTE PLACE="marg">Conjungit Apo|lus vi&s;iones &amp; revelationes quia quae vidit perfecte intel|lexit. E&s;tius in Loc. <HI>Carthu&s;.</HI></NOTE> of all may be this: That as he &s;aw by his under&s;tanding, &s;o he did under|&s;tand what he &s;aw; his intellect was &s;o acting, though his bodily &s;en&s;es were bound. So that Apo&s;tle in <HI>Patmos,</HI> when he received tho&s;e cele&s;tiall revelations, the <HI>vi&s;ion</HI> he had (as a learned writer ob&s;erves) was <HI>Interna, Imaginaria &amp; Intellectualis.</HI> His mind was in motion, his body lay as a&s;leep, he is &s;aid to be <HI>in
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the &s;pirit.</HI> Not &s;uppo&s;ing as if he were<NOTE PLACE="marg">Non quod e&s;&s;et ab&s;que corpore, &s;ed quia nihil pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> corpus, vidit, audivit, &s;en&s;it, <HI>&amp;c. Haymo.</HI></NOTE> wholly out of the body, but becau&s;e by his body he &s;aw nothing, heard nothing, felt nothing, in &s;uch a &s;ence no deep &s;leep could make him more <HI>Bodyle&s;s</HI> then now he was, yet to his mind great <HI>my&s;teries</HI> were manife&s;t, yea, to his <HI>Heart</HI> was <HI>Heaven</HI> open.</P>
<P>2. Since the <HI>Apo&s;tles</HI> God &s;ometimes &s;ent in Dreames of deep concernment as various and very good <HI>Authors</HI> evi|dence. <HI>Jerome</HI> affirmes that <HI>Philo</HI><NOTE PLACE="marg"><HI>Hyeronim.</HI> lib. de Viris illu|&s;tribus.</NOTE> <HI>Judaeus</HI> a famous man that flouri&s;hed in the Emperour <HI>Caligulas</HI> time, &s;ome 40 years &s;ince <HI>Chri&s;t,</HI> that he wrote <HI>five Books</HI> of Dreames immitted of God. And <HI>Cyprian</HI> who lived under the Em|perour <HI>Valerian</HI> about 260 yeares &s;ince Chri&s;t, reports, that in his time &s;everall things were made known by Dreames, redounding much to the glory of God and the good of his Church. So <HI>Au|gu&s;tine</HI> who was found famous in <HI>Africa</HI> between 4 and 500 yeares &s;ince <HI>Chri&s;t,</HI> wrote much relating to Dreames <HI>Di|vine,</HI> and &s;o it might be ea&s;ily drawn down. <HI>Vi&s;ions</HI> that u&s;e to be co-tem|porary with <HI>Dreames</HI> have been in the&s;e
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latter times. Inlarge I might ea&s;ily out of <HI>Eccle&s;ia&s;ticall</HI> Hi&s;tory, take on|ly one in&s;tance. At a time there was in <HI>Antioch</HI> &s;uch a terrible earthquake as many hou&s;es fell flat, the people po&s;|&s;e&s;&s;ed with fear for&s;ook the City, and with-drawing from their dwellings, <HI>one</HI> had a vi&s;ion, that he &s;aw a <HI>man</HI> coming to him, who bade him write upon every hou&s;e, <HI>Chri&s;t is with us, &s;tay here;</HI><NOTE PLACE="marg">Chri&s;tus nobi&s;|cum, hic ma|nete.</NOTE> which accordingly upon hou&s;es &s;tanding was written and &s;o were pre|&s;erved.</P>
<P><HI>Object.</HI> God we grant in former times &s;poke by vi&s;ions and Dreames, but in the&s;e la&s;t dayes he &s;peaks by his Sonne, <HI>Heb. 1.</HI></P>
<P><HI>An&s;w.</HI> As in former times when <HI>God</HI> &s;poke by Dreames and Vi&s;ions, God then &s;poke al&s;o by his <HI>Sonne,</HI> though not &s;o apparently: &s;o in the&s;e la&s;t dayes when <HI>God</HI> &s;peaks by his Sonne, he may al&s;o &s;peak by vi&s;ions and Dreams, though not &s;o frequently. By the preaching of the <HI>Go&s;pel</HI> is Gods u&s;uall &s;peech and ordinary cour&s;e, requiring mens chiefe&s;t care; yet from God may come Dreames in the latter times 'Tis a
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promi&s;e fir&s;t reported by the Prophet <HI>Joel,</HI> 2. 28. and after repeated in the <HI>Acts</HI> of the <HI>Apo&s;tles,</HI> Chap. 2. ver. 17. <HI>That in the la&s;t dayes young men &s;hould &s;ee vi&s;ions, and old men &s;hould dreame Dreames.</HI> A &s;ound <HI>Expo&s;itor</HI> upon the place ob&s;erves, That to <HI>young</HI><NOTE PLACE="marg">Hic &s;omnia tri|buuntur &s;enibus quia puriores &s;unt affectibus. Juvenum in|&s;omnia ex af|fectibus pluri|ma trahunt ut exodi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> amore i|ra humorum re|dundantia: qui|bus affectibus &s;enes minus &s;unt &s;ubjecti vi|&s;iones quia judi|cio &amp; &s;en&s;uum vigore maxime pollent, <HI>&amp;c. Aretius.</HI></NOTE> <HI>men</HI> who may be more quick and cleare in their apprehen&s;ions 'tis attributed, <HI>they &s;hall &s;ee vi&s;ions:</HI> yet though they are named others are not denyed: And to old <HI>men</HI> who may be more calm and clean in their affections, 'tis appropriate, <HI>They &s;hall dream Dreames.</HI> Yet though they are expre&s;&s;ed other men are not excluded. Great <HI>Articles</HI> of Faith concerning <HI>Chri&s;t</HI> incarnate have been &s;ignified by Dreames. To <HI>Jo&s;eph,</HI> Mat. 1. 20, 21. was <HI>Chri&s;t</HI> in the truth of his <HI>two</HI> Natures by a Dreame clearly declared; <HI>The Lord appeared to him in a Dreame &s;aying, Jo&s;eph thou &s;onne of David, fear not to take to thee Mary thy wife, for &s;hee &s;hall bring forth a Sonne:</HI> that opened his humane Nature. <HI>Thou &s;halt call his name Je&s;us, for he &s;hall &s;ave his People from their &s;innes:</HI> that evi|denced Chri&s;ts divine Nature; for he that
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&s;aveth from &s;in mu&s;t be <HI>God</HI> as well as <HI>Man.</HI> Let this &s;uffice for the <HI>times</HI> whereat <HI>God</HI> hath given out Dreames.</P>
<P><HI>Secondly.</HI> See we the <HI>Wayes</HI> of God in the&s;e &s;ecret works of &s;acred Dreames. Dreames, <HI>God</HI> hath &s;ent into mens minds;</P>
<LIST>
<ITEM>Some as with a vi&s;ion, &amp;</ITEM>
<ITEM>Some as with a voyce.</ITEM>
</LIST>
<P>1. With <HI>vi&s;ions</HI> repre&s;enting &s;ome|things under &s;imilitudes as to the <HI>eye.</HI><NOTE PLACE="marg"><HI>Macrobius</HI> facit quinque &s;omniorum spe|cies 1. <GAP DESC="foreign">, 2. <GAP DESC="foreign"> 3. <GAP DESC="foreign">, 4. <GAP DESC="foreign">, &amp; 5. <GAP DESC="foreign">. <HI>lib. 1. cap. 3. &amp; cap. 41.</HI> de Somn.</NOTE> In this way was <HI>Pharaohs</HI> Dreames wherein God admoni&s;hed him of <HI>&s;even</HI> yeares famine in <HI>Egypt. And Pharaoh &s;aid to Jo&s;eph, I &s;aw in a Dreame and be|hold &s;even ears came up in one &s;talk full and good. And behold &s;even ears I &s;aw come up after them withered and bla&s;ted, and the&s;e devoured the &s;even good eares. And I &s;aw in a Dreame &s;even kine fat and well favoured; And I &s;aw &s;even o|ther kine poore and leane that did eat up the fat,</HI> Gen. 41. 17, 18, 19, 20, ver&s;es.</P>
<P>2. With a <HI>voice,</HI> God not repre&s;ent|ing any thing as vi&s;ible to the eye, but onely &s;peaking &s;o, as &s;omewhat &s;eems audible to the eare. This was Gods
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way in <HI>Abimelechs</HI> Dreames about the bu&s;ine&s;&s;e of <HI>Sarah. God came to Abime|lech in a Dreame by night and &s;aid unto him, behold thou art a dead man,</HI> Gen. 20. 3. <HI>And God &s;aid unto him in a Dreame, yea, I know thou did&s;t this in the integrity of thy heart,</HI> ver. 6. <HI>God</HI> did not herein u&s;e any &s;imilitudes.</P>
<P>Again <HI>God</HI> in the way of Dreames hath gone with &s;teps;</P>
<LIST>
<ITEM>More &s;wift, <HI>or</HI></ITEM>
<ITEM>More &s;low.</ITEM>
</LIST>
<P>The making of <HI>Dreames</HI> lyeth in the moving of thoughts. Now thoughts, their motions are with expeditions. <HI>Luther</HI> when he would &s;et out the <HI>Agi|lity</HI> of the bodies of Saints after the re|&s;urrection, &s;aies, <HI>They &s;hall move as &s;wift in the Heavens, as thoughts in the heart.</HI> Yet the hearts and minds of &s;ome men in the&s;e notions are more flow, dull and heavy then others. And &s;o <HI>Gods</HI> workings upon all are not with the &s;ame celerity, becau&s;e they follow not fully the activity of the <HI>Agent,</HI> but<NOTE PLACE="marg">Quodlibet reci|pitur ad modum recipientis.</NOTE> according as is the capacity and recepti|bility of the <HI>Subject.</HI> God in works of mercy, <HI>ne&s;cit tarda molimina.</HI> He
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would pa&s;&s;e with all &s;peed; but mens hearts move heavy, and hence thoughts in &s;ome both awake and a&s;leep are more &s;low. In all Dreames <HI>God</HI> does not keep the &s;ame &s;pace; nor does he pa&s;&s;e &s;o &s;udden with &s;ome as with o|thers, but much varieth his goings, &s;o that &s;ome herein have found him ea&s;ier to follow and others harder to trace.</P>
<P>Again, God in this way and work of holy Dreames,</P>
<LIST>
<ITEM>Hath made u&s;e of In&s;truments,</ITEM>
<ITEM>Or hath done all him&s;elf.</ITEM>
</LIST>
<P>1. <HI>In&s;truments God</HI> hath &s;ometimes made u&s;e of, tran&s;mitting Dreames in|to mens minds by the mini&s;tery of Angels. <HI>When Herod was dead, behold an Angell of the Lord appeared in a Dreame to Jo&s;eph in Egypt, &s;aying, ari&s;e,</HI> Mat. 2. 20. God &s;ends Angels from Heaven in the night and &s;ets them a|bout mens Beds when a&s;leep; as to prevent Satan in Dreames that be bad, &s;o to convey him&s;elf in Dreames very good. By bad Dreames would <HI>Devils</HI> break in, but are beat off by Angels. An <HI>Hy&s;torian</HI> tells, that when <HI>Gainas</HI> &s;ent a great multitude in the night to
<PB N="273" REF="168">
burn the Emperours Palace at <HI>Con&s;tan|tinople:</HI><NOTE PLACE="marg">Socrat. <HI>lib. 6. cap. 6.</HI></NOTE> a multitude of <HI>Angels</HI> met them in the forme of armed men, which forced them with feare to flye back. When <HI>Satan</HI> by night with a &s;infull fire brought from Hell would &s;et mens &s;ouls on a flame; <HI>Angels</HI> bring a ble&s;&s;ed fire from Heaven, that burns and heats mens hearts in holy Dreames. As <HI>God hath</HI> &s;ent <HI>Angels</HI> to watch over &s;ome a&s;leep, for their protection: &s;o to work in &s;ome a&s;leep, for their in&s;truction. <HI>God</HI> hath appointed his <HI>Angels</HI> to carry his<NOTE PLACE="marg">P&s;al. 34. 7. Heb. 1. 14.</NOTE> mind down to &s;ome on earth, while their bodies have been a&s;leep in their beds: as he hath imployed his <HI>Angels</HI><NOTE PLACE="marg">Luk. 16. 22, 23.</NOTE> to carry the &s;oules of &s;ome up into Hea|ven, when their bodies have fallen a&s;leep by death.</P>
<P>2. Somtimes <HI>God</HI> hath thus wrought him&s;elf alone, no <HI>Angell</HI> admini&s;tring.<NOTE PLACE="marg">Nullus de jani|toribus re&s;pondit quia omnes te-<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> nuerat &s;omnus licet pueri tui Domine dormi|ant, tu tamen non dermis qui cu&s;todis <HI>I&s;rael Augu&s;t.</HI> in Ser. de tempore.</NOTE> <HI>Au&s;tin</HI> ob&s;erves upon that Parable of our <HI>Saviour,</HI> Luk. 11. <HI>Which of you &s;hall go to his friend when it's midnight &s;aying, &s;end me three loaves. He from within &s;hall an&s;wer, Trouble me not, the doore is &s;hut, my Children in bed, I cannot ri&s;e;</HI> Yet becau&s;e of his importunity
<PB N="274" REF="169">
he will ari&s;e and give him. <HI>Here we &s;ee</HI> (&s;aith he) <HI>how, when the whole family was a&s;leep, yet the ma&s;ter of the hou&s;e was awake and at midnight gave out bread to his friend,</HI> &amp;c. Thus when to men-ward <HI>Angels</HI> are as if they were a|&s;leep, yet towards them <HI>God</HI> is awake and in the night-times gives out good Dreames, as &s;everall Scriptures be|&s;ide the text te&s;tifie.</P>
<P><HI>Thirdly,</HI> The per&s;ons unto whom good Dreames <HI>God</HI> hath given, <HI>viz,</HI></P>
<LIST>
<ITEM>Both Sanctified,</ITEM>
<ITEM>And Sinfull.</ITEM>
</LIST>
<P>1. Into men &s;anctified God hath &s;ent &s;uch Dreames, as to <HI>Samuel</HI> when but a child about the bu&s;ine&s;&s;e of <HI>Eli,</HI> 1 Sam. 3. So to <HI>Solomon</HI> about the concernments of his Kingdome, 1 <HI>Kin.</HI> 3. O what a comfortable conference pa&s;&s;ed betwixt <HI>God</HI> and <HI>him</HI> in a Dreame&punc; <HI>The Lord appeared to</HI> Solomon <HI>in a Dreame by night, &s;aying, aske what I &s;hall give thee, and</HI> Solomon <HI>&s;aid, give thy &s;ervant an under&s;tanding heart to judge thy peo|ple and to di&s;cern betwixt good and bad. And the &s;peech plea&s;ed the Lord, and God &s;aid to</HI> Solomon, <HI>behold I have given
<PB N="275" REF="169">
thee a wi&s;e and under&s;tanding heart. And</HI> Solomon <HI>awoke and behold it was a Dreame,</HI> ver. 6, 7, 8, 9, 10, <HI>&amp;c.</HI> And indeed holy and good men are for &s;uch Dreames mo&s;t meet,</P>
<LIST>
<ITEM>Having fit matter for them, &amp;</ITEM>
<ITEM>Being free movers in them.</ITEM>
</LIST>
<P>1. <HI>Matter</HI> fit for &s;uch Dreames; <HI>God</HI> finds in holy hearts the habits of Hea|venly graces, &s;uch &s;upernaturall prin|ciples di&s;po&s;ing them to receive further impre&s;&s;ions from God. We may &s;ee in our &s;elves, when our hearts are well inclined, how quickly do we clo&s;e with<NOTE PLACE="marg"><GAP DESC="foreign">, <HI>&amp;c. Nazianz.</HI></NOTE> any good motion, how readily do we re|ceive, &s;leeping or waking, any gracious &s;ugge&s;tion? When a good fire is found in our wood, the breath of the ble&s;&s;ed &s;pirit &s;oon blows up &s;uch flames even by night in good Dreames. A graci|ous heart is a fit <HI>stock</HI> for &s;uch graftings; God takes plea&s;ure to put in &s;uch <HI>Cien|ces</HI> with his own hand from Heaven. A good &s;oul is a fit &s;oyle for &s;uch &s;eed.</P>
<P>2. The <HI>minds</HI> of &s;anctified men move <HI>freely</HI> &s;o as actually to concurre with what comes from God. In &s;leep
<PB N="276" REF="170">
their bodily &s;en&s;es are bound, but their<NOTE PLACE="marg">Chri&s;tianus, cum ocul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s dormit, corde vigilat. <HI>Cypri.</HI> de ora|ti. Domini.</NOTE> graces are free; &s;o farre as they are found <HI>fle&s;h,</HI> they are &s;leepie; but &s;o farre as they are <HI>&s;pirit,</HI> they are vigilant and wakefull. <HI>The &s;pirit is willing, but the fle&s;h is weake,</HI> Mat. 26. 41. <HI>I &s;leep, but my heart waketh,</HI> &s;aies the Church, <HI>Cant.</HI> 5. 2. Her <HI>Heart</HI> being awake &s;he &s;oone heard his knock, Mat. 25. We find, while the <HI>Bridegroome</HI> &s;tayed the <HI>virgins &s;lumbered and &s;lept,</HI> the <HI>wi&s;e</HI><NOTE PLACE="marg">Vid. Salmeron. Tract. Octa. de par. de|cem Virg.</NOTE> &s;lumbered, and the <HI>fooli&s;h</HI> &s;lept, &s;ay &s;ome; but concede they all &s;lept, yet the wi&s;e were in part awake, whence they quickly heard the cry at midnight. Behold the <HI>Bridegroome</HI> cometh. <HI>Then they being ready went in with him,</HI> ver.<NOTE PLACE="marg">Si dormituri &s;u|mus quomodo vigilamus eti|am cum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orpore dormimus corde vigilamus. <HI>Aug.</HI> de. verb. Do. Ser. 22.</NOTE> 10. Let the <HI>Lord</HI> come at <HI>midnight,</HI> good men are ready to meet his mo|tions.</P>
<P>2. <HI>Bad men</HI> have had Dreames from God, as <HI>Pharaoh and Nebuchadnezzar</HI> named are notable in&s;tances, yet &s;uch Dreames</P>
<LIST>
<ITEM>God hath more rarely immitted, &amp;</ITEM>
<ITEM>They have more hardly admitted.</ITEM>
</LIST>
<P>1. <HI>Good Dreames</HI> into bad men brought &s;eldome. Among&s;t good men
<PB N="277" REF="170">
&s;uch matters have been found more frequent. Jo&s;eph <HI>Jacobs</HI> &s;onne had &s;o many Dreames &s;ent in of God, above his brethren-that they &s;coffingly called him <HI>the captain Dreamer,</HI> Gen. 37. 19.<NOTE PLACE="marg"><GAP DESC="foreign">. <HI>Somniorum Architectus.</HI></NOTE> Sinfull men they do &s;o oft re&s;i&s;t good motions, when they are awake, that God &s;eldome vi&s;its them, when they are a|&s;leep. They are &s;o much again&s;t God in the day, that God is but little with them in the night</P>
<P>2. Dreames good, men bad do<NOTE PLACE="marg">Somnium illud oblatum uxori Pilati non a Di|abolo immi&s;&s;um fui&s;&s;e tanquam volente mortem Chri&s;ti impedire per quem ip&s;e conterendus e&s;|&s;et, &s;ed a bono Angelo revocau|te Pilatum ab inju&s;ta condem|natione iu&s;ti ho|minis. <HI>Ambro&s;.</HI> in Lucam.</NOTE> hardly embrace. &s;infull &s;ouls have been afflicted when &s;uch were injected, therein no way <HI>active</HI> but <HI>pa&s;sive,</HI> as appears in <HI>Pilates</HI> wives Dreame, which Dreame was not of the <HI>Devill</HI> to hin|der <HI>Chri&s;ts</HI> death (as &s;ome have a&s;&s;ert|ed) con&s;idering him&s;elf &s;hould be thereby de&s;troyed, but the Dreame was <HI>Divine</HI> to withdraw <HI>Pilate</HI> from his &s;entence, or to aggravate his &s;in; O &s;aies &s;hee, <HI>Have thou nothing to do a|gain&s;t that ju&s;t man; for I have &s;uffered many things in a Dream, becau&s;e of him!</HI> In &s;uch Dreames &s;infull men are meer|ly pa&s;&s;ive, when others are active; Dreams that have entered into gratious
<PB N="278" REF="171">
hearts with plea&s;ure and delight, have come into carnall hearts with trouble and pain; they have taken &s;uch im|pre&s;&s;ions, as oppre&s;&s;ions.</P>
<P>Now <HI>la&s;tly,</HI> The <HI>rea&s;ons</HI> for which good Dreames have been given in of God,</P>
<LIST>
<ITEM>Why to naturall and &s;infull men,<NOTE PLACE="marg">Solet Deus &s;om|nia immittere viris piis, ut in Scripturis patet, &amp; aliquando impiis ut &s;omni|um Pharaonis probat <HI>Zanch.</HI> tractat. De Di|vinat. p. in Som.</NOTE></ITEM>
<ITEM>Why to regenerate and &s;anctified men.</ITEM>
</LIST>
<P><HI>Fir&s;t,</HI> Into the minds of &s;infull men God hath &s;ent in &s;uch Dreames,</P>
<LIST>
<ITEM>In relation unto others, &amp;</ITEM>
<ITEM>In relation unto them&s;elves.</ITEM>
</LIST>
<P>1. 'Tis certain <HI>God</HI> hath &s;ometimes come unto bad men by Dreames for o|thers &s;akes,</P>
<LIST>
<ITEM>To re&s;train them from doing evill a|gain&s;t others,</ITEM>
<ITEM>To encline them towards others to do them good.</ITEM>
</LIST>
<P>When <HI>Laban</HI> pur&s;ued <HI>Jacob,</HI> and pur|po&s;ed at lea&s;t to plunder him of all he had, <HI>Gen.</HI> 31. 24. God came to <HI>Laban</HI> the <HI>Syrian</HI> by night in a Dreame &s;aying, <HI>Take heed thou &s;peak not to Jacob either good or evill.</HI> This &s;o bound up <HI>La|ban</HI> that when he overtook <HI>Jacob,</HI> he did him no hurt, but &s;hewed kindne&s;&s;e
<PB N="279" REF="171">
to him, made a covenant of peace with him, and departed from him&punc; ble&s;&s;ing him and his, ver. 55. 'Tis written of <HI>Alexander</HI> (the <HI>Jewes</HI> having denied him<NOTE PLACE="marg"><HI>Jo&s;ephus</HI> l. 11. <HI>Augu&s;t</HI> de civ. Dei, lib. 8.</NOTE> &s;ome help) he was &s;o enraged again&s;t them, that he re&s;olved to ruine them, and accordingly with his conquering <HI>Army</HI> going again&s;t <HI>Jeru&s;alem, Jad|dus</HI> the High Prie&s;t hearing thereof, put on his Prie&s;tly attire, met him in the way, whom when <HI>Alexander</HI> &s;aw he fell off his Hor&s;e, and offered him peace, telling his <HI>Nobles,</HI> that <HI>God</HI> in a Dreame had &s;hewe'd him the &s;ame Man &s;o attired the Night before, and &s;o he departed with &s;ome expre&s;&s;ions of bravery and bounty in obedience to that vi&s;ion.</P>
<P>2. 'Tis &s;ure God hath al&s;o come to Men bad, by Dreames for their own &s;akes,</P>
<LIST>
<ITEM>To prevent their &s;inne&s;ull evil, &amp;</ITEM>
<ITEM>To promote their &s;aving good.</ITEM>
</LIST>
<P>When <HI>Abimelech</HI> King of <HI>Gerar</HI> had &s;ent and took <HI>Sarah,</HI> (who was re|ported to him to be <HI>Abrahams</HI> &s;i&s;ter) into his hou&s;e, <HI>God</HI> admoni&s;hed him by Night in a Dreame to forbear to
<PB N="280" REF="172">
take her to wife, and to re&s;tore her unto <HI>Abraham,</HI> who&s;e wife &s;he was, <HI>Gen.</HI> 20. 2, 3, 6, 7. Thus did the <HI>King</HI> e&s;cape that &s;ad &s;inne of Adultery; And thus hath God &s;ought the &s;alva|tion<NOTE PLACE="marg">Opus providen|tiae Dei, non ut &s;olveretur Chri&s;tus, &s;ed ut &s;ervaretur uxor.</NOTE> of the &s;oules of &s;ome. That Dream which <HI>Pilate</HI>'s wife had, the intent of it was not to deliver <HI>Chri&s;t</HI> from the death of the <HI>Cro&s;s,</HI> for that was accord|ing to the determinate Coun&s;ell of God, but as <HI>Theophlyact</HI> conceives, it was to &s;ave the womans &s;oul from everla&s;ting death: not &s;o much for the clearing of <HI>Chri&s;t,</HI> while he was at the barre, as for the converting of the woman, who&s;e ca&s;e was bad.</P>
<P>Secondly, Into the minds of &s;ancti|fied Men, <HI>God</HI> hath &s;ent in Dreames,</P>
<LIST>
<ITEM>In reference unto others, &amp;</ITEM>
<ITEM>In reference unto them&s;elves.</ITEM>
</LIST>
<P>God into good Men hath given Dreames for others advantage, there|by,</P>
<P>As <HI>to admoni&s;h</HI> others of <HI>evil</HI> where of they were in <HI>danger,</HI></P>
<P>So <HI>to e&s;tabli&s;h</HI> others in <HI>good</HI> where|in they did <HI>waver.</HI></P>
<P><PB N="281" REF="172"><HI>God</HI> hath cau&s;ed Dreames in the mindes of his Sants, that they might warn others of danger. 'Tis report|ed of <HI>Beza,</HI> that in the Night having dreamt that <HI>Geneva</HI> was &s;adly &s;urpriz|ed, he pre&s;&s;ed the <HI>Governours</HI> in the morning immediately to &s;earch, where|upon a de&s;perate plot again&s;t the place was di&s;covered, the perill prevented and the people pre&s;erved. Yea and al&s;o,</P>
<P>1. God hath brought Dreames into the mindes of his Saints, that they might help others in doubts. Mr <HI>Phil|pot</HI><NOTE PLACE="marg">Book of Mar|tyrs, <HI>Vol. 3. pag. 606. col.</HI> 2. Such as &s;cru|ple this point, read that Let|ter.</NOTE> the <HI>Martyr</HI> having over night received a <HI>Letter</HI> from his fellow-Pri|&s;oner, wherein he de&s;ires his Judge|ment concerning the bapti&s;me of <HI>In|fants,</HI> made this return; <HI>Before</HI> (&s;ays he in his Letter back) <HI>I &s;hew you, what for it I have learned from Gods holy Word, and the practice of the pure&s;t Churches, I cannot but declare, how the &s;ame Night mu&s;ing upon your Letter I fell a&s;leep, and had &s;uch a Vi&s;ion and Dreame,</HI> (which he relates and concludes) <HI>This Dreame I take to be the working of Gods Spirit, that I might the better content
<PB N="282" REF="173">
your reque&s;t, as he wrought in</HI> Peter <HI>to &s;atisfie Cornelius,</HI> Acts 5. 10.</P>
<P>2. God hath made good Men to receive &s;uch Dreames for their own advantage;</P>
<LIST>
<ITEM>As to prepare them for evil which they were to &s;u&s;tain.</ITEM>
<ITEM>So to a&s;sure them of Good which they were to obtain.</ITEM>
</LIST>
<P>1. God by Dreames hath &s;ignified to his Saints what afflictions they &s;hould &s;uffer, that &s;o they might the better prepare. Hi&s;tory reports of <HI>Policarpus,</HI> who in <HI>Smyrna</HI> &s;uffered martyrdome<NOTE PLACE="marg"><HI>Eu&s;ebius</HI> lib. 4. cap. 13.</NOTE> under <HI>Antonius</HI> the Emperour about a hundred &s;eventy yeares after Chri&s;t, that three dayes before he fell into his enemies hands, &s;leeping upon his bed, he dreamt, that the bol&s;ter whereon his head lay, was all on a flame, and the other bed-cloaths burning about him; whereupon when he awoke, he told his friends, <HI>God</HI> had declared that he mu&s;t be burnt quick for Chri&s;t (for which he much fitted him&s;elf) and &s;o it &s;oon fell out.</P>
<P>2. God by Dreames hath &s;ignified
<PB N="283" REF="173">
to his <HI>Saints,</HI> what mercies they &s;hould receive, that &s;o he might &s;trengthen their faith and al&s;o quicken their obedience. Thus <HI>Jacob</HI> in his journey lying down upon a &s;tone to &s;leep, <HI>Gen. 28. 11, 12, 13. He Dreamed and behold a ladder &s;et upon the earth and the top reached up to Heaven, and behold the Angells of God a&s;cending and de&s;cending on it. And behold the Lord &s;tood above it, and &s;aid, I am the Lord God of Abra|ham thy Father and the God of I&s;aac, the land whereon thou lye&s;t, to thee will I give it and to thy &s;eed. And thy &s;eed &s;hall be as the dust of the earth, and in thy &s;eed &s;hall all the families of the earth be ble&s;|&s;ed. Behold I am with thee and will keep thee in all places, whither thou goe&s;t, and will bring thee again to this land, and will not leave thee, till I have done what I have &s;aid.</HI></P>
<P>The <HI>Application</HI> to our &s;elves con|cerning &s;uch Dreames now follow;</P>
<P>This referres to a two-fold ca&s;e,</P>
<LIST>
<ITEM>In ca&s;e we have them not, &amp;</ITEM>
<ITEM>In ca&s;e we have them.</ITEM>
</LIST>
<P>Be we without the&s;e Dreams? then let us ob&s;erve,</P>
<LIST>
<PB N="284" REF="174">
<ITEM>The grounds why we &s;hould de&s;ire them, &amp;</ITEM>
<ITEM>The meanes how we may procure them.</ITEM>
</LIST>
<P>Such Dreames from God are to be de&s;ired.</P>
<LIST>
<ITEM>Becau&s;e of the excellency that is in them, &amp;</ITEM>
<ITEM>Becau&s;e of the commodity that is by them.</ITEM>
</LIST>
<P>The&s;e Dreames are in them&s;elves excellent: becau&s;e through them</P>
<LIST>
<ITEM>The Soule in &s;leeping-time is highly Imployed, &amp;</ITEM>
<ITEM>Sleeping-time by the &s;oul is rarely<NOTE PLACE="marg">Corpore dormi|ente anima in &s;omnis &s;omnian|do agit. <HI>Hypo.</HI> de in&s;omniis.</NOTE> Improved.</ITEM>
</LIST>
<P>1. The imployment of Mens &s;oules in &s;uch Dreames is high and holy. Mans &s;oul we mu&s;t ob&s;erve, it &s;leeps not as the body does, for, as it lives when the body dyes: &s;o it wakes when the body &s;leeps: 'Tis an <HI>Argument</HI> &s;ome bring to prove the <HI>Immortality</HI> of the &s;oul,<NOTE PLACE="marg">Ne in &s;omnium quidem anima cum corpore quo|modo inveritate~ mortis cadet, uqae inimaginem ejus ruit. <HI>Tert.</HI> de re&s;ur. carnis.</NOTE> that it does not die, as the body does, becau&s;e it is not &s;ubject &s;o much, as to the &s;imilitude or &s;hadow of death; <HI>viz.</HI> &s;leep, as the body is; Now if not the &s;oul of a man, much le&s;s does the <HI>&s;oul</HI>
<PB N="285" REF="174">
of a Saint &s;leep: If the rationall <HI>&s;oul</HI> be waking &amp; working, much more does the regenerate <HI>&s;oul</HI> wake and worke, when the body is bound by &s;leep: And as the <HI>&s;oul</HI> of a &s;innefull Man is by bad Dreames &s;et a worke in an abominable and wicked way: &s;o the &s;anctifyed &s;oul is in good Dreames &s;et a work after an admirable and worthy way: we may &s;ay of the &s;oul &s;anctifyed as 'tis &s;aid of the good<NOTE PLACE="marg">Corpore in lectu|lo cubante ac velut in morte quie&s;cente ip&s;a anima corporis naturam tran&s;i|lit, <HI>&amp;c. Athan.</HI> Cont. Gent.</NOTE> hou&s;e-wife, Prov. 31. 18. <HI>She perceives her merchandi&s;e is good and her candle goes not out by Night, &s;he &s;eeks wooll and flax and works willingly with her hands, &s;he is like the Merchants &s;hips, &s;he bringeth her food from afarre, &s;he ri&s;eth al&s;o while it is Night, and makes ready meat for her hou&s;hold, and prepares a portion for her Maidens,</HI> &amp;c. As while the drowzie <HI>Di&s;ciples</HI> were fa&s;t a&s;leep, our dear <HI>Sa|viour</HI> him&s;elf was hard at holy Prayer, fixed upon his <HI>Fathers</HI> will and work: &s;o a Saint of <HI>God</HI> whil&s;t his <HI>body</HI> lies a|&s;leep on bed, his <HI>&s;oul</HI> in a &s;weet Dreame is bent about ble&s;&s;ed bu&s;ine&s;s, as if in prayer <HI>ardent,</HI> in hearing <HI>diligent,</HI> in Chri&s;tian conference <HI>earne&s;t,</HI> as if at the <HI>Lords</HI> Table in&s;tant, where he thinks
<PB N="286" REF="175">
he &s;ees <HI>Gods</HI> Mini&s;ter giving, precious people receiving, yea it &s;eemes, as if he &s;aw the <HI>Lord Chri&s;t</HI> thereat &s;itting, and thereupon the <HI>Spikenard</HI> &s;melling, <HI>Cant.</HI> 1. 12. Oh the rare workings of the &s;oul at &s;uch a time, how admirably and accep|tably did the &s;oul of <HI>Solomon</HI> work in the time of a Dreame? what an excel|lent prayer did he in the thoughts of his heart, make? 1 <HI>King.</HI> 3. 6, 7, 8, 9.</P>
<P>2. The Improvement of mens time in &s;uch Dreames is rare and precious. 'Tis a ble&s;&s;ed thing for men to make the be&s;t of time, e&s;pecially to rai&s;e that time towards their eternall good which others idly &s;leep away. We know a very va&s;t part of our time runnes out by night and is &s;pent in &s;leep, of which we mu&s;t <NOTE N="*" PLACE="marg">Deorum im|mortalium eti|am noctes &s;unt, <HI>He&s;iodus.</HI></NOTE> give an account, becau&s;e not onely the day, but the night is Gods. <HI>The day</HI> (&s;aies David to God) <HI>is thine, the night al&s;o is thine,</HI> P&s;al. 74. 16. <HI>Luther</HI> hath &s;ome &s;uch like &s;aying. <HI>Whe|ther</HI><NOTE PLACE="marg">Sive nox e&s;t &s;ive dies e&s;t, Dei &s;unt. Qui vigi|lat, Domino vi|gilat. Qui dor|mit, Domino dor|mit. <HI>Luther.</HI> Ex tomo. 3. In <HI>Gene&s;im.</HI></NOTE> <HI>the time be night or day, it is of God, and ought to be to God. He that waketh mu&s;t wake to God, and he that &s;leepeth mu&s;t &s;leep to God.</HI> Now to God he &s;urely &s;leeps, that thus &s;urely Dreames.
<PB N="287" REF="175">
And as the&s;e meet times for man had never been: So time would not continue in its order; but day and night would be confounded, were it not for God. As <HI>God</HI> in the Creation did ordain day and night to be &s;eparate one from another, and &s;ucce&s;&s;ive one after ano|ther, <HI>Gen.</HI> 1. 5, 6. So God by a Co|venant keeps them a&s;under, to come in their &s;ea&s;on, <HI>Jer.</HI> 33. 20. 'Tis <HI>Gods</HI> mercy, day and night does not mingle together, as to marre their order. As <HI>God</HI> is worthy of prai&s;e, that pre&s;erves the night time: &s;o it's prai&s;e-worthy<NOTE PLACE="marg">Non oportet eos qui animam vi|gilantem intus habent tota nocte dormire, <HI>&amp;c.</HI> Clem. <HI>Alex.</HI> Paedag. <HI>l. 2. c. 9.</HI></NOTE> in man to improve the time of the night. Yea, that part of the night wherein he &s;leeps, &s;o as when his body is at re&s;t, his &s;oule is at worke: when his body lies &s;till, his &s;oul is a&s;cending <HI>Jacobs</HI> ladder. This is a marvellous <HI>my&s;tery</HI> to the mo&s;t of men.</P>
<P>2. Such Dreames are unto good men comodious,</P>
<LIST>
<ITEM>Thereby the grace of God is evidently di&s;cerned, &amp;</ITEM>
<ITEM>Thereby the God of grace is comforta|bly enjoyed.</ITEM>
</LIST>
<P>1. Through the&s;e a cleare di&s;covery
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is made of the grace of God. <HI>Phy&s;icians</HI> find out the principall and mo&s;t predo|minant humours in the body by Dreames. <HI>Divines</HI> determine the <HI>ma|&s;ter,</HI> mo&s;t prevailing and be&s;t beloved &s;inne in a man, by his Dreames. And &s;o it may be &s;urely &s;een and &s;afely &s;aid, &s;uch and &s;uch graces are pre&s;ent and po|tent in man by the &s;pirituall motions of his minde in Dreames. God by Dreames hath unloo&s;ed the doubts and enlightned the darkne&s;&s;e of divers, brought them to the knowledge of what they did not under&s;tand. <HI>One</HI> hearing the prai&s;e of <HI>Ba&s;il,</HI> de&s;ired much to know what kinde of man he was, whereupon a pillar of fire was pre&s;ented in a Dreame (&s;aies my <HI>Author</HI>) with this motto, <HI>Talis e&s;t Ba&s;ilius,</HI> &s;uch a one is <HI>Ba&s;il,</HI> a burning flame for God. Some of Gods Saints de&s;irous to know the beauties of holine&s;&s;e and to behold the lu&s;tre of grace, the Spirit of the Lord hath given that light in Dreames, that they have learned, how illu&s;trious and lovely, grace and holine&s;&s;e in their hearts hath been. <HI>Augu&s;tin</HI> tells of one <HI>Eulogi|us</HI><NOTE PLACE="marg"><HI>Augu&s;t.</HI> de cu|ra pro mortuis, <HI>cap. 10.</HI></NOTE> a Rhetorician in <HI>Carthage,</HI> who meet|ing
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with an ob&s;cure place in <HI>Cicero</HI>'s Rhetoricks which he was next day to read to his <HI>Scholats;</HI> being at night troubled he could not under&s;tand it, fell a&s;leep and by a Dream before morning, the dark place was made plaine. (How God hath cleared intricate&punc; Scriptures this way to &s;ome, I &s;hall forbeare to men|tion:) And as ob&s;cure places in books, &s;o ob&s;cure graces in hearts, have been admirably opened unto men in their Dreams, when they have been troubled with knotty objections, they have thus received re&s;olutions; what was cloudy in the day hath been cleared in the night: Graces in the heart, like &s;tarres<NOTE PLACE="marg">Stellae in die la|tent, in nocte lu|cent. <HI>Bernard.</HI> in cam.</NOTE> in the heavens, have &s;hined in the night that were not &s;een in the day. One writing of the twelve &s;tones in <HI>Aarons</HI> garment, &s;aies of the <HI>Rubic&punc;</HI> that it is a<NOTE PLACE="marg"><HI>Epiphanius</HI> de 12. Gem.</NOTE> precious &s;tone &s;oone&s;t &s;een and be&s;t found out in the night, by a sparkling light it &s;elf therein ca&s;teth. Thus in the night may a man have experience of grace and the &s;pirituall workings thereof that did not &s;o appeare in the day.</P>
<P>2. In Dreames a clo&s;e communion
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may be held with God; a man may have refre&s;hing fellow&s;hip with <HI>Father, Son, and Holy Gho&s;t.</HI> Many a good man, as in Dreames he hath had clo&s;e combatings with <HI>Satan,</HI> his bed hath been as a field, wherein many a brave battle hath been fought and victory got gallantly, hath his &s;oul beat off the <HI>De|vill,</HI> when his body lay bound by &s;leep: So in Dreames he hath had clo&s;e con|ver&s;ings with God, his <HI>Bed</HI> hath been as a <HI>Bethel,</HI> a place wherein <HI>God</HI> hath been pre&s;ent, and a place wherein he hath made neer approaches to God and God to him, <HI>Gen. 38. 16, 17. And Jacob</HI><NOTE PLACE="marg">Mal&egrave; cubans &s;uavit&egrave;r dor|mit &amp; foeliciter Somniat.</NOTE> <HI>awaked out of &s;leep &s;aying, &s;urely the Lord is in this place. This is none other but the hou&s;e of God and this is the gate of Heaven.</HI> Why the place was the open field, where he had lien among&s;t the &s;tones; ai but he had had &s;uch a Dreame, as put him into the very gate of Heaven, and placed him, as in the hou&s;e of God. Hence a Saint may not onely &s;ay to <HI>God,</HI> as <HI>David,</HI> P&s;al. 139. 18. <HI>Lord, when I awake, I am &s;till with thee, but Lord, when I &s;leep, I am &s;till with thee!</HI> There may be &s;omewhat more in that
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place of the Apo&s;tle, then we are aware of at pre&s;ent, 1 <HI>The&s;. 5. 10. Chri&s;t di|ed for us, that whether we wake or &s;leep, we &s;hould live together with him.</HI> If it relates to <HI>&s;leep</HI> before mentioned, the <HI>Apo&s;tle</HI> &s;peaks of a double, <HI>viz.</HI></P>
<P>A &s;leep of the Soul in &s;ecurity; <HI>Let not us &s;leep, as do others.</HI> ver. 6. &amp;.</P>
<P>A &s;leep of the body for nece&s;&s;ity; <HI>They that &s;leep, &s;leep in the night,</HI> ver. 7.</P>
<P>Now that in the 10. <HI>ver.</HI> cannot be meant of the Soul &s;leeping in &s;infull &s;ecurity; For therein is no living with Chri&s;t if intended of the body in it's na|turall and nece&s;&s;ary &s;leeping, then through holy Dreames a man lives with Chri&s;t. A godly man whether he wakes in the day, or &s;leeps in the night, by the thoughts of his mind he meets, <HI>Chri&s;t,</HI> remaines with Chri&s;t; Chri&s;t<NOTE PLACE="marg">O Sancta anima &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">la e&s;to ut &s;oli omnium &s;erves teip&s;um quem ex omnibus tibi ele|gi&s;ti, an ne&s;cis te habere verecun|dum spon&s;um? <HI>Bernard.</HI> lib. medit.</NOTE> and he hath &s;weet intercour&s;e together! O what &s;weet conver&s;e hath the Soule with it's Saviour in the &s;olitudes of the night! <HI>If thou would&s;t &s;olace thy &s;elf</HI> (&s;aies Bernard) <HI>with thy Saviour, mind much the mo&s;t &s;olitary times o<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">tire|ments! Oh cha&s;t and lovely Soul be
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<GAP DESC="duplicate" EXTENT="1 page"><PB N="291" REF="178">
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thou alone; thy Heavenly hu&s;band, who will not croud into thee in the day, through the throng of worldly company, and earthly imployments, may yet give thee gracious vi&s;its in the night, when the curtaines are drawn, the doore lockt, and all the world &s;hut out, then may he come, and finding thee alone there give thee his loves,</HI> Cant. 7. 11, 12. All men, &s;aies an <HI>ob&s;cure Wri|ter,</HI> while they are awake, are together<NOTE PLACE="marg">Heraclitus.</NOTE> in one common world, but when they &s;leep, each man goes into a &s;ingle world by him&s;elf. A Saint of God in his &s;leep goes into a glorious world where he finds comfortable company, conver|&s;es with <HI>Angels, Apo&s;tles, Martyrs,</HI> and holy men. Thus <HI>God</HI> makes good that promi&s;e, <HI>Prov. 3. 24. When thou lie&s;t down thou &s;halt not be afraid.</HI> [That's not all] <HI>Yea thou &s;halt lye down and thy &s;leep &s;hall be &s;weet;</HI> in &s;leep not onely free from what affrights, but filled with what refre&s;hes. Thus the Prophet when he had Dreamt of the Churches happy e&s;tate; <HI>Upon this, &s;aies he, I a|waked and beheld, and my &s;leep was &s;weet unto</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> Jerem. 31. 26. O how have the <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">forts of God, and the God of
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comforts in time of &s;leep been &s;weetly received! A <HI>Per&s;ian</HI> Monarch Dreaming that <HI>Themi&s;toles</HI> the <HI>Athenian,</HI> a man of rare parts was revolted from the <HI>Greci|ans</HI> and come in to him, being tran&s;port|ed with joy, he broke out with a loud voice in his &s;leep, <HI>I have got Themi&s;to|cles</HI><NOTE PLACE="marg">Habeo Themi|&s;toclem Atheni|en&s;em. <HI>Xerxes.</HI></NOTE> <HI>the Athenian, He is mine, He is mine,</HI> wherewith he awaked, and &s;o it was. Thus a poor Chri&s;tian who having been for divers dayes in doubts and deep di&s;tre&s;&s;e for want of <HI>Chri&s;t,</HI> in whom are hid the trea&s;ures of wi&s;dom and knowledg; the <HI>Lord</HI> at length hath come in a Dreame by night, which <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">th made his &s;oul to &s;ing &amp; leap, &s;aying; <HI>Chri&s;t</HI> my <HI>Redeemer</HI> is <HI>come,</HI> is <HI>come, I have him, I have him,</HI> which proves more then a Dream: Credibly have I heard it reported of a Chri&s;tian man, that lived in <HI>Dublin</HI> in <HI>Ireland,</HI> who Dream|ing he heard the la&s;t trumpet &s;ound, and that the world was at an end, with joy leaped out of his bed and runne out in|the &s;treets, &s;aying, <HI>My Chri&s;t is come, my Chri&s;t is come.</HI> This I can report of a precious <HI>Mini&s;ter</HI> a little before his death, &s;lumbering upon his bed in the
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night, and falling into Meditations of the Re&s;urrection at the la&s;t day, when both body and &s;oul &s;hould abide for e|ver in bli&s;&s;e, &s;tarted up, and was ready to ri&s;e out of bed; being askt what he meant, an&s;wered, <HI>Let me go to the pul|pit and impart to the people the &s;weet comforts I have had in my &s;oul this night!</HI> O that the&s;e things might quicken and cau&s;e us to &s;eek &s;uch Dreames from <HI>God;</HI></P>
<P>From <HI>God,</HI> that &s;uch Dreames may be procured, preparation for them is to be made,</P>
<LIST>
<ITEM>Fir&s;t in the day, &amp;</ITEM>
<ITEM>Secondly in the Night.</ITEM>
</LIST>
<P>While&s;t the day la&s;teth, if we woul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> prepare for good Dreames, we mu&s;t endevour,</P>
<LIST>
<ITEM>To do much good, &amp;</ITEM>
<ITEM>To do all good well.</ITEM>
</LIST>
<P>1. Much good work we mu&s;t en|deavour<NOTE PLACE="marg">Quod fi dic do|minico mens no|&s;tra in piis ex|ercitiis tota de|fixa e&s;&s;et, ea|dem inter dor|miendum recur|rerent <HI>Cart|wright</HI> in <HI>Eccle&s;ia&s;.</HI> Homili.</NOTE> in the day to do. <HI>A dreame comes through the multitude of bu&s;ine&s;&s;e,</HI> &s;aies Solomon, <HI>Eccle&s;.</HI> 5. 3. He, that goes through a multitude of worldly bu&s;ine&s;&s;e in the day, is apt to Dreame of worldly things in the night: and in the night he is apt to Dreame of
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things holy and good, who is bu&s;ie about abundance of good in the day. <HI>There|fore my beloved brethren, be ye &s;tedfa&s;t, unmoveable, alwayes abounding in the worke of the Lord,</HI> 1 Cor. 15. 58.</P>
<P>2. All good work we mu&s;t endea|vour to do well, if thereby we would make way for good Dreames to fol|low. We mu&s;t &s;et our &s;elves in holy and religious duties,</P>
<LIST>
<HEAD>To do them</HEAD>
<ITEM>With &s;trong de&s;ires, &amp;<NOTE PLACE="marg">Mens humana quod optat. Cice|ro. de Divi|natione.</NOTE></ITEM>
<ITEM>With great delights.</ITEM>
</LIST>
<LIST>
<HEAD>To do them</HEAD>
<ITEM>With hearts fired, &amp;</ITEM>
<ITEM>With hearts fixed.</ITEM>
</LIST>
<P>We ought to &s;tirre up and put out our &s;elves about holy &s;ervice, &s;o as to take pains thereat and plea&s;ure there|in, with minds wholly bent thereupon, to make the managments of holy mat|ters our meat: <HI>My meat is to do the will of him that &s;ent me, and to fini&s;h</HI> his work, <HI>John</HI> 4. 39. yea, to e&s;teem the work of God, as <HI>Job</HI> did the word of <HI>God,</HI> more then our <HI>appointed food,</HI> chap. 23. 12. The&s;e day-duties to good Dreames are very di&s;po&s;itive; and when night is, then towards &s;uch Dreames there be duties prepara|tive.</P>
<LIST>
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<ITEM>Both at the entrance of the night,</ITEM>
<ITEM>And in the progre&s;&s;e of the night.</ITEM>
</LIST>
<P>1. When <HI>Night</HI> is begun and we are to lye down in our beds, our bu&s;ine&s;&s;e as introducting to Dreames divine, is, Prayer to God; Prayer, as it beats off the <HI>Devill</HI> that he cannot a&s;&s;ault us with Dreames that are bad: So it brings on God graciou&s;ly to vi&s;it us with Dreams that are good. As we mu&s;t pray for good &s;leep in the night: So we mu&s;t pray for good Dreames, in our &s;leep reading the Scripture. <HI>Hierom</HI> exhorted &s;ome godly <HI>women,</HI> to whom he wrote, to take<NOTE PLACE="marg">Hiero, ad Eu|&s;tach. de cu&s;tod. <HI>Virg.</HI></NOTE> the <HI>Bible</HI> to bed, and to hold it reading in their hands, till they bowed down their <HI>heads</HI> with &s;leep, &s;o as their lips and the leaves met: 'Tis to good Dreames a great help. In&s;tructing our families and &s;peaking to them about us, of the great works and good word of <HI>God,</HI> which we are to relate when we lye down, <HI>Deut.</HI> 11. 18, 19. And the &s;ame, <HI>Prov.</HI> 6. 21, 22. All &s;uch means much conduce to Dreames that are good.</P>
<P>2. When <HI>night</HI> goes on and in our beds we are laid, to lift up our hearts un|to
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God in holy meditations. <HI>Com|mune with your own heart upon your bed and be &s;till,</HI> P&s;al. 4. 4. The bed is not barely for body-&s;leeping, but for heart|communing and &s;oul|&s;earching, <HI>P&s;al. 77. 6. In the night</HI> (&s;aies David) <HI>I communed with my own heart, and my &s;pirit made diligent &s;earch. David</HI> took advantage of the night to looke more narrowly into his own heart; to &s;weep his hou&s;e; In the night likewi&s;e to look up in a holy remembrance of God, <HI>I have remembred thy name O Lord in the night,</HI> P&s;al. 129. 55. In the intervals or &s;paces between &s;leep and &s;leep to have the heart with God, to &s;et our thoughts well a work, when at times we wake; Thus <HI>David,</HI> P&s;a. 65. 6. <HI>Lord, I remember thee upon my bed, and meditate upon thee in the night watches;</HI> Thoughts good when awake bring good thoughts in our &s;leep. 'Tis a &s;weet thing to lye in the night and me|ditate upon the love of God and upon the Law of <HI>God.</HI> A young <HI>Scholar</HI> asking a <HI>Jewi&s;h Doctor</HI> if he might not have time to learn the <HI>Greek</HI> Tongue, he &s;aid, if he would do it neither by <HI>day</HI>
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nor by <HI>night,</HI> he might, becau&s;e day and night, he was <HI>to meditate upon the law of God,</HI> P&s;al. 1. 2. And indeed &s;uch ex|tended meditations are a mighty means to promote good Dreames.</P>
<P>Have we at any time &s;uch &s;weet Dreams? Then our duty is,</P>
<LIST>
<ITEM>To pre&s;erve them in our memories, &amp;</ITEM>
<ITEM>To improve them in our practice.</ITEM>
</LIST>
<P>1. In <HI>memory</HI> we mu&s;t pre&s;erve them, not forget good Dreames. The <HI>Devill</HI> will endeavour to draw from us Dreames that are good. What the &s;ouldiers fal&s;ly &s;aid of the buried Body of Chri&s;t, <HI>Matth. 28. 13. His Di&s;ciples came by night and &s;tole him a|way, while we &s;lept;</HI> we may &s;ay &s;afely of &s;ome ble&s;&s;ed Dreames from Chri&s;t, <HI>Satan</HI> came by night and &s;tole it away while we &s;lept. Hence when we have been awake, we have been to &s;eek; the matter hath been gone from us, as <HI>Nebuchadnezzer</HI> &s;aid of his Dreame, <HI>Dan.</HI> 2. 5. To maintaine the remem|brance of good Dreames is our du|ty, for which the be&s;t way is, when awake,</P>
<LIST>
<PB N="299" REF="182">
<ITEM>Much to reflect upon them our &s;elves, &amp;</ITEM>
<ITEM>Oft to repeat them unto others.</ITEM>
</LIST>
<P>1. We our &s;elves &s;hould debate the bu&s;ine&s;&s;e in our minds, what <HI>Gods</HI> meaning &s;hould be; con&s;ult the &s;ecrets of <HI>God</HI> therein, and the good plea&s;ure of God thereupon, that we may well under&s;tand <HI>Gods</HI> drift in our Dreames. <HI>What the under&s;tanding does mo&s;t clear|ly di&s;cern, the memory does mo&s;t firmly re|taine.</HI></P>
<P>2. We &s;hould <HI>relate</HI> things to o|thers, and <HI>con&s;ult</HI> with <HI>Gods</HI> Saints hereupon. Thus to impart is to im|print; and the way to drive Dreames in, is &s;o to draw them out. <HI>When we keepe things from others, we oft loo&s;e them our &s;elves.</HI></P>
<P>2. In our practice we mu&s;t <HI>im|prove,</HI> what in our &s;leep we receive; So as may be,</P>
<LIST>
<ITEM>Both for the prai&s;e of God,</ITEM>
<ITEM>And for the profit of our &s;elves.</ITEM>
</LIST>
<P>1. Hereupon we mu&s;t put out our &s;elves to give God the prai&s;e. Thus did <HI>David, I will ble&s;&s;e the Lord who hath given me coun&s;ell, my reines al&s;o in&s;truct me in the night &s;ea&s;ons,</HI> P&s;al.
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16. 7. He thankfully &s;hewed forth in the morning, what mercies he had met with in the night, <HI>It is a good thing to give thanks unto the Lord, to &s;hew forth thy loving kindne&s;&s;e in the morning and thy faithfulne&s;&s;e in the night,</HI> P&s;al. 92. 1, 2. So <HI>Solomon</HI> his &s;onne, 1 <HI>King. 3. 15. And Solomon awoke and behold it was a Dreame, and he came to Jeru&s;a|lem and &s;tood before the Lord and offered up burnt offerings and peace offerings,</HI> &amp;c.</P>
<P>Now if we would ble&s;&s;e <HI>God</HI> for &s;uch Dreames,</P>
<LIST>
<ITEM>We mu&s;t e&s;teem highly of them, &amp;</ITEM>
<ITEM>We mu&s;t rejoyce greatly in them.</ITEM>
</LIST>
<P>Take a good Dreame as a great fa|vour from <HI>God.</HI> Then we heartily give God glory, when we highly value his mercy; We cannot but prai&s;e him if we prize his. Be glad when a good Dream hath been. O with what gladne&s;&s;e did the <HI>I&s;ralites</HI> gather up the Manna in the morning, that fell from Heaven about their Tents in the night! <HI>Exod.</HI> 16. With joy let us gather up the good Dreames <HI>God</HI> &s;ent in the night. The mo&s;t joyfull heart is the be&s;t thankfull heart.</P>
<P><PB N="301" REF="183"><HI>La&s;tly,</HI> Let us improve &s;uch precious Dreames, e&s;pecially for our per&s;onall profit,</P>
<LIST>
<ITEM>To quicken our obedience in day|duties, &amp;</ITEM>
<ITEM>To &s;trengthen our expectance of day|mercies.</ITEM>
</LIST>
<P>Hath God had good works in us, when a&s;leep? Let us have good works for God, when awake. That good we Dreamt in the night, let us deed it in the day; draw it out in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">acts to the utmo&s;t. Neither let us doubt, but he, who hath been good in the night, will be kind in the day! O &s;aies <HI>David, The Lord will command his loving kindne&s;&s;e in the day, in the night his &s;ong is with me,</HI> P&s;al. 42. 8. or [<HI>his &s;ong &s;hall be</HI><NOTE PLACE="marg">Die praehet mihi bonitatem &s;uam &amp; ita me exhi|larat comtinuabit etiam noctu &s;u|um erga me a|morem ut de eo laetari po&s;&s;im. <HI>Moller</HI> in lo|cum.</NOTE> <HI>with me</HI>] This &s;aying of the P&s;almi&s;t, <HI>Mollerus</HI> expounds, as a certain continu|ing of Gods comfortable kindne&s;&s;e, in the night, being begunne in the day: So likewi&s;e an enlarging of Gods delight|full love in the day, having found &s;ome &s;weet entrance thereof in the Night. As we may argue from Gods day|kindne&s;&s;e to his night-comforts: So upon the divine &s;peculative comforts of
<PB N="302" REF="184">
the night, we may expect Gods accom|pli&s;hed kindne&s;&s;e in the day.</P>
<P>Indeed the Dreames of worldly men about worldly matters vani&s;h and pe|ri&s;h, they do not find that comfort ful|filled in the day, they fancied in the night. See how the Prophet compar|eth &s;ome, <HI>I&s;a. 29. 6, 7. As when an hungry man Dreameth and behold he eat|eth, but he awaketh and his &s;oule is empty; or when a thir&s;ty man Dreameth, and be|hold he drinketh, but when he is awake, be|hold he is faint;</HI> This place of the Pro|phet, <HI>Calvin</HI> applies as to the <HI>Jews</HI><NOTE PLACE="marg">Sal&s;e autem propheta Judaeos &s;omniare dicit quia &s;uis deliti|is immer&s;i vi|dent &amp; &s;enti|unt &s;ubito ven|turos ho&s;tes qui dormientibus terrorem incu|tiunt <HI>Calvin</HI> in locum.</NOTE> who were &s;o drowned in &s;ecurity and carnall delights that they Dreamed of nothing but pro&s;perity and peace; but by and by a bloody Enemy cometh and da&s;hing all, in the du&s;t leaves them de&s;o|late.</P>
<P>They found no &s;uch reall matter to meet them as they fondly imagined. <HI>Diodate</HI> con&s;iders the place as to the <HI>Caldeans,</HI> who coming again&s;t <HI>Jeru&s;alem</HI> Dreamed of great &s;atisfactions, but the more they pro&s;pered in their &s;ucce&s;&s;e, the le&s;&s;e they were &s;atisfied in their pur|&s;uits; All &s;ignifies, men may Dreame
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of tho&s;e earthly honours, trea&s;ures, plea&s;ures, which yet they never po&s;|&s;e&s;&s;e, whereas &s;pirituall mercies that good men imagine in their &s;leep, <HI>God</HI> may <HI>realize</HI> and make good when awake. Let a gracious man Dreame of the matters of <HI>God,</HI> conver&s;es with <HI>Chri&s;t,</HI> priviledges of the <HI>Go&s;pel</HI> after <HI>which</HI> his <HI>Soul</HI> pants with a holy hunger and heavenly thir&s;t; and afterward when awake, <HI>God</HI> gives him that <HI>really,</HI> which he did &s;uppo&s;e in his &s;leep. And after the Saints manner &s;hould we deale with <HI>God,</HI> endeavouring to <HI>actuate</HI> that<NOTE PLACE="marg">An ne&s;cis O ho|mo quod primi|tias cordis tui &amp; qued primo cogitos omni die Deo debeas, <HI>Ambro&s;.</HI> in <HI>P&s;al. 119.</HI></NOTE> good in the day whereof we did <HI>cogitate</HI> in the night. Yea, let our day-deeds be better then our night-Dreames. Nouri&s;h, accompli&s;h, e&s;tabli&s;h that <HI>Good,</HI> when awake, which was &s;ugge&s;t|ed in &s;leep. And indeed good Dreams con&s;idered, in &s;uch after-<HI>duties</HI> we are undoubtedly concerned,</P>
<LIST>
<ITEM>As to ob&s;erve God in them,</ITEM>
<ITEM>So to improve them for God.</ITEM>
</LIST>
<P>1. To <HI>ob&s;erve God</HI> in &s;uch Dreames by a due reflecting upon them, and di|ligent looking back through them, to find out the <HI>foot-&s;teps</HI> of the all-wi&s;e and
<PB N="304" REF="185">
wonder-working God, his goings and good doings in the darke&s;t night, and in our deepe&s;t &s;leep.</P>
<P>2. To <HI>improve</HI> &s;uch Dreames for <HI>God</HI> and his prai&s;e by a pre&s;ent practi&s;ing that good in the day, whereunto <HI>God</HI> did guid in the night. That every good Dreame, which as good &s;eed <HI>God</HI> &s;ows, or as a tree <HI>God</HI> plants in the night, may to the glory of his great <HI>Name,</HI> bring forth plenty of good fruit in the day.</P>
<P>And indeed upon all &s;uch day-duties both <HI>before</HI> and <HI>after,</HI> we may be much encouraged, by beleeving, good Dreams them&s;elves are &s;uch con&s;iderable works,</P>
<LIST>
<ITEM>As God will a&s;si&s;t them in us,</ITEM>
<ITEM>As God will accept in them.</ITEM>
</LIST>
<P>1. <HI>God</HI> will a&s;&s;i&s;t good Dreames in us. He will help forward the&s;e moti|ons which el&s;e in our minds could never<NOTE PLACE="marg">Cor non agitare, os non aperir<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> po&s;&s;umus, ni&s;i adjuvante Deo &s;ine quo nihil po&s;&s;umus facere, nihil cogitare, <HI>&amp;c. Augu&s;t.</HI> cont. duas Epi&s;t. Pelag. ad Boni|&s;acium.</NOTE> move. Take the be&s;t man when be&s;t awake, and a good thought cannot &s;tirre in his heart, without divine help. Help <HI>God</HI> will give, for gracious thoughts to move in holy hearts, both when men are awake, and when a&s;leep; let us a|wake, &s;et to our &s;erious de&s;ires, and
<PB N="305" REF="185">
we might in &s;leep find &s;uch motions fre|quent, <HI>God</HI> would bear them up, and bring them on, under all our imperfecti|ons, and again&s;t all other oppo&s;itions from <HI>&s;in</HI> or <HI>Satan.</HI></P>
<P>2. <HI>God</HI> will <HI>accept</HI> us in Dreames that are good. <HI>Let the words of my mouth</HI><NOTE PLACE="marg">Mentem meam guberna domine ut me quid cogi|tem, ni&s;i quod tibi gratum &amp; placeat, ita eti|am o&s;tendit Propheta, qualis homo pius &amp; quomodo Deo placeant ejus o|pera vel oris, vel cordis, <HI>Mol|lerus</HI> in Locum.</NOTE> <HI>and the meditations of my heart, be ever acceptable in thy &s;ight, O Lord,</HI> P&s;al. 19. 14. That before-named <HI>Expo&s;itor</HI> noteth, the <HI>Prophet</HI> in the place does not onely propo&s;e what is the <HI>property</HI> of a pious man, <HI>viz.</HI> To de&s;ire the thoughts of his heart may be at all times plea&s;ing to <HI>God:</HI> but he propo&s;eth what is the <HI>priviledge</HI> of a pious man; Plea&s;ing to <HI>God</HI> day and night, are the thoughts of his heart; What his mind well imagineth, <HI>God</HI> graciou&s;ly approveth; <HI>I doe not</HI> (&s;aies Luther) <HI>alwayes pray, nor read,</HI><NOTE PLACE="marg">Non &s;emper oro, lego, audio, prae|dic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>&amp;c.</HI> Sed e|d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ibo, ludo, ve|&s;tic, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ormio, &s;om|nio, <HI>&amp;c.</HI> quae om|nia recte facta divino judicio appro<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tur d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r eg<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in illis. <HI>Lut.</HI> loc. com 34. ter|tiae cla&s;&s;is. p 98.</NOTE> <HI>nor preach,</HI> &amp;c. <HI>but &s;ometimes I eat, I drink, I &s;leep, I Dreame,</HI> &amp;c. <HI>all which things, they being rightly done, I am plea|&s;ing to God therein.</HI></P>
<P>But before I further proceed, or can conveniently conclude, I &s;hall cleare &s;ome <HI>objections,</HI> that again&s;t the pre&s;ent <HI>di&s;cour&s;e</HI> may probably ari&s;e.</P>
<DIV3 N="1" TYPE="objection">
<PB N="306" REF="186">
<HEAD>1. <HI>Object.</HI> Dreames are little and<NOTE PLACE="marg">1. Object.</NOTE> low things, too mean for a good man to minde, and much le&s;s for God to regard, who is great and high, <HI>&amp;c.</HI></HEAD>
<P><HI>An&s;w.</HI> 1. <HI>Dreames</HI> be they things<NOTE PLACE="marg">An&s;wer.</NOTE> <HI>little,</HI> and <HI>low,</HI> yet thereunto the mo&s;t high <HI>God</HI> may have a great regard. Mens thoughts at all times be but <HI>&s;mall things,</HI> yet if good, a <HI>great God</HI> e&s;teems them, and preferrs them before the works of &s;ome men that &s;eem mighty. <HI>Mark. 12. 41, 42. Je&s;us &s;itting o|ver again&s;t the trea&s;ury, &s;aw many rich men ca&s;t in much money. A certain poor widow threw in two mites that make a farthing, and Je&s;us &s;aid, this poor wi|dow hath ca&s;t in more than they all.</HI> Di|vers of the <HI>Ancients</HI> do expound this<NOTE PLACE="marg"><HI>Ita</HI> Hiero. The|ophylact, Beda <HI>vid.</HI> Aquin. <HI>in Locum.</HI></NOTE> <HI>place</HI> my&s;tically and Allegorically; By <HI>rich men ca&s;ting in much money,</HI> they under&s;tand &s;pecious profe&s;&s;ors with their great flouri&s;hing works God|ward; And by <HI>the widow ca&s;ting in two mites;</HI> they interpret the &s;oul of a &s;incere Saint, tendring to God an under&s;tanding heart and willing mind in all humility, inwardly thinking to do much more then it can perform, and
<PB N="307" REF="186">
this &s;mall matter finds great favour with <HI>God. God</HI> does accept a little night-Dreame<NOTE PLACE="marg">Illud pro facto reput. it <HI>Deus</HI> quod homo qui|dem vere volu|ti, &s;ed non volu|ad implere, <HI>Bern.</HI> Epi&s;t. 77.</NOTE> from a true hearted-Chri&s;tian, when he rejects the greate&s;t day-deeds of a di&s;&s;embling Hypocrite. A man may think of that good in his &s;leep, he cannot act when awake, and God may account the Dreame for the deed, and accept the deed in the Dreame.</P>
<P>2. <HI>Dreames</HI> &s;uppo&s;e little things in<NOTE PLACE="marg">Principium a <HI>quo</HI> &amp; principi|um <HI>quod.</HI></NOTE> them&s;elves, yet may be <HI>great</HI> in their <HI>principles.</HI> Good Dreames proceed from a mutuall concurrence between God and good men, and therein are great; <HI>What&s;oever good men do</HI> (&s;aies<NOTE PLACE="marg">Quicquid faci|unt <HI>&s;ancti</HI> et&s;i &s;ordidum glori|o &s;um &amp; quan|tumvis exigu|um, magnum e&s;t, <HI>Luth.</HI> Loc.</NOTE> Luther) <HI>though it &s;eem poor, 'tis rich: though vile, yet 'tis rare, and though lit|tle, yet 'tis indeed very great;</HI> But then much more what <HI>God</HI> does, we may maintain to be greater. Even good Dreames be the gracious workes of a glorious <HI>God,</HI> wherein he hath an admi|rable hand. Gods providence may have great influences upon our inferi|our bu&s;ine&s;&s;es. Gods &s;pirit may have<NOTE PLACE="marg">Virtutis e&s;t maxima per|tingere minu|ti&s; &s;ima.</NOTE> &s;trong motions in our &s;hort ejaculations. God in the dead times of the night may as in <HI>Egypt,</HI> with an out-&s;tretched hand
<PB N="308" REF="187">
pa&s;&s;e through our hearts, when we are little aware. <HI>The &s;oul</HI> (&s;ay &s;ome) <HI>is</HI><NOTE PLACE="marg">In formicis major anima quam in ele|phantis &amp; in nanis quam in gigantibus.</NOTE> <HI>more inten&s;e and vigorous in a dwarfe, then in a Giant.</HI> More of God was act|ing in little <HI>David,</HI> than in great <HI>Goliah.</HI> As there may be much of <HI>nature</HI> and <HI>art,</HI> &s;o of God and <HI>grace;</HI> there may be<NOTE PLACE="marg">Maximus in minimis.</NOTE> great mea&s;ures in little matters. As no &s;inne is little, done again&s;t a great God; &s;o nothing is little done, by a<NOTE PLACE="marg">Quae levia &amp; quae gravia unt, non huma|no, &s;ed divino pen&s;antur judi|cio. <HI>Augu&s;t.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hirid. <HI>cap. 78.</HI></NOTE> God that is great; <HI>Objects</HI> are not great or little, according as we appre|hend, but as <HI>God</HI> therein appeareth and thereof approveth. Little things may be great, and great things little in our &s;ight and &s;en&s;e. Rich mines of gold<NOTE PLACE="marg">Opulenti&s;&s;ima metalla quorum in alto latent verae. <HI>Sen.</HI> E|pi&s;t. 23. Alti&s;|&s;ima flumina minimo &s;ono la|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">untar, <HI>Q<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Curt. lib. 7.</HI></NOTE> may lie &s;o low in the earth, as little or no|thing &s;een; and &s;trong &s;treames of water may pa&s;&s;e by our doors that make but a little &s;ound. <HI>God</HI> may have great workes in our <HI>hearts</HI> when awake, and therefore &s;ure in our &s;leep that may to our &s;en&s;e &s;eem <HI>little.</HI></P>
<P>3. <HI>Dreames</HI> &s;uppo&s;e little, yet may be great in their <HI>progre&s;&s;e</HI> and <HI>products.</HI> That which comes, as <HI>little</HI> to us in the night, may come to be <HI>great</HI> in the day. In the day <HI>God</HI> may water that which he
<PB N="309" REF="187">
did plant in the night, and &s;o may it grow to be great. Great may our night|thoughts grow even through our day|endeavours. Tho&s;e little <HI>Babes</HI> which be born in the night, we nouri&s;h in the day. We &s;hould not make good Dreames to be like <HI>Jonah</HI> his <HI>Gourd,</HI> that <HI>&s;prung in a night and peri&s;hed in the night,</HI> but cheri&s;h them in all good ways when awake; and &s;o may they waxe great at la&s;t, that were but little at fir&s;t. The <HI>Parable</HI> reports of the <HI>mu&s;tard &s;eed</HI><NOTE PLACE="marg"><HI>Mat. 13. 31, 32.</HI> Homo qui &s;emi|nat in agro &s;uo a pleri&s;&abque; &s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|vator no&s;ter in|telligitur, qui in animis cred<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n|tium &s;eminat, <HI>Hieronym.</HI></NOTE> <HI>that a man &s;owed in his field, which indeed is the lea&s;t of all &s;eeds, but when it is grown it is a great tree; &s;o that the Birds of the aire lodge in the Branches thereof.</HI> This Scripture <HI>Jerome</HI> unfolding did af|firm, that many <HI>Interpreters</HI> by the <HI>man</HI> &s;owing, did under&s;tand <HI>Chri&s;t</HI> our Savi|our; by the <HI>field,</HI> the hearts of the faith|full; by the <HI>mu&s;tard &s;eed</HI> &s;owen, the infu|&s;ions of good motions in their minds, which are &s;mall matters at fir&s;t, but at<NOTE PLACE="marg">Vide <HI>Salmero|nis</HI> &s;ermones in Parabolas E|vangelica<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> length &s;o enlarge, that the very Angels of Heaven, expre&s;&s;ed by the <HI>birds of the air,</HI> doe delight and take plea&s;ure therein. And were we wi&s;e, tho&s;e little <HI>&s;parks</HI> which <HI>God</HI> in our &s;leeping|time
<PB N="310" REF="188">
lets fall upon our hearts from <HI>Hea|ven,</HI> we might when awake, &s;o kindle up, as the <HI>Lord</HI> him&s;elf might be in love therewith. O let not us &s;light <HI>God</HI> in the lea&s;t of his graces! As we mu&s;t <HI>not di&s;pi&s;e the day of &s;mall things,</HI> no more<NOTE PLACE="marg"><HI>Zech. 7. 10.</HI> vid <HI>Calvin</HI> in locum. Si in omnibus, etiam in parvis providentia dei, multo ma|gis, <HI>Hieron.</HI> in <HI>Mat. 10.</HI> Tom. 2.</NOTE> the night. The great <HI>God</HI> regards little things that relate to us; Even <HI>the haires of our head are numbred,</HI> much more the thoughts of our hearts! O let us <HI>ob&s;erve</HI> the &s;malle&s;t things that pro|ceed from <HI>God,</HI> even to what he &s;ugge&s;ts in our &s;leep!</P>
</DIV3>
<DIV3 N="2" TYPE="objection">
<HEAD>2. <HI>Object.</HI> Knowing men of &s;everall<NOTE PLACE="marg">Huc &s;pectat il|lud <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atonis, Somnia ne cures nam mens hu|mana quod op|tat, ut qui cap|tat umbras, &amp; per&s;equitur ventos, ita e&s;t qui &s;e ad hibet &s;omniis, <HI>&amp;c. Eccle&s;ia&s;tici. c. 34. v. 2, 5, 7.</HI></NOTE> &s;orts, in &s;everall &s;ea&s;ons have condemned the ob&s;ervation of Dreames.</HEAD>
<P><HI>An&s;wer.</HI> Ob&s;ervation of Dreames men may indeed condemn, yet with this <HI>double</HI> caution and conce&s;&s;ion.</P>
<P>1. Though <HI>all</HI> Dreames are not fit for <HI>&s;ome</HI> ob&s;ervation, yet <HI>&s;ome</HI> ob&s;ervati|on is fit for all Dreames.</P>
<P>We grant from due <HI>grounds</HI> men may condemn (as to &s;ome &s;ort of Dreames) a double ob&s;ervation,<NOTE PLACE="marg">Homo e&s;t ani|mal curio&s;um, &s;ed cave inqui|rere, quae non debes &s;cire, cu|rio&s;itas pericu|lo&s;a prae&s;umptio e&s;t, <HI>Ber.</HI> de pug|na Spir. Ser. 2. &amp; de modo be|ne vivend. Ser. 44. <HI>Augu&s;t.</HI> de utilitate cre|dendi. <HI>c. 9.</HI> &amp; <HI>lib.</HI> de vera re|ligione.</NOTE></P>
<LIST>
<ITEM>Curious, &amp;</ITEM>
<ITEM>Credulous.</ITEM>
</LIST>
<P>1. <HI>Curious,</HI>] Chri&s;tians are not criti|cally
<PB N="311" REF="188">
and with exce&s;&s;e care to ob&s;erve or to bu&s;ie them&s;elves about &s;ome kind of Dreames, that may be dark and doubtfull. An humble indu&s;try to &s;earch into &s;uch &s;ecrets &s;o farre as <HI>foot-&s;teps</HI> may be found in the word of <HI>God,</HI> is good: but with a proud curio&s;ity pre|&s;umptuou&s;ly to pry into &s;uch my&s;teri|ous matters without a right u&s;e of Scrip|ture, is an evill, <HI>Au&s;tin,</HI> and others, have excellently declared again&s;t, in &s;ome &s;utable ca&s;es.</P>
<P>2. <HI>Credulous</HI>] Chri&s;tians mu&s;t not be light of beliefe. Dreames there be, as we have &s;een, wherein <HI>Satan</HI> acts &s;o &s;ub|tilly, as we mu&s;t not ob&s;erve them with <HI>A&s;&s;ent</HI> to them or <HI>delight</HI> in them, lea&s;t we take <HI>Poi&s;on</HI> for <HI>Phy&s;ick.</HI></P>
<P><HI>What evill men hugg in &s;leep, they ought to fling away when awake.</HI></P>
<P>Yet &s;ome ob&s;ervation may be fit for all <HI>Dreames.</HI> No Dreames but may be<NOTE PLACE="marg">Non omnium &s;omniorum cura e&s;t prohibita, &s;ed tantum eo|rum quae vel Daemoniaca vel temeraria e&s;&s;e con&s;t at. <HI>Paraeus</HI> Tom. in <HI>Gen. cap. 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI></NOTE> ob&s;erved, &s;o it be,</P>
<LIST>
<ITEM>From right minds, &amp;</ITEM>
<ITEM>To right Ends.</ITEM>
</LIST>
<P>1. <HI>Minds right</HI>] To ob&s;erve Dreames with under&s;tandings rightly <HI>informed.</HI> A candle of good knowledge, light and &s;et
<PB N="312" REF="189">
up in the &s;oule to &s;ee by, &s;o that we doe not grope in the dark, or make blind a|nimadver&s;ions, but u&s;e well opened eyes, not onely without, but <HI>within,</HI> <NOTE N="*" PLACE="marg">Lege <HI>Pretinm</HI> &amp; <HI>Pareum</HI> in Locum.</NOTE> Revel. 4. 8.</P>
<P>2. <HI>Ends right</HI>] To ob&s;erve Dreams, &s;o as to guid our &s;elves to good acts and effects according as the kind of Dreames require; If <HI>bad,</HI> to ob&s;erve them that we may &s;ee the evill of them; the <HI>Devill</HI> in them, that we may be humbled for them, and fly from them, and all that &s;in to which they tend; If <HI>good,</HI> to ob&s;erve them, that we may &s;ee the good of them and <HI>God</HI> in them, that we may be thank|full for them, and be bettered by them.</P>
<P>2. Though we are not &s;ome way to<NOTE PLACE="marg">An&s;wer. 2.</NOTE> ob&s;erve &s;ome Dreames, yet all Dreames divine ought every way to be ob&s;erved. Such Dreames 'tis our undoubted duty to, ponder;</P>
<LIST>
<ITEM>In their Productions,</ITEM>
<ITEM>In their Di&s;tinctions;</ITEM>
<ITEM>In their Directions, &amp;</ITEM>
<ITEM>In their Predictions.</ITEM>
</LIST>
<P>1. <HI>In their Productions:</HI> As they<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> certainly proceed from <HI>God</HI> and are his wonderfull all-watching works in our
<PB N="313" REF="189">
&s;leep; And indeed as <HI>they that go down into the &s;ea;</HI> &s;o they who lye down in their Beds, may &s;ometimes <HI>&s;ee the won|ders of the Lord,</HI> P&s;al. 107. 33.</P>
<P>2. <HI>In their di&s;tinctions:</HI> Though <HI>Satan</HI> be &s;ubtill and &s;eek to a&s;&s;imilate and imitate <HI>God,</HI> yet in Dreames divine, to ob&s;erve and di&s;cern cleer differences from Dreames Diabolicall,<NOTE PLACE="marg">Impre&s;&s;as ple|run&abque; habent notas quibus a|deo el&s;e plan&egrave; agno&s;cuntur. <HI>Paraeus.</HI> Tom. in <HI>Gene&s;. cap. 41.</HI></NOTE> carrying Characters of Gods Heaven|ly hand in our hearts, making &s;uch im|pre&s;&s;ions and moving &s;uch affections, as are &s;een to be &s;erious and &s;olid; &s;o that we may certainly &s;ay. <HI>This is none other but the work of God;</HI> as <HI>Jacob</HI> awak|ing from &s;uch a Dreame, concluded. <HI>This is none other but the hou&s;e of God,</HI> Gen. 28. 27.</P>
<P>3. <HI>In their Directions:</HI> To ob&s;erve<NOTE PLACE="marg">In &s;omniis di|vinitus mi&s;&s;is qua&s;i breves audiuntur voces quid fugien|dum, quid a|gendum &s;it, ad|monentes. <HI>Iam|blicus. lib.</HI> de my&s;teriis.</NOTE> what evill they direct us from, and what good they direct us to. <HI>God</HI> by Dreames does &s;ometime warn men to beware of evills, &s;infull and painfull, which they are prone to and in perill of. <HI>God</HI> al&s;o by Dreames does &s;ometimes put on per&s;ons to pious actions purpo|&s;ing either their own advantage thereby or the benefit of others, which they
<PB N="314" REF="190">
be bound to ob&s;erve. Men may hear a voice in the bed, like that voice behind, &s;aying, <HI>This is the way, walk ye in it,</HI> I&s;a. 30. 21.</P>
<P>4. <HI>In their Predictions:</HI> We are to ob&s;erve what God may by Dreames foretel. True, in this ca&s;e<NOTE PLACE="marg">Nomine Divinationis intelligi|tur p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aenunciatio quaedam futu|rorum; Divinatio peccatum e&s;t quo quis &s;ibi u&s;urpat futurorum, ut futura &s;unt, notitiam &amp; prae|dicationem ad <HI>Deum</HI> proprie per|tinentem. <HI>Aquin.</HI> 22ae. Quae&s;t. 95. Art. 1. Nullo igitur pacto u|tendum e&s;t huju&s;modi hominibus res futuras prae&s;agientibus, <HI>Pha|vorin. lib. 14.</HI></NOTE> is required much care: Pre|nunciation, or Divination may &s;oon be a <HI>&s;in,</HI> and by Dreames to divine is very dangerous. Divers men of evill minds have hereby been mi&s;led, as from &s;ome (&s;ome way &s;o minded) we may learn.</P>
<P>Yet Divination by divine Dreames,<NOTE PLACE="marg">Divinat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o per &s;omnia divina omnino lici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a e&s;t Chri&s;tiano fi|de&s;&abque; illi &s;emper e&s;t adhibenda quippe quae vera &amp; divina e&s;t, <HI>Zanc.</HI> Tractat. de Divinat.</NOTE> or a reporting what God does in Dreames reveale, is a Chri&s;tian du|ty, as <HI>Zanchius, Paraeus,</HI> and other Orthodox <HI>Authors</HI> cleerly conclude, in relation unto things hereafter to come. As <HI>God</HI> in days pa&s;t to <HI>Jo&s;eph, Daniel,</HI> and divers others of his dear &s;ervants did in Dreames declare &s;ome future things that &s;hould come to pa&s;&s;e: So in dayes pre&s;ent, <HI>God</HI> po&s;&s;ibly may make known by Dreames &s;ome following
<PB N="315" REF="190">
things which men concerned ought to ob&s;erve. Doe &s;infull men ob&s;erve the <HI>Devill</HI> in his Dreame pre|dictions<NOTE PLACE="marg">Vid. <HI>Augu&s;tin.</HI> Tom. 3. <HI>lib.</HI> Dedi|vina. daemonum. Item Tom. 2. Epi. 115. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d <HI>Nebridium.</HI> vide, <HI>cap. 5.</HI> de Divin. Diabolus multa praedicit, futura tamen non omnia, multa &s;ed non vera vera, &s;ed mente fal|laci. <HI>Zanch&punc;</HI> Tract. de Divi|natione. Daemon veritatem di|cit, &s;ed ut decipiat. <HI>Aquin. 1^a.</HI> pa. <HI>Qu. 64.</HI></NOTE> who may foretell <HI>&s;ome</HI> future things but not <HI>all? Some</HI> true things but many fal&s;e, &s;ome <HI>true</HI> mat|ters but with a <HI>fal&s;e</HI> mean|ning, his <HI>de&s;igne</HI> being ever to <HI>deceive?</HI></P>
<P>And &s;hall not good men ob&s;erve <HI>God</HI><NOTE PLACE="marg">Per &s;omnia di|vina certa &amp;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vera divinatio haberi pote&s;t &amp; quidem earum rerum omnium quae per illa &s;omnia &s;ignifi|cantur. Ratio, <HI>Zan.</HI> Tractat. de Devinatione. Quae quia no&s;tro tempore rariora &s;unt, ideo non temere &s;unt ja|ctanda. <HI>Paraeus</HI> Tom. in <HI>Gen. cap. 41.</HI></NOTE> in his predictions by Dreames, who is able to foretell all future things infalli|bly, who never foretells any thing but <HI>truth:</HI> And alwayes as true <HI>matters;</HI> &s;o with a true <HI>meaning</HI> to advance truth and holine&s;&s;e by righteous and regular <HI>wayes,</HI> and <HI>meanes?</HI></P>
<P>This with <HI>God</HI> was formerly more frequent, yet now not impo&s;&s;ible; And though it be not now Gods <HI>u&s;uall</HI> way, yet when ever <HI>God</HI> goes this way, <HI>&s;urely</HI> we ought to ob&s;erve him. Yea all <HI>&s;orts</HI> of divine Dreames are alway for Gods &s;ake to be ob&s;erved.</P>
</DIV3>
<DIV3 N="3" TYPE="objection">
<HEAD>3. <HI>Object.</HI> But Satan is &s;ubtill and<NOTE PLACE="marg">Object. 3.</NOTE> may &s;oon deceive men with Dreams meer|ly pretended from God.<NOTE PLACE="marg">An&s;wer.</NOTE></HEAD>
<P><PB N="316" REF="191"><HI>An&s;wer.</HI> About this I &s;hall di&s;cour&s;e in a <HI>double</HI> way,<NOTE PLACE="marg">Erronei Spiritus bodie multipli|cantur qui or|bem terrarum perturbant &s;om|niis &s;uis, &s;icut Anabaptista|rum exemplum probat. <HI>Luther,</HI> loc. 4ae. cla&s;&s;is.</NOTE></P>
<LIST>
<ITEM>Of Conce&s;sion thereto, &amp;</ITEM>
<ITEM>Of Con&s;ideration thereon.</ITEM>
</LIST>
<P>1. <HI>Conce&s;sion:</HI> So &s;ubtill we may well &s;ay is Satan, that to &s;et forward his foul deceits with the fuller &s;ucce&s;&s;es, he u&s;eth faire pretences. <HI>Luther</HI> ob&s;erv|eth a double de&s;ign of <HI>Satan</HI> in convey|ance of lying Dreames and &s;uch like de|lu&s;ions;</P>
<LIST>
<ITEM>He covers him&s;elf from men, &amp;<NOTE PLACE="marg">Nullus error venit a Diabo|lo &s;ub titulo er|roris, &s;ed&mdash;Nec Diabolus ip&s;e venit ut Di|abolus, &s;ed&mdash;Non <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ult Dia|bolus, deformis &amp; ater e&s;&s;e in &s;uis &s;o nniis, di&s;&punc; camus hoc e&s;&s;e proprium artifi|cium Diaboli ut ater Diabolus non agit. <HI>Luth.</HI> Loc. Quintae cla&s;sis, <HI>cap. 8.</HI></NOTE></ITEM>
<ITEM>He colours all over with God.</ITEM>
</LIST>
<P>1. <HI>Him&s;elf as he is, he covers:</HI> He comes not in the <HI>form</HI> or with the <HI>face</HI> of a <HI>Devill,</HI> but cunningly conceales him&s;elfe; clo&s;ely hiding his own hor|rid and helli&s;h <HI>&s;hape.</HI> When he comes abroad upon &s;uch bu&s;ine&s;&s;e he ca&s;ts off his cloathes of darkne&s;&s;e, and as a <HI>black Devill</HI> he does not act, nor &s;o is he &s;een.</P>
<P>2. <HI>He colours all with God:</HI> Makes his propo&s;als appear &s;o plau&s;ible as if plainly proceeding from the true Spi|rit of God as the <HI>Ground,</HI> and verily intending the great Glory of <HI>God</HI> as the <HI>End.</HI> He puts out all his <HI>Books,</HI>
<PB N="317" REF="191">
and <HI>Baits</HI> his <HI>Doctrines</HI> and <HI>Dreames,</HI> as glorious di&s;coveries from<NOTE PLACE="marg"><HI>Diabolus</HI> ludibrio &s;uo hominum mentes ita fa&s;cinavit ut &s;omnia &amp; mendacia &s;ua pro certi&s;&s;ima veritate &amp; clari&s;&s;ima luce am|plectantur. Fanatici &s;piritus ho|die quicquid &s;omniant volunt e&s;&s;e &s;piritum &s;anctum: Sed egregie <HI>Ba&s;illus</HI> dixit <GAP DESC="foreign">, <HI>&amp;c.</HI> Tamen jurant per omnia &s;acra &s;e nihil aliud cogitare quam at promo|veant gloriam <HI>Dei</HI> &amp; &s;alutem animarum. Somniant &s;e ha|bere &s;ingularem &s;anctitatem, <HI>Luther,</HI> ibid.</NOTE> Heaven of cleerer light, greater Graces, purer ways, &s;urer truths, and more &s;ute|able to the mind of <HI>Chri&s;t,</HI> and rule of Scripture, and &s;o with good words and faire &s;ugge&s;tions he deceives the minds of the &s;imple. Such &s;ubtill de&s;igns the <HI>Devill</HI> even by Dreames drove in <HI>Luthers</HI> times, and no doubt in the like manner he may in our dayes delude the &s;oules of &s;imple ones.</P>
<P>2. <HI>Con&s;ideration:</HI> Such Satanicall Dreames con&s;idered, with which the <HI>minds</HI> of men may be &s;oon deceiv|ed, may well occa&s;ion divers duties to|wards good Dreames to be the more carefully performed by all good Chri|&s;tians:</P>
<LIST>
<HEAD>viz.</HEAD>
<ITEM>The more to di&s;cern them,</ITEM>
<ITEM>The more to de&s;ire them,</ITEM>
<ITEM>The more to e&s;teem them, &amp;</ITEM>
<ITEM>The more to retain them&punc;</ITEM>
</LIST>
<P>1. To <HI>di&s;cern</HI> Dreames the more,
<PB N="318" REF="192">
that come indeed from God. Now &s;uch are certainly &s;een by a <HI>Double</HI> &s;igne,</P>
<LIST>
<ITEM>Their re&s;emblings of him, &amp;</ITEM>
<ITEM>Their returnings to him.</ITEM>
</LIST>
<P>1. Such <HI>Dreames</HI> they do <HI>re&s;emble God:</HI> There is in them that Truth, Ho|line&s;&s;e, Goodne&s;&s;e, Purene&s;&s;e, Spiri|tualne&s;&s;e, and &s;uch like properties, as bear &s;ome &s;imilitude with God him&s;elf. We may be &s;ure, man was the work|man&s;hip of <NOTE N="*" PLACE="marg">Vide <HI>Eplpha|ni.</HI> haere&s;. 70. <HI>Augu&s;t.</HI> lib. de Spiritu. &amp; anima. <HI>cap. 39. Ambro&s;.</HI> Ser. 10. in. <HI>P&s;a. 119.</HI></NOTE> God, becau&s;e he was made after the Image of God. The <HI>An|tients</HI> though they much differ in deter|mining, wherein the Image of God con|&s;i&s;teth in man; yet they all agree, that in man is &s;o much of Gods Image, as proveth his certain &s;ub&s;i&s;tence from God. In an <HI>Image</HI> there is not onely a <HI>re&s;emblance,</HI> Analogie or &s;imilitude of one thing to another, but there is a<NOTE PLACE="marg">Aquin. prima par. <HI>Qu. 85. &amp; 88.</HI></NOTE> <HI>Deduction,</HI> derivation, impre&s;&s;ion of that &s;imilitude upon the one, from the other, with relation thereunto. Now as <HI>man</HI> that hath Dreames in him; &s;o there be <HI>Dreames</HI> in man, upon which is &s;uch an <HI>Impre&s;&s;e</HI> of the &s;imilitude of
<PB N="319" REF="192">
God, &s;uch cleer <HI>Characters</HI> of Gods I|mage Imprinted, as proves them to pro|ceed from God. It remains a maxime <HI>Whatever is in God is God, and what|ever</HI><NOTE PLACE="marg">Quicquid e&s;t in Deo e&s;t Deus, &amp; quicquid e&s;t a Deo e&s;t Deo &s;imile.</NOTE> <HI>is of God is like unto God,</HI> &amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> con|ver&s;o.</P>
<P>2. Such <HI>Dreames</HI> they do <HI>return to God.</HI> Eccle&s;. 1. 7. <HI>All rivers runne into the Sea, from whence they come, and thither they return again.</HI> This ob&s;erved made <HI>One</HI> &s;ay, <HI>As the Sea is the Mother of</HI><NOTE PLACE="marg">Pul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hrum quo|que quod quum mare fluminum &s;it mater&punc; flumi|n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> tanquam fi|liae, <HI>Cae&s;arius</HI> Frater, Nazi|anz. Dialog. 1. Vide. <HI>Augu&s;t.</HI> de origine ani|ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um, <HI>lib. 2. c. 5<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. &amp;. Cole|rum</HI> l. de ani|marum immor|talitate <HI>Liber</HI> amplus &amp; doctus.</NOTE> <HI>Rivers, &s;o the Rivers, as the Daughters runne into the Womb again.</HI> Mans rea|&s;onable &s;oule is di&s;cerned not to be by Traduction from <HI>Parents,</HI> but by its fir&s;t infu&s;ion from <HI>God</HI> as its <HI>Father;</HI> becau&s;e &s;eparated from the body by death, it immediately <HI>returns to God that gave it,</HI> Eccle&s;. 12. 7. Things that have <HI>God</HI> for their <HI>Author,</HI> incline to make <HI>God</HI> their <HI>Center,</HI> that whence they take their <HI>Ri&s;e,</HI> there they may take their <HI>Re&s;t.</HI> Water which being an heavy body bends downward, yet is apt to a&s;cend as high as its own &s;pring. Such Dreames as are the mountings of the<NOTE PLACE="marg">Vide <HI>Wende.</HI> Comt. phy&s;. <HI>Sect. 1. p. 1. c. 20.</HI></NOTE> mind and as make the mind to mount, 'tis manife&s;t their &s;pring-head is in Hea|ven.
<PB N="320" REF="193">
Did not they come from <HI>God,</HI> they would not &s;o bend back to God a|gain. It plainly appeares their <HI>origi|nall</HI> was from him, becau&s;e their <HI>re|flects</HI> are to him and their <HI>contents</HI> are in him, <HI>&amp;c.</HI> Thus may we <HI>di&s;cerne</HI> Dreames from <HI>God,</HI> and thus &s;hould we the rather di&s;cerne <HI>God</HI> in Dreames, con|&s;idering Satans de&s;ign in Dreames to de|ceive.</P>
<P>2. To <HI>de&s;ire</HI> Dreames the more wherein <HI>God</HI> is manife&s;t. Shall the <HI>De|vill</HI> be indu&s;trious to obtrude Dreames upon us, that do pretend to <HI>God,</HI> and &s;hall not we endeavour to obtain &s;uch Dreames as do proceed from <HI>God</HI> in|deed? <HI>Luther</HI> ob&s;erves how diligent<NOTE PLACE="marg">Nullus doctor tam diligens in veritate &s;emi|nanda, quam <HI>Diabolus</HI> pro fal&s;itate &s;omni|anda; e&s;t enim Satanae pectus foecundi&s;&s;imum mendaciis, <HI>Luther.</HI></NOTE> the <HI>Devill</HI> is to di&s;per&s;e his deceits, how his <HI>brea&s;t</HI> is full of lies, and he la|bours <HI>day</HI> and <HI>night</HI> to bring them forth under fair appearances. Should not we then the rather begg into our bo|&s;omes an abundance of tho&s;e ble&s;&s;ed Dreames that be indeed from <HI>God,</HI> con|ducting us in the undoubted way of truth?</P>
<P>3. <HI>To e&s;teem</HI> Dreames derived from <HI>God</HI> the rather. The more coun|terfeit
<PB N="321" REF="193">
coyne is up and down the more we account, and love to receive <HI>Silver</HI> and <HI>Gold</HI> that is good. When the <HI>De|vill</HI> is night and day, day and night &s;cattering among many his guilded mo|ney, we &s;hould the higher prize that precious gold given into our hearts by Gods hand from Heaven. Con&s;ider|ing the goodne&s;&s;e of <HI>Gods wheat,</HI> we &s;hould (&s;aies <HI>Luther</HI>) live the more<NOTE PLACE="marg">Vigilandum e&s;t nobis &s;umma cura contra Di|abolum obam|bulantem ne dormientibus nobis veniat ip|&s;e &amp; &s;eminat Zizania inter Dei Triticum <HI>Luther.</HI></NOTE> <HI>vigilant</HI> to prevent the <HI>Devill,</HI> that in our &s;leep he may not &s;ow his <HI>tares;</HI> and con&s;idering the &s;ubtilty of <HI>Satan</HI> to &s;ow &s;uch <HI>tares,</HI> &s;hould incite us to &s;et <HI>Gods wheat</HI> at the higher rate; I meane to e&s;timate good Dreames from <HI>God</HI> at the greater price.</P>
<P>3. To <HI>retain</HI> the&s;e Dreames with the &s;tronger hand and fa&s;ter hold. <HI>Luther</HI> likewi&s;e reports of &s;ome, who did &s;o doat upon their delu&s;ive Dreams, that from them they would not be drawen by a|ny<NOTE PLACE="marg">Nec ab his &s;uis &s;omniis patiun|tur &s;e ullis mo|nitis aut Scrip|turis abduci. Quia per&s;ua&s;&s;i|mi &s;unt, &s;e &s;olos &s;apere alios om|nes caecutire, <HI>Luther.</HI></NOTE> &s;trength of <HI>Rea&s;on,</HI> or <HI>Scripture-argu|ment,</HI> &s;uppo&s;ing in &s;acred things them|&s;elves only <HI>wi&s;e,</HI> and all others igno|rant. O how in an humble way ought holy hearts to hold Heavenly Dreames, and with good care to keep them firme
<PB N="322" REF="194">
and fa&s;t in their remembring-minds.</P>
</DIV3>
<DIV3 N="4" TYPE="objection">
<HEAD>4. <HI>Object.</HI> But we &s;ee &s;o many in our<NOTE PLACE="marg">4. Object.</NOTE> times mi&s;erably mi&s;taken with their tran|ces, &s;trang exta&s;ies, and raptures, vi&s;ions, and revelations, as may make as mi&s;doubt all &s;ugge&s;tions, and be afraid of all unu&s;uall motions, <HI>&amp;c.</HI></HEAD>
<P><HI>An&s;wer.</HI> Unu&s;uall motions, &s;ug|ge&s;tions,<NOTE PLACE="marg">An&s;wer.</NOTE> raptures, revelations, and vi&s;ions, it may well become <HI>Chri&s;tians</HI> to que&s;tion, and with care to examine, that &s;o they may with the more pru|dence,</P>
<LIST>
<ITEM>E&s;chew the bad, &amp;</ITEM>
<ITEM>Pur&s;ue the good.</ITEM>
</LIST>
<P>'Tis very memorable of the <HI>virgin Mary,</HI> when the <HI>Angell</HI> of the <HI>Lord</HI> was &s;ent and &s;aid to her, <HI>Haile, thou art high|ly favoured, the Lord is with thee, and ble&s;&s;ed art thou among women. And when &s;he &s;aw him, &s;he was troubled at this &s;aying, and ca&s;t in her mind what man|ner of &s;alutation this &s;hould be,</HI> Luk. 1. 28, 29. However this comfortable di&s;covery came from <HI>God,</HI> yet this good <HI>woman</HI> does not &s;uddenly receive it, but &s;eriou&s;ly con&s;iders it. <HI>Au&s;tin</HI> and others of the <HI>Ancients</HI> ob&s;erve,
<PB N="323" REF="194">
That as &s;he was not wholly <HI>&s;u&s;picious,</HI><NOTE PLACE="marg">Dictum ex ami navit virgo &amp; neque manife&s;te ob&s;titit p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r in|credulitatem nec statim paret ex le vitate. <HI>Ambro&s;. lib. 2.</HI> in Lucam. <HI>c. 1.</HI></NOTE> &s;o &s;he would not be ra&s;hly <HI>credulous.</HI> Though thus commonly <HI>men</HI> and <HI>wo|men</HI> are made, by delu&s;ive motions, de|ceiving vi&s;ions, and lying revelations. The fal&s;ene&s;&s;e of which &s;ugge&s;tions, whether a&s;leep, or awake, may be fur|ther found out,</P>
<LIST>
<ITEM>By what they divert men from, &amp;</ITEM>
<ITEM>By what they tran&s;port men to.</ITEM>
</LIST>
<P>1. They <HI>divert,</HI> turn and take men off, from tho&s;e things that true di&s;coveries from <HI>God</HI> do keep men to,</P>
<LIST>
<HEAD>viz.</HEAD>
<ITEM>From the publike Mini&s;tery,</ITEM>
<ITEM>From con&s;cience of the Sabbath,</ITEM>
<ITEM>From the rule of Scripture.</ITEM>
<ITEM>From relative duties, <HI>&amp;c.</HI></ITEM>
</LIST>
<P>1. They <HI>withdraw</HI> per&s;ons from<NOTE PLACE="marg">Lege <HI>Luth.</HI> Loc. Com. Cla&s;. 4^t^h De mini&s;terio verbi &amp; Sac. Sive Hierar|chiae.</NOTE> the publike mini&s;tery, &s;o that they will not heare the Go&s;pell publikely preach|ed by the mo&s;t faithfull <HI>di&s;pen&s;ers,</HI> though tho&s;e perhaps which formerly them&s;elves rejoyced in, and ble&s;&s;ed <HI>God</HI> for. <HI>Luther</HI> relating the ca&s;e of &s;ome <HI>Anabapti&s;ts</HI> in <HI>Germany,</HI> who by Dreames and &s;uch like wayes were deluded, &s;aies thus; <HI>We have now
<PB N="324" REF="195">
daily experiences of divers who not long &s;ince, not only willing|ly,</HI><NOTE PLACE="marg">Hoc experimus hodie in p&s;ud<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> fratribus no&s;tris <HI>Anabapti&s;tis</HI> qui initio cau&s;ae Evangelicae li|benter imo avide nos au <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ie|bant ac agno&s;cebant donum spi|ritus &s;ancti in nobis, ac propter illud reverebantur nos tanquam Dei mini&s;tros; at nunc d nobis egre&s;&s;i &s;ubver&s;i &s;unt nemo ma|gis inten&s;us e&s;t doctrinae &amp; eti|am nomini no&s;tro, quam ip&s;i, <HI>&amp;c. Luther.</HI></NOTE> <HI>but even hungrily heard us preach, acknowledged</HI> God <HI>in us, and e&s;teemed us as the Mini&s;ters of</HI> God, <HI>are now gone from us, and there is none that doe le&s;&s;e endure our Doctrine, or abide our name then they,</HI> &amp;c.</P>
<P>2. They <HI>decline</HI> men from a con&s;ci|onall keeping the <HI>Lords day.</HI> Hence though &s;ome have entred their <HI>names,</HI> and &s;o are bound to beare <HI>armes,</HI> and ought to fight under the colours of <HI>Chri&s;t,</HI> that they may maintain all the concernments of Chri&s;t, yet they trea|cherou&s;ly deliver up this fort-royall of Chri&s;t. <HI>The Chri&s;tian &s;abbath.</HI> The &s;abbath whereof Chri&s;t is the <HI>Lord</HI><NOTE PLACE="marg">Hierony. de re|&s;ur. Domini. di <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ir. Sicut <HI>Maria</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ergo in|ter omnes muli|eres principa|tum tenet ita inter caeter<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s Dies haec Dies <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">um dierum e&s;t Mater.</NOTE> they leave. This <HI>day</HI> they di&s;regard, that <HI>God</HI> from the beginning hath made among dayes the mo&s;t ble&s;&s;ed. They pluck and fling away this <HI>&s;abbath flower,</HI> as not &s;it to grow within the <HI>garden</HI> of Chri&s;t.</P>
<P>3. The <HI>Rule</HI> of <HI>Scripture</HI> lying <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eve|lations lead men from. Hereb<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">n
<PB N="325" REF="195">
are made to become carele&s;&s;e of Scrip|ture grounds and bounds, onely &s;o farre as to defend their own fal&s;ities: Out of the fine and pure <HI>web</HI> of <HI>Gods</HI> word, they cut out &s;o much cloath as to cover their own <HI>brats,</HI> and ca&s;t by all the re&s;t as raggs and refu&s;e, or old garments not<NOTE PLACE="marg">Scripturam non ad mittunt, &s;ed tantum &s;oliciti &s;unt quomodo &s;ictis &amp; emen|titis e capit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;uo glo&s;&s;is adductos contra &s;e Scrip|turae locos elu|dant ac &s;omnia &s;ua in Scriptu|ram invecta defendant, <HI>&amp;c. Luther.</HI></NOTE> fit to be worne. <HI>Men are onely &s;olici|tous</HI> (&s;aies Luther) <HI>being deluded, for to elude &s;uch Scaiptures as are contrary to their errors, and contrary to the true &s;en&s;e of Scriptures, to maintain their Dream-errors are their daily and diligent endeavours.</HI></P>
<P>4. From <HI>relative</HI> and <HI>dome&s;tick duties,</HI> hereby are men drawn as we may &s;ee in our daies divers. Severall con&s;idered we may well take up the complaint of <HI>Philo,</HI> who comparing &s;ome in his time with Gods primitive people; <HI>They</HI> (&s;aies he) <HI>were called</HI><NOTE PLACE="marg">Vae vae nobis vi|demus&mdash;Illi cultores &amp; cultrices, hi ho|die va&s;tatores &amp; va&s;tatrices, <HI>Philo.</HI></NOTE> <HI>Tillers, becau&s;e as husbandmen till their fields and manure their grounds, &s;o did they teach their families, and nur|ture their children and &s;ervants, with good in&s;tructions. But the&s;e</HI> (&s;aies he) <HI>may rather be called wa&s;ters then tillers,</HI><NOTE PLACE="marg">Lege <HI>Chry&s;o&s;t.</HI> Homil 6. in <HI>Matth.</HI></NOTE> <HI>rather de&s;troyers then in&s;tructers, for they
<PB N="326" REF="196">
ruine their families, while they let them lie like fallow fields,</HI> &amp;c. Now who may we expect to performe, that are more manife&s;t to omit, the&s;e <HI>Dome&s;tick mat|ters,</HI> than men mi&s;led by mi&s;taken reve|lations. Reading the Scripture, prayer, &s;inging of P&s;alms, though formerly of &s;ingular u&s;e, mo&s;t &s;infully they now lay a&s;ide.</P>
<P>2. Such raptures, <HI>vi&s;ions</HI> and revela|tions, do <HI>tran&s;port</HI> men <HI>to</HI> &s;uch <HI>evills</HI> as true di&s;coveries <HI>from God</HI> keep men from,<NOTE PLACE="marg">Verbum e&s;t quod mutat afficit &amp; corda homi|num humiliat. Revelationes autem inflant arrogantes fa|ciunt. Somniant &s;e habere &s;ingula|rem &s;anctitatem mode&s;tiam pa|tientiam puri|tatem doctrinae perfectionem vi|tae. Se po&s;&s;e &s;ubli|miora &amp; magis &s;aluturia do|cere. Hoc unum &s;pe|ctantes ut no|men &amp; laudem raealiis acqui|pant&mdash;</NOTE></P>
<LIST>
<HEAD>viz.</HEAD>
<ITEM>To pride and arrogancy,</ITEM>
<ITEM>To errour and here&s;ie,</ITEM>
<ITEM>To lyes and calumnies,</ITEM>
<ITEM>To hatred and cruelties, <HI>&amp;c.</HI></ITEM>
</LIST>
<P>1. They prompt men to <HI>pride</HI> and ar|rogancy. <HI>Luther</HI> laying down <HI>differen|ces</HI> between Gods word, and &s;uch like revelations; <HI>That</HI> (&s;aies he) <HI>changes, affects, humbles and laies low the Hearts of men; but the&s;e puffe up mens hearts with pride, and make them arrogant, high and haughty: So that men thus incited,</HI> (&s;aies he) <HI>in open-day they Dreame they have all &s;ingular excellencies, they are &s;ub|limated to higher de&s;ignes, they alone know the mind of Chri&s;t,</HI> &amp;c. Hence
<PB N="327" REF="196">
&s;uch <HI>&s;eperate</HI> them&s;elves from others,<NOTE PLACE="marg">Nemo inquiunt ante me hoc Chri&s;ti novit e|go primus vidi, <HI>Luther.</HI></NOTE> and <HI>elevate</HI> them&s;elves above others, they love to ride in the <HI>Chariot</HI> of high prai&s;es, and that others may runne by and bow, <HI>&amp;c.</HI></P>
<P>2. They di&s;po&s;e men to <HI>errors</HI> and<NOTE PLACE="marg">Haere&s;us Grecis dicitur ab eli|gendo. Horum mentes Diabo lus &s;uo ludibrio ita fa&s;|cina vit ut men|dacia &amp; horri|biles errores pertina<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iter te|nnet. Nec a&s;uis|&s;onmis &s;e abdu|ci, <HI>&amp;c.</HI></NOTE> <HI>here&s;ies.</HI> Here&s;ie is more then an ordi|nary error. '<HI>Tis a foule errour freely cho&s;en and held fa&s;t with a fixed inflexiblene&s;&s;e,</HI> &amp;c. The&s;e raptures and revelations make men runne into mo&s;t damnable o|pinions, racing foundations, and rai&s;ing &s;uch buildings, which though abominably bad, they boldly maintain, and will not be beat out. This likewi&s;e of the &s;ame <HI>Luther</HI> ob&s;erved.</P>
<P>3. They move men to make <HI>lyes</HI> and lay <HI>calumnies</HI> upon others to them con|trary. <HI>We have,</HI> <NOTE N="*" PLACE="marg">Multi vafri &amp; pe&s;tilentes homi|nes qui omnia &s;ua pe&s;&s;ima di|cta &amp; facta&mdash;miris figuris &amp; artibus &s;ciunt or na<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e &egrave; contra aliorum bene|facta &amp; dicta eju&s;alem atribus calumniari&mdash;ex quolibet ver|bo novas depra|vationes tor|quent&mdash;&amp; ali|ud veniat in accu&s;atione <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> quam pura&s;&s;e|mus.</NOTE> <HI>many guilefull men</HI> (&s;aies Luther) <HI>who will give the faire&s;t glo&s;ses upon their own foule&s;t facts and fa&s;le&s;t words, but mi&s;-interpret and mi&s;-re|port the be&s;t and mo&s;t innocent words and deeds of other men, they wre&s;t well|meaning words, and rai&s;e reports of things never thought, much le&s;&s;e &s;aid or done,</HI> They a&s;per&s;e others with reproaches, painting them alwayes in the blacke&s;t colours.</P>
<P><PB N="328" REF="197">4. They incline mens minds to <HI>cruell</HI> hatred, and to hatefull <HI>cruelties. Lu|ther</HI> &s;peaking of the <HI>Anabapti&s;ts</HI> abound|ing about him, who much vapoured and vaunted them&s;elves of their Dreams and vi&s;ions, raptures and revelations; <HI>I have very often</HI> (&s;aies he)<NOTE PLACE="marg">Saepe vehementer admirari &s;oleo unde tam &s;aevum &amp; atrox odium in animos eorum qui nos tam a|manter complexi &s;unt tam &s;ubito <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">adere pote&s;t&mdash;novos magi&s;tros au|dierunt horum veneno infecti ita accen&s;i &s;unt oderunt <HI>Papi&s;tas</HI> &s;ed non tam a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">citer atque nos im|plecabili odio contra nos laborent &amp; ardeant&mdash;veram doctrinam e|vertunt pa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">em publicam perturbant nihil aliud dei noctuque ag<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tant quam ut nos maxime nocere po&s;|&s;int, <HI>&amp;c. Luther.</HI></NOTE> <HI>very much marvelled at the&s;e men, what &s;hould be the matter, that they who former|ly loved and favoured us, are now &s;o implacably fierce again&s;t us: They pretend</HI> (&s;aith he) <HI>they hate the Pa|pi&s;ts, but to be &s;ure they more &s;orely hate us; certainly &s;ome of tho&s;e &s;ubtill ma&s;ters have changed their minds,</HI> &amp;c. <HI>The&s;e, the&s;e</HI> (&s;aies he) <HI>are they, who night and day, contrive by what meanes to mi&s;chief us, to make our labours void, and our per&s;ons vile,</HI> &amp;c. And into what bloo|dy practi&s;es &s;uch proceeded, is &s;ad to &s;ay; perturbing the publike peace, &s;landering all &s;etled wayes of &s;acred wor&s;hip; &s;o that as <HI>Lactantius</HI> &s;aid of <HI>Lucian,</HI><NOTE PLACE="marg">Nec Diis nec hominibus pe|percit.</NOTE> <HI>They neither &s;pared God nor man.</HI></P>
<P>Thus 'tis manife&s;t, what motions, vi|&s;ions,
<PB N="329" REF="197">
revelations, &s;ugge&s;tions, awake or a&s;leep, do not proceed from God, but from <HI>God</HI> tho&s;e Revelations, Illumi|nations, In&s;pirations, Impre&s;&s;ions, vi|&s;ions, Dreames do proceed, that with|draw men from arrogancies, here&s;ies, calumnies, cruelties, bla&s;phemies, and all impieties, and keep Chri&s;tians clo&s;e to the duties of the Lords-Day, publike ordinances, family-performances, and all Scripture-Rules relating to holy life,</P>
<P>In the 2 <HI>Cor.</HI> 12. The Holy <HI>Apo&s;tle</HI> reporting his heavenly <HI>raptures</HI> and <HI>re|velations</HI> of the Lord, let us &s;eriou&s;ly ob&s;erve,</P>
<LIST>
<ITEM>What he forbeareth, &amp;</ITEM>
<ITEM>What he declareth,</ITEM>
</LIST>
<P>1. He <HI>forbeareth</HI> in &s;etting forth<NOTE PLACE="marg">Qua propter ad declinandam &s;uspicionem ja|ctantiae qua&s;i de alio quodam ho|mine rem nar|rat <HI>E&s;tius.</HI></NOTE> tho&s;e cele&s;tiall things, wherein him|&s;elf was &s;urely and &s;olely concern|ed,</P>
<LIST>
<ITEM>All application to him&s;elf, &amp;</ITEM>
<ITEM>All exaltation of him&s;elf.</ITEM>
</LIST>
<P>1. He <HI>applies</HI> not the things to him&s;elf, but puts on a <HI>Pro&s;opopeia</HI> repre&s;enting all under the per&s;on of another man. <HI>I knew a man in Chri&s;t, caught up into Pa|raradi&s;e,
<PB N="330" REF="198">
and I knew &s;uch a man taken up</HI><NOTE PLACE="marg">Ita&abque; in ea re est fictio que|dam per&s;onae ve|lut a &s;ua per|&s;onadiver&s;ae. <HI>Aretius.</HI></NOTE> <HI>into the third Heaven: he heard un|&s;peakable words:</HI> not a word as if this were him&s;elf, but him&s;elf he covereth and concealeth.</P>
<P>2. He <HI>exalteth</HI> not him&s;elf upon this or any other account. Nay not onely does he at pre&s;ent refraine, but he re|&s;olves for the future, that he will not vaunt, boa&s;t or glory of him&s;elf. <HI>Yet</HI><NOTE PLACE="marg">Vid. Hierony. in Epi&s;tol. ad E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;tocium de cu&s;todia virgi|nitatis, <HI>&amp;c.</HI></NOTE> <HI>of my &s;elf I will never glory.</HI> And he renders a rea&s;on of this forbearance; <HI>But I forbear, le&s;t any man &s;hould think of me above what he &s;eeth me to be.</HI> This ble&s;|&s;ed <HI>Apo&s;tle</HI> was lowe&s;t on earth, when he had been highe&s;t in Heaven, and lea&s;t in him&s;elf, when he had been great|e&s;t with God.</P>
<P>2. He <HI>declareth</HI> after the&s;e high rap|tures and Heavenly revelations,</P>
<LIST>
<ITEM>His &s;en&s;iblene&s;&s;e of &s;inne, &amp;</ITEM>
<ITEM>His &s;upplicating again&s;t &s;inne.<NOTE PLACE="marg">Stimulus, in carne, An|gellus, Satanae vocatur, quia Diaboli partes &amp; regnum ad|juvat incitand<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> homines ad pec|cata &amp; inqui|namenta carnis.</NOTE></ITEM>
</LIST>
<P>1. Of <HI>&s;inne</HI> he declareth him&s;elf ex|ceeding &s;en&s;ible: He mournfully com|plaineth of a <HI>thorne in the fle&s;h, the me&s;|&s;enger of Satan buffeting him.</HI> The be&s;t <HI>Interpreters</HI> under&s;tand this of &s;ome &s;trong corruption incited and &s;et for|ward
<PB N="331" REF="198">
by Satans temptation, which &s;ore|ly a&s;&s;aulted and pitifully perplexed this precious man, as with pitious paine, dolour and deep &s;orrow.</P>
<P>2. Again&s;t <HI>&s;inne</HI> he &s;upplicated God,<NOTE PLACE="marg">Lege <HI>Augu&s;t.</HI> Tract. 98. <HI>Joan. Gregor.</HI> Hom. 4. in <HI>Ezek.</HI> Hugo victor. <HI>Qu. 34.</HI> Sup Epi&s;t.</NOTE> that from him this evill might in mercy be removed. <HI>For this thing I be&s;ought the Lord thrice, that it might depart from me.</HI> He then &s;ought to have <HI>&s;in</HI> &s;et far|the&s;t from him, when his <HI>&s;oul</HI> had been &s;et neere&s;t to <HI>God:</HI> His raptures did not &s;treiten his prayers, his vi&s;ions of God did not &s;tay his confe&s;&s;ions of &s;in, <HI>&amp;c.</HI></P>
<P>So then we may &s;afely &s;ay, &s;uch &s;ug|ge&s;tions, revelations, vi&s;ions, Dreams, as draw us more to God, &s;et us more a|gain&s;t &s;in, make us more holy, humble, prayerfull, <HI>&amp;c.</HI> are good, and &s;uch where|of we &s;hould be glad.</P>
</DIV3>
<DIV3 N="5" TYPE="objection">
<HEAD>5. <HI>Object.</HI> If &s;uch Dreames are &s;o<NOTE PLACE="marg">5. Object.</NOTE> good, why then are they &s;o rare and &s;o few of them found in good men.</HEAD>
<P><HI>An&s;wer.</HI> Their paucity may prove<NOTE PLACE="marg">An&s;wer.</NOTE> their excellency, things mo&s;t excellent<NOTE PLACE="marg">Quod ad excel|lentiam pertinet paucis compe|tit. <HI>Aquin.</HI></NOTE> are mo&s;t rare and fewe&s;t thereof to be found. Good Dreames are things excellent from <HI>God</HI> though they be
<PB N="332" REF="199">
not frequent with men.</P>
<P>2. Men good may have more, of the&s;e in their minds then they manife&s;t. This among&s;t men is a remarkable <HI>difference;</HI> Some have not that good in them they &s;peak of; and others have much more<NOTE PLACE="marg">Jactat ille me|rita &s;ed tegit vulnera. <HI>Bern.</HI></NOTE> good in them, then whereof they &s;peak: Some, <HI>Phari&s;ee</HI>-like, they boa&s;t of the good that is in them, but the evil that is in them they hide: Others like the <HI>Publican</HI> they confe&s;&s;e their evill, but much good there is in them they conceal. <HI>God</HI> up|on the &s;pirits and &s;ouls of his &s;aints, both <HI>awake</HI> and <HI>a&s;leep,</HI> hath &s;everall &s;weet workings the world knows not off. Even in holy Dreames <HI>God</HI> may bring <HI>Heaven</HI> down into their hearts, or carry their hearts up into heaven, when others are not acquainted therewith, but utterly ignorant thereof. As the &s;ick paul&s;ie man, <HI>Mat.</HI> 9. while he lay in his bed, his <HI>body</HI> by &s;ome friends was let down to <HI>Je&s;us</HI> in the hou&s;e for his cure. So the <HI>&s;ouls</HI> of &s;ome of Gods Saints, lying in their beds, have been by ble&s;&s;ed Dreames lifted up into Hea|ven and come before <HI>Chri&s;t</HI> to their com|forts.</P>
<P><PB N="333" REF="199">3. The <HI>rarene&s;&s;e</HI> of &s;uch &s;oul-refre&s;h|ing Dreames, &s;hould draw Chri&s;tians upon the learning a <HI>double</HI> le&s;&s;on,</P>
<LIST>
<HEAD>viz.</HEAD>
<ITEM>The cau&s;e why they are &s;o few, &amp;</ITEM>
<ITEM>The cour&s;e how they may be more.</ITEM>
</LIST>
<P>1. We &s;hould enquire into the <HI>cau&s;e</HI> why good Dreames be &s;o &s;carce, and come &s;o &s;eldom from God. God may &s;o &s;eldome &s;end in &s;uch &s;ugge&s;tions while we are a&s;leep, becau&s;e of our ill car|riage to good motions when we are a|wake,</P>
<LIST>
<ITEM>As our intermi&s;sions therein,</ITEM>
<ITEM>And our oppo&s;ition thereto.</ITEM>
</LIST>
<P>1. We &s;o much <HI>intermit</HI> and inter|rupt good motions from God: And touching good meditations on God, we make &s;uch wide pau&s;es and long inter|valls, and doe &s;o little &s;tay our minds on good matters in the day, that no marvell<NOTE PLACE="marg"><HI>Chri&s;tianus ille e&s;t, qui dormiens, vigilans &s;urgens, cubans, &s;tan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, in|grediens, quo|cun&abque; momento ita e&s;t affectus in corde &s;uo. Credo in Deum patrem Domini no&s;tri Je&s;u Chri&s;ti qui pro me &s;anguinem fundit</HI>&mdash;</NOTE> we meet with no more immi&s;&s;ions from God in the night. <HI>He is a Chri&s;tian</HI> (&s;aies Luther) <HI>who &s;tanding, and going, lying down, and ri&s;ing up, &s;leeping, and waking, keeps his heart warm with be|leeving applications, and enlivening meditations of the mercies of God, the merits of Chri&s;t,</HI> &amp;c. But alas we are
<PB N="334" REF="200">
herein &s;o loo&s;e, &s;o little, &s;o &s;hort, &s;o &s;light, and put &s;o many broken &s;tops to<NOTE PLACE="marg">Hoc &s;ine inter|mi&s;&s;ione credit. <HI>Luther.</HI></NOTE> the be&s;t thoughts, that night and day in this &s;ecret manner God may meet us the &s;eldomer.</P>
<P>2. We (which is wor&s;e) &s;o much <HI>op|po&s;e</HI> and re&s;i&s;t God in his gracious ap|proaches and intimate acce&s;&s;es to our &s;ouls: We &s;trike down what we &s;hould <HI>&s;tirre up,</HI> 2 Tim. 1. 6. and what we &s;hould kindle we <HI>quench,</HI> 1 The&s;. 5. 19. <HI>Zanchius</HI> upon the place ob&s;erveth, that men quench or put out Gods holy fire, that falls from Hea|ven<NOTE PLACE="marg"><GAP DESC="foreign">, 2 <HI>Tim. 1.</HI> Bifa|riam extingui|turlignis, 1. Si ligna non ad|das, 2. Si aqua perfundas. <HI>Zan.</HI> in Locum.</NOTE> upon their hearts, as <HI>by not adding of words; &s;o by powring on water.</HI> When in&s;tead of making an addition of good matter, we make a &s;infull oppo&s;i|tion to matter that is good, God may withdraw his motions, and &s;eldome vi&s;it our minds either by night or by day.</P>
<P>2. We &s;hould &s;eek out and &s;et upon &s;uch a po&s;itive <HI>cour&s;e</HI> as may procure Gods frequent conver&s;e with our &s;ouls, that he may in night-&s;ea&s;ons &s;end in &s;uch motions, in larger mea&s;ures and great|er numbers.</P>
<P><PB N="335" REF="200">And for that purpo&s;e to ponder things of <HI>two</HI> &s;orts,</P>
<LIST>
<ITEM>Sound articles of faith, &amp;</ITEM>
<ITEM>Good examples of life.</ITEM>
</LIST>
<P>1. Sound <HI>Articles</HI> of faith in our &s;ouls, we &s;hould &s;ettle and &s;eriou&s;ly con&s;ider. <HI>In my heart</HI> (&s;aies Luther)<NOTE PLACE="marg">In corde meo i&s;te unus regnat Articulus Scili|cet fides Chri&s;ti ex quo per quem &amp; in quem om|nes mea diu noctu&abque; fluunt &amp; refluunt The|ologicae Cogita|tiones&mdash;<HI>Luth.</HI> 2ae. Cla&s;. Loc. 18. <HI>&amp;c.</HI></NOTE> <HI>I let this article reign, of firm faith in Chri&s;t, out of whom, by and about whom all my thoughts both day and night do flow and re-flow.</HI> Plenty of &s;uch principles implanted in us, and improved by us, may profit us much to the multiply|ing, as of good meditations in the day, &s;o of good conceptions in the night.</P>
<P>2. Good <HI>examples</HI> of holy life, day|ly laid before our eyes, may be a means to encrea&s;e good Dreames: viewed examples, and vi&s;ible objects, have not onely an <HI>attractive,</HI> but an <HI>a&s;simila|tive</HI> power, to produce, and forme Phan|ta&s;ms, and &s;uch imaginations as <HI>&s;uite</HI> thereunto: O how the mind is ready to ri&s;e and runne thereupon! To look up|on the lives of good men, to view their vertuous actions, and behold their holy conver&s;ations, is excellent. <HI>The more
<PB N="336" REF="201">
of tho&s;e good vi&s;ions we have in the day, the more we may have of the&s;e good Dreames in the night.</HI></P>
<P>4. Have we found good Dreames but few in times that are pa&s;t, this &s;hould put us on the more for pre&s;ent and future, by de&s;ires, prayers and en|deavours every night that comes, to cau&s;e our hearts to keep wakefull, that they may be the more vigilant and ob|&s;ervant of God. God may often make overtures to us herein, and we take no notice thereof, <HI>God,</HI> &s;aies Elihu, <HI>Job 33. &s;peaks once, yea twice in a Dreame by night, and men perceive him not.</HI> When our bodies are a&s;leep in our beds, grace may be a&s;leep in our hearts, and our hearts a&s;leep as to grace, and as unto God, &s;o that we then regard him not. Many words by night <HI>God</HI> &s;peaks, and many motions he makes, and we minde him not. Did but we &s;eek to &s;et our <HI>hearts</HI> into &s;uch an ever watchfull frame as is fit, we might in this manner finde more of God, and by night heare more of his minde, then ever we did. Wicked men can <NOTE N="*" PLACE="marg">&V;t jugulent homines, &s;ur|gunt de nocte latrones: ut te|ispum &s;erves non expergi&s;ce|ris. <HI>S. Horat, lib. 1. Epi&s;t. 2.</HI></NOTE> keep their <HI>bodies</HI> a|wake, and in the night to watch for
<PB N="337" REF="201">
their <HI>prey,</HI> and work with the <HI>Devill:</HI> and &s;hall not we keep our minds alwaies awake for our <HI>profit,</HI> to watch for, and waite upon <HI>God,</HI> to meet him coming, to &s;ee his <HI>fir&s;t step</HI> into our &s;ouls, and heare the <HI>fir&s;t word</HI> he &s;peaks to our hearts? As oft as we laydown our <HI>bodies</HI> to &s;leep, we &s;hould call up our <HI>hearts</HI> and minds, to awake, and attend Gods work; <HI>Awake P&s;altery and Harp, I my &s;elf will awake right early.</HI> Though our hearts be abroad in the day, yet let them lodge with Chri&s;t at night. M^r <HI>Bradford,</HI> that ble&s;&s;ed martyr &s;aies,<NOTE PLACE="marg">Act. &amp; Monum, 1503.</NOTE> in a certain letter, that as a <HI>wife,</HI> though in the <HI>day</HI> time &s;he may eat, and drink, &s;it, talk, and walk with her <HI>neigh|bours,</HI> yet when <HI>night</HI> comes, &s;he keeps her <HI>bed,</HI> for her <HI>husband</HI> alone: So the <HI>Soule</HI> of a Chri&s;tian that during the <HI>day</HI> goes out to meet, and mind nece&s;&s;a|ry <HI>matters</HI> of the world, yet at night pre&s;erves the <HI>bed</HI> for intimate conver&s;e with Chri&s;t; Chri&s;ts &s;weetne&s;&s;e; We &s;hould &s;o &s;tudy; mind and meditate by day, as to re&s;olve our hearts and <HI>He</HI> &s;hall lye neere all night. <HI>My beloved is to me as a bundle of myrrh, he &s;hall
<PB N="338" REF="202">
lye all night betwixt my brea&s;ts,</HI> Cant. 1. 13.</P>
<P>5. If yet for future, we find good Dreames but <HI>few,</HI> and meet with lit|tle of <HI>Chri&s;t</HI> in our &s;leep, it mu&s;t the more prompt and provoke us to walk the more with <HI>Chri&s;t,</HI> and work the more for God in the day, by the more plenti|full practice of all pious duties. Did we know how pretious <HI>time</HI> is, and did<NOTE PLACE="marg">In tempore &s;u|mus &amp; quid tempus &s;it igno|ramus.</NOTE> but we remember how much pretious <HI>time</HI> goes out in our &s;leep, and did but we con&s;ider how little of <HI>God</HI> is enjoy|ed all that time, it might much move us the more largly to lay out the time of the <HI>day</HI> in all holy duties. Do we &s;leep out whole nights, and not heare one good word from <HI>God,</HI> nor of <HI>God</HI> have any one good thought? And &s;hall we pa&s;&s;e away, the <HI>day</HI> al&s;o, and Chri&s;t and our hearts, <HI>God</HI> and our minds &s;car&s;e meet? Doe we lodge &s;o much a&s;under in our &s;leep, O let us live the more together when awake? it may be blame-worthy, we have no more com|munion with <HI>God</HI> in good Dreames. In|deed it is &s;ad, that deceiving Dreames, the <HI>Devils tares</HI> &s;hould come up &s;o <HI>thick,</HI>
<PB N="339" REF="202">
and grow &s;o fa&s;t in the wor&s;t of our fields; and that in the be&s;t of our fields, <HI>Gods wheat</HI> of good Dreames &s;hould &s;pring up &s;o thinne and thrive &s;o little. Alas a multitude of vain, idle, fooli&s;h, and frivolous Dreames, like <HI>birds</HI> at night, that lodge in the <HI>trees</HI> of our hearts, and <HI>boughs</HI> of our thoughts, when good Dreames are driven away, and by night be forced to flye. As in <HI>Pharaohs</HI> Dreames, the <HI>leane</HI> kine de|voured the <HI>fat, &amp;c.</HI> So in our Dreams<NOTE PLACE="marg">Quia paulatim pertran&s;eunt quidam motus a vig<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> ad dormientes, mel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ora &s;unt phana&s;m ata &s;tudio&s;orum quam quorum&mdash;libet &amp; propter animae bonam affectio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">em quadam in &s;om|nis clarent&mdash;Et ea occurrunt hominibus phan|ta&s;iae in dor|miendo cir<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a quae e<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> cagita|tio fuit in vigi|lando. <HI>Aquin</HI> 22ae Quae&s;t. 95. A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t. 5.</NOTE> matters <HI>bad</HI> prevent much <HI>good,</HI> imper|tinent and idle things &s;hut out all &s;eri|ous thoughts. This I &s;ay is &s;ad, but more mournfull may this be made, if in the day al&s;o we live, look, and labour but little for <HI>God.</HI> Indeed did we in the day time abound in good; delight in holy obedience, and make <HI>religion</HI> our bu&s;ine&s;&s;e, we might meet more of God in our minds at midnight. <HI>Aquinas</HI> ob|&s;erveth, <HI>that commonly good &s;tudents in the day, have be&s;t Dreames in the nights and they who have the be&s;t affections when awake, have the be&s;t &s;ugge&s;tions in &s;leep.</HI> Were we in the day. more with <HI>God</HI> by meditation, and prayer, it
<PB N="340" REF="203">
might promote the&s;e matters in the night. As for evill Dreames, we &s;hould<NOTE PLACE="marg">Saepe meroga&s;|&s;e Dominum ne|mini &s;omnia vel vi&s;iones permit|teret&mdash;multi e|nim fanatici &s;piritus me a|derti &s;unt, quo|rum alius &s;om|nia, alius vi&s;io|nes jactabat&mdash;ardentibus vo|tis deprecatus &s;um, <HI>Luther.</HI></NOTE> pray again&s;t them; My <HI>Lord, let this Dreame be to them that hate thee,</HI> Dan. 4. 19. So, for good Dreames to pray; <HI>Lord, let &s;uch Dreames be to all them that love thee!</HI> Were the&s;e our daily pray|ers to God, and were our day-meditati|ons on <HI>God,</HI> delights in <HI>God,</HI> and la|bours for <HI>God,</HI> it might fare farre bet|ter with us by night. Did we like <HI>God</HI> in the Creation, looke back upon eve|ry dayes work, whether <HI>good:</HI> and did we every evening make cleere with <HI>God,</HI> and never dare to go to bed in our &s;innes, we might in the night meet much of <HI>God</HI> in our &s;oules. O how comfortable might it be, if <HI>day,</HI> and <HI>night,</HI> by holy motions, we made our minds to mount upward! Among ma|ny marvellous things recorded by <HI>Ga|latinus,</HI> out of the <HI>Jewi&s;h Doctors</HI> to have been about the <HI>Temple</HI> at <HI>Jeru|&s;alem,</HI> this was one; <HI>That as fire was continually kept in the Brazen Altar, for burnt-offerings, &s;o no wind, nor wea|ther, could night or day hold down the &s;moke thereof, but it would by a di|rect
<PB N="341" REF="203">
and strait line, still a&s;cend up to|wards Heaven.</HI> Thus ought it to be with our &s;oules, again&s;t corruptions, temptations, per&s;ecutions, <HI>&amp;c.</HI> Our minds &s;hould <HI>day</HI> and <HI>night,</HI> in good motions go directly to <HI>God,</HI> as a com|fortable evidence, and infallible fruit of holy fire, kept kindled in our hearts. Were we expert in this work, O how much good might we &s;ee, and do in the dark!</P>
</DIV3>
<DIV3 N="6" TYPE="objection">
<HEAD>6. <HI>Object.</HI> Dreame-di&s;coveries are<NOTE PLACE="marg">6. Object.</NOTE> but like candle lights, or starre lights: no need of them, &s;eeing now that the Sun of the Go&s;pel &s;hineth out bright in our eyes.</HEAD>
<P><HI>An&s;wer.</HI> 1. Though the Go&s;pel<NOTE PLACE="marg">An&s;wer.</NOTE> of Chri&s;t (or rather Chri&s;t in the Go&s;|pell) now &s;hines as the Sunne, yet that need not put out all candles, or extin|gui&s;h the light of the&s;e &s;tars, <HI>starres</HI> are of good u&s;e, though the <HI>&s;unne</HI> does &s;urpa&s;&s;e. Of the Suns &s;uperexcellency, &s;everall <NOTE N="*" PLACE="marg">Philo de o|pi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">cio mundi, <HI>Ambro&s;, lib. 4&punc; Hexam, cap. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Plutarc. li<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 2.</HI> de pla<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itis phi|lo&s;oph&punc; rum, <HI>cap. 22. &amp;c. 31. A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> de vivit Dei, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>cap.</HI></NOTE> <HI>Authors</HI> &s;peak admirably, and amply: yet al&s;o they grant, that much of the great <HI>God,</HI> in little &s;tars doth ap|pear; of his power, prudence, provi|dence, for the plea&s;ure and profit of
<PB N="342" REF="204">
mankind in the world. 'Tis ob&s;erved, <HI>God</HI> did not make the &s;tarres fir&s;t, and after aboli&s;h them, having created the Sunne. But <HI>God</HI> is &s;aid, fir&s;t to make the Sunne, and after 'tis &s;aid, <HI>He made the &s;tarres al&s;o,</HI> Gen. 1. 16. 'Tis al&s;o ob&s;erved that not onely the Eclip&s;ing of the <HI>Sunne,</HI> but the <NOTE N="*" PLACE="marg">Si &s;tellae ca|dunt, venti &s;e|quentur. <HI>Ari&s;t.</HI> prob. Sect. 26. <HI>Qu. 25.</HI></NOTE> Elap|&s;ing of the <HI>starres</HI> may portend tempe|&s;tuous events. As 'tis no bright day wherein the <HI>Sun</HI> does not &s;hine, &s;o that night is dark, wherein no <HI>&s;tarre</HI> appear|eth. <HI>And when no &s;unne, nor &s;tarres, day or night appeared, no &s;mall Tempe&s;t lay upon us,</HI> Act. 27. 20. As it &s;hould be the &s;orrow of our &s;ouls not to &s;ee the <HI>Sunne</HI> of the <HI>Go&s;pel</HI> to &s;hine in the day, &s;o &s;hould it be our grief when there is no <HI>&s;tarre</HI> ippearance of <HI>God</HI> in the night; during the day-time, and while we are awake, t'is good to walk in the warm beams of the Go&s;pel-&s;unne, to wait at the gates of <HI>wi&s;domes</HI> hou&s;e, conver&s;|ing with others, to exerci&s;e our &s;elves in all Evangelicall ordinances, as was the practi&s;e of the primitive Chri&s;tians. <HI>They continued &s;tedfa&s;t in the Apo&s;tles doctrine, and fellow&s;hip in breaking of
<PB N="343" REF="204">
bread, and in prayer,</HI> Act. 2. But in the night &s;ea&s;on, and when we are a&s;leep, we are unfit for &s;uch perform|ances, yet then are the proper times for &s;oul-conver&s;e with God in this hid|den way of holy Dreames.</P>
<P>2. The light of the&s;e <HI>&s;tarrs</HI> may lead to the <HI>&s;unne,</HI> 'tis ob&s;ervable, 'twas a <HI>&s;tarre</HI> that guided the <HI>wi&s;e men</HI> to <HI>Bethlehem,</HI> where <HI>Chri&s;t</HI> was born.<NOTE PLACE="marg">Ecce Dionaei praece&s;&s;it <HI>Cae|&s;aris</HI> a&s;trum <HI>Virgil.</HI></NOTE> <HI>We have &s;een</HI> (&s;ay they) <HI>his &s;tarre in the Ea&s;t, and are come to wor&s;hip him,</HI> Mat. 2. As fal&s;e Dreames from the <HI>Devill</HI> do di&s;po&s;e men to de&s;ert, and for&s;ake Gods publike &s;ervice, and the wonted wayes of his wor&s;hip: So true Dreames from <HI>God</HI> doe encline Chri&s;ti|ans to clo&s;e with, and keep to all Go&s;|pel-ordinances. Yea the&s;e motions having been fir&s;t in the night, they may be the more <HI>apt</HI> to religious actings all the <HI>day</HI> after.</P>
<P>3. In good Dreames may be more then the light of a &s;tarre, even <HI>Chri&s;t</HI> the <HI>Son of Righteou&s;ne&s;&s;e</HI> may &s;hine therein. <HI>God</HI> him&s;elf as the mo&s;t <HI>glo|rious Son</HI> may therein breake out with the brighte&s;t beames. Some of Gods
<PB N="344" REF="205">
Saints can &s;afely &s;ay, that when all the <HI>day</HI> hath been dark, their hearts as the Heavens covered with clouds, thick and black, yet God as a Sunne of mer|cy hath aro&s;e at midnight and &s;hined full faire in their face, <HI>If I &s;ay, &s;urely the darkne&s;&s;e &s;hall cover me, even the night &s;hall be light about me; darkne&s;&s;e hideth not from thee, but the night &s;hines as the day. For thou ha&s;t po&s;&s;e&s;&s;ed my reines,</HI> P&s;al. 139. 11, 12. <HI>God</HI> may &s;u&s;pend mercy by day, and di&s;patch a<NOTE PLACE="marg">De Deo ce&s;&s;an|te &amp; requie&s;|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">te ab operi|bus &s;uis. Lege <HI>Augu&s;t.</HI> de <HI>Gen.</HI> ad lit. <HI>lib. 4. pag. 125.</HI></NOTE> &s;weet me&s;&s;age by night. 'Tis well ob|&s;erved, how <HI>God</HI> him&s;elf was once &s;aid <HI>to re&s;t from his works in the day:</HI> But <HI>God</HI> hath night-works from which we never read of his re&s;t. <HI>God</HI> hath in the night-&s;ea&s;on towards his &s;ervants cer|tain works, as for their <HI>protection</HI> from evill, &s;o for <HI>direction</HI> in good; as for their guiding to <HI>duty,</HI> &s;o for the giv|ing out of his mercy. <HI>God</HI> while we &s;leep, may be &s;o awake in his merci|full works, and may bring in &s;uch a cleere light of his love, while we lie on our beds, as to turne night into day: as by the withdrawing the light of his love, the brighte&s;t day is made like the
<PB N="345" REF="205">
darke&s;t night. We grant Gods u&s;uall<NOTE PLACE="marg">&V;bi&abque; aucupe|mur verbum Dei de omnium fidelium Mi|ni&s;trorum ore pende amus, <HI>Pauli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us, Ep. 4.</HI> Deus dupliciter cum hominibus loquitur, primo, communiter per publicum Mi|ni&s;terium&mdash;&s;e|cundo per reve|lationem inter|nam, &s;ed hoc po&s;terius tan|tum &s;olet in &s;pe|cialibus negotiis &amp; rari&s;&s;ime no&s;&s;e <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tile e&s;t ne ami&s;&s;o verbo cum phanaticis expectemus mo|vas revelatio|nes.</NOTE> meanes for the di&s;covery of mercy is by a Go&s;pel-mini&s;tery, his ordinary way is the word preached by the mouths of faithfull men. <HI>I create the fruit of the lips, peace, peace,</HI> I&s;ai. 57. 17. So that all people ought primarily and principally to wait hereupon, and e&s;pe|cially to expect God herein: yet God may &s;ometimes &s;o &s;peak in Dreames, as manife&s;ting to men much of his merci|full mind about matters the &s;ame, <HI>Of this it is &s;ure</HI> (&s;aies Luther) <HI>all ought to beware they do not neglect Go&s;pel-ad|mini&s;trations, to look for revelations by Dreames.</HI> Though yet <HI>God</HI> in Dreams hath &s;ometimes &s;o revealed him&s;elf as hath been certainly, and &s;en&s;ibly a &s;ingular mercy to the &s;ouls of &s;ome men.</P>
</DIV3>
<DIV3 N="7" TYPE="objection">
<HEAD>7. <HI>Object.</HI> Dreames though thus they<NOTE PLACE="marg">Object. 7.</NOTE> be good, yet they may &s;o break in, as to make our &s;leep to be &s;hort.</HEAD>
<P><HI>An&s;wer.</HI> 1. To have &s;leep &s;hort<NOTE PLACE="marg">An&s;wer.</NOTE> may be be&s;t for our benefit; there is a double &s;leep may do us much prejudice,</P>
<LIST>
<ITEM>Un&s;ea&s;onable,</ITEM>
<ITEM>Immea&s;urable.</ITEM>
</LIST>
<P><PB N="346" REF="206">1. Sleep <HI>un&s;ea&s;onvble,</HI> &s;ome by &s;uch &s;leep turn day into night, as &s;ome by their watchfulne&s;&s;e make night to be day. &punc;Tis reeported of the primitive Chai&s;tians, in hearing <HI>Paul&punc;</HI> preach, they watched till midnight, <HI>Act. 20. 7. They</HI> (&s;aies Chry&s;o&s;tom) <HI>watching</HI><NOTE PLACE="marg">Media nocte vi|gilabant, ut eos condemnent qui media Die dor|miunt.</NOTE> <HI>till mid night, condemned tho&s;e who &s;leep till mid-day.</HI> Yea &s;ometime, though the &s;ea&s;on be night, it may be un&s;ea&s;onable to &s;leep, as we may &s;ee by our <HI>Saviours</HI> cen&s;ure of his <HI>Di&s;ciples,</HI> Matth. 26. 40. When ever <HI>Chri&s;t</HI> calls to &s;ervice, then 'tis out of &s;ea&s;on for his &s;ervants to &s;leep. How &s;ad is it with &s;ome, who no further ob&s;erve the <HI>Sabbatb-Day-Re&s;t,</HI> than by a lazy, drowzy, lying in bed. <HI>But let not men look for good Dreames in bad &s;leeps.</HI></P>
<P>2. Sleep <HI>immea&s;urable</HI> may prejudice men in this matter. <HI>How long wilt thou &s;leep, O &s;luggard, when wilt thou a|ri&s;e out of thy &s;leep! Yet a little &s;leep, a little &s;lumber, a little folding of the hands to &s;leep,</HI> Prov. 6. 9, 10. Some though they have had their &s;everall long &s;teps, yet they mu&s;t have their &s;lumbers; [<HI>&s;leeps, and &s;lumbers</HI>] in
<PB N="347" REF="206">
the plurall, &s;o <HI>Solomon</HI> reads the preci|ted place. Good men will not wa&s;te whole nights in long &s;leeps. How oft did <HI>David</HI> interrupt his &s;leep, and how well did his heart work by night! <HI>Dio|dat</HI> ob&s;erves upon <HI>P&s;al. 143. 8. Cau&s;e me to heare thy loving kindne&s;&s;e in the morning, that I may know the way wherein I &s;hould walk.</HI> That in the<NOTE PLACE="marg">Ille pro ro|gans pernoctabat ut <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u di&s;ceres quomodo pro te rogares; <HI>Ambr.</HI> in <HI>P&s;al. 119.</HI></NOTE> night time his prayer was to <HI>God,</HI> for guidance in the day. How did our deare <HI>Saviour</HI> pa&s;&s;e whole nights in prayer, <HI>Matth.</HI> 26. 44. Herein pro|po&s;ing a pattern for Chri&s;tians at lea&s;t in extraordinary occa&s;ions, as &s;ome have concluded. But O, how even &s;ome <HI>Heathens</HI> condemn us Chri&s;tians, <HI>Alex|ander Cae&s;ar,</HI> and &s;everall others are &s;aid to divide the night into <HI>three</HI> parts, whereof one only for &s;leep, the other<NOTE N="*" PLACE="marg">Nemo e&s;t dignus nomine hominis qui u|num diem velit e&s;&s;e in volunta|te, <HI>Tul. l. 2.</HI> definibus.</NOTE> two for their &s;tudies, and other nece&s;&s;ary affaires. As <HI>Tully</HI> profe&s;&s;ed, he was not worthy the name of a man, that &s;pent a whole day in plea&s;ure. So is not he worthy the name of a Chri&s;tian, that &s;pends the whole night in &s;leeping. Upon &s;uch, in their be&s;otted &s;leeps, God may rather &s;end judgements, then mer|cies.
<PB N="348" REF="207">
<HI>Epimanondas</HI> a Theban captaine, finding in the night a <HI>Sentinell</HI> a&s;leep, &s;truck him through with his &s;peare, &s;ay|ing;<NOTE PLACE="marg">Talem reliqui, qualem inveni. lege <HI>Laert. lib.</HI> de vit. Philo&s;ophorum.</NOTE> <HI>I leave thee, as I found thee. A|ri&s;totle</HI> in the night, holding his <HI>Book</HI> in one hand, is &s;aid in the other hand to hold a golden <HI>Ball</HI> over a brazen pan, that &s;leeping, the fall thereof might a|wake him. <HI>Such will hardly Dreame what they &s;hould, who &s;leep when they &s;hould not.</HI></P>
<P>2. <HI>An&s;wer.</HI> Short &s;leeps may be be&s;t for good Dreames. In a long &s;leep may a heavenly Dreame dye and be buried, &s;o as never to ri&s;e or come up in remem|brance but like <HI>Nebuchadnezzars</HI><NOTE PLACE="marg"><HI>Dan. 2. 7.</HI> Jun. lectiones in loc.</NOTE> Dreame be quite gone and forgotten. But when a man &s;uddenly awakes, he the &s;ooner reflects, and re-views o|ver what he thought in his &s;leep. And all things thus received, the Dreame is revived, &s;o that in the mind matters are more readily &s;etled being more ea&s;ily recalled. By a long &s;leep after a good Dreame, the <HI>foot-&s;teps</HI> of God may be lo&s;t, and little recoverable left. 'Tis good for Chri&s;tians upon &s;everall accounts
<PB N="349" REF="207">
to be &s;ooner wakefull, then &s;leepy.<NOTE PLACE="marg">Somnus, ut ex <HI>Ari&s;totele</HI> di&s;|putat Averro|res, accidit propter frigi|dum, &amp; humi|dum quae domi|nantur in cere|bro vigilia vero propter calidum &amp; &s;iccum domi|nantia in corde-Nolite mei fra|tres in religione e&s;&s;e frigidi &amp; humoribus de|diti,&mdash;&s;ed ani|mam po&s;&s;idete igneo zelo fer|ventem, ut &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> media nocte spon&s;us adve|nerit vobis ad intrandum cum eo gratia non denegetur, <HI>&amp;c.</HI></NOTE> Sleep (&s;aies the <HI>Philo&s;opher</HI>) is cau&s;|ed and encrea&s;ed, as cold and moi&s;t are more or le&s;&s;e predominant in the braine. And the more heat pre|vailes in the heart, the more apt is man to awake&punc; Is it not our cold|ne&s;&s;e in the cau&s;e of God, that makes us &s;o exceedingly &s;leepy? Had we more holy <HI>heate</HI> in our hearts, we &s;hould be the more quickly awake to mind <HI>God</HI> in his work.</P>
<P>3. <HI>An&s;wer.</HI> But yet a good Dreame may not make mans &s;leep to be &s;hort. Upon this the Lord may dilate &s;leep, not letting man to awake till his work be done. God may prolong the &s;leep of a good man to take in the more of his mind. What a long &s;leep had <HI>Solomon,</HI> becau&s;e therein <HI>God</HI> had much to &s;ay by a Dreame, 1 <HI>King.</HI> 3. from the 5, to the 15. <HI>ver.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="objection">
<HEAD>8. <HI>Object.</HI> Sleep is appointed for<NOTE PLACE="marg">8. Object.</NOTE> our re&s;t, and nece&s;&s;ary refre&s;hment, but Dreames though good, may much di|&s;turb, and trouble our &s;leep, <HI>&amp;c.</HI></HEAD>
<P><HI>An&s;wer.</HI> To this I &s;hall &s;peak in a<NOTE PLACE="marg">An&s;wer.</NOTE> double way.</P>
<LIST>
<PB N="350" REF="208">
<ITEM>By conce&s;sion, &amp;</ITEM>
<ITEM>By negation.</ITEM>
</LIST>
<P><HI>Conce&s;sion</HI>] 1. We will grant with <NOTE N="*" PLACE="marg">Omnia nece&s;&s;e e&s;t vel vi vel natura quie&s;ce|re, <HI>Ari&s;t.</HI> de Caelo, <HI>l. 3. c. 2. Ari&s;t.</HI> Ethic <HI>l. 4. c. 15. Bern.</HI> Sup. Cant. Ser. 19. Hic quietis gu&s;tus &s;uavis.</NOTE> <HI>Authors</HI> of all &s;orts&punc; that re&s;t is re|qui&s;ite, and that the &s;leep of the night is for the refre&s;hment of nature. <HI>Cicero</HI> reports of <HI>Cn. Aufidius,</HI> that he was wont to &s;ay. <HI>We might think &s;leep to be given us again&s;t</HI> <NOTE N="*" PLACE="marg">Somnium no|bis ni&s;i requie|tem corporibus &amp; medicinam quandam labo|ris affert con|tra naturam putaremus da|tum, <HI>&amp;c. Cicero</HI> de finibus bono|rum, <HI>l. 5. p. 154.</HI></NOTE> <HI>nature, it &s;o deprives us of our &s;en&s;hs,</HI> &amp;c. <HI>but that we &s;en&s;ibly find our &s;elves thereby &s;weetly refre&s;hed, as with a me|dicinable cordiall.</HI></P>
<P>2. We may grant &s;ome <HI>divine Dreames</HI> do di&s;turb &s;leep, and may mole&s;t the mind, and interrupt mens re&s;t, as precited <HI>Scriptures</HI> report, <HI>Gen. 15. 12. Dan. 7, 8, 10, Chap.</HI> Yet be it &s;o, 'tis better in &s;leep to be &s;omewhat troubled with mole&s;t|ing Dreames from God, then &s;inne|fully tickled with enticing and &s;edu|cing Dreames from the <HI>Devill.</HI> The <HI>Devill</HI> may make a mans Dreames to be like <HI>Lots Daughters,</HI> that in the night gave him wine to drink, but drew him to &s;innefull and &s;ad evils: &s;o <HI>Satan</HI> may to the mind of a &s;leep|ing
<PB N="351" REF="208">
man admini&s;ter much plea&s;ant mat|ters: but the mo&s;t di&s;turbing Dreams from <HI>God</HI> be abundantly better.</P>
<P>2. <HI>Negation</HI>] Dreames from God may make the heart glad, refre&s;h the mind, and make &s;leep &s;weet to the whole man, <HI>and behold my &s;leep was &s;weet unto me,</HI> &s;aies the Prophet, hav|ing had a Dreame from God of the Churches happy e&s;tate in the world, <HI>Jer. 31. 26. Thou &s;halt lye down, and thy &s;leep &s;hall be &s;weet,</HI> Prov. 3. 24. This is fulfilled in that comforta|ble<NOTE PLACE="marg">In nocte iniquus conteritur, quum peccatorum prae|cedentium con|fu&s;ione damna|tus veritatis lu|mennon invenit, &amp; quod dein|ceps agere de|beat non agno|&s;cit&mdash;Greg. Mor. <HI>l. 25. c. 9.</HI></NOTE> conver&s;e <HI>God</HI> hath with the &s;oules of his Saints in their &s;leep. Wicked men who have &s;tood up &s;toutly in the day, God hath tumb|led, and overturned with terrours in the night, <HI>Job 34. Chap. 25. Ver.</HI> On the other &s;ide, &s;ome of Gods Saints who have been down in the deeps of &s;orrows all day, the <HI>Lord</HI> hath lifted them up by heart-glad|ding-comforts in the night; <HI>And God &s;pake to I&s;rael in a Dreame by night, &s;aying, Jacob, Jacob, I am God, the God of thy father; Feare not to goe down into Egypt, I will
<PB N="352" REF="209">
go with thee, and I will bring thee up a|gain,</HI> Gen. 46. 2, 3. Much to this purpo&s;e, &s;ee that great Apo&s;tle. <HI>There &s;tood by me this night, the An|gell of God, who&s;e I am, and whom I &s;erve, &s;aying; feare not Paul, be of good cheere, God hath given thee all that &s;aile with thee,</HI> Acts 27. 26. O the heart-ravi&s;hing cups of com|fort that <HI>God</HI> &s;ometimes brings down for his Saints to drink in in the dark; yea, O how &s;ometimes by &s;oul-&s;ola|cing Dreames are their hearts drawn up into Heaven!</P>
<P><HI>Luther</HI> &s;peaking of the Soul of a<NOTE PLACE="marg">Anima po&s;t di&s;|ce&s;&s;um a corpo|re non dormit, &s;ed vigilat &amp; patitur vi&s;iones loquelas Angel|lorum &amp; Dei. <HI>Luther</HI> loc. 59. 3a. cla&s;.</NOTE> Saint, &s;eparated from the body by death, &s;aies; <HI>That it &s;leeps not, but is ever awake, walks in</HI> Heaven, <HI>heares the language of Angels, &s;ees the vi&s;ions of God,</HI> &amp;c. The &s;ame in &s;ome mea&s;ure may be &s;aid of &s;uch a Soul, while united to the body in this life. <HI>It &s;leeps not, but being ever awake, it even in the night-&s;ea&s;on a&s;cends up into Heaven, and &s;ees the face of God, and &s;ings the prai&s;es of Chri&s;t.</HI> So that we may &s;ay of a Saints &s;leep in
<PB N="353" REF="209">
this ca&s;e, as <HI>Au&s;tin</HI> once &s;aid of<NOTE PLACE="marg">O So<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ium pa|cis quam dul|ce &amp; jucundum qui inter lapi|des inimicorum dormivit. <HI>Au|gu&s;t.</HI> Serm. de Diver.</NOTE> <HI>Stevens</HI> &s;leep martyred among the &s;tones; <HI>O &s;leep of peace, how plea|&s;ant and full of delight!</HI></P>
<P>Que&s;t. <HI>May not the Devils deluding Dreames have many delighting joys?</HI></P>
<P><HI>An&s;w.</HI> Suppo&s;e &s;o, yet the joys of Divine Dreames are farre differing, and may be di&s;cerned, by</P>
<LIST>
<ITEM>Antecedent preparations, &amp;</ITEM>
<ITEM>Con&s;equent inclinations.</ITEM>
</LIST>
<P>1. <HI>Before</HI> a Chri&s;tian is penitentially <HI>prepared</HI> by afflictings of Soul, and af|frightings for &s;inne, deep humblings, and day-tremblings, under &s;en&s;e of <HI>Gods</HI> wrath, <HI>&amp;c.</HI> then by night <HI>God</HI> may re|pre&s;ent to the mind, his marvellous mer|cies<NOTE PLACE="marg">S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mnia jucun|da &amp; l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> imo in rebus civili|bus nos &s;olent ex<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rare, <HI>&amp;c. Lu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">. com. 1ae cla&s;&s;is. De An<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">lis. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t in &s;pi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itualilus <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uod in multo magis.</NOTE> in the Covenant of grace, his fa|vour upon the account of Chri&s;t, pardon of &s;inne, to the &s;ingular joy of the Soul.</P>
<P>2. <HI>After</HI> a Chri&s;tian is graciou&s;ly en|clined, his &s;pirit di&s;po&s;ed to the advancing of God, the aba&s;ing him&s;elf, the oppo|&s;ing of &s;in, the pur&s;uing holine&s;s of life, and the like: <HI>Such joys in Dreames, are more then Dreames of joy.</HI> One well ob&s;erveth, That all the Devils
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plea&s;ing power, it's placed in deluding<NOTE PLACE="marg">T<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tam&mdash;Vim <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">am in menda|c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is Diab<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lus coll<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">avit om|nia dec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ptio|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">m genera de d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> hoc venena|ti&s;&s;i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">is &s;uae &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">xit. <HI>L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e El<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">mo|&s;in. Serm. 4.</NOTE> lies; He delights to delude, and he de|ludes in his delights; He rejoyces to deceive men, and he deceives men in their rejoycings. <HI>Their joys in Dreams be but Dreames of joy.</HI> They &s;eem to &s;olace, but they do not &s;olace as they &s;eem. Be &s;uch delu&s;ive joys examined by things <HI>before</HI> or <HI>after?</HI> they may be found very vain, as in the <HI>cau&s;es,</HI> &s;o in their <HI>e&s;&s;ects;</HI> whereas the virtuous vigour of true <HI>joys</HI> that are in and through Dreames Divine, we may &s;oon di&s;cern, as by their good <HI>cau&s;es,</HI> &s;o by their excellent <HI>effects,</HI> viz.</P>
<LIST>
<ITEM>They engage to truth, &amp;</ITEM>
<ITEM>They enlarge our &s;trength.</ITEM>
</LIST>
<P>1. To <HI>truth:</HI> our hearts are hereby <HI>engaged,</HI> obliged, more bent and bound to truth-embracements. Such a <HI>Byas</HI> &s;et upon our &s;ouls, as may carry us the more &s;trait on, in obedience to the &s;trict<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t truths contained in ho|ly <HI>Scriptures.</HI> Yea, we are taught not only to retain the truth, but to rejoyce in the truth, through the truth of joy. Whereas fal&s;e joys, that proceed in and through delu&s;ive Dreames, leave
<PB N="355" REF="210">
mens minds loo&s;e, for the letting in mo&s;t lamentable errors: So, that the &s;aving truths of <HI>God</HI> in the <HI>Go&s;pel,</HI> are the &s;ooner very &s;adly de&s;erted.</P>
<P>2. In <HI>&s;trength:</HI> our hearts are here|by <HI>enlarged,</HI> encrea&s;ed. <HI>Nehem. 8. 10. The joy of the Lord is our &s;trength.</HI> Such joys as <HI>God</HI> &s;ends in &s;leeping, or wake|ing, they &s;trengthen with much &s;piri|al might our inward man, making us the more <HI>apt</HI> and <HI>able</HI> to the holie&s;t <HI>duties,</HI> and for the heavie&s;t <NOTE N="*" PLACE="marg"><HI>Philippus</HI> Land&s;gravus de <HI>He&s;&s;ia,</HI> qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mo|d&ograve; tam <HI>mala.</HI> Patienter pa&s;|&s;us, interroga|tus&mdash;re&s;onde|bat, &s;e divinas <HI>Martyrum</HI> con&s;olationes &s;en&s;i&s;&s;e, &amp; cor|robora&s;&s;e <HI>Manlius.</HI></NOTE> <HI>difficul|ties,</HI> that may &s;everall waies be &s;et be|fore us; Whereas fal&s;e joys from Dreames delu&s;ive, do rather debili|tate, enfeeble, and weaken mans &s;oul, as to hard <HI>&s;ervice</HI> or <HI>&s;uffering.</HI> Thus rightly to <HI>di&s;criminate</HI> the&s;e, is a <HI>le&s;&s;on</HI> very well worth our learning. Yea: and let us <HI>learn</HI> likewi&s;e, not only how to perceive and di&s;cern, but how to re|eive and maintain: not only Dreames reall and truly right for delights, but al&s;o the mo&s;t rare and ravi&s;hing Dreams that can come from <HI>Heaven</HI> upon our hearts.</P>
<P>For the more con&s;tant compa&s;&s;ing of &s;uch <HI>high</HI> night-comforts, we ought through
<PB N="356" REF="211">
our whole daily walkings,</P>
<LIST>
<ITEM>To beware, &amp;</ITEM>
<ITEM>To be wi&s;e.</ITEM>
</LIST>
<P>1. <HI>Beware</HI> of walking from the &s;et|led <HI>coun&s;els</HI> of <HI>God.</HI> Take heed of turning a&s;ide to &s;eek uncertain <HI>waies,</HI> to look for new <HI>Revelations,</HI> and &s;o for&s;ake the antient <HI>Tracts,</HI> and leave the long beaten paths of <HI>Bible-truths:</HI> lea&s;t we not only <HI>prevent</HI> from our &s;elves &s;uch caele&s;tial &s;weets, but on the contrary, <HI>procure</HI> to our &s;elves the &s;owre&s;t draughts, that our minds can drink day or night. May not we con|curre with <NOTE N="*" PLACE="marg"><HI>Ca&s;&s;ianus.</HI> col. 24. <HI>cap. 24.</HI> Qui viam regi|am Apo&s;toli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is &amp; Propheticis &s;ilicibu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m|munitam San|ctorum omnium a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">que ip&s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s <HI>Do<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i</HI> v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ti|giis c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mpl<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">|tam cla<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a die de&s;erentes per d<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ia qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">que &amp; dumo&s;a la|cerati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> auribus &amp; dirupta <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> reptant n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> acuti&s;<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters"> veprium a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">le|is con<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">igenai, &s;e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">am viru|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">entorum &s;er|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">entum ictibus vulnerandi, <HI>&amp;c.</HI></NOTE> <HI>Ca&s;sian,</HI> and confidently conclude: That tho&s;e <HI>Chri&s;tians,</HI> who during the <HI>clear day,</HI> do deviate from <HI>Gods</HI> wonted waies, from <HI>Chri&s;ts</HI> the Kings known rode in his Word, paved with <HI>Propheticall</HI> flints, and <HI>Apo&s;tolicall</HI> &s;tones, and made plain by the foot|&s;teps of all the foregoing <HI>Saints,</HI> yea, and the <HI>Lord</HI> him&s;elf: to &s;eek out un|known <HI>waies,</HI> and to wander into briery and bu&s;hy <HI>paths,</HI> may look to lie down at <HI>night</HI> with <HI>legs</HI> all &s;cratched, <HI>garments</HI> torn: with <HI>&s;ouls</HI> full of <HI>&s;ores,</HI> &s;uch <HI>wounds</HI> and wofull <HI>stings,</HI> as will
<PB N="357" REF="211">
not well &s;uffer them to &s;leep. Excu&s;e me <HI>good Chri&s;tians,</HI> if again and again, I give this <HI>Caution;</HI> le&s;t men make a wrong <HI>U&s;e</HI> of this requi&s;ite <HI>Subject,</HI> in our mon&s;trou&s;ly mi&s;taking &s;ea&s;on.</P>
<P>2. <HI>Be wi&s;e</HI> to walk in the mo&s;t cer|tain <HI>comforts</HI> of <HI>God.</HI> We may find that this is without doubt our daily du|ty, not only <HI>to walk in the fear of the Lord,</HI> but likewi&s;e <HI>to walk in the com|forts of the Holy Ghost,</HI> Acts 9. 31.<NOTE PLACE="marg">Heus <HI>Domin&egrave; Deus,</HI> rara ho|ra, brevis mora, &s;apit quidem &s;uavi&s;&s;im&egrave; &s;ed gu&s;tatur ra|ri&s;&s;ime, <HI>&amp;c.</HI></NOTE> This for pious per&s;ons, is <HI>po&s;sible,</HI> though indeed &s;o <HI>difficult,</HI> that with <HI>Bernard</HI> the be&s;t may &s;ay, <HI>Such &s;oul|&s;olacing daies and houres are very rare and &s;weet, though very &s;eldome and &s;hort.</HI></P>
<P>Yet without <HI>que&s;tion,</HI> good <HI>care</HI> might carry us in, and keep us to farre more continued waies of comfort, than in which commonly <HI>Chri&s;tians</HI> are found. Were we &s;o <HI>exact</HI> as we ought, might not we make even our extraordi|nary comforts, our much more ordi|nary Walks? <HI>Sure,</HI> we are not only to take &s;ome <HI>steps</HI> into &s;piritual com|forts, but we are to take up our daily <HI>walks</HI> in the comforts of the <HI>Spirit.</HI>
<PB N="358" REF="212">
And if we thus <HI>walk</HI> into the&s;e comforts while awake, what <HI>walks</HI> may &s;uch comforts have into us when a&s;leep? If we in our more con&s;tant <HI>cour&s;e</HI> could conver&s;e with <HI>God,</HI> by the mo&s;t rejoy|cing thoughts in the day, would not <HI>God</HI> have a more frequent <HI>conver&s;e</HI> with us by mo&s;t refre&s;hing Dreames from <HI>Heaven</HI> in the night?</P>
<P>Did but we afore-hand <HI>accu&s;tom</HI> our &s;elves to be with rejoycings of &s;oul in the &s;ervice of the <HI>Lord,</HI> how afterward might we meet with that of <HI>God,</HI> which now, to the mo&s;t of men&punc; remains a<NOTE PLACE="marg">Po&s;t multas la|chrymas&mdash;Po&s;t caeli inhae|rentes animi oculos videbar mihi intere&s;&s;e agminibus An|gelorum, <HI>&amp;c. Hieron.</HI> in lib. de virginita. Serv.</NOTE> my&s;tery? <HI>Jerome</HI> reports, that af|ter &s;ome mo&s;t affectionate and fervent performance of &s;ome holy duties, as <HI>Meditation</HI> and <HI>Prayer,</HI> he had &s;ome|times &s;eemed to him&s;elf, as if he had been caught up into <HI>Heaven,</HI> and had been triumphing with Troops of <HI>An|gels,</HI> &amp;c. Thus may a good man, even after a comfortable intercour&s;e with <HI>God</HI> in religious exerci&s;es, be by <HI>night</HI> in a Dreame, as if drawn up into <HI>Hea|ven:</HI> as if he heard tho&s;e <HI>Hallelujahs</HI> and &s;weet &s;ingings of <HI>Angels,</HI> as if he &s;aw the bright and beautifull Body
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of his ble&s;&s;ed <HI>Saviour,</HI> &s;itting at the right hand of <HI>God,</HI> &amp;c. To come out of &s;uch a Dream, is to come out of <HI>Heaven;</HI> O how happy would it be herein to abide! O how ble&s;&s;ed and comfortable is the ca&s;e of that <HI>Chri&s;tian,</HI> who from per|&s;onall experiance can hereof make re|port! To &s;uch a purpo&s;e &s;ome Anti|ent <HI>Authors</HI> <NOTE N="*" PLACE="marg"><HI>Chry&s;o&s;t.</HI> Homil. 54. in Gene&s;. <HI>Augu&s;ti.</HI> Sermo 79. De tempore, <HI>&amp;c.</HI></NOTE> do excellently open <HI>Jacob</HI>'s Dream, <HI>Gen.</HI> 28. Let us chiefly marke what the Scripture &s;peaks: <HI>Jacob dreamed, and behold a Ladder lifted up, and the top of it reach|ed to Heaven, and behold upon it the An|gels of God a&s;cending and de&s;cending.</HI> And <HI>above</HI> he &s;aw the <HI>Lord</HI> him&s;elf.<NOTE PLACE="marg">Mal&egrave; cubans Suaviter dor|mit &amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eliciter Somniat <HI>Ja|cob,</HI> &amp;c. <HI>Pa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aus</HI> in lo|cum.</NOTE> <HI>&s;tanding,</HI> and <HI>heard</HI> him <HI>&s;peaking</HI> &s;uch <HI>&s;weet</HI> words, and in <HI>&s;uch</HI> a way, as &s;o well warmed his heart, that awaking he break out; <HI>Surely the Lord was in this place; this is none other than the Hou&s;e of God; this is the Gate of Heaven.</HI><NOTE PLACE="marg">Nunc <HI>Jacob</HI> ad fae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">arum in|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ur&s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;i|tus, &amp; <GAP DESC="illegible" RESP="apex" EXTENT="4 letters">xi|u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> omnibus cae|li terrequae in|juri<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&mdash;<HI>Domi|nus</HI> e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> le&s;tias &s;omnio vel oraculo praeclaro miri|&s;ic&egrave; &s;ublevat&mdash;<HI>Deus</HI> &s;ignum &s;ui amoris in|&s;culp&s;it animo &s;ervi&mdash;ut vigi|lans, <HI>&amp;c. Calvin</HI> in loc.</NOTE> Some of our more Modern <HI>Writers,</HI> do al&s;o much admire this Dream, in the <HI>&s;ea&s;on</HI> and <HI>&s;ubject</HI> of it, for the <HI>expre&s;|&s;ions</HI> and <HI>impre&s;sions</HI> of it. That <HI>Ja|cob</HI> lying now obnoxious to all the
<PB N="360" REF="213">
injuries of Earth and Heaven, <HI>God</HI> did graciou&s;ly relieve him in a Dream, that left &s;uch legible <HI>letters</HI> of love, and vi&s;ible <HI>Characters</HI> of Divine care, as in <HI>&s;leep</HI> to receive them was exceed|ing &s;weet; and <HI>awake</HI> to review them was very comfortable.</P>
<P>Neither let us <HI>think</HI> in the&s;e <HI>latter Times,</HI> the <HI>Lord</HI> to be le&s;&s;er in his <HI>love,</HI> and lower in his <HI>care</HI> over af|flicted <HI>Chri&s;tians,</HI> but rather let us believe, that as the <HI>Devill</HI> in the&s;e <HI>latter daies,</HI> hath not only the &s;ame, but hath &s;ubtiller <HI>projects,</HI> and &s;oarer <HI>conflicts</HI> to a&s;&s;ault <HI>Gods</HI> Saints: So <HI>God</HI> certainly, hath now not only the &s;ame, but hath &s;tronger <HI>&s;upports,</HI> &s;weeter and greater <HI>comforts</HI> for the &s;en&s;ible a&s;i&s;tance of his <HI>Saints</HI> op|pre&s;&s;ed.<NOTE PLACE="marg">Quanto magis pote&s;tas &amp; ca|liditas <HI>Diaboli</HI> dere&s;cunt in in tempore: tanto magis auge&s;cunt in malignitate &amp; &s;ubtilitate.</NOTE> The policy and power of the <HI>Devill,</HI> as they more decrea&s;e in <HI>time,</HI> &s;o they more encrea&s;e in their <HI>mea&s;ure.</HI> The <HI>Devill,</HI> when his time is mo&s;t <HI>&s;hort,</HI> his temptations will be mo&s;t <HI>&s;harp.</HI> And when the temp|tations of the <HI>Devill</HI> be the <HI>&s;harp|e&s;t,</HI> then the Con&s;olations of <HI>God</HI> &s;hall be the <HI>&s;weete&s;t,</HI> for the &s;u|table
<PB N="361" REF="213">
and &s;ea&s;onable &s;olacing the <HI>Souls</HI> of his Saints, whether their <HI>Bodies</HI> be <HI>awake</HI> or <HI>a&s;leepe.</HI></P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="postscript">
<PB REF="214">
<PB REF="214">
<HEAD>A POSTSCRIPT TO THE READER. OR, The Authors <HI>EPILOG,</HI> In Some concluding <HI>Reque&s;ts.</HI></HEAD>
<OPENER><SALUTE>Chri&s;tian Reader,</SALUTE></OPENER>
<P>I Crave yet once more, and do (the praeceeding <HI>Treati&s;e</HI> con&s;idered) from my whole <HI>&s;oul,</HI> mo&s;t &s;eriou&s;ly be&s;eech the actual concurrence of</P>
<LIST>
<ITEM>Thy Piety, &amp;</ITEM>
<ITEM>Thy Charity.</ITEM>
</LIST>
<P>1. Thy <HI>Piety,</HI> in mo&s;t earne&s;t Prayer to Almighty <HI>God,</HI> as graciou&s;ly to <HI>pardon</HI> in the precious Blood of <HI>Chri&s;t,</HI> tho&s;e ma|ny humane <HI>frailties,</HI> which therein both
<PB REF="215">
<HI>God</HI> and <HI>Man</HI> may ea&s;ily find, and I confe&s;s: So &s;ucce&s;sfully to <HI>pro&s;per</HI> by his abundant <HI>ble&s;&s;ing,</HI> my true endeavours therein, for the Go&s;pel of his great <HI>Name,</HI> and the reall good of <HI>&s;ouls.</HI></P>
<P>2. Thy <HI>Charity,</HI> in a candid inter|preting, and right under&s;tanding, both of the <HI>Author</HI> and <HI>Matter,</HI> notwith&s;tanding the accidentall <HI>errors</HI> of the Pre&s;s.</P>
<P>The <HI>Printer,</HI> in his Compo&s;ings and pa&s;sings through the main Body of the Book, hath left great <HI>Faults</HI> but Few: yet too many le&s;&s;er, in literall and &s;yllabi|call <HI>mi&s;takes,</HI> with many mi&s;placed <HI>Commas,</HI> &amp;c. All which, as by thy due Ob&s;ervings, thou mai&s;t &s;oon <HI>find</HI> them: So, by thy right Correctings, thou art de|&s;ired friendly to <HI>mend</HI> them.</P>
<P>VIZ.</P>
<P>Page 55. line 26. for <HI>Dreames</HI> read <HI>Dreamers.</HI> p. 71. l. 20. for <HI>Suedland</HI> r. <HI>S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">abland.</HI> p 77. l. 6. for <HI>wa|ring</HI> r. <HI>warming.</HI> p. 69. l. 19. for <HI>&s;trange</HI> r. <HI>&s;trong.</HI> p. 113. l. 15. for <HI>at</HI> r. <HI>in.</HI> p. 135. l. 13. for <HI>provi&s;ion</HI> r. <HI>praevi&s;ion.</HI> p. 163. l. 9. for <HI>new</HI> r. <HI>Mens.</HI> p. 152. l. 12. for <HI>as condition</HI> r. <HI>his condition.</HI> p. 242. l. 21. for <HI>Chamber</HI> r. <HI>Chair.</HI> p 271. l. 21. for <HI>Nations</HI> r. <HI>Motions.</HI> p. 286. l. 28. for <HI>&s;urely</HI> r. <HI>&s;weetly.</HI> p. 296. l. 12. at <HI>&s;leep,</HI> make a full &s;top. p. 303. l. 13. for <HI>Saints</HI> r. <HI>&s;ame.</HI> p. 304. l. 18. for <HI>as</HI> r. <HI>&s;o.</HI> In the &s;ame line, for <HI>accept in</HI> r. <HI>accept us in.</HI> p. 34. l. 16. for <HI>words</HI> r. <HI>wood.</HI> With others &s;uch like.</P>
<P><PB REF="215">
In the Margin all <HI>Quotations</HI> may be manife&s;t <HI>mi&s;takes,</HI> in the mi&s;-naming of &s;ome <HI>Authors,</HI> and the mi&s;-noting of &s;ome <HI>Numbers</HI> of their <HI>Pages,</HI> in their men|tioned <HI>Writings:</HI> be&s;ides &s;everall other <GAP DESC="foreign"> and <HI>Errata's,</HI> e&s;pecially in the <HI>Greek</HI> and <HI>Latin.</HI> All which the <HI>Learn|ed Reader</HI> is likewi&s;e earne&s;tly entreated, as kindly to <HI>excu&s;e,</HI> and courteou&s;ly to <HI>correct:</HI> So notwith&s;tanding, rightly to receive, and to accept, <HI>&amp;c.</HI></P>
<P>VIZ.</P>
<P>Pagina 34. pro <HI>target</HI> lege <HI>torquet.</HI> p. 56. pro <HI>lit iam</HI> l. <HI>licentiam.</HI> p. 34. pro <HI>ineo</HI> r. <HI>imo,</HI> &amp;c. p. 38. pro <HI>ineam</HI> l. <HI>etiam.</HI> p. 27. pro <GAP DESC="foreign">. l. <GAP DESC="foreign">. p. 50. pro <GAP DESC="foreign"> l. <GAP DESC="foreign">. p. 121. pro <GAP DESC="foreign"> l. <GAP DESC="foreign">, &amp;c. p. 232. pro <GAP DESC="foreign"> l. <GAP DESC="foreign">. p. 150. pro <HI>decen</HI> l. <HI>decem.</HI> p. 284. pro <HI>uqae</HI> l. <HI>quae nec.</HI> p. 334. pro <HI>aptis parentibus</HI> l. <HI>apparentibus.</HI> p. 343. pro <HI>dooet</HI> l. <HI>doeet.</HI> p. 312. pro <HI>pretium</HI> l. Aretium. <HI>Et &s;imilia.</HI></P>
<P>And now <HI>(good Reader)</HI> that good <HI>hand</HI> of our mo&s;t gracious and all-glo|rious <HI>God,</HI> rectifie, and fully reform farre wor&s;e <HI>Errors,</HI> (or tho&s;e broader and blacker <HI>Blemi&s;he</HI>) found in the mo&s;t lamentably mi&s;-carried <HI>leaves</HI> of our lives: And our infinitely good <HI>Lord,</HI>
<PB REF="216">
with the indeleble <HI>Characters</HI> of his hea|venly <HI>Grace,</HI> ingrave, and imprint the mo&s;t precious and permanent <HI>Truths</HI> upon the <HI>Tables</HI> of our hearts, unto his own de&s;erved <HI>Honour,</HI> and to our Eternal Happine&s;s. <HI>Amen.</HI></P>
<CLOSER><SIGNED>Thine in the Lord,<LB>
<HI>P. G.</HI></SIGNED>
<DATE>1657.</DATE></CLOSER>
</DIV1>
<DIV1 TYPE="index">
<PB REF="216">
<HEAD>AN ALPHABETICAL TABLE: OR A DIRECTORY, BY The Order of <HI>Letters,</HI> Leading To Some Chief <HI>Things</HI> found In The foregoing <HI>Treati&s;e.</HI></HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM>A <HI>Bell,</HI> what the <HI>name</HI> no|teth <HI>p.</HI> 171</ITEM>
<ITEM><HI>Actings</HI> of man of <HI>two</HI> &s;orts <HI>p.</HI> 166</ITEM>
<ITEM><HI>Adam,</HI> what <HI>God</HI> appointed him for to
<PB REF="217">
do in <HI>Paradi&s;e p.</HI> 78</ITEM>
<ITEM><HI>Adam</HI> con&s;idered in a <HI>double</HI> e&s;tate <HI>p.</HI> 362</ITEM>
<ITEM><HI>Adiaphora,</HI> or middle matters, how far to be granted <HI>p.</HI> 263</ITEM>
<ITEM><HI>Afflictions,</HI> how made ea&s;ie <HI>p.</HI> 196</ITEM>
<ITEM><HI>Ages</HI> of the world, how many <HI>p.</HI> 262</ITEM>
<ITEM><HI>Angels</HI> their Mini&s;try, what <HI>p.</HI> 272</ITEM>
<ITEM><HI>Angels</HI> their chief <HI>help,</HI> when <HI>p.</HI> 320</ITEM>
<ITEM><HI>Anabapti&s;ts,</HI> whence their fir&s;t origi|nal <HI>p.</HI> 32</ITEM>
<ITEM><HI>Anabapti&s;ts,</HI> how dangerous in their <HI>principles</HI> and <HI>practi&s;es p.</HI> 33</ITEM>
<ITEM><HI>Anabapti&s;ts,</HI> the chief oppo&s;ers of <HI>Ma|ge&s;tracy</HI> and <HI>Mini&s;try p.</HI> 36</ITEM>
<ITEM><HI>Anabapti&s;ts</HI> in <HI>Germany,</HI> their <HI>reign</HI> and their <HI>ruine p.</HI> 38</ITEM>
<ITEM><HI>Antidots</HI> again&s;t pride, what <HI>p.</HI> 44</ITEM>
<ITEM><HI>Altar</HI> of <HI>Apollo,</HI> how frequented <HI>p.</HI> 30</ITEM>
<ITEM><HI>Alexander,</HI> how encouraged to Battell <HI>p.</HI> 62</ITEM>
<ITEM><HI>Apollidorus,</HI> what a Tyrant <HI>p.</HI> 228</ITEM>
<ITEM><HI>Artaxerxes,</HI> how idly he &s;pent <HI>time p.</HI> 188</ITEM>
<ITEM><HI>Articles</HI> of Faith, how revealed <HI>p.</HI> 269</ITEM>
<ITEM><HI>Articles</HI> of Faith, what and how to be embraced <HI>p.</HI> 335</ITEM>
<ITEM><HI>Arrogancy,</HI> how great a <HI>&s;inne p.</HI> 326</ITEM>
<ITEM><PB REF="217"><HI>Athei&s;m,</HI> how abhominable <HI>p.</HI> 44</ITEM>
<ITEM><HI>Augu&s;tine,</HI> what &s;innes in youth <HI>p.</HI> 96</ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM><HI>Babes</HI> of the <HI>Devil,</HI> how dre&s;&s;ed <HI>p.</HI> 42</ITEM>
<ITEM><HI>Bapti&s;m</HI> of <HI>Infants,</HI> by whom mo&s;t op|po&s;ed <HI>p.</HI> 71</ITEM>
<ITEM><HI>Bapti&s;m</HI> of <HI>Infants,</HI> how long maintain|ed <HI>p.</HI> 281</ITEM>
<ITEM><HI>Balam,</HI> the Divine Vi&s;ions he had <HI>p.</HI> 250</ITEM>
<ITEM><HI>Ba&s;ill,</HI> how good a man he was <HI>p.</HI> 288</ITEM>
<ITEM><HI>Bible,</HI> how much to be read <HI>p.</HI> 296</ITEM>
<ITEM><HI>Birds,</HI> where they u&s;ually build <HI>p.</HI> 173</ITEM>
<ITEM><HI>Body</HI> of man, how full of beauty. <HI>p.</HI> 15</ITEM>
<ITEM><HI>Body,</HI> how much defiled by &s;in <HI>p.</HI> 100</ITEM>
<ITEM><HI>Body,</HI> how after this life &s;aid to &s;leep <HI>p.</HI> 89</ITEM>
<ITEM><HI>Books</HI> bad, what hurt they do <HI>p.</HI> 50</ITEM>
<ITEM><HI>Breaches,</HI> how great an evil <HI>p.</HI> 233</ITEM>
<ITEM><HI>Bruits,</HI> how &s;aid to Dream <HI>p.</HI> 17</ITEM>
</LIST>
<LIST>
<HEAD>C</HEAD>
<ITEM><HI>Calumnies,</HI> what, and by whom rai&s;ed <HI>p.</HI> 327</ITEM>
<ITEM><HI>Capacities,</HI> of what kind given to
<PB REF="218">
creatures <HI>p.</HI> 19</ITEM>
<ITEM><HI>Cares,</HI> of what kind required of Chri|&s;tians <HI>p.</HI> 148</ITEM>
<ITEM><HI>Chri&s;tian,</HI> who is indeed <HI>p.</HI> 333</ITEM>
<ITEM><HI>Chry&s;o&s;tome,</HI> what Text he would choo&s;e to preach of <HI>p.</HI> 190</ITEM>
<ITEM><HI>Children,</HI> how vexed <HI>p.</HI> 216</ITEM>
<ITEM><HI>Church,</HI> how compared <HI>p.</HI> 177</ITEM>
<ITEM><HI>Cleomenes,</HI> his fal&s;ehood <HI>p.</HI> 134</ITEM>
<ITEM><HI>Confidenee</HI> men have of them&s;elves, how <HI>great</HI> and <HI>groundle&s;s p.</HI> 51</ITEM>
<ITEM><HI>Company</HI> with vain per&s;ons, how bad <HI>p.</HI> 189</ITEM>
<ITEM><HI>Comforts</HI> from <HI>Scripture,</HI> how &s;weet <HI>p.</HI> 172</ITEM>
<ITEM><HI>Courts</HI> in which all may be accu&s;ed, two|fold <HI>p.</HI> 131</ITEM>
<ITEM><HI>Creatures,</HI> how they deceive man <HI>p.</HI> 207</ITEM>
<ITEM><HI>Cruelties,</HI> in what men wor&s;t <HI>p.</HI> 328</ITEM>
<ITEM><HI>Cyprian,</HI> what he reports remarkeable in his times <HI>p.</HI> 322</ITEM>
</LIST>
<LIST>
<HEAD>D</HEAD>
<ITEM><HI>Daemocles,</HI> how &s;itting in his Chair <HI>p.</HI> 242</ITEM>
<ITEM><HI>Darkne&s;s</HI> not created of <HI>God. p.</HI> 211</ITEM>
<ITEM><PB REF="218"><HI>Darkne&s;s</HI> plea&s;ing to the <HI>Devil p.</HI> 100</ITEM>
<ITEM><HI>Darkne&s;s</HI> affrighting to <HI>man p.</HI> 210</ITEM>
<ITEM><HI>Deceits</HI> of two &s;orts <HI>p.</HI> 53</ITEM>
<ITEM><HI>Deceivers</HI> of &s;everall &s;orts <HI>p.</HI> 48</ITEM>
<ITEM><HI>Defiling,</HI> only by &s;inne <HI>p.</HI> 103</ITEM>
<ITEM><HI>Delights</HI> carnall, their ill <HI>Eeffects p.</HI> 226</ITEM>
<ITEM><HI>Delights</HI> in <HI>God,</HI> how good <HI>p.</HI> 310</ITEM>
<ITEM><HI>De&s;ires</HI> covetous, how bad <HI>p.</HI> 226</ITEM>
<ITEM><HI>De&s;ires</HI> in the <HI>Devil</HI> of two &s;orts <HI>p.</HI> 214</ITEM>
<ITEM><HI>Devil,</HI> how de&s;cribed <HI>p.</HI> 28</ITEM>
<ITEM><HI>Devil,</HI> how large a knowledg <HI>p.</HI> 64</ITEM>
<ITEM><HI>Devil,</HI> how great a power <HI>p.</HI> 50</ITEM>
<ITEM><HI>Dome&s;tick duties,</HI> how neglected <HI>p.</HI> 325</ITEM>
<ITEM><HI>Domition,</HI> how he &s;pent his time <HI>p.</HI> 187</ITEM>
<ITEM><HI>Donati&s;ts,</HI> how they condemned <HI>Au&s;tin p.</HI> 51</ITEM>
<ITEM><HI>Duty</HI> neglected, what a &s;in <HI>p.</HI> 177</ITEM>
</LIST>
<LIST>
<HEAD>E</HEAD>
<ITEM><HI>Emanuel,</HI> how good a word <HI>p.</HI> 68</ITEM>
<ITEM><HI>England,</HI> how apt to Errors <HI>p.</HI> 36</ITEM>
<ITEM><HI>Elenor,</HI> Wife of King <HI>Edward p.</HI> 112</ITEM>
<ITEM><HI>Errors</HI> compared to chaff <HI>p.</HI> 42</ITEM>
<ITEM><HI>Errors</HI> of the la&s;t times, wor&s;t <HI>p.</HI> 71</ITEM>
<ITEM><HI>Errors,</HI> all prone thereto <HI>p.</HI> 210</ITEM>
<ITEM><HI>Evils</HI> of two &s;orts <HI>p.</HI> 202</ITEM>
<ITEM><HI>Evils</HI> of &s;in, wor&s;t <HI>p.</HI> 203</ITEM>
<ITEM><PB REF="219"><HI>Evils</HI> of &s;in, how to be &s;hunned <HI>p.</HI> 124</ITEM>
<ITEM><HI>Excellent</HI> things but few found <HI>p.</HI> 325</ITEM>
<ITEM><HI>Examples</HI> good commended <HI>p.</HI> 335</ITEM>
<ITEM><HI>Exta&s;ies</HI> bad di&s;covered <HI>p.</HI> 31</ITEM>
</LIST>
<LIST>
<HEAD>F</HEAD>
<ITEM><HI>Faith,</HI> how excellent a grace <HI>p.</HI> 229</ITEM>
<ITEM><HI>Faith,</HI> every man mu&s;t have of his own <HI>p.</HI> 181</ITEM>
<ITEM><HI>Families,</HI> how to be in&s;tructed <HI>p.</HI> 325</ITEM>
<ITEM><HI>Favour</HI> of <HI>God</HI> much to be de&s;ired <HI>p.</HI> 213</ITEM>
<ITEM><HI>Fear</HI> of <HI>God,</HI> upholds <HI>Gods</HI> Throne <HI>p.</HI> 163</ITEM>
<ITEM><HI>Fear</HI> of <HI>God,</HI> Unites mans heart <HI>p.</HI> 180</ITEM>
<ITEM><HI>Fear</HI> of men forbidden <HI>p.</HI> 179</ITEM>
<ITEM><HI>Fancy,</HI> how &s;trong in working <HI>p.</HI> 120</ITEM>
<ITEM><HI>Filthyne&s;s</HI> of men two-fold <HI>p.</HI> 95</ITEM>
<ITEM><HI>Fle&s;h</HI> in man, the fountain of &s;inne <HI>p.</HI> 101</ITEM>
<ITEM><HI>Fire</HI> two waies put out <HI>p.</HI> 334</ITEM>
<ITEM><HI>Fort-Royal</HI> of Chri&s;tian Religion <HI>p.</HI> 324</ITEM>
<ITEM><HI>Freedom</HI> for thoughts a mi&s;take <HI>p.</HI> 104</ITEM>
<ITEM><PB REF="219"><HI>Fury</HI> in man, how a &s;inne <HI>p.</HI> 334</ITEM>
</LIST>
<LIST>
<HEAD>G</HEAD>
<ITEM><HI>Ga&s;tio,</HI> his Book again&s;t the Anabap|ti&s;ts <HI>p.</HI> 33</ITEM>
<ITEM><HI>Geneva,</HI> how pre&s;erved by <HI>Beza p.</HI> 281</ITEM>
<ITEM><HI>Gentiles,</HI> what knowledg &s;ome had of Chri&s;t. <HI>p.</HI> 249</ITEM>
<ITEM><HI>Germany</HI>'s troubles, what and whence <HI>p.</HI> 72</ITEM>
<ITEM><HI>Gifts</HI> of Gods love, how &s;weet <HI>p.</HI> 240</ITEM>
<ITEM><HI>God,</HI> that he is, men commonly be|lieve <HI>p.</HI> 215</ITEM>
<ITEM><HI>God</HI> is the be&s;t <HI>Friend</HI> and wor&s;t <HI>Ene|my p.</HI> 205</ITEM>
<ITEM><HI>God</HI> not the Authour of any &s;inne <HI>p.</HI> 203</ITEM>
<ITEM><HI>God</HI> the Fountain of all good <HI>p.</HI> 6</ITEM>
<ITEM><HI>Go&s;pel-Sacrifices</HI> mo&s;t excellent <HI>p.</HI> 193</ITEM>
<ITEM><HI>Go&s;pel-Di&s;coveries</HI> mo&s;t clear <HI>p.</HI> 338</ITEM>
<ITEM><HI>Graces,</HI> how &s;ome counterfeit <HI>p.</HI> 83</ITEM>
<ITEM><HI>Graces,</HI> when mo&s;t vi&s;ible <HI>p.</HI> 289</ITEM>
<ITEM><HI>Grace,</HI> how excelling Nature <HI>p.</HI> 202</ITEM>
<ITEM><HI>Greek tongue</HI> excellent <HI>p.</HI> 297</ITEM>
</LIST>
<LIST>
<PB REF="220">
<HEAD>H</HEAD>
<ITEM><HI>Habel,</HI> what the <HI>word</HI> &s;ingnifieth <HI>p.</HI> 193</ITEM>
<ITEM><HI>Hands</HI> proper only to man <HI>p.</HI> 187</ITEM>
<ITEM><HI>Harlots,</HI> their property <HI>p.</HI> 145</ITEM>
<ITEM><HI>Hatred</HI> of good men, how bad <HI>p.</HI> 326</ITEM>
<ITEM><HI>Haters</HI> of good men, who wor&s;t <HI>p.</HI> 328</ITEM>
<ITEM><HI>Here&s;ie,</HI> what and how de&s;cribed <HI>p.</HI> 327</ITEM>
<ITEM><HI>Hereticks,</HI> who, and how to be u&s;ed <HI>p.</HI> 239</ITEM>
<ITEM><HI>Herod,</HI> how cunning and cruel <HI>p.</HI> 254</ITEM>
<ITEM><HI>Heart</HI> gracious, how excellent <HI>p.</HI> 275</ITEM>
<ITEM><HI>Heart,</HI> how carefully to be kept <HI>p.</HI> 175</ITEM>
<ITEM><HI>Holine&s;s</HI> of life, how laudable <HI>p.</HI> 230</ITEM>
<ITEM><HI>Horror,</HI> whence it ari&s;eth <HI>p.</HI> 210</ITEM>
<ITEM><HI>Hypocrites,</HI> how great &s;inners <HI>p.</HI> 254</ITEM>
<ITEM><HI>Hypocri&s;ie,</HI> how abhorred of <HI>God p.</HI> 255</ITEM>
<ITEM><HI>Hypocrates,</HI> how rare a <HI>Phy&s;ician p.</HI> 224</ITEM>
</LIST>
<LIST>
<PB REF="220">
<HEAD>I</HEAD>
<ITEM><HI>Jaddus</HI> the High Prie&s;t, how cloathed <HI>p.</HI> 279</ITEM>
<ITEM><HI>Idle</HI> per&s;ons like Drone-bees <HI>p.</HI> 186</ITEM>
<ITEM><HI>Jedidiah,</HI> what it &s;ignifieth <HI>p.</HI> 240</ITEM>
<ITEM><HI>Jealou&s;ie,</HI> whence it ari&s;eth <HI>p.</HI> 153</ITEM>
<ITEM><HI>Jerome,</HI> how in Prayer tran&s;ported <HI>p.</HI> 354</ITEM>
<ITEM><HI>Jews</HI> had <HI>God</HI> divers waies di&s;cover|ed <HI>p.</HI> 264</ITEM>
<ITEM><HI>Jews,</HI> how great their incredulity <HI>p.</HI> 261</ITEM>
<ITEM><HI>Ignorance,</HI> how gro&s;s in men <HI>p.</HI> 50</ITEM>
<ITEM><HI>Ignorance,</HI> the evils thereof to men <HI>p.</HI> 234</ITEM>
<ITEM><HI>Images,</HI> when fir&s;t &s;et up in the <HI>Church p.</HI> 140</ITEM>
<ITEM><HI>Images</HI> oft &s;et up in mens hearts <HI>p.</HI> 185</ITEM>
<ITEM><HI>Immortality</HI> of mans &s;oul proved <HI>p.</HI> 284</ITEM>
<ITEM><HI>Incubi</HI> and <HI>Succubi,</HI> how to be believed <HI>p.</HI> 114</ITEM>
<ITEM><HI>Innocent Infants,</HI> by whom, and why &s;lain <HI>p.</HI> 259</ITEM>
<ITEM><HI>Joys</HI> true and fal&s;e how diffe|renced <PB REF="221"><HI>p.</HI> 355</ITEM>
<ITEM><HI>I&s;raelites,</HI> how they received <HI>Manna p.</HI> 300</ITEM>
</LIST>
<LIST>
<HEAD>K</HEAD>
<ITEM><HI>Kings,</HI> how of <HI>God</HI> pre&s;erved <HI>p.</HI> 274</ITEM>
<ITEM><HI>Kings,</HI> how with cares oppre&s;&s;ed <HI>p.</HI> 253</ITEM>
<ITEM><HI>Kingdoms,</HI> how by wrong obtained <HI>p.</HI> 254</ITEM>
<ITEM><HI>Kingdoms,</HI> how from one to another tran&s;lated <HI>p.</HI> 62</ITEM>
<ITEM><HI>Knowledg</HI> intuitive <HI>God</HI> hath only <HI>p.</HI> 111</ITEM>
<ITEM><HI>Knowledg</HI> of mans &s;oul difficult <HI>p.</HI> 24</ITEM>
<ITEM><HI>Knowledg</HI> in humane Arts excellent <HI>p.</HI> 249</ITEM>
<ITEM><HI>Knowledg</HI> Divine, how much required <HI>p.</HI> 124</ITEM>
<ITEM><HI>Knowledg</HI> by Satan much oppo&s;ed <HI>p.</HI> 121</ITEM>
</LIST>
<LIST>
<HEAD>L</HEAD>
<ITEM><HI>Law</HI> of <HI>God,</HI> how tran&s;gre&s;&s;ed <HI>p.</HI> 123</ITEM>
<ITEM><HI>Law</HI> of <HI>God</HI> fit for Meditation <HI>p.</HI> 297</ITEM>
<ITEM><HI>Learning,</HI> how to be e&s;teemed <HI>p.</HI> 249</ITEM>
<ITEM><HI>Life</HI> of man, how compared <HI>p.</HI> 156</ITEM>
<ITEM><PB REF="221"><HI>Life</HI> of man, how &s;hortned <HI>p.</HI> 131</ITEM>
<ITEM><HI>Light</HI> of Scripture, how admirable <HI>p.</HI> 23</ITEM>
<ITEM><HI>Light</HI> of <HI>Gods</HI> countenance comfortable <HI>p.</HI> 231</ITEM>
<ITEM><HI>Light</HI> of a quiet con&s;cience, de&s;irable <HI>p.</HI> 232</ITEM>
<ITEM><HI>Leviathan,</HI> what, and when be&s;t taken <HI>p.</HI> 126</ITEM>
<ITEM><HI>Lodging,</HI> what it importeth <HI>p.</HI> 161</ITEM>
<ITEM><HI>Lords-Day,</HI> by whom neglected <HI>p.</HI> 324</ITEM>
<ITEM><HI>Lord</HI> like a Lyon, how &s;ad <HI>p.</HI> 205</ITEM>
<ITEM><HI>Love,</HI> how excelling <HI>fear p.</HI> 201</ITEM>
<ITEM><HI>Love</HI> to truth, how requi&s;ite <HI>p.</HI> 76</ITEM>
<ITEM><HI>Lives</HI> of good men much to be viewed <HI>p.</HI> 327</ITEM>
<ITEM><HI>Lucian,</HI> how bad a man declared <HI>p.</HI> 328</ITEM>
<ITEM><HI>Luther</HI>'s Doctrine, by whom condemn|ed <HI>p.</HI> 33</ITEM>
<ITEM><HI>Luther</HI>'s Que&s;tion oft to him&s;elf <HI>p.</HI> 52</ITEM>
<ITEM><HI>Lycurgus,</HI> what a Law he made <HI>p.</HI> 138</ITEM>
<ITEM><HI>Lycanthropie,</HI> what a &s;ad di&s;ea&s;e <HI>p.</HI> 224</ITEM>
<ITEM><HI>Lyes,</HI> by whom ordinarily rai&s;ed <HI>p.</HI> 327</ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM><HI>Magi,</HI> what the <HI>word</HI> &s;ignifieth <HI>p.</HI> 249</ITEM>
<ITEM><PB REF="222"><HI>Magicians</HI> of <HI>Aegypt,</HI> what they did <HI>p.</HI> 40</ITEM>
<ITEM><HI>Magi&s;tracy,</HI> by whom oppo&s;ed <HI>p.</HI> 56</ITEM>
<ITEM><HI>Majesty</HI> of <HI>God,</HI> how great <HI>p.</HI> 208</ITEM>
<ITEM><HI>Man,</HI> a per&s;on compounded <HI>p.</HI> 4, 5</ITEM>
<ITEM><HI>Man</HI> excelling other creatures <HI>p.</HI> 187</ITEM>
<ITEM><HI>Manichees,</HI> their opinion <HI>p.</HI> 14</ITEM>
<ITEM><HI>Manna,</HI> what a mercy to the Jews <HI>p.</HI> 300</ITEM>
<ITEM><HI>Meanes,</HI> how to be u&s;ed <HI>p.</HI> 177</ITEM>
<ITEM><HI>Mercies,</HI> how to be prized <HI>p.</HI> 183</ITEM>
<ITEM><HI>Meditation</HI> of <HI>God,</HI> how good <HI>p.</HI> 128</ITEM>
<ITEM><HI>Mi&s;ery</HI> of man, how great <HI>p.</HI> 209</ITEM>
<ITEM><HI>Memory,</HI> how nece&s;&s;ary <HI>p.</HI> 128</ITEM>
<ITEM><HI>Mini&s;ters,</HI> by whom oppo&s;ed <HI>p.</HI> 324</ITEM>
<ITEM><HI>Miracles,</HI> true and fal&s;e differenced <HI>p.</HI> 47</ITEM>
<ITEM><HI>Mo&s;es</HI> among the <HI>Prophets,</HI> how excel|lent <HI>p.</HI> 262</ITEM>
<ITEM><HI>Mortification</HI> of &s;inne, how nece&s;&s;ary <HI>p.</HI> 137</ITEM>
<ITEM><HI>Muncer,</HI> what a &s;educer <HI>p.</HI> 33</ITEM>
<ITEM><HI>My&s;terium,</HI> what the <HI>word</HI> &s;ignifies <HI>p.</HI> 2</ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM><HI>Nature</HI> of man defiled with &s;in <HI>p.</HI> 103</ITEM>
<ITEM><PB REF="222"><HI>Nature,</HI> all men alike mi&s;erable <HI>p.</HI> 172</ITEM>
<ITEM><HI>Nebuchadnezar,</HI> how great a Prince <HI>p.</HI> 222</ITEM>
<ITEM><HI>Nebuchadnezar,</HI> how living among Bea&s;ts <HI>p.</HI> 224</ITEM>
<ITEM><HI>Nero,</HI> how he killed his Mother <HI>p.</HI> 132</ITEM>
<ITEM><HI>Ne&s;cience</HI> and ignorance, how they dif|fer <HI>p.</HI> 21</ITEM>
<ITEM><HI>Neglects</HI> of good, how dangerous <HI>p.</HI> 177</ITEM>
<ITEM><HI>Nocturnall-polutions,</HI> how perillous <HI>p.</HI> 92</ITEM>
<ITEM><HI>Nouri&s;hing</HI> of &s;inne, how odious <HI>p.</HI> 81</ITEM>
</LIST>
<LIST>
<HEAD>O</HEAD>
<ITEM><HI>Obedience</HI> to <HI>God,</HI> how ju&s;t <HI>p.</HI> 211</ITEM>
<ITEM><HI>Ob&s;ervation</HI> of <HI>God,</HI> how fit <HI>p.</HI> 313</ITEM>
<ITEM><HI>Onene&s;&s;e</HI> of heart, how good <HI>p.</HI> 180</ITEM>
<ITEM><HI>Onene&s;&s;e</HI> of way, how meet <HI>p.</HI> 355</ITEM>
<ITEM><HI>Opinions,</HI> &s;ome how abhominable <HI>p.</HI> 71</ITEM>
<ITEM><HI>Oracles,</HI> how once u&s;ed <HI>p.</HI> 256</ITEM>
<ITEM><HI>Oracles,</HI> when they cea&s;ed <HI>p.</HI> 31</ITEM>
<ITEM><HI>Organs</HI> given to man excellent <HI>p.</HI> 167</ITEM>
<ITEM><HI>Original</HI> &s;inne, how certain <HI>p.</HI> 55</ITEM>
<ITEM><PB REF="223"><HI>Original</HI> &s;inne, how active <HI>p.</HI> 183</ITEM>
<ITEM><HI>Outward</HI> actions follow inward moti|ons <HI>p.</HI> 166</ITEM>
</LIST>
<LIST>
<HEAD>P</HEAD>
<ITEM><HI>Pardoning</HI> power in <HI>God,</HI> how great <HI>p.</HI> 116</ITEM>
<ITEM><HI>Pardoning</HI> &s;inne, <HI>God</HI> thereto very prompt <HI>p.</HI> 44</ITEM>
<ITEM><HI>Peace</HI> fal&s;e, by the <HI>Devil</HI> furthered <HI>p.</HI> 215</ITEM>
<ITEM><HI>Peace</HI> &s;ound, through <HI>God</HI> &s;etled <HI>p.</HI> 219</ITEM>
<ITEM><HI>Phanta&s;ie</HI> and Memory, their differing acts <HI>p.</HI> 11</ITEM>
<ITEM><HI>Philo&s;ophers</HI> of two differing &s;orts <HI>p.</HI> 34</ITEM>
<ITEM><HI>Philo,</HI> of what men he complained <HI>p.</HI> 325</ITEM>
<ITEM><HI>Philo,</HI> what of man he affirmed <HI>p.</HI> 252</ITEM>
<ITEM><HI>Philpots</HI> Judgment about Infant-Bap|ti&s;m declared <HI>p.</HI> 281</ITEM>
<ITEM><HI>Plato,</HI> reading the Books of <HI>Mo&s;es p.</HI> 249</ITEM>
<ITEM><HI>Places,</HI> two after this life <HI>p.</HI> 8, 9</ITEM>
<ITEM><HI>Policarpus,</HI> how warned of death <HI>p.</HI> 282</ITEM>
<ITEM><PB REF="223"><HI>Prayer</HI> in the heart, how prevalent <HI>p.</HI> 257</ITEM>
<ITEM><HI>Prayer</HI> with fervency, how efficacious <HI>p.</HI> 136</ITEM>
<ITEM><HI>Preaching,</HI> of how great u&s;e <HI>p.</HI> 338</ITEM>
<ITEM><HI>Pride,</HI> how prone man to it <HI>p.</HI> 45</ITEM>
<ITEM><HI>Pro&s;opopeia,</HI> what and how u&s;ed <HI>p.</HI> 329</ITEM>
<ITEM><HI>Prudence,</HI> wherein it con&s;i&s;teth <HI>p.</HI> 195</ITEM>
<ITEM><HI>Publican</HI> and <HI>Phari&s;ee,</HI> how differanced <HI>p.</HI> 322</ITEM>
</LIST>
<LIST>
<HEAD>Q</HEAD>
<ITEM><HI>Quenching</HI> the <HI>Spirit,</HI> how cau&s;ed <HI>p.</HI> 334</ITEM>
<ITEM><HI>Que&s;tions</HI> idle, by whom rai&s;ed <HI>p.</HI> 324</ITEM>
<ITEM><HI>Quietne&s;s</HI> of con&s;cience, how di&s;tur|bed <HI>p.</HI> 205</ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM><HI>Raptures,</HI> how therein men mi&s;taken <HI>p</HI> 324</ITEM>
<ITEM><HI>Rea&s;on</HI> in man, how excellent <HI>p.</HI> 5, 6</ITEM>
<ITEM><HI>Rea&s;on</HI> in man, when active <HI>p.</HI> 6, 7</ITEM>
<ITEM><HI>Rea&s;on,</HI> how fitly compared <HI>p.</HI> 194</ITEM>
<ITEM><HI>Rea&s;on,</HI> how often &s;educed <HI>p.</HI> 192</ITEM>
<ITEM><HI>Remembrance</HI> of <HI>God,</HI> how good <HI>p.</HI> 128</ITEM>
<ITEM><HI>Repentance</HI> for &s;in, how nece&s;&s;ary <HI>p.</HI> 119</ITEM>
<ITEM><PB REF="224"><HI>Repletions</HI> with grace, how excellent <HI>p.</HI> 333</ITEM>
<ITEM><HI>Revelations</HI> from <HI>God,</HI> how de&s;cribed <HI>p.</HI> 329</ITEM>
<ITEM><HI>Revelations</HI> fal&s;e, how di&s;covered <HI>p.</HI> 323</ITEM>
<ITEM><HI>Richard</HI> the third, how &s;lain <HI>p.</HI> 225</ITEM>
<ITEM><HI>Rome,</HI> who friends thereunto <HI>p.</HI> 328</ITEM>
<ITEM><HI>Rubie,</HI> how precious a &s;tone <HI>p.</HI> 289</ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM><HI>Sabbath</HI> to be kept by <HI>Chri&s;tians p.</HI> 324</ITEM>
<ITEM><HI>Saorifices,</HI> what under the <HI>Go&s;pel p.</HI> 193</ITEM>
<ITEM><HI>Scorpion,</HI> what the <HI>Name</HI> &s;ignifieth <HI>p.</HI> 232</ITEM>
<ITEM><HI>Scorpions,</HI> what their properties are <HI>p.</HI> 243</ITEM>
<ITEM><HI>Scriptures,</HI> by whom perverted <HI>p.</HI> 325</ITEM>
<ITEM><HI>Simon,</HI> what the <HI>Name</HI> importeth <HI>p.</HI> 32</ITEM>
<ITEM><HI>Sinne,</HI> what evils it implyeth <HI>p.</HI> 106</ITEM>
<ITEM><HI>Sinnes</HI> of &s;everall &s;orts con&s;idered <HI>p.</HI> 81</ITEM>
<ITEM><HI>Seducers,</HI> how &s;edulous and &s;ubtill <HI>p.</HI> 311</ITEM>
<ITEM><HI>Satan,</HI> how cunning and cruell <HI>p.</HI> 210</ITEM>
<ITEM><HI>Skarring,</HI> what the <HI>word</HI> &s;ignifieth <HI>p.</HI> 199</ITEM>
<ITEM><PB REF="224"><HI>Sleep,</HI> by what means cau&s;ed <HI>p.</HI> 222</ITEM>
<ITEM><HI>Sleep</HI> quiet, what a mercy <HI>p.</HI> 240</ITEM>
<ITEM><HI>Sleep</HI> quiet, how procured <HI>p.</HI> 230</ITEM>
<ITEM><HI>Sodomites,</HI> how great &s;inners <HI>p.</HI> 89</ITEM>
<ITEM><HI>Solomon,</HI> how rare a per&s;on <HI>p.</HI> 151</ITEM>
<ITEM><HI>Souls</HI> activene&s;s, how di&s;covered <HI>p.</HI> 185</ITEM>
<ITEM><HI>Souls</HI> dignity, how pre&s;erved <HI>p.</HI> 20</ITEM>
<ITEM><HI>Starres,</HI> their excellent u&s;e <HI>p.</HI> 339</ITEM>
<ITEM><HI>Starre</HI> leading to Chri&s;t, what <HI>p.</HI> 250</ITEM>
<ITEM><HI>Spira,</HI> his &s;ad ca&s;e di&s;covered <HI>p.</HI> 227</ITEM>
<ITEM><HI>Sunne,</HI> its excellency advanced <HI>p.</HI> 219</ITEM>
<ITEM><HI>Sufferings</HI> upon man inflicted <HI>p.</HI> 233</ITEM>
<ITEM><HI>Sybils</HI> of <HI>Greece,</HI> what they were de|clared <HI>p.</HI> 30</ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM><HI>Temple</HI> of the <HI>Holy Gho&s;t,</HI> what <HI>p.</HI> 140</ITEM>
<ITEM><HI>Tempe&s;ts,</HI> how farre of the <HI>Devil p.</HI> 212</ITEM>
<ITEM><HI>Temptations</HI> of &s;everall &s;orts <HI>p.</HI> 214</ITEM>
<ITEM><HI>Telmi&s;en&s;es,</HI> their opinion <HI>p.</HI> 35</ITEM>
<ITEM><HI>Tertullian,</HI> his Apologies for whom <HI>p.</HI> 158</ITEM>
<ITEM><HI>Thankfulne&s;s,</HI> how due to <HI>God p.</HI> 144</ITEM>
<ITEM><HI>Themi&s;tocles,</HI> what kind of man <HI>p.</HI> 293</ITEM>
<ITEM><HI>Thoughts</HI> are &s;ecret words <HI>p.</HI> 168</ITEM>
<ITEM><PB REF="225"><HI>Thoughts</HI> in man of three &s;orrs <HI>p.</HI> 159</ITEM>
<ITEM><HI>Thoughts</HI> naturally only evil <HI>p.</HI> 180</ITEM>
<ITEM><HI>Thoughts,</HI> all known to <HI>God p.</HI> 196</ITEM>
<ITEM><HI>Thunder,</HI> how it is cau&s;ed <HI>p.</HI> 212</ITEM>
<ITEM><HI>Truth,</HI> how much de&s;erted <HI>p.</HI> 352</ITEM>
<ITEM><HI>Truth,</HI> all ought to be loved <HI>p.</HI> 77</ITEM>
<ITEM><HI>Time,</HI> all is Gods and for God <HI>p.</HI> 286</ITEM>
<ITEM><HI>Time,</HI> how well divided <HI>p.</HI> 53</ITEM>
<ITEM><HI>Time,</HI> how much abu&s;ed <HI>p.</HI> 188</ITEM>
<ITEM><HI>Tyrants,</HI> their ill properties <HI>p.</HI> 259</ITEM>
</LIST>
<LIST>
<HEAD>V</HEAD>
<ITEM><HI>Vanity,</HI> what the <HI>word</HI> &s;ignifieth <HI>p.</HI> 154</ITEM>
<ITEM><HI>Vanities,</HI> how divers in man <HI>p.</HI> 150</ITEM>
<ITEM><HI>Vanity,</HI> how it deba&s;eth a man <HI>p.</HI> 188</ITEM>
<ITEM><HI>Voice</HI> of <HI>God</HI> in Scripture &s;ure <HI>p.</HI> 351</ITEM>
<ITEM><HI>Voice,</HI> audible from <HI>God</HI> in cro&s;&s;es <HI>p.</HI> 188</ITEM>
<ITEM><HI>Vineyard,</HI> what to be kept <HI>p.</HI> 177</ITEM>
<ITEM><HI>Unity</HI> of heart, how good <HI>p.</HI> 180</ITEM>
<ITEM><HI>Unity</HI> among the <HI>Devils,</HI> how great <HI>p.</HI> 49</ITEM>
<ITEM><HI>Union</HI> with <HI>Chri&s;t,</HI> how &s;ure and &s;weet <HI>p.</HI> 30</ITEM>
<ITEM><HI>Virtue</HI> Theologicall, what <HI>p.</HI> 201</ITEM>
<ITEM><PB REF="225"><HI>Virtue,</HI> how it advanceth a man <HI>p.</HI> 188</ITEM>
<ITEM><HI>Vi&s;ions</HI> of three &s;orts declared <HI>p.</HI> 266</ITEM>
<ITEM><HI>Vi&s;ions,</HI> true from fal&s;e di&s;covered <HI>p.</HI> 323</ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM><HI>Walking,</HI> what of Chri&s;tians required <HI>p.</HI> 339</ITEM>
<ITEM><HI>Wandering</HI> from Gods Word condemn|ed <HI>ibid.</HI></ITEM>
<ITEM><HI>Watching,</HI> why to Chri&s;tians command|ed <HI>p.</HI> 188</ITEM>
<ITEM><HI>Warring</HI> with the fle&s;h continued <HI>ibid.</HI></ITEM>
<ITEM><HI>Woman</HI> hearkening to the Serpent <HI>p.</HI> 192</ITEM>
<ITEM><HI>Will</HI> of God, how oppo&s;ed <HI>p.</HI> 331</ITEM>
<ITEM><HI>Wolfe,</HI> how ravenous a Bea&s;t <HI>p.</HI> 135</ITEM>
<ITEM><HI>Word</HI> of God, how tran&s;gre&s;&s;ed <HI>p.</HI> 211</ITEM>
<ITEM><HI>Word</HI> of God, how compared <HI>p.</HI> 41</ITEM>
<ITEM><HI>Word</HI> of God, how preferred <HI>p.</HI> 326</ITEM>
<ITEM><HI>Wicked,</HI> how de&s;cribed <HI>p.</HI> 191</ITEM>
<ITEM><HI>Witches,</HI> how &s;educed <HI>p</HI> 61</ITEM>
<ITEM><HI>Wi&s;dom,</HI> why to be de&s;ired <HI>p.</HI> 211</ITEM>
<ITEM><HI>Work</HI> of a Chai&s;tian, what chiefe&s;t <HI>p.</HI> 174</ITEM>
<ITEM><HI>Wounds,</HI> of what &s;ort are &s;adde&s;t <HI>p.</HI> 131</ITEM>
</LIST>
<LIST>
<PB REF="226">
<HEAD>X</HEAD>
<ITEM><HI>Xerxes,</HI> at what he rejoyced <HI>p.</HI> 293</ITEM>
<ITEM><HI>Xenophon,</HI> what he denied <HI>p.</HI> 380</ITEM>
</LIST>
<LIST>
<HEAD>Y</HEAD>
<ITEM><HI>Young</HI> men, their lu&s;ts <HI>p.</HI> 117</ITEM>
<ITEM><HI>Young</HI> men, their conceits <HI>p.</HI> 52</ITEM>
</LIST>
<LIST>
<HEAD>Z</HEAD>
<ITEM><HI>Zeal,</HI> its want bewailed <HI>p.</HI> 339</ITEM>
<ITEM><HI>Zeal,</HI> by whom oppo&s;ed <HI>p.</HI> 321</ITEM>
<ITEM><HI>Zwinglius,</HI> what he practi&s;ed <HI>p.</HI> 33</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="Scripture index">
<PB REF="226">
<HEAD>THE SCRIPTURE-TABLE, OR A CATALOGUE Of Principall <HI>Scriptures,</HI> occa&s;ionally cleared, and fit|ly unfolded, in the foregoing <HI>TREATISE.</HI></HEAD>
<P><TABLE>
<ROW>
<CELL ROWS="3"><HI>Gene&s;is.</HI></CELL>
</ROW>
<ROW ROLE="label">
<CELL>Chap.</CELL>
<CELL>Ver&s;.</CELL>
<CELL>Pag</CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>3</CELL>
<CELL>211</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>5</CELL>
<CELL>108</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>12</CELL>
<CELL>208</CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>3</CELL>
<CELL>271</CELL>
</ROW>
<ROW>
<CELL>35</CELL>
<CELL>5</CELL>
<CELL>183</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Ex dus.</HI></CELL>
</ROW>
<ROW ROLE="label">
<CELL>Chap.</CELL>
<CELL>Ver&s;.</CELL>
<CELL>Pag</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>15</CELL>
<CELL>257</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>9</CELL>
<CELL>9<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>28</CELL>
<CELL>216</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><PB REF="227"><HI>Numbers.</HI></CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>6</CELL>
<CELL>263</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Deutren<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">my.</HI></CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>5</CELL>
<CELL>69</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>8</CELL>
<CELL>75</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>9</CELL>
<CELL>168</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>9</CELL>
<CELL>91</CELL>
</ROW>
<ROW>
<CELL ROWS="3">1 <HI>Samuel.</HI></CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>12</CELL>
<CELL>129</CELL>
</ROW>
<ROW>
<CELL ROWS="3">2 <HI>Samuel.</HI></CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>4</CELL>
<CELL>166</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Job.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>11</CELL>
<CELL>43</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>4</CELL>
<CELL>204</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>14</CELL>
<CELL>198</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>12</CELL>
<CELL>52</CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>8</CELL>
<CELL>7</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>3</CELL>
<CELL>221</CELL>
</ROW>
<ROW>
<CELL>33</CELL>
<CELL>17</CELL>
<CELL>45</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>P&s;alms.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>1</CELL>
<CELL>191</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>3</CELL>
<CELL>190</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>6</CELL>
<CELL>231</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>5</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>14</CELL>
<CELL>305</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>4</CELL>
<CELL>196</CELL>
</ROW>
<ROW>
<CELL>34</CELL>
<CELL>7</CELL>
<CELL>136</CELL>
</ROW>
<ROW>
<CELL>42</CELL>
<CELL>8</CELL>
<CELL>301</CELL>
</ROW>
<ROW>
<CELL>49</CELL>
<CELL>11</CELL>
<CELL>91</CELL>
</ROW>
<ROW>
<CELL>74</CELL>
<CELL>16</CELL>
<CELL>286</CELL>
</ROW>
<ROW>
<CELL>77</CELL>
<CELL>7</CELL>
<CELL>297</CELL>
</ROW>
<ROW>
<CELL>86</CELL>
<CELL>11</CELL>
<CELL>180</CELL>
</ROW>
<ROW>
<CELL>119</CELL>
<CELL>45</CELL>
<CELL>190</CELL>
</ROW>
<ROW>
<CELL>127</CELL>
<CELL>2</CELL>
<CELL>240</CELL>
</ROW>
<ROW>
<CELL>139</CELL>
<CELL>14</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Proverbs.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>24</CELL>
<CELL>292</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>23</CELL>
<CELL>175</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>9</CELL>
<CELL>112</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>17</CELL>
<CELL>182</CELL>
</ROW>
<ROW>
<CELL>24</CELL>
<CELL>9</CELL>
<CELL>168</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Eccle&s;ia&s;tes.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>23</CELL>
<CELL>226</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>21</CELL>
<CELL>18</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>7</CELL>
<CELL>150</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>12</CELL>
<CELL>215</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>3</CELL>
<CELL>140</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>13</CELL>
<CELL>163</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>I&s;aiah.</HI></CELL>
</ROW>
<ROW>
<CELL>20</CELL>
<CELL>7</CELL>
<CELL>302</CELL>
</ROW>
<ROW>
<CELL>30</CELL>
<CELL>32</CELL>
<CELL>121</CELL>
</ROW>
<ROW>
<CELL>36</CELL>
<CELL>7</CELL>
<CELL>211</CELL>
</ROW>
<ROW>
<CELL>45</CELL>
<CELL>7</CELL>
<CELL>302</CELL>
</ROW>
<ROW>
<CELL>59</CELL>
<CELL>5</CELL>
<CELL>160</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><PB REF="227"><HI>Jeremiah.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>189</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>14</CELL>
<CELL>161</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>28</CELL>
<CELL>41</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>32</CELL>
<CELL>46</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>8</CELL>
<CELL>75</CELL>
</ROW>
<ROW>
<CELL>32</CELL>
<CELL>40</CELL>
<CELL>180</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Ezekiel.</HI></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>12</CELL>
<CELL>185</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Daniel.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>29</CELL>
<CELL>12</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>4</CELL>
<CELL>221</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>1</CELL>
<CELL>209</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>1</CELL>
<CELL>201</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Ho&s;ea.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>5</CELL>
<CELL>68</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>7</CELL>
<CELL>136</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>6</CELL>
<CELL>110</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Joel.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>28</CELL>
<CELL>269</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Micah.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>1</CELL>
<CELL>69</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>6</CELL>
<CELL>67</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Zechariah.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>5</CELL>
<CELL>237</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>2</CELL>
<CELL>27</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Matthew.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>20</CELL>
<CELL>269</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>20</CELL>
<CELL>259</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>9</CELL>
<CELL>8<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>29</CELL>
<CELL>113</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>32</CELL>
<CELL>309</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>19</CELL>
<CELL>104</CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>41</CELL>
<CELL>276</CELL>
</ROW>
<ROW>
<CELL>27</CELL>
<CELL>19</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Mark.</HI></CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>41</CELL>
<CELL>306</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Luke.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>28</CELL>
<CELL>322</CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>74</CELL>
<CELL>179</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>5</CELL>
<CELL>273</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>17</CELL>
<CELL>97</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>John.</HI></CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>30</CELL>
<CELL>102</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Acts.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>17</CELL>
<CELL>269</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>9</CELL>
<CELL>46</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>11</CELL>
<CELL>31</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>31</CELL>
<CELL>358</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>10</CELL>
<CELL>265</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>9</CELL>
<CELL>265</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><PB REF="228"><HI>Romanes.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>12</CELL>
<CELL>172</CELL>
</ROW>
<ROW>
<CELL ROWS="3">1 <HI>Corinthians.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>20</CELL>
<CELL>196</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>19</CELL>
<CELL>140</CELL>
</ROW>
<ROW>
<CELL ROWS="3">2 <HI>Corinthians.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>17</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>1</CELL>
<CELL>129</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>1</CELL>
<CELL>328</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>4</CELL>
<CELL>329</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Ephe&s;ians.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>16</CELL>
<CELL>204</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Colo&s;&s;ions.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>18</CELL>
<CELL>103</CELL>
</ROW>
<ROW>
<CELL ROWS="3">1 <HI>The&s;&s;alonians.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>4</CELL>
<CELL>130</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>6</CELL>
<CELL>197</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>10</CELL>
<CELL>291</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>19</CELL>
<CELL>334</CELL>
</ROW>
<ROW>
<CELL ROWS="3">2 <HI>The&s;&s;alonians.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>10</CELL>
<CELL>77</CELL>
</ROW>
<ROW>
<CELL ROWS="3">2 <HI>Timothy.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>6</CELL>
<CELL>334</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Hebrews.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>1</CELL>
<CELL>264</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Jude.</HI></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>&nbsp;</CELL>
<CELL>88</CELL>
</ROW>
<ROW>
<CELL ROWS="3">1 <HI>John.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>8</CELL>
<CELL>81</CELL>
</ROW>
<ROW>
<CELL ROWS="3"><HI>Revelations.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>17</CELL>
<CELL>117</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>17</CELL>
<CELL>83</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>10</CELL>
<CELL>131&punc;</CELL>
</ROW>
</TABLE></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="half title">
<PB REF="228">
<P>My&s;tery of Dreames.</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
