The baptized Turk, or, A narrative of the happy conversion of Signior Rigep Dandulo, the onely son of a silk merchant in the Isle of Tzio, from the delusions of that great impostor Mahomet, unto the Christian religion and of his admission unto baptism by Mr. Gunning at Excester-house Chappel the 8th of Novemb., 1657 / drawn up by Tho. Warmstry.

CHAP. VIII. Of the Nature of Dreams, their Causes and Kinds; and how far we may proceed in taking Observations and Admonitions from them, and what Rules are to be observed therein.

HAving gained thus much, That there is some weight in some Dreams, and that as the Poet hath it, Somnia pondus ha∣bent, it will be of concernment for us not to leave this matter, until we have given some Directions concerning the Use that is to be made of them; the rather because they are things very subject to be made the instruments of Delusion by Satan, and of Superstition by foolish, and weak, and wicked men. We need not go far, I think, from our own Age and Nation to be in∣structed, That there is great mischeif that proceeds from miscarriages concern∣ing Dreams; whereby too many, it may be feared, have been and are at this day en∣snared both in errors of Judgment, and evill and vile Practises, in Affection and Conversation, contrary to the Truth and Holiness of God: whereby our times are

become the parallel of that evill Character that St. Jude gave of some wicked people in his own times,* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Likewise (saith he) these Drea∣mers defile the flesh, despise Dominion, and speak evil of Dignities: A glass wherein we may very visibly behold the evill Fea∣tures of the Dreamers and Enthusiasts of our days; They are called Dreamers (as Deodate conjectureth upon the place) be∣cause they vented their own Dreams and Fancies instead of Gods Truth:* 1.2 See Jer. 23.25, to 28. Beza renders the word there Sopiti••; and Grotius observeth that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Hebrew, Isa 56.10. is translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek; and it signifies (saith he) stulta imaginantes, it a ut ii qui somniant. Those that imagine vain and foolish things, like them that dream. Indeed as Dreamers may be said in some sence to be awake in their sleep; so our Enthusiasts are sleeping Wakers, and their pretended Enthusiasms but waking dreams, the mad and wilde fancies of souls that are in the dead sleep and slum∣ber of sin; and though both Inspirations and Dreams may be good where they pro∣ceed from a right principle, and are enter∣tained and used as they ought to be (as I have already shewed in that of Dreams)

yet they are very apt to be mistaken, be∣cause they come very often in the dark, and not less apt to be abused to evill pur∣poses: Insomuch that (as a Learned Au∣thor hath already observed of one of them) so I may be the bolder to say of both of them together,* 1.3 that they have been made the colours and countenances of the most eminent mischiefs that have been in the world; And therefore (as I shall be bold to say) that it is the part of a wise man to consider his Dreams; so withall I shall say, that it is a point of good and of great Wisdom to distinguish well of them, and to know how to use them aright.

It is therefore a matter of concernment that we should be rightly guided in that strange conversation which we have with our selves, and spiritual natures in Dreams.

And at it is of concernment in it self, so of the more because it is a matter wherein I think I may say, we are most accountable to God for almost the third part of our lives. I mean all that time which is spent in sleeping.

And this concernment is attended with some difficulty, not onely because it may seem to require some more then ordinary light to discover these matters of darkness,

which usually move in the obscurities both of the greater and lesser World; but because it is that business of our life which is least understood by us, and of which we are least the Masters, and therefore since, Ars est de difficili & bono, The proper subject of Art is that which is useful and difficult. It requi∣reth some skill to state this question aright.

And first it will be requisite to know what these Dreams are Methinks I may call them certain Meteors of the lesser World, which appear in the humane night of the Microsm or little World of man.

Some kind of stragglings that the fa∣culties of life have with the chains of slum∣ber under which they are bound, and as it were some breakings out from the Prison of sleep, some agitations of the mind with∣in it self, raised either by some strong im∣pressions that the Memory hath received, which are so bright that they break through the cloud of sleep, to the illumina∣tion and stiring up of the Fancy or imagina∣tion, or by some earnest or active affections that are in the Appetite or Iraescible Facul∣ties of the Soul, which draw as it were the Pictures of those things upon the table of the imagination, wherein they delight, or wherewith they are moved, clothed either with their hopes or fears, which make their

Dreams either pleasing or terrible, or by some either natural, or diseased and acci∣dental predominancy of some humors. The vapours whereof arising with some vio∣lence and thickness dispose themselves, as it were, into some kinde of figure like the clouds in the Heavens, according to their several tempers and complexions or by the influence of the Heavens; or temper of the Air, or by the operation of evill Spirits, or by good Angels, or by the in∣fluence of God by his holy Spirit

And this will lead us in the second place to the consideration of the several kinds of Dreams, distinguished by the several causes thereof:

Which are thus distinguished, and that very well I think,* 1.4 by Lessius in the Book before cited, de Justitiae. Some, saith he, proceed from the singular providence of God, to which those may be reduced that are by the operation of good Angels. Some from the procuration of the Devil or evill Spirits. Some from the constitution of the Heavens, or disposition of the Air. Some from previous cogitations, in which I shall include those that proceed from the Affections or inclinations of the Mind: And some from the affection (as he calls it) or (as I had rather say) from the

temper and complexion of the Body.

Those that proceed from God either im∣mediately, or by the ministration of his good Angels, are good, and true, and move to good, and are sent unto good pur∣pose, and though these were more fre∣quent and eminent in those times that went before the perfecting of the Canon of Scripture, as were also Apparitions, and extraordinary Inspirations, yet there is no cause to doubt but that there may be, and are sometimes (as extraordinary di∣vine inspirations.) So divine Dreams, where∣by God is pleased to impart himself either immediately, or by the ministration of his Angels unto his people, either to discover some secret or future things unto them, or to encourage or give approbation unto some good things which they have in hand or design, or that he would set them upon, or to admonish them to avoid some things that would be hurtful unto them, or dis∣pleasing unto him; and these Dreams must needs be of great concernment and con∣sideration;* 1.5 Deus (saith Lessius) illa nun∣quam immittit nisi ad aliquid significan∣dum quo hominem moneat vel instruat. And as they are of great concernment and con∣sideration, so it is a point of great wisdom to know them.

The Marks or Characters whereby they may be discerned, are observed, and ob∣serveable to be these.

1. When they bring with them either some certain declaration of words, where∣by God declareth his will, or that which he would reveal or admonish a man of, or some certain representation which hath some likeness or analogy unto the things whereof the mind is to be informed, or whereunto it is to be disposed thereby, which if it do clearly and perspicuously present that which the Dream intends, it is called, saith Lessius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a Vision; if obscurely and enigmatically, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Dream. So that from hence we may collect indeed three sorts of Divine Dreams,

First, By word or clear declaration, as was that of Ioseph, wherein he was admo∣nished not to forsake the holy Virgin,* 1.6 and was warned to fly into Egypt, and to return from thence.

Secondly, By clear presentation of the object, or by Vision, as was that of Paul, Act. 16 9.

Thirdly, By way of Typical or Enig∣matical representation,* 1.7 as were the Dreams of Ioseph, Gen. 37. of the Butler and Baker of Pharoah, Gen. 40. of Pharaoh, Gen. 41. of Nebuchadnezzar, Dan. 2. &c.

Indeed some may seem to be compound∣ed of two,* 1.8 or of all these, as the Dream of Jacoh Gen. 31.10.

And yet this Mark of it self is something too wide to distinguish this sort of Dreams from others of the worser sort. For there is none of these ways but Satan and evil Angels may by Divine Permission make use of; but this will shut out confused head∣less, extravagant Dreams from being of this sort.

2. The second Mark therefore is this, when they move unto that which is truly and eminently good, or from the contrary evill, and have nothing in them that stands op∣posite to the Truth or Holiness of the Word of God, or sound Reason, nor that addeth any thing to Gods Word, as a new way of righteousness or salvation; nor inclineth to exceed the limits or bounds of a mans Cal∣ling or Vocation (unless in some extraordi∣nary case) and warranted by some extraor∣dinary evidence. I accumulate all these to∣gether, for brevity sake.* 1.9 See how S. Paul ga∣thered his Dream to be from God, Act. 16.9.

3. When they are of a wise, sober, of a just, and orderly frame and composure, with∣out any tincture of lightness, gingling or vanity in them, or in the analogy that they have unto the things which they seem to imi∣tate or represent.

4. When they come unto those that are good people,* 1.10 or unto others in the be∣half of them, as they did unto Balaam on the behalf of Israel, and unto Abimelech on the behalf of Abraham, and unto La∣ban on the behalf of Jacob; as also to Pharaoh, Nebuchadnezzar, &c. Yet I do not say that this is proprium quarto modo, But it is that, that when it is present con∣curs to the probability of the Dreams coming from God, although the contrary is not concluded by the absence of this Mark; for we cannot say, but that God that sendeth his rain upon the just and un∣just, may also give admonitions by Dreams tending to the temporal good of those that are not gracious, or unto the spiritual good of those that are yet wicked, that they may be made gracious by embracing them, or left inexcusable in rejecting them, or for some other ends that are secret, and known onely unto God, at least not unto us; or bringing unto such wicked men the menaces of judgement and destruction, as the Dream of Pharaohs Baker, and Nebu∣chadnezzar.

5. When they come unto us being in an holy temper and disposition of spirit, not be∣ing in intemperance, or any other sinful di∣stemper of mind.

6 When they come in some great ne∣cessity or strait, or in some extraordinary case, or to admonish of some weighty mat∣ter tending to some end that is clearly ex∣cellent and good; for God doth not use strenue nihil agere, nor to use extraordina∣ry means, but to some great and extraor∣dinary purpose, or else in some great ne∣cessity.

7. When it leaves, as an holy and humble, so a great and strong and certain impression upon the Mind, moving it not upon car∣nal but spiritual Principles and motives, for the Spirit may be known much by the Ar∣guments he useth.

8. When the Design hath nothing in it unmerciful or uncharitable, nothing violent or rash, not tending unto self ends, or the satisfaction of a worldly or carnal mind

9. By the effect and consequent of it in the soul as Lessius hath it, Ʋt si inde re∣maneat illustratio animi, consolatio sive promptitudo ad ••bsequium Dei; If there re∣main after, an holy clearness and conso∣lation in the Spirit, an encrease of vigor and readiness to godly obedience and ho∣liness. A spiritual effect is a sign that the Spirit was at work.

10. It may be known (saith Lessius) by a

certain inward taste and relish in the Soul; which I conceive is not to be expressed, nor can be understood by those that have it not, nor can well be described by those that have it. But this Mark, because it is hard to be discerned, and may be counter∣feited by him that knows how to appear in the form of an Angel of light, is to be attended unto with great humility, sobrie∣ty, prudence and caution, and is to be exa∣mined by the compliance that it hath with the former Marks. Especially we must see that that taste and relish do not encourage us to any thing that is evil or sinful, or discharge us from duty, or carry us on in worldly or carnal designs, or things that are frivolous and vain; but where it a∣grees with the rest, it may have the force of a strong assurance. Aliter enim (saith the Author before-named) afficiunt mentem somnia divinitus immissa, aliter aliunde pro∣venientia.

11. When all the rest being agreeable, it agreeth with some work that God hath in hand, and hath something in it that seems to be above humane invention, and hath an excellent agreement in the several parts thereof, presenting the same, or se∣veral things; is composed in a wise me∣thod and order, and is approved by the

event and exact consequence of things.

12. And lastly, When it comes unsought, and unexpected, nor hath any foundation in the fancies or apprehensions of him that dreameth it, but presenting things above his knowledge, or above his ordinary or usual affections.

Filliucus Quaest. Moral. Tract. 24. c. 5. n 123, 124. divides the Marks of Divine Dreams into two sorts, 1. Those that may deceive. 2. Those that are more cer∣tain.

Of the first sort are these. 1. The truth of them in the success; for the Devil may speak truth in some things, that he may deceive in a greater matter 2. The pro∣fitableness of the matter of them. 3. That they are of good acts, and seem to induce thereunto; for he doth sometimes trans∣form himself into an Angel of light. 4. That they signifie future contingencies, or internal thoughts or mysteries of Faith; for all these things the Devil may discover by conjectures, out of the affections of men, and out of the Scriptures.

Of the second sort are these. 1. If no filthy or dishonest thing happen in the Dream. 2. If it be probable that it pro∣ceeded not from natural causes. 3. If it leave the mind well disposed to devotion.

3. If the matter of the Dream induceth not to evill, or to vanity, or curiosity, but to good. 4. If the mind after the Dream be more apt and prompt unto good works. 5 If it render the mind certain that it is from God. In case of doubt he holds it safe to beleeve it to be from the De∣vil.

Secondly, Those that proceed from the Devil and evil Angels are always evill, at least in the design and end of them, and are to be rejected.

Of these Baldwinus setteth down these several Marks,* 1.11 whereby he would have them concluded to be from the Devil, or evil spirits

1. When they tend to the investigation or discovery of things secret or future, the knowledge whereof conferreth not to any pro∣fit (or true or solid good) but unto vain estentation of knowledge, or to the commis∣sion of some evil; then (saith he) we may well judge that such Dreams are infused by the Devil; for the vanities of Science, and evil designs or contrivances are the works of the Devil.

2. When they tend to the leading of men from the holy Word of God to wicked doctrines or opinions, which are painted over with the pretence or colour of Revelations and

divine Visions, when they are indeed the meer delusions of Satan transforming him∣self into an Angel of light. Such, saith he, were the Dreams of the false Prophets of old, tending to Idolatry; and of the Anabaptists who excused their Seditions and absurd opinions and practises by Visions and Dreams; and it were well that our Quakers and others that are carried away into strange Fancies and irregular practi∣ces in this our Age and Nation would try their pretended inspirations and Dreams by this rule, See Deut. 13.1, &c.

3. It is a sign that Dreams are from the Devil and wicked spirits, when they are such as inflame and stir up men unto lust, to hatred or revenge, or the like evil affecti∣ons, whereby the Bodies also of those that sleep are defiled, and wherby they are indis∣posed to prayer, and the offices of piety to God, or charity to one another.

4. When Dreams come upon supersti∣tious seeking and expectation of them.* 1.12 Quando quis (saith Lessius) divinationem per somnia quaerit certo modo vel ritu se componendo ad somnium: hoc enim expresse est invocare Diabolum. When any man doth purposely seek divination by Dreams, composing himself thereunto by supersti∣tious Rites or Ceremonies; for this is ex∣presly

to invocate the Devil.* 1.13 Thus (saith he) the Heathens were wont with premised fasting, to sleep in the skins of stain beasts, that they might receive Answers or Ora∣cles in their sleeps. According to that of Virgil.

Pellibus incubuit stratis somnos{que} petebat. He lay in skins bespread upon the ground, That he might answers have in sleep profound.

As for those Dreams which proceed from the disposition of the Heavens and the Air, or from the businesses or occur∣rences of the life, or from the humors, diseases, or temper of the body, or from the affections, good or evil in their mind, they may be discerned probably by the cor∣respendencies that they have any of them respectively,* 1.14 unto any one or more of those causes; especially such as proceed from the affections or dispositions of the Body or Mind.

Thus (saith Lessius) if a a man dream of fire, it is a sign that he is troubled with choler; if of smoke, and darkness, of Funerals, or such like sad things, he is troubled with melancholy; if of rain, or snow, hail, or ice, with flegm;

If of mercy and chearful things,

it seems to represent a sanguine complexi∣on.

If a man dreams that he flies, or runneth swiftly, it is observed to be a token of a light, healthy, and temperate complexion: If a man dream that he is laden with heavy burdens, or is in strait places where he can hardly run or turn himself, it is a sign that the animal Fa∣culty is oppressed with humors.

Si ea quae ad libidinem pertinent, signum est re∣dundantiae spermatis. If a man dream that he is moiled with dirt, or dirty, it is a sign that he aboundeth with putrid Hu∣mors.

There is a story of one that dreamt that he had his Thigh turned into a stone, who shortly after had that Thigh stricken with a Palsie. And when one had dreamt that he was in a Cistern full of blood, Galen conjectured that he was plethorical, or troubled with over-much abundance of blood. And thus that dream or trouble in sleep, which the Physitians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the vulgar amongst us, the Hag or Night-Mare, the Latines Incu∣bus, proceedeth (saith Lessius) from a gross,* 1.15 and obscure, or fuliginous vapor seising upon the brain, and intercepting the courses of the animal spirits.

Such Dreams as these, are clearly e∣nough

many times, at least very proba∣bly deriveable from their roots and foun∣tains.

And yet it is not to be denied, but that there may some Dreames seemingly strange and prophetical, proceed from some secret seeds, or indiscernable appre∣hensions of the approach of such events which are in the Soul; the manner where∣of we cannot understand no more then we can understand the operations of the Loadstone; the presages that are found in Beasts and Fowls, of the change of the Weather, or the sence that the Cock hath of the several Watches of the night, or ap∣proach of the day; or those secret ema∣nations that are of causes towards their ef∣fects,* 1.16 which may perhaps be felt and ap∣prehended by the strange intelligence of Nature when we our selves cannot tell how we come to the sence or apprehension of them.

Now if any shall be here desirous to in∣quire, why such kind of apprehensions, as likewise those impressions that are received from God or good Angels, or evil Spirits, should be more incident to men in their sleeps then when they are waking: Though it may be hard to give so clear an answer unto this doubt, as some would require;

yet this may be something towards a de∣gree of satisfaction, that one reason may be because the soul is then usually fitted thereunto by a twofold advantage. First, By the advantage of the night, whereby it is delivered from those noises and lights, and other objects which are apt to distract the notions, and hinder the intentions of the mind; which may be the reason (as I think it is) that there is no time so fit for study and meditation as the silent night.

And then secondly, Because of the ad∣vantage of sleep, whereby the soul is in a great part delivered from bodily operations, and from the business of the outward Sen∣ces, and from the commerce with external and worldly matters, which puts it as it were into a kind of Sabbath or state of rest; yea, in some sort into a state of separation, though not from the bond of bodily com∣munion, yet from the trouble of Bodily o∣peration in some measure: Now the more quiet the soul is, and the more sequestred from earthly and outward things, the more apt it is to enjoy the benefit of internal light, and of discourse and intelligence from it self, and the better fitted for spi∣ritual commerce either with God himself, or with spiritual Natures. Which may also lead us to understand something to∣ward

a reason why men drawing near their departure,* 1.17 when the Soul is drawing into a separate condition by death, are observe∣ed to be disposed to presage and prophesie, and why people that are deprived of their Sences seem sometimes to fall into fits of prophecying. See for our present purpose what the Scripture saith, Job 33.15,* 1.18 16.17.

To this also may be added, That in the time of sleep, through the Antiperistasis of the cold temper of the night, and by reason of the shutting up of the doors and pores of the Body, the Spirits are like a fire in a close Furnace, more hot and active at least to some purposes, and so more serviceable it may be to internal and spiritual operations and receptions.

But it is time to come to some Rules, and so to draw towards a conclusion of this matter.

That therefore we may know how to carry our selves in this matter as much as may be without offence to God, or hurt to our Souls;

First, Let this be laid down as the foun∣dation, That as many Dreams are to be de∣spised, and some to be rejected, abomina∣ted and repented of: so some are to be ob∣served and regarded, and may be attended

to unto good advantage and benefit. Nam vel omnibus,* 1.19 vel nullis fidem adhibere som∣niis ejusdem est vanitatis, (saith Bald∣win.)

Divine Dreams that come unto us with good testimony that they are such (accord∣ing to the Rules before set down) are to be exceedingly regarded, as coming to us by Gods special, and sometimes extraordinary work of Providence, which must needs be directed unto some weighty and good end,* 1.20 as we must con∣clude, if we either consider the first Mover, which is God; or the Instruments, which are his holy Angels. Such Dreams will challenge our very serious consideration, and diligent care to take notice of those admonitions, encouragements, or what else they offer unto us; and the neglect or contempt thereof cannot be committed without great impiety; and therefore we have not onely a warrant, but an unavoidable and inviolable obligation in point of duty, both in Obedience and Thankfulness, and in point of interest too, in order to the good of our selves or others, to take notice of such Dreams, and to make use of them ac∣cording to their importance and purpose.

Indeed we must first be careful to examine them and try them according to the Rules;* 1.21 and then when we have found them to be such, we may and must regard and make the best, and the fullest, and the holiest use of them we can.

Secondly, We must by no means affect divination by Dreams, or put our selves thereupon having neither warrantahle ex∣ample, nor any precept or allowance in the Word of God, no nor in sound Rea∣son to encourage us thereunto; for this as it is a tempting of God, so it is also a grand practice of superstition, and as learned Mr. Casaubon saith,* 1.22 is little differ∣ent from Witchcraft. And this is amongst those things which are forbidden by God, Deut 18.10.* 1.23 See Jer. 23.26, 27. &c. and 29.8 Where the people are forbidden to hearken to their dreams which they cause to be dreamed, which doth very properly prohibit the affectation of Dreams; and all reliance upon such as are sought after: Indeed this is a ready way to ruine our selves, and to expose our selves to delusions and deceits. If men

(saith Casaubon) give their minds to such things,* 1.24 there is no question that they shall fancy sometimes, nay often much more then there is just ground for. And some∣times it may be somewhat may happen extraordinary;* 1.25 but men, I think (saith he) were better want it by far, if it come by super∣stition, and not by immediate Providence, as (out of doubt) unto some sometimes that are not superstitious. Lessius hath a re∣lation out of Gregory of a certain man that was given much to attend unto Dreams,* 1.26 that he was promised in his Dream that he should live a long time, and when he had laid up great riches for the supply of that long life, which he thought himself assu∣red of, He died suddenly. It is therefore well determined by learned Dr. Sanderson in his Sermon upon Gen. 20. vers. 6

That since Scripture Canon sealed,* 1.27 and the preaching of the Gospel become Oecume∣nial, Dreams and other supernatural revelations as also other things of like na∣ture, as miracles, and whatsoever more immediate and extraordinary manifesta∣tions of the will and power of God have ceased to be ordinary and familiar; so as now we ought rather to suspect delu∣sion in them, then to expect direction from them.

Thirdly, Yet because though God hath now tied us unto the ordinary means and directions of his Word and sound Reason;* 1.28

beyond which we may not expect and against which we may not admit of any other direction (saith the learned Au∣thor last named) as from God, yet he hath nowhere abridged himself of the power and liberty, even still to insinuate unto the sons of men the knowledge of his will, and the glory of his might,* 1.29 by dreams and miracles, &c.

(and let me add) since there is some promise of this unto his Church; if at any time, either in the want of ordinary means, or for the present necessity of the Church or of some part thereof, or for some other just cause perhaps unknown to us, he shall see it-expedient, as these kindes of extraor∣dinary manifestations are not to be af∣fected: so neither when they come with∣out affectation, and bring good and sound appearance of righteous, and prudent and holy importance with them, and are upon trial approved to be from God, are they by any means to be neglected.* 1.30 But we must take heed we give not too easie credit unto them, untill upon due trial they shall appear both in the end whereunto they point, a direct tendency to Gods glory,

and in the means which they propose a conformity to Gods revealed will in his writ∣ten word.

Fourthly, Take another Rule from the last named Author:

That so to observe our ordinary dreams, as thereby to fore∣tel future events, or fore-cast therefrom good or ill luck in the success of our af∣fairs, is a silly, groundless, unwarranted, and therefore unlawful, and a damnable superstition.

Fifthly, As he goes on,

That there is yet to be made a lawful and very profita∣ble use even of our ordinary Dreams, and of the observing thereof both in Physick and Divinity; not at all by foretelling things to come, but by taking from them some reasonable conjecture of the state of our bodies, because the predominancy of hu∣mours, and differences of strength and health, and diseases, and distempers, ei∣ther by Diet or Passion, do cause differ∣ent impressions upon the Fancy; our ordi∣nary Dreams may be a good help to lead us into discoveries both of our natural constitution in time of health and of our diseases in time of sickness. And because our Dreams look for the most part the same way which our secret thoughts in∣cline us; they may be useful to finde out

our sins, and (as he observeth) our master sin.

And to this is agreeable that of Lessius; Si somnia putantur esse ex causâ naturali,* 1.31 licitum est ex illis conjectu∣ram facere de eventis quae ex illâ causâ prae∣venire selent; if Dreams appear to pro∣ceed of a natural cause, it is lawful to make conjectures from them of those events,* 1.32 which are wont to come from such a cause.

Sixthly, Take this from the same Lessius, When Dreams proceed from previous cares and cogitations, they signifie nothing of things to come, but do onely signifie that cause from which they proceed. Yet so they may be useful to us (I may say) to acquaint us the better with our selves, and to admonish us of our sinful and distrustful cares, for our good and reformation.

Seventhly, Let this be observed as a Rule of great concernment; That whatso∣ever may be presented unto us by Dreams or Enthusiasms, or any other way, nay, though by an assured vision (if it were possible) of an innumerable company of heavenly Angels, or with the testimo∣ny of many and great miraculous operati∣ons, that standeth opposite to the dictates and revelations, and rules of God, and his Holy Spirit in the Scriptures, or intendeth

to add any thing thereunto, as a way or means to attain unto salvation, is to be utterly rejected and abhorred as an ac∣cursed delusion, as likewise whatsoever tends to the discharging of us from any duty, or to move us to any impiety, impurity, or to uncharitable or evill thoughts of others without ground, or to any kind of wicked∣ness whatsoever; or to any thing that exceeds the bounds of our peculiar Callings, unless in some extraordinary case or ne∣cessity. See Deut. 13 1, 2.* 1.33 and that nota∣ble Scripture that all Quakers and pre∣tended Enthusiasts may do well to ponder and study Gal. 1.8, 9.* 1.34 Though we, saith St. Paul, or an Angel from heaven preach any other Gospel unto you, or (as it is in the original) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Preach any other thing unto you, besides what ye have received, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let him be accursed, which is repeated again at vers 9. with such an earnest reduplicati∣on, as I think will hardly be found again in all the Book of God; or at least very rarely; which should admonish all to take the more notice of it, it being a Scri∣pture of that weight and force, that is able (if rightly understood and embraced) to o∣ver-throw all pretence of Apostolical Autho∣rity, whsch the Church of Rome boasteth of,

and of Angelical authority, or divine Re∣velation, which is the delusion of the En∣thusiasts of our days, to inforce us to ad∣mit of any thing that is contrary to that saving Truth of the Gespel, which is regi∣stred in the Scripture, and was of old em∣braced by the people of God, or that pro∣poseth any other way unto salvation, then that which is to be found therein.

Eighthly, (which will follow upon the former) All Dreams, and so likewise all pretended Enthusiasms, Inspirations, and Illuminations whatsoever, are to be tried and judged approved, or controuled by the revealed will of Almighty God in his holy Word,* 1.35 as also by the rule of sound Reason and Prudence; and if they bring not a testimonial of conformity thereunto, they are by no means to be received. See Isa. 8.19.

And here by the way, give me leave to take notice of a very evil and unwarrant∣able course that hath been taken up (if I be not mistaken) by too many in these days, and hath received too much coun∣tenance from those that are very highly obliged to the contrary; so that it hath been made the colour of great miscarriages, whilst some have taken upon them to seek un∣to God by fasting and prayer for his directi∣on

and counsel in weighty affairs and concern∣ments; and neglecting to consider or embrace what advice God hath laid down for their case and purpose in his Law, they have sought and expected a return or answer by extraor∣dinary motions and suggestions or inclinati∣ons, which may sort better with their (per∣haps) evill interests and designs. And so whilst they have carried the Idol or stum∣bling block of an evil interest in their heart, and in just judgment from God, are left to receive an answer agreeable thereunto, ei∣ther from their own erring spirit, or the delusion of Satan, they have taken his evill suggestions, or those that have proceeded from their own corruptions (or at least have seemed to take them) for the holy counsel of the Almighty. I am perswaded it would be little less, if at all less pleasing to God for them to go to an Heathen O∣racle, then to go to enquire of God upon such terms. I wish that the serious read∣ing and meditation of the eleven first verses of Ezek 14.* 1.36 might be rightly under∣stood, and made good use of for the refor∣mation of this and such-like great miscar∣riages.

Ninethly, As all wicked Dreams are to be abominated, and some to be earnestly repented of, which flow from our own

corrupt inclinations and affections. So vain, and foolish, impertinent, confused Dreams (such as Dr. Jackson saith arise from the Garboiles of the fantasie,* 1.37 and of which he thinks that of Ecclesiasticus 34.1, 2, 3. is most true) are to be sleghted, and those that move unto superstitious fears, that would discourage from trust in God, or from our chearful walking with him in duties.

But yet lastly, Those Dreams that with∣out affectation offer themselves unto us in a sober and calm temper, and are of a wise and orderly, of a just and pure, of an holy and religious frame and method, not contradictory, but consonant to the holy word of God, and sound Reason, and tend to nothing but that which is just and holy, within the bounds of our Vocation, and to the glory of God. especially when they come so clothed with opportunity and circum∣stance as that they conduce to the encou∣ragement or promotion of any good work that belongeth unto us, or that God hath undertaken, or is doing upon us, or by us upon others; or of any good and graci∣ous design in hand, or to the taking us off from any sinful doubts, sloth or impedi∣ments,

that lie opposite thereunto, and lie open to any such holy and prudent in∣terp••etation, as they may well be presumed to come from God, especially falling out in extraordinary matters, or for the setting forward of more then ordinary designs; so they are to be prudently regarded and weighed, so as to take encouragment and admonition from them, and sometimes they may inti∣mate unto us things that are to come.

Notes

• * 1.1

  Jude 8.
• * 1.2

  Jer. 23.25, to 28. Be a in Epist. Jud. Isa. 56.10
• * 1.3

  Causab. of En∣thusiasm
• * 1.4

  Less. de justitiâ, l. 2. c. 45. dub. 9.
• * 1.5

  Lessius de justitiâ l. 2. c. 43. dub. 8.
• * 1.6

  Mat. 1.20 Matth. 2.13, 19.
• * 1.7

  Gen. 37. Gen. 40. Gen. 41. Dan. 2.
• * 1.8

  Gen. 31.10.
• * 1.9

  Act. 16.9
• * 1.10

  Judg. 22, &c. Gen. 20. Gen. 31.24.
• * 1.11

  Baldwin. l. 3. c. 6. de cas. cons. circa divinati∣onem.
• * 1.12

  Less. de justitiâ, l. 2. c. 45. dub. 8.
• * 1.13

  See Coe∣lius Rho∣dig. l. 27. antiqua∣rum le∣ctionum.
• * 1.14

  See Hip∣pocrat. de insomni∣is. Galen de praesagio ex insom∣niis.
• * 1.15

  See Ga∣len l. 3. de lco. male affectis c. 4.
• * 1.16

  Opus na∣turae, opus intelli∣gentiae, See Ca∣saub. of Enthus.
• * 1.17

  See Ca∣saub. of Enthus.
• * 1.18

  Job 33.15, 16, 17
• * 1.19

  Baldw. de cas. cons. circa di∣vinatio∣nem, l. 3. c. 6.
• * 1.20

  Filliucius Quaest. Moral. Tract. 24. c. 5. n. 121. Sanctum & ne∣cessarium esse fidem adhibere divinis som∣niis patet, quia quomo∣docun{que} Deus loquatur, fides ei adhibenda est.
• * 1.21

  Filliuc. ib. Ʋt his som∣nis fides adhibeatur, duo necessaria sunt; pri∣mo ut sufficienter con∣stet Deum vel ejus An∣gelum esse Auctorem ejus. Secundum, ut sig∣nificatio somni aperta sit.
• * 1.22

  Casaub. of En∣thusias.
• * 1.23

  Filliuc. ib. Non licet futurorum, seu occul∣torum cognitionem de∣siderare per somnia, nisi urgens necessitas & ratio occurrat, vel nisi id fiat ex instinctie Sp. S.
• * 1.24

  Casaub. of En∣thusiasm ch. 4.
• * 1.25

  Lessius de justi∣tiâ, l. 2. c. 45. dub. 8.
• * 1.26

  Greg. l. 4. dial c. 49
• * 1.27

  Dr. San∣derson's Sermon Gen. 20.6.
• * 1.28

  Dr. San∣derson ibid.
• * 1.29

  Joel 2. Act. 2.
• * 1.30

  Sander∣son ubi supra.
• * 1.31

  Lessius de justitiâ l. 2. c. 45. dub. 8.
• * 1.32

  Lessius ubi supra
• * 1.33

  Deut. 13.1, 2.
• * 1.34

  Gal. 1.8, 9.
• * 1.35

  Isa. 8.19.
• * 1.36

  Eze. 14.1. to 11.
• * 1.37

  Dr. Jackson in his ΜΑΡΑΝΑΘΑ or Commentaries upon Christs ses∣sion at the right hand of God, &c. Sect. 3. ch. 9. sect. 11 Eccles. 34.1, 2, 3.