A treatise of dreams & visions wherein the causes, natures, and uses, of nocturnal representations, and the communications both of good and evil angels, as also departed souls, to mankind. Are theosophically unfolded; that is according to the Word of God, and the harmony of created beings. To which is added, a discourse of the causes, natures, and cure of phrensie, madness or distraction. By Tho. Tryon, student in physick.
Tryon, Thomas, 1634-1703.
1689
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A treatise of dreams & visions wherein the causes, natures, and uses, of nocturnal representations, and the communications both of good and evil angels, as also departed souls, to mankind. Are theosophically unfolded; that is according to the Word of God, and the harmony of created beings. To which is added, a discourse of the causes, natures, and cure of phrensie, madness or distraction. By Tho. Tryon, student in physick.
Tryon, Thomas, 1634-1703.
[14], 299, [5] p.
s.n.,
[London :
1689]
Imprint from Wing.
With six preliminary contents leaves and two final advertisement leaves..
Some pages stained.
Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
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eng
Dreams -- Early works to 1800.
Dreams -- Religious aspects -- Christianity -- Early works to 1800.
Visions -- Early works to 1800.
Mental illness -- Early works to 1800.
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A
TREATISE
OF
Dreams
&
Visions
,
WHEREIN
The
Causes
,
Natures
,
and
Vses
,
of
Nocturnal
Representations
,
and
the
Communications
both
of
Good
and
Evil
Angels
,
as
also
departed
Souls
,
to
Mankind
.
Are
Theosophically
Vnfolded
;
that
is
,
according
to
the
Word
of
God
,
and
the
Harmony
of
Created
Beings
.
Night
unto
Night
sheweth
Wisdom
,
Psal.
19.
2.
To
which
is
added
,
A
Discourse
of
the
Causes
,
Natures
and
Cure
of
Phrensie
,
Madness
or
Distraction
.
By
Tho.
Tryon
,
Student
in
Physick
.
THE
CONTENTS
,
OR
CHIEF
HEADS
of
the
Two
Ensuing
Treatises
.
Of
Dreams
.
Chapter
1.
IS
by
Way
of
Introduction
,
shewing
the
Difficulty
of
this
Werk
;
it
s
Usefulness
both
in
Physick
,
morral
Phylosophy
and
Divinity
.
Objections
against
the
Observations
of
Dreams
,
Distinguish'd
and
Answered
.
Those
that
have
hitherto
Treated
of
this
Subject
,
have
done
it
imperfectly
,
because
they
understood
not
the
true
Radix
of
Dreams
.
The
Vain
or
Superstitious
Conceits
of
many
People
about
their
Dreams
,
no
Argument
but
a
Wise
and
Good
man
may
still
regard
his
,
with
great
profit
to
himself
.
from
Page
1.
to
P.
11.
Chapter
2.
Gives
a
Definition
of
Sleep
,
and
shews
its
Causes
,
Natures
and
End.
The
Mischief
when
't
is
too
long
.
Also
a
plain
Description
of
the
Nature
and
Vses
of
the
inward
Sence's
Faculties
of
man.
Viz.
the
common
Sence
,
Phantasi●
,
Iudgment
,
Memory
,
and
where
each
of
them
Reside
.
Why
we
sometimes
remember
our
Dreams
,
and
sometimes
not
.
Of
those
that
Talk
,
Rise
,
Walk
,
&c
in
their
sleep
;
the
Causes
thereof
,
and
how
to
prevent
it
;
as
also
of
those
that
are
troubled
with
the
Night-Mare
;
its
Causes
and
Cure.
from
Pag.
11
,
to
26.
Chapter
3.
Layes
open
the
general
Cause
or
Radix
of
Dreams
,
whence
they
are
derived
;
viz.
from
the
ever
active
property
of
the
Soul
,
that
really
we
never
sleep
without
Dreaming
,
and
the
reasons
why
we
do
not
sometimes
perceive
it
.
That
there
is
no
standing
still
in
the
ways
of
God
or
Nature
;
whence
occasionally
is
discoursed
,
why
young
Converts
,
very
zealous
at
first
,
do
afterwards
decay
in
Grace
and
Knowledge
:
the
Advantages
of
being
sober
and
serious
,
and
pressing
on
after
greater
Acquisitions
and
Attainments
.
from
Pag.
26.
to
p.
47.
Chapter
4.
Treats
of
the
Causes
of
Dreams
more
particularly
;
where
seven
Causes
are
assigned
:
viz.
1st
.
The
Constitution
.
2dly
,
The
Profession
or
Course
of
Life
.
3dly
,
The
influx
of
the
Planets
.
4thly
,
Diet
or
Medicine
.
5thly
,
Evil
Spirits
.
6thly
,
Good
Spirits
and
Angels
.
7thly
,
and
lastly
,
Extraordinery
Visions
from
God
;
all
which
are
severally
●andled
,
and
the
whole
reduced
into
a
threefold
Radix
;
viz.
either
1.
from
the
outward
Principle
of
this
World
;
or
2.
from
the
dark
wrath
,
or
3.
from
the
friendly
Divine
Principle
of
Gods
L●ve
and
Light
:
and
how
by
your
Dreams
you
may
know
which
of
these
three
Principles
do
predominate
in
your
Souls
;
with
a
distinction
of
the
several
kinds
of
Dreams
,
arising
from
each
Compl●xion
,
Sangnine
,
Cholerick
,
Melancholy
and
Phlegmatick
;
as
a●so
,
of
those
that
flow
from
each
of
the
seven
Planets
from
Pag.
47.
to
p.
58.
Chapter
5.
Contains
a
deep
and
serious
Discourse
;
proving
that
Dreams
are
a
Figure
or
Resemblance
of
the
Condition
of
Souls
after
Death
.
The
representations
in
Dreams
are
real
to
the
Soul
,
whilst
we
sleep
,
tho
they
seem
fantasti●k
to
us
after
we
wake
,
by
reason
of
the
vast
difference
between
the
material
and
immaterial
Worlds
.
from
Pag.
58.
to
p.
68.
Chapter
6.
Shows
how
departed
Souls
Communicate
with
persons
living
,
in
Dreams
,
and
sometimes
in
Apparitions
.
What
kind
of
Bodies
such
Apparitions
have
,
and
whence
taken
.
How
long
such
Bodies
can
endure
.
Burning
of
dead
Bodies
a
means
to
prevent
the
appearing
of
their
Spirits
,
and
why
.
An●cessary
Note
for
Midwives
.
That
it
is
casier
for
departed
Souls
to
communicate
with
us
in
Dreams
,
then
by
Apparitions
.
Here
is
likewise
discoursed
of
the
Commnnications
of
Angels
with
men
.
How
Spirits
either
good
or
evil
are
attracted
by
sympathy
or
simile
,
and
their
effects
,
whence
the
vanity
of
mens
imaginations
and
desires
do
in
a
great
measure
proceed
from
Pag.
68.
to
p.
89.
Chapter
7.
Treats
particularly
of
the
Offices
rendred
to
men
by
good
Angels
.
The
Ground
of
min●
Thoughts
&
Actions
.
The
Shapes
wherein
good
and
bad
Angels
appear
,
and
the
Reasons
thereof
.
from
Pag
89.
to
p.
125.
Chapter
8.
Rehearses
in
order
several
Scripture-Examples
and
Testimonies
touching
Dreams
,
and
discants
thereon
;
illust
rating
thereby
many
difficult
Texts
.
from
Pag.
125.
to
p.
143.
Chapter
9.
Discourses
of
Angels-Guardians
of
Countries
,
and
particular
Persons
,
and
their
Offices
towards
men
,
mentioned
in
Scripture
;
and
how
men
do
conciliate
their
assistance
(
not
by
invocation
or
worship
,
which
is
not
due
to
them
)
but
by
simile
,
as
they
increase
in
Faith
,
Holiness
and
Innocency
from
Pag.
143.
to
p.
176.
Chapter
10.
Why
man
cannot
communicate
with
Spirits
in
his
outward
Sences
,
but
in
Dreams
and
Extasies
.
It
also
treats
of
strange
material
Figures
represented
,
Calls
heard
,
Blows
received
,
and
the
like
before
Death
.
Of
middle
Spirits
.
Against
telling
of
Dreams
.
Why
Dreams
are
always
represented
in
coopereal
Forms
,
and
in
what
sence
mens
Works
are
said
to
follow
them
after
death
.
from
Pag.
176.
to
p.
202.
Chapter
11.
Offers
reasons
why
we
are
not
to
think
that
these
Communications
from
good
Ange●s
by
Dreams
,
and
the
like
,
so
frequent
in
former
times
,
are
not
now
wholly
ceased
.
Together
with
the
Reasons
why
the
same
〈◊〉
are
so
Rare
and
Seldom
.
from
Pag.
202.
to
p.
219.
Chapter
12.
The
causes
why
Dreams
are
always
represented
actually
present
.
As
also
of
the
means
tending
to
promote
intellectual
Communications
,
the
Excellency
of
Temperance
,
and
a
regular
Diet
,
and
sober
vertuous
course
of
Life
;
and
that
it
doth
mighly
advance
true
significant
and
profitable
Dreams
,
and
helps
to
make
an
honest
useful
Emprovement
thereof
.
Also
a
Conclusion
of
the
whole
,
exhorting
to
Piety
,
Holiness
and
Innocency
.
from
Pag.
219.
to
p.
249.
Of
Madness
Section
1.
DEfines
the
several
sorts
of
Distraction
,
that
the
same
ariseth
not
so
much
from
Excess
of
any
of
the
Humors
,
as
from
irregular
Passions
of
the
mind
,
and
poysonous
Ferments
.
Pag.
249
,
250
,
251.
Section
2.
The
particular
Passions
most
apt
to
cause
it
Pag.
251
,
252
,
253.
Section
3.
The
maner
how
they
disorder
the
Soul
Pag.
253
,
254
,
255
,
256.
Section
4.
Pride
the
general
cause
of
several
sorts
of
Madness
.
Pag.
256
,
257
,
258.
Section
5.
Madness
is
a
bringing
forth
of
all
conceptions
or
imaginations
,
as
fast
as
they
arise
,
without
any
choice
.
from
Pag.
258.
to
p.
261.
Section
6.
They
have
no
Vail
to
cover
or
disguise
themselves
with
.
Pag.
261
,
262.
Section
7.
Most
of
the
actions
of
men
are
worse
,
and
more
mischievous
and
silly
,
then
those
of
common
Madmen
;
proved
by
particular
instances
.
from
Pag.
262
to
p.
267.
Section
8.
The
several
species
of
Madness
;
and
how
by
their
Carriage
you
may
know
what
Principle
is
most
predominate
in
each
.
Pag.
267
,
258
,
269.
Section
9.
A
description
of
Madness
,
according
to
the
seven
Planets
,
that
the
Stars
,
especially
the
Moon
has
great
Power
over
such
distemper'd
People
.
from
pag.
269.
to
p.
274.
Section
10.
The
humours
of
Drunkenness
and
Phrensie
compared
.
from
Pag.
274.
to
p.
279.
Section
11.
Why
Mad
people
are
stronger
,
and
can
endure
more
Cold
and
Hunger
,
then
when
in
their
Sences
.
from
Pag.
279.
to
p.
284.
Section
12.
Of
the
Original
Seat
or
Spring
of
Madness
in
the
Body
,
that
it
is
the
Spleen
which
first
disorders
the
Brain
.
Pag.
284
,
245
,
286.
Section
13.
Of
External
Causes
of
Madness
,
as
by
the
bite
of
a
mad
Dog
,
eating
Jarantula
,
Hanbane
,
and
the
like
.
Pag.
286
,
287
,
288.
Section
14.
Of
the
Cure
of
Madness
,
why
no
more
succesfuls
Humble
Advice
to
the
Governors
of
Bethlem
,
to
restrain
their
Officers
from
admitting
swarms
of
people
to
come
in
and
prate
with
the
poor
distracted
people
;
showing
the
several
mischiefs
thence
arising
,
and
intimation
of
the
right
method
of
Cure.
from
P.
288.
to
p.
296.
Section
15.
A
fine
Experiment
of
Curing
such
as
are
bitten
by
a
mad
Dog
,
recommended
to
Tryal
in
all
other
sorts
of
inveterate
Madness
:
And
Concludes
,
with
advice
for
preventing
disorders
of
mind
.
Pag.
296
,
297
,
298
,
299.
A
DISCOURSE
OF
Dreams
AND
Uisions
,
&c.
The
INTRODUCTION
,
Shewing
the
Difficulty
,
and
yet
Vsefulness
of
this
Subject
;
and
how
Imperfectly
the
same
has
hitherto
been
Handled
by
Others
.
THE
matters
we
propose
to
handle
in
this
Treatise
,
are
abstruce
,
various
,
profound
and
mysterious
,
since
man
has
so
far
Eclipsed
those
glorious
Intell●ctual
Beams
planted
in
his
nature
by
the
Father
of
Lights
;
since
he
has
interposed
such
a
Chaos
of
gross
Imaginations
and
Earthly
Affections
,
and
Clouds
of
Bituminous
Smoke
,
fetcht
from
the
Infernal
pit
,
so
that
he
seems
altogether
inveloped
with
a
pithy
Darkness
,
Dismal
as
that
of
Egypt
,
which
might
be
felt
,
and
is
forced
(
as
the
Prophet
speaks
)
to
grope
even
at
noonday
,
being
become
almost
an
utter
stranger
to
himself
,
and
all
the
marvellous
Works
of
his
Creator
,
insomuch
that
the
most
Towering
Mortals
,
that
call
themselves
Philosophers
,
feed
their
halffamisht
Intellectuals
with
Airy
Notions
,
instead
of
Solid
Speculations
;
blunder
on
,
Hoodwinckt
by
Tradition
,
in
a
constant
flesh-pleasing
Road
of
Error
,
and
a
Contentious
Sophistry
of
Words
,
whilst
in
Truth
,
they
know
nothing
,
as
they
ought
to
know
of
Themselves
or
their
Maker
;
of
the
principals
themselves
are
composed
of
,
or
what
makes
them
Men
;
much
less
are
they
acquainted
with
the
Sympathetical
Harmony
of
the
Vniverse
,
that
true
Musick
of
the
Sphears
,
that
Golden
Chain
which
unites
Heaven
and
Earth
;
nor
indeed
do
they
ken
the
Reason
of
the
most
obvious
operations
of
Nature
.
Now
't
is
no
wonder
if
a
Discourse
of
such
sublime
Subjects
,
as
the
Entertainments
of
our
Souls
(
during
the
Body's
Noctural
Repose
)
when
they
having
shaken
off
for
a
time
the
Fetters
of
the
Senses
,
are
upon
the
Wing
,
in
the
Suburbs
of
Eternity
;
of
the
secret
Intercourses
of
Spirits
with
Humanity
,
and
the
wonderful
Communications
of
the
divine
Goodness
to
his
Servants
in
Dreams
and
Uisions
'T
is
nothing
strange
,
I
say
,
if
such
discourses
seem
very
uncouth
and
extravagant
to
their
unprepared
Apprehensions
;
nor
is
it
unlikely
,
that
(
as
pride
is
always
a
Companion
of
Self
Conceited
Ignorance
)
they
should
scoff
at
and
deride
the
very
mention
of
such
things
with
the
highest
Contempt
.
But
as
we
write
not
to
such
Spirits
,
that
like
the
deaf
Adder
,
will
not
hear
the
Voice
of
the
Charmer
charm
he
never
so
wisely
,
people
full
of
themselves
,
that
is
of
Noise
and
Vanity
;
so
●o
the
meek
and
modest
souls
,
that
in
humility
daily
wait
at
the
Gates
of
Wisdom's
Temple
,
have
some
hopes
th●●
this
discourse
may
be
bo●●
acceptable
,
and
in
some
kind
useful
.
I
acknowledge
,
't
is
very
difficult
,
and
〈◊〉
to
be
undertaken
by
such
a
●●ak
unlearned
〈◊〉
by
Worm
;
't
is
〈◊〉
therefore
〈…〉
Confidence
of
Self-Strength
,
Wisdom
or
Knowledge
〈◊〉
by
,
through
and
under
the
Assistance
of
that
illuminating
Spirit
whic●
reveals
Secrets
to
Babes
,
and
giveth
both
the
will
and
the
deed
,
tha●
I
with
fear
and
trembling
begin
th●
d●quisition
,
according
to
the
proportion
of
Light
he
hath
,
or
shall
be
pleased
to
grant
unto
me
;
and
therefore
as
the
wise
and
holy
A●●ients
commend
every
important
Enterprize
with
Humble
Pra●ers
(
for
the
fear
of
the
Lord
is
alwayes
the
beginning
of
Wisdom
)
so
with
an
in●ire
Resignation
,
on
the
ben●●●
knees
of
my
soul
,
at
his
adorable
Foo●stool
,
I
beseech
His
All-suffi●iency
to
supply
my
Weakness
,
His
Truth
to
sustain
my
Error
,
His
Wisdom
to
enlighten
my
Dulness
and
Ignorance
,
that
I
may
,
in
some
measure
,
comprehend
and
explain
those
condite
Misteries
,
and
the
knowledge
thereof
encreasing
,
be
serviceable
to
his
Glory
,
and
the
profit
of
those
that
fear
his
name
,
and
desire
to
live
unto
him
,
and
be
partakers
of
his
blessed
Kingdom
of
Love
and
Glory
.
Yet
it
is
not
unlikly
that
som
good
and
very
well-meaning
p●rsons
being
sway'd
with
popular
opinions
,
and
possessed
with
certain
narrow
principles
,
which
they
have
long
imb●b'd
,
without
ever
throughly
examining
,
or
so
much
as
inquiring
into
;
nay
,
never
in
their
Lives
haying
deliberately
thought
upon
the
nature
of
the
things
here
treated
of
,
may
think
our
pains
very
superfluous
,
and
that
the
whole
subject
of
Dreams
is
altogether
Vanity
,
or
perhaps
,
as
some
may
conceive
Superstitious
,
and
unlawful
to
be
taken
notice
of
.
But
if
these
honest
souls
will
be
pleased
but
to
consider
,
First
,
That
Physitians
generally
agree
,
that
the
natural
temperament
or
complexion
,
and
consequently
many
times
the
secret
Diseases
of
persons
are
as
soon
,
or
better
found
out
by
their
Dreams
,
than
by
any
outward
signs
.
Secondly
,
That
since
the
Heart
of
man
is
deceitful
above
all
things
,
therefore
for
him
that
would
truly
know
himself
,
it
has
by
wise
Doctors
of
Morality
been
always
advised
to
take
notice
(
amongst
other
things
)
of
his
usual
Dreams
,
there
being
scarce
any
thing
that
more
discovers
the
secret
bent
of
our
minds
and
inclinations
to
Vertue
or
Vice
,
or
this
or
that
particular
Evil
,
as
Pride
,
Covetousness
,
Sensuality
or
the
like
,
then
these
nocturnal
sallies
and
reaches
of
the
Soul
,
which
are
more
free
&
undisguis'd
,
&
with
less
reserve
than
such
as
are
manifested
when
we
are
awake
.
Thirdly
,
If
they
shall
call
to
mind
(
which
I
more
especially
advise
them
to
do
)
that
as
Dreams
are
one
of
the
clearest
natural
Arguments
of
the
Immortality
of
our
Souls
,
so
they
were
one
of
the
usual
wayes
,
whereby
God
vouchsafed
of
old
to
Reveal
his
commands
and
secrets
to
the
Prophets
and
holy
men
;
and
that
it
is
one
of
his
gracious
promises
,
touching
the
Glory
and
fuller
manifestations
of
the
Gospel
dispensation
,
that
then
their
young
men
should
See
Visions
and
their
old
men
Dream
Dreams
.
And
if
withall
they
shall
without
prejudice
read
over
what
we
have
candidly
written
touching
all
these
Considerations
,
and
many
other
Remarkable
matters
relating
thereunto
in
the
following
Treatise
.
When
,
I
sa●
,
in
a
true
Light
they
have
seriously
laid
to
heart
all
this
,
I
am
apt
to
think
they
may
find
cause
to
entertain
other
Conceptions
,
and
more
favourable
Sentiments
,
and
judge
this
hitherto
too
much
neglected
study
well
worthy
of
their
future
Regards
:
I
call
it
neglected
study
;
for
though
not
few
of
the
Antients
,
and
some
of
latter
times
have
written
concerning
Dreams
,
as
Aristole
,
Themistius
,
Artimedorus
,
Carden
,
&c.
yet
did
they
not
sufficiently
comprehend
the
true
Nature
,
Sourse
,
Original
or
Radix
thereof
,
nor
the
real
Distinctions
that
are
to
be
made
of
them
,
and
whence
each
kind
do
proceed
;
but
have
treated
of
the
same
so
Darkly
,
and
at
Random
,
with
so
little
assurance
and
probability
,
that
amongst
a
Thousand
Significations
by
them
assigned
,
we
shall
hardly
find
two
or
three
true
,
having
no
more
sollid
Root
or
Experience
for
what
they
advance
,
then
Conjectures
or
Imaginations
,
whereof
they
have
made
large
Volumns
,
which
do
but
r●nder
those
that
mind
them
,
more
anxious
and
perplexed
than
before
.
And
though
abundance
of
ignorant
People
(
foolish
Women
,
and
Men
as
weak
)
have
in
all
Times
,
and
do
frequently
at
this
day
make
many
ridiculous
&
superstitious
Observations
from
their
Dreams
,
which
for
the
most
part
arising
from
the
meer
sensitive
brutish
nature
,
do
indeed
signifie
no
more
than
those
of
Beasts
(
as
we
shall
more
fully
demonstrate
in
the
following
discourse
)
yet
still
the
Essential
nature
and
use
of
Dreams
,
may
justly
be
said
to
be
neglected
,
because
instead
thereof
,
vain
and
idle
notions
are
imbraced
,
just
as
if
a
body
should
go
to
chop
with
a
Saw
,
or
to
saw
with
an
Ax
;
he
uses
indeed
those
Instruments
,
but
absurdly
,
and
to
no
purpose
but
his
own
Detriment
.
And
yet
ought
not
this
common
abuse
of
misconstrued
Dreams
,
at
all
to
derogate
from
the
worth
of
the
thing
it self
,
duly
regulated
,
any
more
than
because
some
men
are
drunk
,
therefore
we
shuld
with
Licurgus
,
cut
down
all
Vines
;
or
because
many
greedy
people
surfeit
themselves
with
Victuals
,
or
rashly
prejudice
their
Health
,
by
Tampering
with
Medicines
they
do
not
understand
,
therefore
we
should
abandon
Food
,
and
all
sorts
of
Physick
,
'T
is
certain
every
thing
has
two
Handles
;
and
so
much
is
man
degenerated
,
that
he
generally
lays
hold
on
the
worst
.
Thus
he
turns
Religion
into
Superstition
,
and
the
most
useful
things
into
the
most
destructive
.
But
all
this
still
happens
through
his
own
ill
conduct
&
Error
.
CHAP
II.
Of
Sleep
,
its
Causes
and
Natures
:
The
internal
Senses
described
:
With
a
digression
touching
those
that
walk
in
their
Sleep
;
as
also
of
the
disease
commonly
called
,
The
Night-Mare
.
TO
Discourse
Effectually
of
Dreams
,
it
will
be
requisit
to
premise
some
brief
Considerations
touching
Sleep
,
which
is
the
stage
whereon
those
Phantasms
and
Representations
are
acted
,
and
the
time
in
which
our
souls
are
taken
up
with
the
business
of
Dreams
.
Sleep
is
the
natural
Rest
of
a
living
Creature
,
or
a
partial
temporary
Cessation
of
animal
Astions
,
and
the
functions
of
the
external
Senses
,
caused
(
immediately
)
by
the
weakness
of
the
Animal
Faculty
,
proceeding
from
a
sweet
and
stupif●ing
Vapour
,
arising
from
the
Concoction
and
Digestion
of
the
Alimentary
Food
Exhaled
from
the
Stomach
,
and
thence
ascending
to
the
Brain
and
matering
and
bedewing
it
with
un●tious
Fumes
whereby
the
operations
of
the
Senses
are
for
a
time
obstructed
,
to
the
end
the
powers
both
of
the
Mind
and
Body
may
b●
re●ruited
,
refreshed
and
strengthened
.
But
besides
the
Exhalations
from
the
Concoction
of
the
Food
received
,
and
the
native
frigidity
(
or
coolness
)
of
the
Brain
,
congealing
those
exhaled
Vapours
,
there
are
many
accidental
Causes
,
which
by
consuming
the
Spirits
,
occasion
Sleep
,
as
overmuch
Labor
,
Weariness
,
immoderate
Heat
,
intense
Cold
,
overmuch
Evacuation
;
things
which
pleasingly
amuse
or
charm
the
Spirits
,
as
Musick
,
the
murmurs
of
soft
falls
of
Waters
,
profound
Cogitations
,
Darkness
,
or
the
departure
of
the
Sun
from
our
Horizon
;
for
all
Light
is
both
active
and
actuating
;
so
the
Sun
being
the
Vehicle
or
mage
of
ntellectual
Light
,
and
Fountain
of
Li
ht
Natural
,
not
only
heats
and
vi●●●ies
,
and
communicateth
a
certain
briskness
and
cheerfulness
to
all
Creatures
by
his
presence
,
but
also
by
the
consequence
of
his
with-drawing
,
or
absence
,
strikes
a
certain
occult
and
dolesom
sense
of
sadness
on
the
spirits
of
all
animated
Creatures
,
by
reason
of
the
defect
of
his
exhilirating
Beams
:
Lastly
,
There
are
certain
stupifying
Medicaments
drawn
from
Somniferous
Herbs
and
Plants
of
the
Vegetable
Kingdom
,
as
Poppies
,
Lettice
,
Opium
,
and
the
like
,
which
are
easily
able
by
their
vapourous
Quality
to
overcom
the
Brain
,
and
thence
occasion
Sleep
.
Whence
it
appears
that
the
material
Cause
of
Sleep
is
a
vapour
exhaling
and
ascending
the
Bra●n
,
which
vapour
sometimes
proceeds
from
diseased
corrupted
Humours
,
and
then
the
Sleep
is
not
natural
,
but
unsound
,
troublesom
,
&
the
symtom
of
a
disease
.
The
natural
vapour
is
that
which
either
ariseth
from
the
Concoction
of
the
aliment
in
the
Stomach
,
which
generally
causeth
a
man's
first
Sleep
,
which
therefore
is
more
sound
,
deep
and
vehement
,
by
reason
of
the
more
gross
Exhalations
,
and
more
turbulent
,
by
reason
of
the
impurity
of
the
vapours
,
or
else
't
is
the
Ebullition
,
or
Boyling
up
of
the
more
fervid
Blood
,
which
commonly
causeth
morning
Sleeps
,
which
are
more
sweet
,
light
and
apt
for
Dreams
,
by
reason
of
the
more
pure
vapours
,
and
the
more
rare
and
perlucid
Exhalations
;
but
when
the
same
is
too
long
continued
,
't
is
apt
to
fill
the
head
with
vapours
,
which
being
so
over
filled
,
is
disturbed
,
and
Akes
,
and
occasions
Rhumes
,
Catarhs
,
Consumption
of
the
Lungs
,
and
many
other
inconveniencies
,
which
all
people
should
take
special
notice
of
,
and
endeavour
to
prevent
,
especially
the
nice
and
Sloathfull
Dames
of
the
Female
Sex
,
who
both
by
their
Constitution
and
want
of
Exercise
,
and
ill
customs
in
this
kind
,
do
more
abound
with
moist
Humors
,
and
consequently
are
more
obnoxious
to
those
Mischiefs
.
The
Form
of
Sleep
consists
in
a
free
and
willing
cessation
of
the
external
Sences
;
for
when
the
first
Censorium
(
which
is
called
the
Organ
of
the
common
Sense
)
is
bound
and
obstructed
with
a
soporiferous
vapour
,
the
external
Actions
of
the
animal
Functions
cease
.
Here
is
to
be
noted
,
that
as
the
outward
Senses
are
Five
in
number
,
viz.
Seeing
,
Hearing
,
Feeling
,
Tasting
and
Smelling
,
of
which
,
if
any
one
remain
free
,
and
not
affected
,
sleep
cannot
be
perfect
,
as
where
any
one
of
them
,
in
a
person
that
has
the
use
of
them
all
,
happens
to
be
affected
,
such
person
cannot
be
said
to
be
composedly
vigilent
:
So
there
are
also
Four
other
Senses
,
called
Internal
,
because
feared
within
the
Brain-pan
,
and
whose
objects
are
not
only
the
species
of
things
present
,
but
they
perceive
the
sensible
species
of
things
absent
,
past
,
and
to
come
.
1st
,
The
first
,
called
the
common
Sense
,
where
all
the
diverse
Objects
apprehended
,
or
rather
communicated
by
the
outward
Senses
,
are
assembled
,
and
gathered
together
,
to
the
end
they
may
afterwards
be
compared
,
distinguished
and
discerned
the
one
from
the
other
,
which
the
particular
Senses
could
not
do
,
being
every
one
attentive
to
his
proper
object
,
and
not
able
to
take
cognizance
thereof
,
or
of
his
Companion
;
for
to
speak
properly
,
we
know
not
what
we
see
simply
by
our
Eyes
,
or
hear
by
our
Ears
,
but
by
our
common
Sense
,
which
judgeth
rightly
thereof
,
the
other
being
but
the
Organs
to
bring
the
representations
of
things
thither
to
be
censured
and
judged
of
,
whence
properly
all
their
Objects
and
Offices
may
be
said
to
be
his
.
2dly
,
The
Phantasie
doth
more
fully
examine
the
species
perceived
by
the
common
Sense
,
whether
of
things
present
or
absent
,
keeping
them
longer
,
and
thence
making
new
and
compounded
Images
or
Conceits
of
its
own
.
Its
Objects
are
,
all
the
species
communicated
thereunto
by
the
common
Sense
,
whereby
(
especially
in
the
Melancholy
People
)
▪
it
fancies
many
other
things
,
as
Centaurs
,
Chimaera's
,
and
a
thousand
odd
Forms
which
never
really
had
beeing
in
the
Nature
of
Things
;
yet
it
is
to
be
noted
that
the
parts
thereof
must
alwayes
consist
of
such
thing
of
which
we
have
seen
,
read
,
or
heard
of
,
it
is
(
or
ought
to
be
)
in
men
Govern'd
or
regulated
by
Reason
,
but
in
Beasts
●t
seems
to
be
the
highest
Faculty
●●eir
nature
is
endued
with
.
3.
Iudgment
(
or
Reason
)
is
a
Superious
Faculty
in
man
,
appointed
to
Rule
over
all
the
rest
,
the
Guide
of
Actions
,
or
judge
of
the
little
world
,
to
approve
of
what
is
good
,
and
reject
what
is
Evil.
4.
Memory
is
a
Retentive
Faculty
of
the
Soul
,
whose
Office
is
to
Register
up
all
the
species
which
the
other
senses
have
introduced
,
that
they
may
be
forth-comming
,
or
ready
when
occasion
shall
serve
,
or
they
are
called
for
by
the
Phantacy
or
Reason
;
whence
some
to
illustrate
the
use
of
all
these
powers
,
have
compared
them
to
a
Court
of
Iudicature
,
the
outward
Senses
being
as
Solicitors
that
bring
the
Causes
;
the
Common
Sense
,
as
the
Master
of
Requests
,
who
receives
all
their
Informations
;
the
Phantacy
like
the
Lawyers
and
Advocates
,
that
bandy
the
business
to
and
fro
in
sever●l
forms
,
with
a
deal
of
noise
and
b●ffle
Reason
,
as
the
Iudge
,
that
having
calmly
heard
each
parties
Pretentions
,
pronounces
,
an
upright
Sentence
;
and
Memory
as
the
Clark
records
the
whole
proceedings
.
Whether
these
several
Faculties
have
distinct
Seats
,
or
Cells
in
the
Brain
,
has
been
much
disputed
by
Anatomists
,
Physitians
and
Philosophers
:
The
great
Argument
of
thos●
that
would
have
it
so
,
is
that
't
is
certain
by
Experience
(
which
they
confirm
by
many
Instances
)
that
sometimes
one
of
these
may
be
hurt
,
and
the
other
remain
found
,
as
that
the
Phantacy
may
be
impared
,
yet
both
Iudgment
and
Memory
remain
unhurt
:
The
Iudgment
cract
,
yet
Phantacy
and
Memory
active
,
and
the
Memory
Spoilt
,
yet
Phantacy
and
Iudgment
(
as
to
things
present
)
good
.
But
as
in
the
Stomach
by
several
distempers
,
several
Faculties
are
hurt
,
as
by
moist
diseases
,
the
Retentive
;
by
dry
,
the
digestive
;
and
yet
it
will
not
thereupon
follow
,
the
digestive
and
Retentive
have
distinct
Organs
or
Seats
;
So
it
may
possibly
happen
in
these
Faculties
of
fle
Brain
,
without
assigning
to
each
a
distinct
Cell
,
though
the
common
Opinion
(
and
for
ought
I
know
it
may
be
true
)
is
,
that
the
Phantasie
resides
in
the
formost
,
the
Judgment
in
the
middle
,
and
the
Memory
in
the
hindermost
Ventricle
of
the
Brain
.
But
to
reduce
what
has
been
said
of
these
internal
Senses
to
our
present
Subject
;
you
are
to
note
,
that
the
Imagination
is
ever
busie
,
and
(
as
far
as
I
can
perceive
)
never
Sleeps
;
the
Iudgment
or
Reason
for
the
most
part
,
is
impedited
from
acting
,
especially
after
its
common
way
or
outward
Fashion
,
when
a
man
sleeps
.
The
Memory
sometimes
is
more
,
and
sometimes
less
clouded
and
obstructed
,
according
to
the
nature
of
the
fumes
sent
up
;
and
hence
it
comes
to
pass
,
that
we
have
sometimes
a
clearer
,
sometimes
a
more
confused
,
and
sometimes
scarce
any
Apprehension
or
Remembrance
of
our
Dreams
when
we
awake
.
But
of
this
we
shall
have
occasion
to
speak
further
,
in
the
following
Discourse●
And
in
the
mean
time
shall
conclude
this
Chapter
of
Sleep
with
a
brief
Account
of
two
strange
accidents
that
are
wont
to
happen
to
some
people
therein
;
that
is
to
say
,
of
such
as
walk
in
their
Sleep
,
and
of
such
as
are
troubled
with
that
which
is
commonly
called
,
the
Incubus
,
or
Night-Mare
.
As
touching
of
the
first
,
that
some
people
there
are
,
who
whilest
they
are
fast
asleep
,
leap
our
of
their
Beds
,
unlock
Doors
▪
go
into
the
Streets
,
and
sometimes
on
Tops
of
Houses
,
or
other
dangerous
places
,
where
they
would
not
go
waking
,
and
if
not
interruped
,
will
again
return
to
their
Beds
.
The
matter
of
Fact
,
I
say
,
is
so
notorious
,
that
I
need
not
spend
time
to
prove
it
by
instances
,
since
I
think
there
are
few
but
know
,
or
have
been
most
credibly
inform'd
thereof
,
among
some
of
their
Acquaintance
:
But
the
Cause
or
Reason
of
all
this
is
more
occult
,
which
I
shall
endeavour
to
discover
,
as
it
occurs
to
my
present
thoughts
.
'T
is
observable
,
those
that
have
these
Vagaries
,
are
generally
(
and
I
think
I
may
say
always
)
young
people
,
in
the
flower
of
their
years
,
and
strength
,
of
Sanguine
Complections
,
active
,
sprightly
,
and
full
of
Blood
;
I
am
therefore
of
opinion
that
this
comes
to
pass
by
that
abundance
of
Blood
swelling
,
and
as
it
were
●rothing
out
,
boyling
and
active
spirits
,
which
ascending
to
the
Brain
,
stirs
up
and
stimulates
its
Faculties
,
whereby
it
performs
its
actions
to
these
strange
motions
and
effects
;
so
that
the
Body
,
by
the
impulse
of
the
animal
spirits
,
which
contains
in
the
Brain
,
the
strength
of
the
Nerves
and
Muscles
,
that
is
,
the
Instruments
of
Motion
is
carried
forth
,
and
even
in
Sleep
excited
to
those
actions
.
For
persons
of
this
condition
,
are
of
a
thin
and
eurious
contexture
,
small
bulk
,
but
of
great
agility
and
a
fervent
mind
,
whence
,
if
they
can
but
take
hold
of
any
thing
with
their
Fingers
and
Toes
,
being
then
void
of
all
fear
,
because
m●ensible
of
any
danger
,
they
sustain
themselves
thereupon
,
and
accomplish
such
things
,
as
waking
they
would
dread
to
attempt
.
But
if
in
such
Bodies
the
Humors
shall
be
fermented
to
a
lesser
degree
,
and
a
smaller
ardor
and
agitation
of
the
spirits
,
then
they
only
talk
,
cry
out
,
move
and
fling
themselves
about
,
as
if
they
would
jump
out
;
but
yet
still
contain
themselves
in
their
Beds
,
because
the
spirits
are
not
strong
and
violent
enough
to
raise
the
body
:
and
the
proper
Cure
of
this
I
conceive
will
be
to
use
a
spare
diet
,
and
perhaps
,
in
some
Cases
Blood-letting
,
and
especially
to
endeavour
to
keep
their
minds
in
a
cool
temper
,
without
inflaming
it
with
passions
.
As
for
the
other
sort
,
Viz.
those
that
in
their
sleep
are
troubled
with
the
In●ubus
or
Night-Mare
,
they
seem
to
be
of
a
temper
contrary
to
the
former
,
Melancholy
,
of
few
gross
spirits
,
and
abounding
with
Phlegm
,
and
in
children
and
young
people
through
Fear
,
and
sleeping
supine
,
and
lying
on
their
backs
▪
And
tho
the
Vulgar
,
when
they
are
thus
affected
,
conceit
it
some
external
thing
comes
and
lies
upon
them
,
which
they
fancy
to
be
some
Ghost
,
or
Hob-Goblin
,
yet
the
truth
is
,
it
proceeds
from
inward
Causes
.
This
Discease
being
an
obstruction
on
of
Motion
,
or
an
interception
,
especially
of
Breathing
and
Speech
,
with
a
false
apprehension
of
some
heavy
thing
lying
upon
their
Breast
,
and
as
it
were
stiffling
them
,
occasioned
,
by
means
the
free
penetration
of
the
Spirits
to
the
Nerves
is
hindred
,
the
passages
being
stopt
by
a
surcharge
of
the
aforesaid
Humors
.
This
happens
most
to
such
as
use
to
lie
upon
their
Backs
;
and
whilst
it
is
upon
them
,
they
are
in
great
Agony
,
being
unable
to
speak
,
but
strive
to
do
it
with
imperfect
groans
,
but
if
any
person
speak
to
hem
,
and
call
them
by
name
,
the
animal
spirits
being
excited
,
force
their
way
,
and
the
oppression
ceases
;
or
if
they
can
move
,
or
turn
the
body
on
one
side
,
and
especially
if
the
Brest
be
rubbed
to
d●●●pate
the
Humor
.
The
Cure
is
to
be
effected
by
a
regular
diet
,
and
such
as
may
generate
good
spirits
,
and
prevent
the
increase
of
M●lancholy
and
Phlegm
;
avoid
full
Suppers
,
and
excess
in
Liquors
,
which
oft
occasion
the
Disease
;
use
convenient
purging
,
and
sometimes
breathing
a
Vein
may
be
expedient
,
especially
in
Women
,
in
certain
obstructions
peculiar
to
that
Sex
:
the
black
Seeds
of
the
Male
Piony
are
much
commended
in
this
Distemper
.
Thus
much
(
though
it
be
a
digression
from
our
main
Subject
)
I
thought
fit
(
having
this
opportunity
)
to
say
of
these
two
Nocturnal
disturbances
,
conceiving
it
might
be
of
use
and
satisfaction
to
some
Readers
.
CHAP.
III.
Of
the
General
Cause
of
Dreams
,
or
Radix
,
whence
they
are
derived
in
Nature
,
IT
is
a
Truth
generally
acknowledged
,
but
seldom
so
well
considered
as
it
ought
to
be
,
that
Man
is
the
compleat
Image
of
God
and
Nature
,
and
contains
the
Principles
and
Properties
of
all
things
Corporial
and
Incorporeal
,
that
he
is
endued
with
an
Elemental
or
Palpable
body
,
actuated
,
enliven'd
or
informed
by
an
etherial
spirit
,
and
so
answers
to
the
great
Body
of
the
World
,
from
whence
the
same
is
taken
,
and
is
an
Abridgment
or
Epitome
thereof
,
or
if
you
please
,
its
Son
,
or
Off-Spring
;
and
as
it
doth
contain
all
the
true
Properties
of
the
gross
Elements
,
viz.
Earth
,
Air
,
and
Water
,
which
are
as
it
were
the
Mothers
of
the
Body
that
nourish
and
sustain
it
:
So
he
has
also
the
Principle
of
Fire
and
Light
,
that
is
,
Soul
and
Spirit
,
which
gives
Life
and
Motion
to
the
Body
of
Flesh
,
and
answers
to
the
Soul
of
the
great
World
,
or
that
mighty
Spirit
which
is
moving
,
vivifying
and
most
wonderfull
creative
and
conservative
Power
in
this
vast
Systime
of
things
,
which
we
call
the
World
,
and
which
does
preserve
and
sustain
it
,
and
every
part
thereof
,
in
Beauty
,
Splendor
and
Harmony
,
which
living
and
creating
power
does
never
stand
still
or
cease
from
generating
and
operating
;
for
if
it
should
,
the
whole
Systime
or
Body
of
this
W●rld
,
would
immediately
●ail
and
perish
,
as
the
Apostle
Paul
saith
,
without
the
Spirit
,
the
Body
is
dead
,
and
profiteth
nothing
.
The
like
is
to
be
understood
in
the
little
World
〈…〉
all
lively
Motion
,
strength
,
vigour
and
beauty
resides
in
the
Spirit
or
Soul
,
in
which
there
is
no
standing
still
,
Idleness
or
Cessation
,
no
more
than
there
is
in
the
great
world
;
and
as
the
universal
spirit
or
power
of
the
Lord
is
always
forming
,
shaping
,
and
bringing
to
manifestation
the
hidden
mysteries
of
Eternity
and
cloathing
the
various
Spirits
with
Elemental
Bodies
,
the
like
does
the
Soul
and
Spirit
in
Min
,
it
is
always
in
motion
and
generating
,
and
as
the
Scripture
saith
of
the
wonderful
and
ever-blessed
Creator
,
That
he
slumbereth
not
,
nor
sleepeth
:
for
sleep
does
truly
signifie
death
and
weakness
,
and
nothing
sleepeth
but
what
is
mortal
and
finite
.
So
the
soul
and
spirit
in
man
sleepeth
not
,
as
being
the
Breath
of
God
and
Eternal
;
for
in
God
there
is
no
Time
,
nor
Seasons
,
or
divisions
of
Time
,
as
nights
,
days
,
years
or
the
like
,
nor
any
use
,
as
to
himself
,
of
Sun
or
Moon
,
but
they
are
Creatures
made
by
him
for
the
Accomodation
of
this
lower
World
,
and
the
Inhabitants
thereof
,
as
St.
Iohn
in
the
Revelations
doth
declare
,
speaking
of
the
new
Ierusalem
,
or
Super-Caelestial
Paradise
,
There
was
there
neither
days
nor
nights
,
nor
Light
of
the
Sun
or
Moon
,
but
the
divine
Power
and
Spirit
of
the
Lamb
was
the
Glory
and
Light
thereof
:
And
this
Glympse
of
the
ineffable
Splendor
he
saw
upon
the
Lords-day
when
he
was
in
the
spirit
,
not
in
the
operations
of
the
senses
of
the
external
Nature
or
Body
of
this
world
,
unto
which
the
properties
of
the
natural
sleep
do
belong
;
but
the
Soul
or
Spirit
cannot
sleep
,
for
then
it
could
not
be
eternal
,
but
when
the
Body
and
Senses
lie
lock't
up
fast
in
the
Arms
of
Merpheus
,
then
is
the
soul
or
spirit
as
it
were
unchain'd
or
unbound
,
as
being
free'd
from
the
continual
Interruption
of
the
senses
and
Earthly
dispositions
,
which
whilst
they
are
waking
,
and
in
full
strength
and
vigour
,
do
captivate
the
soul
,
and
hinder
its
generating
and
progress
in
that
manner
,
as
it
doth
when
the
body
is
a
sleep
or
dead
;
for
the
soul
of
man
hath
so
great
Power
,
when
freed
●orm
the
Earthly
Quality
and
heavy
sensual
power
,
that
it
can
make
something
where
nothing
is
,
and
from
the
Representations
of
Swords
or
Guns
,
Fire
or
Water
,
as
real
,
when
and
where
there
is
indeed
no
such
palpable
substance
,
but
it
is
real
and
substantial
in
the
spirit
,
even
as
the
good
and
evil
words
and
works
of
men
,
shall
be
unto
them
in
Eternity
;
their
works
do
follow
them
,
not
after
the
manner
of
this
world
,
but
in
the
Spirit
,
yet
real
and
essential
.
Now
it
is
from
the
Soul
or
Spirit
in
man
,
which
is
the
mage
of
the
divine
Eternal
Spirit
,
and
never
standeth
still
,
Sleepeth
or
Slumbereth
whence
Dreams
and
all
Nocturnal
Visions
do
arise
and
proceed
;
for
whilst
the
Senses
and
Powers
and
Faculties
of
the
outward
Nature
do
sleep
,
rest
or
cease
from
their
Functions
,
the
Soul
and
Spirit
ceaseth
not
from
its
operation
,
but
goeth
on
forming
,
figureing
,
and
Representing
of
things
as
real
,
and
substantial
;
for
in
truth
(
though
ofttimes
we
perceive
it
not
)
and
more
often
cannot
remember
particulars
,
yet
when
ever
we
sleep
we
dream
;
for
you
may
as
well
imagine
Fire
without
heat
,
Sun
without
Light
,
as
to
conceit
that
an
Intellectual
Immortal
Soul
,
can
for
one
moment
cease
from
Actions
suitable
to
its
Nature
.
But
here
some
will
be
apt
to
object
and
say
,
This
is
a
strange
Paradox
;
for
if
we
always
Dream
in
some
kind
or
other
,
as
often
as
we
sleep
,
how
is
it
that
we
but
seldom
perceive
,
or
are
sensible
of
it
?
Sure
if
the
Soul
and
Spirit
be
as
you
teach
,
evermore
busie
in
framing
and
representing
of
things
,
we
should
remember
somewhat
of
the
matter
▪
whereas
we
sleep
soundly
for
several
nights
together
sometimes
,
and
cannot
remember
that
we
had
any
Dreams
at
all
.
To
this
I
answer
,
That
the
thoughts
of
worldly
Affairs
,
and
the
intemperances
most
men
commit
in
Meats
,
Drinks
,
Labours
,
Exercises
and
Passions
,
do
not
only
becloud
the
Soul
and
Intellect
,
and
over-whelm
their
powers
and
operation
,
so
that
they
cannot
see
or
perceive
any
Coelestial
things
with
Clearness
(
as
Experience
dai●y
proves
they
do
the
same
things
when
we
are
awake
)
But
also
they
cause
Indispositions
,
breed
bad
Blood
,
impure
Spirits
,
and
beclouded
senses
,
as
well
internal
as
external
,
and
thereby
enfeebles
and
destroys
the
brisk
lively
apprehensions
,
and
stupifies
all
the
Faculties
of
Nature
,
and
particularly
the
properties
of
the
Memory
and
retaining
Power
are
so
dulled
and
rendred
fluid
and
oblivious
,
so
as
not
to
concerve
any
Impressions
made
thereon
,
as
we
see
in
drunken
men
,
the
next
day
remember
none
of
those
loud
Vociferations
and
mad
pranks
they
plaid
over-night
.
And
you
may
as
well
argue
,
That
such
lewd
people
did
not
commit
any
such
Extravagancies
,
because
very
often
they
are
not
sensible
of
them
,
after
they
came
to
be
sober
,
as
to
think
you
do
not
dream
,
because
sometimes
you
cannot
remember
it
when
you
wake
.
As
the
Disorders
you
commit
are
greater
or
lesser
in
respect
of
your
particular
Constitution
,
so
is
your
perception
of
your
dreams
more
or
less
,
whence
sometimes
you
can
repeat
a
whole
long
story
of
the
R●presentations
in
your
sleep
,
with
the
several
senses
,
words
and
discourses
,
&c.
all
clearly
and
distinctly
;
other
times
you
have
a
more
imperfect
and
confused
Apprehension
of
particulars
;
and
sometimes
there
does
remain
only
a
bare
memory
that
a
dream
you
had
,
but
the
particulars
are
quite
lost
or
forgot
;
which
was
the
case
of
King
Nebuch●d●ezer
,
Dan.
2.
5.
It
is
also
to
be
no●ed
,
That
the
Spirit
and
S●ul
of
a
man
by
such
Intemperances
as
aforesa●d
,
is
so
debilitated
and
eclipsed
,
that
the
creative
and
generating
Power
thereof
,
does
,
as
it
were
,
loose
its
strength
and
vigour
and
thereby
is
made
more
gross
and
stupid
;
so
as
that
its
sight
is
not
clear
to
perceive
,
so
neither
is
its
generative
Faculty
strong
and
powerful
enough
to
make
such
deep
Impressions
on
it self
,
and
on
the
Memorative
properties
of
Nature
as
otherwise
it
would
do
;
for
the
perfect
memory
of
,
and
advantage
to
be
made
by
Dreams
does
chiefly
consist
in
the
cleanness
of
the
Microcosmical
Temple
and
the
brisk
livelyness
of
the
Spirits
of
Nature
,
as
well
as
an
unpolluted
Soul
;
●or
no
man
can
behold
with
a
clear
sight
,
and
remember
such
sublime
matters
as
those
of
Dreams
and
Visions
,
but
such
whose
souls
are
strong
and
vigorous
and
do
powerfully
Tinge
or
impress
the
natural
Spirits
;
and
also
,
they
must
be
such
as
do
abandon
Superfluities
and
Passions
,
which
Nebuchadnezer
not
doing
,
he
therefore
after
he
had
seen
a
Dream
or
Vision
,
could
not
remember
it
,
but
said
,
the
thing
was
gone
and
departed
from
him
.
Therefore
such
as
would
remember
and
understand
the
Circumstances
of
their
Dreams
,
and
make
a
due
use
of
them
,
let
them
depart
and
separate
themselves
,
from
Intemperances
,
and
Uncleanness
,
and
as
much
as
in
them
lies
,
from
all
the
Furies
and
Passions
of
Revenge
,
Hate
,
Sorrow
,
Love
,
&c.
which
are
apt
to
debauch
and
pollute
the
Intellect
,
that
it
cannot
foresee
any
Coelestial
thing
;
for
none
but
such
as
have
experienced
it
,
can
know
the
wonderful
power
and
vertue
of
Seperation
and
Self-denial
from
Evil
,
not
only
in
its
gross
Acts
,
but
also
in
its
Protiatartick
Causes
or
first
springs
and
occasions
,
and
how
by
degrees
it
opens
a
door
,
or
gives
advantage
(
if
I
may
so
speak
,
after
the
manner
of
men
,
in
so
sublime
a
matter
)
to
the
Spirit
of
God
to
open
,
shew
and
manifest
the
hidden
Mysteries
of
his
Kingdom
,
which
does
always
reac●
every
one
according
to
their
respective
capacities
;
and
as
each
man
does
continue
in
Separation
from
the
Impurities
of
the
Flesh
,
the
World
and
the
Devil
,
and
is
found
proceeding
in
and
pressing
on
by
self-denial
towards
the
price
of
our
high-calling
as
it
is
in
our
ever-blessed
Iesus
.
This
is
most
apparent
in
the
first
work
or
beginning
of
each
Christtians
Regeneration
,
or
new
birth
,
whereby
he
Infrancheses
himself
from
the
world
,
and
all
its
ways
,
works
,
words
and
desires
,
and
begins
to
aspire
towards
a
City
made
without
hands
,
and
to
be
Endenizond
,
or
made
a
proprietary
in
the
new
Ierusalem
;
as
every
one
upon
a
Conviction
in
his
Conscience
of
Evil
,
does
actually
close
with
that
Conviction
,
and
Seperate
himself
from
his
former
ways
and
practiles
,
so
his
Eyes
become
open'd
more
and
more
to
see
the
hideous●ess
of
that
evil
,
or
as
the
Apostle
spakes
,
The
sinfulness
of
Sin
,
whereas
before
he
was
not
able
to
apprehend
it
to
be
so
gross
an
Evil.
Hence
it
is
that
most
men
in
the
beginning
of
the
work
of
Gods
Spirit
on
their
souls
,
are
much
more
humble
,
more
fearful
and
thoughful
of
commit●●ng
Evil
,
and
far
more
zealous
than
afterwards
.
The
Reason
whereof
is
clear
,
viz.
so
long
as
they
remain'd
truly
s●nsible
of
their
former
Evil
state
,
and
keep
continually
pressing
on
towards
Virtue
daily
denying
themselves
of
their
former
Superfluity
and
subduing
their
sensual
Appetites
and
Affections
,
keeping
both
Body
and
Spirit
cool
and
clean
by
Abstinen●●
,
Temperance
and
Purity
in
Meats
,
Drinks
,
Exercises
and
Communications
,
they
thereby
feel
and
find
a
daily
Growth
and
Increase
of
Vertue
and
Manfesta●ions
of
Grace
.
But
if
once
such
shall
set
up
their
rest
in
External
F●●ms
and
Modes
of
R●●gion
,
and
therein
begin
as
it
were
to
stand
still
and
satisfie
themselves
with
their
former
Attainments
and
Separations
,
which
migh●
be
excellent
in
their
day
and
time
,
and
the
only
means
the
Lord
then
used
to
〈◊〉
the
soul
to
vertue
;
I
say
,
when
any
shall
fall
into
such
a
slothful
state
,
they
will
in
a
little
time
find
that
saying
ve●●fied
in
their
souls
.
That
not
to
go
forwards
,
is
to
go
backwa●ds
and
lose
all
their
inward
sp●●itual
strength
,
which
is
divinely
signified
by
our
Lord
in
that
parable
of
the
Servan●●
,
and
the
in●rusted
Talent
,
he
that
care
esly
laid
it
up
in
a
Napkin
,
set
up
his
Rest
with
such
a
portion
o●
Grace
or
L●ght
,
and
indeavour'd
not
to
augment
it
,
is
cond●●●●d
;
and
'
as
added
,
that
from
su●●
an
one
shall
be
taken
,
even
tha●
which
he
seem'd
to
have
,
and
so
Christians
came
to
wither
and
languish
,
like
a
Tree
that
is
sapped
at
the
Root
;
and
then
they
sensibly
decline
and
Apostatize
,
or
at
best
do
only
retain
the
Complemental
outside
of
Religion
,
and
do
indeed
keep
in
memory
their
first
good
state
,
which
can
no
more
nourish
their
Souls
to
a
Spiritual
Life
and
Growth
,
then
a
mans
bare
thinking
upon
or
boasting
of
a
good
wholesom
meal
he
made
a
week
or
fortnight
agon
,
can
support
his
outward
Body
in
strength
and
vigour
.
Whereby
't
is
evident
there
is
no
such
thing
in
God
,
nor
his
wonderful
workmanship
[
Nature
]
as
standing
still
or
Cessation
from
working
;
and
therefore
the
illuminated
Apostle
admonishes
the
Ancient
,
Christians
,
and
in
them
all
others
in
succeding
Times
,
to
press
〈◊〉
towards
the
mark
of
their
high
Calling
,
and
greater
discoveries
of
the
divine
Vision
.
And
this
was
after
they
had
seperated
themselves
from
gross
Evils
and
several
Vanities
of
the
world
,
and
observed
many
of
the
Commands
of
God
,
and
lived
in
the
Forms
and
Rites
or
Ordinances
prescribed
unto
them
by
the
most
holy
Spirit
of
God
,
yet
all
this
was
not
Sufficient
;
Tabernacles
were
not
here
to
be
built
or
rested
in
,
though
Moses
Elias
and
our
Lord
Jesus
Christ
himself
,
by
a
wonderful
Transfiguration
had
imparted
a
peculiar
Glimps
of
Glory
,
they
must
still
zealously
press
,
or
else
their
estate
would
become
degenerate
,
and
so
they
have
need
to
enter
into
,
or
lay
again
their
first
principles
,
or
outward
Forms
,
whence
it
appears
there
was
still
as
much
need
of
Self-denial
,
Seperation
and
progression
,
as
there
was
the
very
first
day
on
which
they
inclined
or
hearkned
to
the
Voice
of
Wisdom
;
for
want
of
which
,
many
,
after
20
or
30
years
Seperation
from
the
world
(
as
they
call
it
)
con●enting
themselves
with
their
first
beloved
F●rms
(
which
in
their
time
were
g●od●
are
not
half
so
good
Christ●●ns
as
they
were
the
first
mon●●h
they
entred
into
such
or
such
a
Religious
Profession
or
Society
.
The
Reason
whereof
is
,
because
as
men
by
Abstin●ncy
,
S●peration
,
self-denial
,
and
pressing
forwards
after
Vertue
,
do
by
degrees
obtain
Strength
,
W●sdom
,
Vnderstanding
and
Clearer
Sight
,
as
every
one
is
obedient
and
capable
;
so
on
the
other
side
,
such
as
give
way
to
Evil
,
are
by
degrees
and
the
continual
workings
of
the
Spirit
of
Error
,
made
more
strong
in
Evil
and
Wickedness
.
And
as
the
former
by
Vertue
and
Purity
give
advantges
to
the
good
Angels
and
Spirits
to
have
communications
with
them
,
who
are
always
ready
to
unfold
the
Misteries
of
their
Kingdom
to
the
sober
and
clean
of
Heart
;
so
the
latter
do
by
their
Voices
powerfully
attract
the
bad
Angels
and
Spirits
,
which
do
●each
and
strengthen
them
in
Evil.
And
therefore
those
that
would
have
the
company
of
the
good
Spirits
and
Angels
by
day
,
and
their
Commumications
by
night
in
Dreams
and
Visions
,
and
desire
to
retain
the
Forms
and
Figures
represented
,
with
the
Interpretations
thereof
,
and
not
to
be
subject
to
forgetfulness
and
stupidity
,
let
them
observe
the
Rules
of
Cleanness
,
self-denial
and
Sep●ration
,
and
contially
,
even
as
at
the
first
dawning
of
the
day
,
press
on
towards
perfection
,
having
always
a
well-prepared
Temple
to
receive
the
sweet
influence
of
Gods
Spirit
and
company
of
good
Angels
,
or
their
Communications
after
a
Spiritual
way
;
for
as
those
blessed
Intelligencers
are
administrating
Spirits
to
God
primarily
,
so
in
the
second
place
,
their
delight
is
to
do
good
Officers
to
all
the
faithful
Servants
of
God
,
thereby
advancing
the
praise
and
glory
of
the
great
and
Alcreating
Jehovah
Aelohim
,
Blessed
forever
This
is
a
Lesson
which
every
one
ought
to
be
sensible
of
,
and
endeavour
to
learn
,
and
which
,
if
duly
regarded
,
then
most
people
,
whose
faces
are
looking
Sion
-
wards
,
would
have
more
serious
thoughts
,
and
greater
esteem
for
the
Visions
of
the
Night
,
and
the
most
wonderful
and
hidden
Conversations
thereof
;
for
if
mankind
were
sensible
of
these
sublime
Truths
,
and
the
wonderful
power
of
their
own
souls
in
such
cases
,
it
would
beget
an
awful
Dread
,
or
sober
and
Tremendous
Considerations
and
Contemplations
,
which
would
not
only
invite
the
Courteous
Communications
of
Benevolent
Spirits
,
but
so
still
and
prepare
the
inward
Man
,
and
all
the
noble
Faculties
of
Nature
,
as
to
render
them
capable
of
retaining
such
abstracted
sights
and
Manifestations
,
whereby
they
would
take
some
Root
in
the
understanding
,
and
so
make
Impressions
on
the
Spirits
,
and
thence
blossom
forth
,
and
grow
up
to
very
happy
fruits
,
both
for
encreasing
good
and
eschewing
Evil.
So
great
is
the
power
of
Sobriety
,
Temperance
,
Cleanness
and
Self-denial
,
as
being
most
sublime
and
elevating
Vertues
,
and
a
great
help
to
make
men
happy
,
both
in
this
World
,
and
that
which
is
to
come
.
Therefore
it
is
highly
convenient
for
every
one
that
applyes
his
Thoughts
to
this
Science
of
Dreames
,
orindeed
to
any
sort
of
Knowledge
,
that
is
truly
Philosophical
and
Divine
,
to
be
serious
and
sober
,
and
to
learn
first
the
mysteries
of
his
own
World
,
before
he
lets
his
Eyes
and
Imaginations
ramble
into
,
or
gaze
after
the
Wonders
or
Vanities
of
the
great
External
World
,
being
certain
of
this
,
That
if
he
do
not
in
some
competent
measure
know
himself
,
and
continually
endeavour
the
Advancement
and
Encrease
of
that
Knowledge
,
he
will
never
come
to
understand
any
thing
without
himself
,
as
he
ought
to
do
,
much
less
enjoy
the
participation
of
those
Misteries
of
which
we
treat
in
this
Discourse
.
CHAP.
IV.
Of
the
particular
Causes
of
Dreams
,
how
they
proceed
from
a
Threefold
Radix
:
Of
the
several
Kindes
of
Astral
and
Complexional
Dreams
.
IN
the
former
Chapter
I
acquainted
you
with
the
General
or
Universal
Reason
of
Dreams
,
viz.
Because
the
Soul
or
Spirit
of
Man
,
being
the
Image
of
the
Immense
Creator
,
and
Epitome
of
the
whole
created
Bulk
of
Nature
,
it
so
far
resembles
Him
that
never
slumbereth
or
sleepeth
,
as
to
be
always
active
;
for
in
the
adoreable
divine
Architype
though
there
be
no
variation
,
or
shadow
of
change
,
yet
there
are
perpetual
Emanutions
of
Beneficence
,
and
reflected
Ideas
of
Love
and
Complacency
.
But
now
from
this
prime
procatartick
or
original
first
Moving
Cause
,
we
must
descend
to
others
more
particular
and
Immediate
which
influence
the
Soul
this
or
that
way
in
its
Formative
Activity
,
and
individuate
its
operations
.
And
these
occasional
Impressions
,
as
they
Cause
very
different
Representations
to
us
in
our
sleep
,
so
they
are
in
themselves
very
various
,
For
,
1.
Some
Dreams
proceed
from
the
Constitution
or
Complection
of
each
particular
person
,
2.
Others
from
his
profession
or
course
of
Living
;
those
things
which
he
is
most
earnestly
intent
upon
,
or
concern'd
about
in
the
day
time
.
3.
Others
are
occasion'd
by
the
influx
of
the
Planets
predominate
in
his
Nativity
,
or
at
such
or
such
times
by
Direction
,
Transit
,
or
the
like
,
if
we
may
believe
the
notions
of
Astrologers
,
whose
science
as
far
as
mode●●●y
it
contains
its
self
within
the
Bounds
of
Nature
with
a
Resignation
always
to
the
over-ruling
Pleasure
of
Omnipotency
,
seems
not
altogether
to
be
contemned
.
4.
Other
(
Confused
)
Dreams
may
arise
from
unfit
Diet
,
or
Medicines
,
which
sending
up
abundance
of
Vapours
to
the
Brain
,
(
the
Throne
of
the
Understanding
)
and
beclouding
the
Spirits
,
(
the
proper
Vehicles
of
the
Soul
)
it
follows
,
that
abundance
of
vain
Images
must
be
represented
;
but
these
are
alwayes
disorderly
,
and
without
Connexion
,
as
is
experienced
by
drunken
and
gluttonous
persons
,
and
men
in
Feavers
and
the
like
.
5.
Others
are
injected
by
Evil
Spirits
,
who
as
they
are
malitious
and
envious
to
highest
degre●
,
so
being
Angles
of
Darkness
,
where
they
meet
with
Darkness
,
both
internal
and
external
,
that
is
,
a
Body
clogg'd
with
superfluity
,
and
a
Soul
contaminated
with
Vices
and
Enormous
Affections
,
as
with
Lust
,
Covetousness
,
Revenge
,
&c.
they
are
thereby
strengthened
to
an
advantage
of
in●tilling
their
suitable
Temptations
.
6.
Some
Dreams
are
by
courteous
Visits
of
good
A●gels
who
that
way
(
most
suitable
●o
their
Sp●●●uous
Nature
,
and
agreeable
〈…〉
Neighbours
,
human
Souls
,
who
〈…〉
differ
from
them
gradually
▪
rather
then
Specifically
)
chuse
to
Communica●e
with
us
,
thereby
often
forewarning
us
of
impending
dangers
,
or
instructing
us
to
some
eminent
advantage
,
if
we
have
the
discretion
to
make
use
of
those
precautions
.
7.
It
sometimes
pleases
Almighty
God
,
in
a
special
and
extraordinary
manner
to
reveal
his
secrets
to
those
that
fear
him
,
by
Representations
in
Dreams
,
which
then
are
more
usually
called
Visions
,
to
difference
them
from
the
other
kinds
.
Now
though
we
shall
occasionally
here
handle
each
of
these
,
yet
to
avoid
prolixity
,
I
do
conceive
we
may
more
briefly
●●duce
all
Dreams
to
a
Three
fold
Radix
,
or
Original
,
according
to
which
the
three
fold
▪
grand
Principles
carry
the
upper
dominion
in
the
Centre
of
Life
,
or
Will-Spirit
,
in
each
person
,
that
is
to
say
,
they
proceed
either
from
the
Sidereal
or
outward
Principles
of
this
world
.
Or
secondly
,
from
the
dark
Wrath
or
fierce
fiery
Life
.
Or
Lastly
,
from
the
meek
friendly
divine
Principle
of
Love
,
which
of
these
th●●e
does
predominate
,
of
a
suitable
Nature
and
property
shall
your
Dreams
be
.
As
for
Example
:
1.
If
the
dark
,
wrathful
▪
fierce
,
keen
principle
bear
sway
,
then
the
nocturnal
Representations
are
Dark
,
Melancholy
,
Fierce
,
Frightfull
,
and
the
like
.
2dly
If
the
middle
uniting
Nature
,
or
Friendly
qualifying
Fountain
of
divine
Light
do
hold
the
chief
dominion
in
the
Life's
Centre
,
then
the
Dreams
are
more
Essentially
pleasant
and
delightful
to
the
Soul
,
and
oft-times
many
wonderful
Secrets
are
revealed
,
and
impending
Dangers
foretold
in
a
Figurative
way
,
easily
deciphered
,
or
understood
by
a
well
prepared
mind
.
But
,
3dly
,
If
the
principle
of
this
outward
world
,
and
the
Business
or
things
thereof
do
bear
sway
▪
and
carry
the
supream
Government
,
as
it
generally
happens
amongst
men
,
that
lead
a
meer
bruitish
and
sensual
Life
,
and
iudulge
themselves
in
Vices
,
Superfluities
,
and
the
Vanities
of
the
world
,
then
the
Dreams
are
full
of
Idle
Phantasies
:
confused
Mixtures
of
outward
,
Affairs
and
things
belonging
,
or
relating
to
what
each
man
is
concerned
in
,
or
busied
about
,
and
these
are
apt
to
be
forgotten
,
or
so
darkly
represented
,
and
imperfectly
remembred
,
that
they
administer
very
little
use
or
benefit
to
those
that
receive
them
,
unless
they
were
before
hand
made
sensible
of
that
ill
Conduct
of
their
Lives
which
occasions
them
,
and
thence
would
be
perswaded
,
by
a
total
change
of
their
Manners
and
Conversations
,
to
improve
and
fit
their
spirits
for
better
and
more
advantageous
Communications
.
As
for
Complectional
Dreams
,
they
proceed
from
vapours
flying
up
from
that
Humour
which
is
most
predominant
in
the
Body
,
unto
the
Brain
,
and
thence
Imagination
with
Representations
sutable
to
such
humour
;
As
persons
of
a
Sanguine
Complection
,
or
in
whose
ma●s
of
humours
the
Blood
bears
sway
,
have
●enerally
pleasant
chearful
and
del●ghtfull
Dreams
,
Th●●
the●
are
in
M●rry
Company
,
Entertain'd
〈…〉
,
and
the
like
d●vertive
objects
.
Persons
of
Ch●lerick
Comp●●ctions
dream
of
Anger
,
Wrath
,
Brawling
;
of
Oua●relling
or
Fighting
;
that
they
use
some
violent
motion
or
strugling
;
that
they
meet
with
Bears
,
Lyons
,
●ogs
,
o●
the
like
,
and
are
in
danger
to
be
hurt
by
them
.
Such
in
whom
Melancholy
abounds
,
are
continually
disturbed
with
frightfull
Phan●a●ies
and
Ideas
full
of●
Horror
,
of
being
surrounded
〈◊〉
Da●kne●s
,
or
confined
to
some
close
D●ng●on
,
left
alone
in
a
Wilderness
,
oppressed
with
Poverty
,
Want
and
Dispair
,
ready
to
be
torn
to
pieces
with
evi●
〈◊〉
〈◊〉
,
The
Ph●●●ma●ick
person
is
less
apt
to
remember
his
Dream
,
but
they
are
gene●ally
about
water
,
fear
of
falling
from
on
high
down
into
some
great
River
,
and
being
dro●n'd●
or
the
like
.
As
these
several
Humours
are
more
or
less
mixed
or
prevailing
in
any
persons
Constitution
,
so
his
or
her
common
ord●●ary
Dreams
will
be
diversified
accordingly
.
The
same
in
effect
is
to
be
observed
in
Dreams
that
are
the
effects
of
sidereal
Influences
,
they
●arry
with
them
the
resemblances
of
that
P●anet
from
whence
they
proceed
.
As
,
1.
If
the
Saturnine
Propert●
carries
the
upper
dominion
in
〈◊〉
Signs
,
then
the
Dr●●ms
are
sad
,
〈◊〉
,
heavy
and
●●ightfull
fill'd
with
fear
and
〈◊〉
.
2.
If
the
Martial
,
or
fierce
Fire
have
the
chief
Government
,
then
the
Dreams
are
Fierce
,
filled
with
Wrath
,
Passion
,
Fear
and
Trembling
,
Amazing
and
Affrighting
the
outward
Body
,
insomuch
,
that
not
unfrequently
,
such
Dreams
do
,
by
their
Horror
,
awaken
the
person
from
his
Sleep
,
and
cause
all
his
Limbs
to
tremble
for
fear
.
3.
If
the
Iovial
nature
do
predominate
in
the
Centre
of
Life
,
then
the
Dreams
are
more
mild
,
grave
and
moderate
.
4.
If
Venus
carries
the
dominion
in
the
Complection
,
then
the
Dreams
are
pleasant
,
delightful
and
amarous
.
5.
If
Mercury
have
rule
,
then
your
Dreams
are
mixt
,
various
,
and
oft-times
confused
.
6.
If
Sol
bear
sway
,
then
your
Dreams
are
apt
to
be
of
great
Light
,
Honours
and
Dignities
,
or
of
Splendid
and
Magnificent
things
.
Lastly
,
If
the
Moon
predominate
,
the
Dreams
are
confused
,
unconstant
,
mixt
with
Truth
and
Falshood
.
So
that
if
men
would
but
turn
their
Eyes
inward
,
and
learn
to
know
themselves
,
and
the
Principles
and
degrees
of
their
own
nature
▪
every
one
might
in
a
great
degree
understand
from
what
Radix
,
and
Property
of
nature
each
Dream
proceeds
,
and
takes
its
Birth
,
and
consequently
know
their
own
Complection
,
and
likewise
what
Principle
or
Quality
,
Good
or
Evil
does
carry
the
upper
dominion
in
them
;
so
that
there
would
be
much
teachablene●s
in
Dreams
,
as
they
are
derived
from
,
and
demonstrate
what
property
of
the
seven-fold
nature
has
dominion
in
the
Soul.
CHAP.
V.
That
Dreams
are
a
Figure
or
Rese●blance
of
the
Condition
of
Souls
after
Death
,
&c.
BY
what
has
been
said
it
partly
appears
,
That
altho
by
the
degeneration
of
Mankind
,
instead
of
observing
and
noting
the
nature
of
those
things
,
Dreams
are
become
a
By-Word
;
and
serve
only
to
be
derided
and
scoft
at
,
yet
essentially
,
and
in
themselves
unto
the
wise
,
and
well-minded
,
they
may
discover
great
Secrets
,
both
or
Time
and
Eternity
;
which
will
further
appear
,
if
we
modestly
consider
,
that
there
is
scarce
any
thing
that
yields
so
true
and
great
a
figure
,
or
similitude
of
the
condition
of
the
Soul
after
Death
,
or
in
the
state
of
Separation
,
as
Dreams
.
For
as
Death
is
a
full
Period
to
all
the
Senses
and
outward
Faculties
of
the
Humane
Life
,
the
very
same
is
Sleep
,
during
the
time
thereof
;
for
if
a
man
should
sleep
seven
or
eight
dayes
,
nay
,
if
possible
seven
years
,
when
he
awakes
,
it
would
be
no
more
to
him
then
one
night
:
By
this
it
doth
plainly
appear
,
that
Sleep
is
a
Temporary
Death
to
the
Senses
,
where
no
distinction
,
length
or
shortness
of
Time
is
measured
.
Therefore
in
Sleep
all
men
are
,
as
it
were
totally
dead
,
as
to
the
sensitive
and
distinguishing
power
of
Nature
and
the
time
passes
away
as
if
he
were
in
Eternity
,
insensibly
to
all
the
outward
Properties
;
for
what
happens
to
the
Soul
in
Dreams
,
is
somewhat
like
,
or
a
notable
Resemblance
of
that
which
attends
it
in
its
separated
estate
,
whether
in
the
Good
or
in
the
Evil.
Thus
in
Dreams
the
soul
enjoys
a
more
compleat
and
unmixed
pleasure
and
delight
,
than
is
possible
for
any
person
to
enjoy
when
awake
,
and
in
the
use
of
the
perfec●est
Senses
;
for
then
in
the
height
of
his
Complacency
,
fears
and
apprehensions
of
losing
the
pleasing
objects
,
or
jealousies
of
others
sharing
with
him
therein
,
or
one
thing
or
other
is
apt
to
crowd
in
and
interrupt
his
Joy.
But
in
many
Dreams
the
Horizon
is
all
Light
,
and
clear
,
no
Cloud
to
be
seen
,
and
the
whole
seems
to
be
so
real
,
that
nothing
we
possess
in
this
world
can
for
the
time
be
more
;
insomuch
,
that
these
Joys
,
and
delightful
Transports
do
oft
times
awaken
the
sensitive
power
of
the
outward
Nature
,
the
thoughts
and
Consideration
thereof
is
very
delightful
to
the
mind
even
after
the
waking
of
the
Body
.
As
on
the
other
side
,
Evil
Dreams
cause
strange
Trouble
Fear
and
Horror
to
the
Soul
,
it
apprehends
it self
to
be
in
real
danger
of
drowning
,
falling
,
killing
,
being
run
through
with
Knives
,
Swords
,
and
the
like
;
falling
down
from
precipices
,
being
in
pain
,
anguish
and
agony
,
and
many
other
things
of
that
kind
,
which
do
all
arise
from
the
awakening
or
kindling
of
the
wrath
and
fierce
poisonous
Nature
or
Central
Fire
,
which
cruel
fears
and
pains
are
real
and
essential
to
the
Soul
,
as
the
Body
or
Senses
are
dead
or
asleep
(
which
is
as
it
were
,
all
one
)
and
yet
there
is
no
material
thing
●eer
them
,
that
can
wound
or
hurt
them
.
So
great
is
the
power
of
the
Soul
when
it
has
either
wholly
,
or
in
part
,
for
a
small
time
,
quitted
it self
from
the
operation
of
the
Senses
,
that
it
can
make
something
where
no
thing
is
,
and
create
either
Grief
or
S●rrow
,
all
according
to
that
Principle
or
Form
that
is
chief
in
the
Government
of
the
Soul.
For
as
that
is
quallified
,
such
is
the
nature
of
those
Ideas
that
are
generated
,
and
the
Phantasies
arising
either
of
joy
or
fear
,
as
the
Radix
stood
in
Equality
or
Inequality
,
for
in
the
sepera●ed
state
,
whether
in
the
Bliss
or
the
Curse
,
there
is
no
Matereal
thing
,
that
can
hurt
or
afflict
the
Soul
,
but
only
its
own
Imaginations
or
Turba
,
and
what
it
forms
unto
it self
in
the
principle
of
Evil
,
in
which
it self
is
comprehended
,
being
the
Root
and
Fountain
,
whence
all
sorrow
and
fear
takes
its
Birth
.
As
on
the
contrary
,
those
that
are
comprehended
in
the
blessed
Fountain
or
friendly
principle
of
Light
&
Love
,
their
Joy
&
Pleasure
does
arise
,
and
is
continually
generated
from
the
same
principle
in
the
Spirit
,
and
is
real
and
essential
,
beyond
all
outward
Enjoyments
,
or
what
can
be
apprehended
,
because
none
in
the
Body
can
have
the
full
enjoyment
or
true
sense
of
it
.
For
that
property
or
principle
man
has
precipitated
himself
into
,
and
which
has
gotten
the
upper
dominion
in
the
Soul
,
From
the
very
same
principle
after
death
does
proceed
,
and
is
generated
either
his
Joy
or
Sorrow
according
to
the
degree
and
nature
of
that
Form
,
and
as
it
is
more
or
less
kindled
in
the
good
or
the
Evil
,
whilst
the
Soul
remain'd
in
the
Body
.
Which
is
a
great
Figure
and
true
signe
,
that
the
Souls
and
Life's-Spirit
does
burn
or
quallifie
between
the
wrath
,
and
the
noises
and
b●ssle
〈◊〉
this
world
,
and
acts
or
Suffers
as
it
is
●inctured
and
impressed
;
for
every
property
and
principle
doth
contain
the
true
nature
of
the
whole
,
and
therefore
has
wonderfull
power
and
efficac●●o
generate
and
form
strange
unheard-of
things
to
the
Imagination
.
For
which
cause
many
persons
dream
of
,
and
see
such
strange
things
in
th●ir
sleep
,
as
they
never
beheld
nor
thought
of
when
awake
,
for
the
formings
of
the
predominate
principle
in
mans
soul
are
beyond
all
humane
Number
:
Now
let
us
suppose
a
man
in
a
terrible
Melancholy
frightful
Dream
,
were
never
to
awake
,
but
to
continue
eternally
in
this
imagined
Agony
and
Dread
,
what
a
disconsolated
State
and
Condition
would
this
be
to
the
soul
,
where
all
these
fears
and
troubles
are
apprehended
to
be
Essential
,
as
indeed
they
are
during
the
Sleep
of
the
Senses
.
But
when
the
Soul
is
thus
perplexed
,
and
in
this
terible
fear
and
horror
,
it
violently
seizes
on
the
Body
,
as
its
Natural
House
,
and
with
its
fierce
motion
awakes
it
,
and
causes
the
very
flesh
to
tremble
,
and
then
the
Soul
or
Spirit
is
glad
and
rejoyces
that
it
bath
escaped
those
dangers
it
apprehended
;
whereas
if
it
had
not
been
cloathed
with
an
humane
Body
,
it
would
have
been
destitute
of
any
such
refuge
to
case
its
self
,
as
Soul
are
after
Death
.
Dreams
and
Visions
are
incorporeal
,
like
the
Soul
or
Spirit
,
and
the
Joy
,
Pleasure
,
Trouble
,
or
Sorrow
that
is
apprehended
,
is
as
Essential
to
the
Soul
as
any
sensual
pleasure
,
fear
or
grief
is
to
the
Body
:
And
what
we
have
said
of
the
Kingdom
of
Darkness
,
Sorrow
and
woe
,
the
like
is
to
be
understood
in
the
Light
and
Blessed
Kingdom
of
Heaven
,
where
the
Paradisical
Ioys
are
incorporeal
,
or
else
the
beautified
Inhabitants
could
not
have
any
pleasure
in
,
or
Simile
with
them
;
for
when
the
body
is
dead
,
and
the
Soul
separated
from
it
,
then
all
incorporeal
things
became
as
substantial
as
material
things
do
to
the
Body
;
and
the
Seeing
,
Hearing
,
Smelling
,
Tasting
and
Feeling
is
as
real
and
essential
to
the
Spirit
,
as
all
sorts
of
gross
substances
are
to
the
outward
senses
;
and
during
sleep
,
the
Soul
is
as
it
were
seperated
,
and
as
if
it
were
in
Eternity
,
does
really
enjoy
pleasure
or
pain
,
according
to
that
principle
that
predominates
therein
,
whilst
the
Body
lies
as
it
were
dead
,
and
also
all
the
senses
not
at
all
concerned
with
,
or
capable
of
those
●ights
,
pleasures
or
sorrows
;
but
oft-times
the
Soul
or
Spirit
being
affrighted
with
hideous
apprehensions
,
and
dangers
,
or
too
highly
lifted
up
with
Ioy
and
Delight
,
does
return
and
seizes
the
Body
,
and
awakens
the
outward
senses
,
which
immediately
puts
a
period
to
the
Joy
or
Sorrow
,
Grief
or
Pleasure
,
and
they
seem
to
the
outward
Sense
and
Reason
,
as
if
there
had
not
been
any
such
thing
,
but
all
had
been
a
Romance
or
Illusion
,
for
so
it
may
well
be
apprehended
by
the
senses
;
for
the
immatereal
world
,
and
the
wonders
thereof
are
as
nothing
to
the
material
,
there
being
such
a
vast
gulf
or
difference
between
the
internal
and
external
principle
of
each
,
and
yet
they
are
very
near
each
other
;
but
one
is
Corporeal
,
the
other
Incorporeal
,
therefore
the
latter
hath
no
Simile
with
the
outward
Senses
;
but
on
the
other
side
there
is
a
great
Analogg
and
Similitude
between
the
internal
World
,
or
Incorporeal
▪
Beeings
,
and
the
Soul
and
Spirit
of
Man.
CHAP.
VI.
How
departed
Souls
Communicate
with
Persons
living
in
Dreams
,
and
sometimes
in
●pparitions
;
The
Converse
of
good
and
bad
Angels
with
men
,
how
promoted
,
&c.
BY
reason
of
that
Affinity
or
Similitude
between
incorporal
B●eings
and
the
Soul
of
man
,
mentioned
in
the
last
Chapter
,
it
comes
to
pass
,
that
Souls
dep●●ted
or
sepera●ed
from
their
Bodies
,
(
which
divorce
,
we
call
Death
)
do
often
Communicate
their
desires
,
and
reveal
various
Secrets
unto
their
Friends
;
for
Dreams
are
Incorporeal
,
and
the
Souls
deceased
have
no
other
way
to
impart
their
Secrets
that
is
so
a
●il●ar
as
this
,
except
some
few
,
〈◊〉
at
their
Death
are
greatly
affectionated
to
wife
and
Children
,
or
the
like
,
and
dye
with
a
strong
desire
of
revealing
something
that
lies
hid
,
or
to
manifest
their
affections
to
their
surviving
F●●end●
,
and
these
sometim●s
do
●t
by
assuming
an
aireal
Body
,
and
appe●●ing
A●●ections
,
being
the
chief
general
Cause
of
Apparitions
of
S●uls
departed
.
But
then
the
will
and
desire
must
be
very
strong
and
powerful
at
the
departure
of
the
Soul
from
the
Body
,
or
else
it
cannot
cloath
it self
with
a
●idereal
or
Elemental
thin
Body
,
for
the
External
Eye
cannot
see
any
thing
but
what
is
like
is
self
,
or
compounded
of
them
same
Elements
,
and
there
is
great
difficulty
for
any
Soul
to
cloath
it self
with
a
material
Body
,
neither
indeed
can
it
be
done
,
if
the
Affections
and
desires
be
not
wonderful
strong
and
powerful
.
W●ich
shadow
or
thin
Body
continues
no
longer
than
the
Radical
moisture
in
the
deceased
Body
does
in
some
degree
continue
;
for
as
the
moisture
and
matter
of
the
Body
does
waste
,
so
the
Apparition
or
Ghost
does
grow
weak
,
and
at
last
vanish
.
For
the
Soul
cloathed
it self
by
the
help
of
the
matter
contained
in
the
Body
,
which
is
done
by
a
sympathitical
Operation
between
the
External
,
and
Internal
,
for
there
is
some
likeness
or
Relikes
of
the
Spirit
remaining
in
the
deceased
Body
so
long
as
it
continues
moist
and
full
of
matter
,
for
if
it
were
not
so
,
it
were
impossible
that
any
Soul
should
appear
in
any
Body
or
shape
either
humane
or
Beastial
.
Therefore
it
was
that
some
of
the
Philosophical
Antients
commanded
the
Bodies
of
the
dead
to
be
burnt
,
to
Ashes
,
which
did
totally
destroy
the
Humour
Radicalis
or
Spirit
of
the
external
elemental
Nature
,
thereby
perventing
such
Apparitions
,
as
we
are
speaking
of
,
and
hindering
Souls
from
Cloathing
,
themselves
with
thin
Aireal
Bodies
,
which
they
can
do
only
by
a
Sympathetical
agreement
between
themselves
and
their
old
Houses
,
the
deceased
Bodies
.
For
if
the
Soul
departs
from
the
Body
,
filld
with
Affections
to
external
things
,
be
they
what
they
will
,
then
finding
it
discomposed
and
disquieted
,
it
longs
after
its
old
Body
or
House
,
and
by
Simile
,
and
help
of
the
Fluid
Humours
and
Spirits
yet
remaining
in
the
Body
,
it
attracts
a
subtle
matter
,
in
which
having
vested
it self
,
it
becomes
to
outward
view
Corporeal
.
But
if
the
Body
should
be
consumed
by
Fire
then
the
Spirit
or
Soul
would
be
prevented
wholly
of
matter
for
this
sidereal
Cloathing
;
And
therefore
this
way
of
burning
the
dead
●odies
,
was
practised
,
as
in
divers
other
Nations
,
so
also
in
England
in
former
Ages
;
for
then
it
was
more
frequent
for
departed
Souls
,
as
also
for
divers
other
sorts
of
Spirits
to
appear
to
the
living
,
than
of
late
years
(
for
some
Reasons
which
I
shall
not
stand
to
insist
upon
,
or
explain
in
this
place
)
And
therefore
they
did
consume
their
dead
Bodies
with
Fire
,
by
which
there
was
an
immediate
and
full
Separation
between
the
Body
and
Soul
,
and
no
simile
remain'd
,
and
consequently
no
matter
could
be
attracted
or
coagulated
for
the
formation
of
such
Spectre's
or
Apparitions
.
For
the
like
Reason
(
we
may
note
by
the
way
)
that
the
first
Midwives
,
and
Directors
of
Women
,
after
Delivery
,
ordered
the
After-Birth
,
with
Consumption
by
Fire
,
to
put
a
period
to
the
Atomes
or
subtle
Spirits
that
can
and
do
powerfully
penetrate
all
Bodies
;
for
they
are
so
subtle
and
quick
,
that
nothing
can
hold
or
hinder
them
from
returning
to
their
Centers
,
but
only
the
Annilation
of
the
whole
.
But
it
is
further
to
be
observed
,
That
all
Midwives
ought
to
let
the
After-Burthen
be
through
cold
before
they
burn
it
,
or
else
the
fierce
surprisal
which
the
Fire
makes
upon
the
Spirits
,
will
force
them
back
to
their
Center
whence
they
proceed
,
with
a
Rapid
motion
,
and
carry
with
them
the
hot
sulpherous
Atomes
and
Particles
of
the
Fire
,
which
in
some
Complections
will
wound
the
Health
,
and
oft-times
cause
Fevers
,
and
unnatural
Heats
and
Indispositions
,
and
more
heat
the
Milk
by
simile
;
These
things
are
seldom
considered
,
and
therefore
the
Evils
thereof
are
the
ofter
felt
.
But
to
return
from
this
Digression
(
wherein
we
thought
it
not
unfit
to
point
out
briefly
the
Nature
,
Causes
,
and
Manner
of
Souls
appearing
after
Death
,
which
sometimes
happens
where
the
affections
are
exceeding
violent
,
as
aforesaid
)
it
is
far
easier
,
and
more
familiar
for
the
deceased
Souls
to
communicate
their
secrets
to
their
living
Friends
in
Dreams
,
then
to
appear
thus
in
external
Forms
,
by
cloathing
themselves
with
thin
Elemental
Bodies
;
for
men
in
Dreams
are
nearer
unto
the
condition
of
departed
Souls
then
when
awake
;
and
therefore
they
can
with
ease
,
and
great
familiarity
discourse
,
and
reveal
their
minds
unto
them
,
more
especially
,
if
there
were
a
simile
between
their
spirits
,
or
if
there
was
a
hearty
Love
and
Affection
whilst
they
lived
:
For
all
the
time
the
Body
sleepeth
,
it
is
as
it
were
dead
,
and
ten
hours
is
but
as
one
minute
,
but
the
spirit
and
soul
liveth
and
acteth
,
and
seeth
and
apprehendeth
things
as
if
it
had
not
any
earthly
Body
,
but
were
already
in
Eternity
;
for
near
and
afar
off
is
all
a
like
unto
it
,
it
can
as
easily
visit
remote
Countries
and
Regions
beyond
the
Equinoctial
or
Tropicks
,
as
a
mans
own
House
or
Garden
;
it
can
sink
it self
into
the
deepest
of
Depths
,
and
also
sore
aloft
and
range
through
all
the
Coelestial
sphears
;
the
Etherial
Spirits
of
men
being
thus
volatile
,
and
busie
when
the
outward
body
or
senses
are
dead
,
or
,
(
which
is
all
one
for
the
time
)
asleep
,
the
Immaterial
Beeings
,
or
seperated
Souls
being
of
an
homogenial
Nature
,
and
like
state
,
can
easily
hold
communication
therewith
by
such
means
as
are
proper
for
the
intercourse
of
such
spirituous
Essences
,
especially
if
before
the
Death
of
the
Body
there
was
something
strongly
impressed
on
the
Spirit
of
the
deceased
,
which
proves
very
burthensome
until
they
have
by
some
means
revealed
it
to
those
to
whom
they
had
a
desire
to
impart
it
before
their
Death
,
but
by
some
accident
were
prevented
,
or
where
there
is
some
great
sympathy
or
similitude
between
the
Soul
of
the
deceased
,
and
the
Living
and
for
this
last
reason
,
the
Souls
of
strangers
some●imes
do
make
application
to
such
sympathizing
Souls
of
the
Living
whilst
the
Body
lies
asleep
,
and
reveal
great
secrets
,
or
●oretel
them
of
things
some●imes
good
,
and
sometimes
evil
,
that
are
likely
to
be●al
them
.
But
there
is
such
a
vast
disproportion
between
the
Incorporeal
Beeings
,
viz.
Souls
departed
;
Spirits
and
Angels
on
the
one
side
,
and
our
outward
material
Senses
and
Reason
on
the
other
,
as
makes
all
these
Wonderful
mysteries
that
happen
to
man
of
this
Nature
appear
but
as
meer
fantasies
,
shadows
or
Vanity
,
and
therefore
this
secret
spiritual
converse
,
and
real
Communications
of
Souls
are
derided
in
the
highest
degree
,
which
unbelief
and
contempt
doth
drive
away
and
cause
a
seperation
of
the
Souls
of
the
deceased
,
as
also
of
all
good
Spirits
and
Angels
,
which
otherwise
would
be
more
prompt
and
ready
to
such
Communications
,
as
being
forward
to
serve
,
help
,
and
enlighten
those
that
are
sober
,
and
we●l-minded
,
and
such
as
believe
,
and
are
sensible
of
those
wonderful
things
,
and
mysterious
Impartments
;
for
a
strong
Faith
,
firm
desire
and
belief
,
viz.
when
the
Spirit
or
Soul
is
delighted
in
the
Consideration
of
this
spiritual
discourse
and
converse
,
does
naturally
attract
and
draw
the
internal
powers
,
Souls
,
and
good
Angels
,
and
causeth
them
to
delight
to
accompany
men
,
both
sleeping
and
waking
,
de●ending
them
from
various
dangers
and
troubles
,
and
ready
at
all
times
to
reveal
and
foretel
them
of
future
things
,
but
on
the
contrary
Incredulity
with
vain
despising
Discourses
do
potently
drive
them
away
,
and
causes
,
as
it
were
a
total
separations
,
so
that
there
seems
to
the
outward
senses
and
Reason
of
most
men
that
there
is
no
such
thing
,
but
all
idle
vain
Conceits
;
so
greatly
is
mankind
depraved
,
having
by
vanity
and
carnal
apprehensions
put
out
the
inward
Eyes
of
his
intellectuals
,
so
that
they
are
to
him
but
as
idle
immaginations
.
But
the
Records
of
sacred
Truth
do
assure
us
,
that
most
of
the
Sober
inlightned
men
in
former
Ages
,
were
sensible
of
this
secret
converse
of
Angels
and
Souls
,
and
had
mysteries
revealed
to
them
from
God
,
and
his
ministring
Spirits
,
in
Dreams
and
Visions
,
as
appears
in
the
holy
Scriptures
,
of
which
we
shall
take
a
particular
survey
in
a
Chapter
by
it self
.
But
now
mankind's
frowardness
intemperance
and
incredulity
have
so
estranged
those
holy
powers
,
good
Angels
and
Spirits
,
that
they
cannot
come
near
man
,
to
reveal
unto
him
the
secret
mysteries
of
their
Beeings
and
Conditions
,
on
foretel
him
either
Good
or
Evil
that
shall
happen
unto
him
;
for
a
firm
Faith
in
God
,
and
frequent
meditation
on
those
sublime
things
have
a
wonderful
power
sympathetical
inclination
and
attraction
on
good
Angels
and
Spirits
of
all
offices
and
kinds
;
for
all
things
both
in
the
material
&
immaterial
worlds
have
that
secret
communication
and
opperation
by
likenesses
;
for
the
nearer
we
resemble
,
and
become
like
the
good
Angels
,
they
are
the
more
ready
and
prone
to
serve
us
,
this
being
the
simpathetical
drawing
,
which
is
the
way
of
God
in
nature
,
for
every
thing
doth
incorporate
with
its
likeness
,
and
by
a
secret
agreeable
power
,
each
thing
is
ready
to
strengthen
its
own
Property
,
having
the
Key
in
its
self
,
that
can
open
the
Gates
of
its
own
Principle
in
all
other
things
,
both
Heavenly
and
Earthly
;
for
they
all
flow
from
the
two
grand
principles
,
viz.
Good
and
Evil
,
and
which
soever
of
these
two
a
man
suffers
his
will
to
enter
into
,
that
property
or
principle
gets
the
dominion
and
chief
goverment
in
the
Soul
;
and
if
it
be
in
the
evil
or
fierce
wrathfull
principle
,
then
the
Spirit
and
Soul
by
way
of
desires
and
imaginations
penetrates
all
Elements
,
and
things
both
extertnal
and
internal
,
and
wheresoever
it
finds
matter
capable
,
or
disposed
to
receive
them
,
it
incorporates
,
and
with
highest
diligence
indeavours
to
destroy
its
contrary
,
viz.
all
Goodness
and
Vertue
.
And
thus
men
are
rendred
fit
and
capable
to
be
the
companions
of
,
and
have
society
or
secret
communication
with
evil
Angels
and
spirits
,
there
being
often
internal
agreement
and
compacts
bewteen
the
Souls
of
men
and
evil
Angels
by
way
of
Imagination
and
desires
in
the
very
center
of
their
lives
;
which
very
few
persons
are
sensible
of
,
though
subject
unto
,
and
consequently
cannot
comprehend
from
whence
those
multitudes
of
evil
suggestions
,
desires
and
vain
imaginations
,
where-with
they
find
themselves
incombred
,
do
proceed
;
for
whosoever
suffers
his
will
and
strong
desires
to
enter
into
the
fierce
violent
envious
wrathfull
original
spirit
or
property
,
has
unity
with
,
and
becomes
a
Companion
of
all
evil
angels
and
spirits
,
whence
do
proceed
those
wonderfull
troops
and
numberless
swarms
of
vain
thoughts
,
imaginations
,
desires
,
words
and
actions
,
being
the
very
dictates
of
Devils
.
And
from
the
same
black
Stygian
fountain
do
arise
that
wonderful
subtilty
and
cunning
,
and
those
strange
unimaginable
inventions
of
evil
words
,
acts
and
vain
plays
,
so
various
,
a
sober
man
would
think
it
impossible
for
men
to
be
so
strong
,
ready
and
cunning
in
the
doing
of
evil
;
hence
the
old
deceiving
Serpent
is
said
to
have
been
more
subtil
then
any
beast
of
the
field
,
Gen.
3.
1.
And
our
Lord
Christ
tells
us
,
that
the
Children
of
this
world
(
the
race
of
Cain
and
sons
of
Belial
)
are
wiser
(
that
is
,
more
crafty
and
full
of
inventions
)
in
their
Generation
then
the
Children
of
Light
,
and
so
the
Apostle
Paul
calls
Elinas
the
Sorcerer
,
O
thou
full
of
all
Subtilty
,
and
all
Mischief
,
thou
Son
of
the
Devil
,
and
Enemy
of
all
Righteousness
,
Acts
13.
10.
for
as
man
is
various
in
his
central
ground
as
to
inclinations
,
dispositions
,
love
,
hate
and
the
like
;
so
various
also
are
the
evil
angels
and
spirits
;
whence
we
read
their
name
is
said
to
be
Legion
,
because
they
are
many
;
so
that
whatsoever
a
man
inclines
to
,
or
awakens
in
his
will
and
desires
,
whether
good
or
evil
,
there
is
presently
a
spirit
or
angels
of
the
same
property
,
ready
and
prompt
to
execute
,
and
put
into
practice
such
his
imaginations
,
and
to
incline
,
and
urge
him
forward
in
the
thing
.
But
these
sublime
Matters
are
understood
or
considered
but
by
very
few
;
and
therefore
I
would
intreat
my
Friends
,
and
all
that
are
of
humane
Race
,
seriously
to
ponder
in
their
Minds
,
from
what
Fountain
,
Principle
and
Ground
that
great
Variety
of
Dark
Vain
and
Evil
Thoughts
,
Imaginations
,
Words
and
Actions
do
proceed
;
of
which
,
some
few
I
shall
set
down
for
an
Example
,
or
Looking-glass
to
the
considerate
Reader
.
As
first
,
in
Child-hood
,
for
to
wish
to
be
Kings
and
Emperors
,
to
have
brave
Houses
,
and
costly
Furniture
;
to
have
gay
Clothes
,
and
think
that
whoever
meets
one
,
does
,
or
at
least
ought
to
admire
an
Ass
for
his
golden
trappings
;
to
desire
to
live
idlely
,
and
spend
all
ones
time
in
eating
,
drinking
,
sleeping
and
playing
:
And
as
people
attain
to
maturer
Years
,
to
wish
and
desire
,
a
great
deal
of
Mony
and
Liberty
,
to
have
Variety
of
Women
;
to
exceed
all
others
in
Evil
Mischievous
Arts
and
Sciences
,
to
Hurt
,
Kill
and
Murder
all
such
as
shall
Offend
them
.
For
a
Man
secretly
to
wish
his
Wife
dead
,
that
He
might
have
●nother
with
more
Mony
,
to
contrive
how
to
Circumvent
another
in
a
Bargin
,
or
Defraud
him
of
his
Inheritance
or
Right
,
by
colour
of
law
,
and
then
to
boast
of
our
Wit
and
Cunning
in
doing
it
,
for
a
man
to
design
himself
an
Universal
Empire
,
or
the
Government
of
the
whole
world
,
as
some
Princes
have
done
,
and
sacrificed
millions
of
mens
lives
to
that
conceit
.
These
and
the
like
strange
Evil
,
and
most
abominable
Thoughts
,
Imaginations
and
Desires
bubble
up
in
,
and
have
possession
of
most
mens
Minds
,
even
to
the
day
of
death
,
which
do
all
arise
and
proceed
from
the
poysonous
Root
,
by
the
Promptings
Instigations
and
Ingections
of
the
evil
Genij
,
which
are
like
swarms
of
Bees
in
and
about
man
,
if
he
suffer
his
will
and
desires
to
enter
into
their
Principle
and
Property
,
which
is
to
do
Evil
,
and
only
Evil
,
and
that
continually
:
Others
there
are
,
whose
desires
are
not
so
far
engaged
upon
Notorious
Wicked
Objects
,
but
rather
amuse
themselves
with
Vanities
,
and
Things
which
they
conceit
to
be
Innocent
and
Indiferent
,
as
an
over
care
of
being
well
spoken
of
in
the
World
;
and
therefore
studying
Complements
,
and
Civilities
,
to
procure
Esteem
,
pleasing
themselves
with
fine
Buildings
,
and
dilicate
Walks
,
and
Gardens
,
doting
upon
a
brave
Horse
,
or
a
Dog
,
or
placing
all
their
Affections
,
Delight
and
Joy
,
in
some
one
particular
Child
,
or
the
like
.
Now
when
any
one
doth
thus
inordinately
take
pleasure
in
such
things
,
he
or
she
will
continually
be
incouraged
,
and
prompted
forward
by
evil
,
Angels
,
and
Genij
,
of
a
middle
Nature
,
that
are
indued
both
with
the
property
of
the
inward
and
outward
Principles
,
having
as
it
were
an
equal
mixture
,
of
both
which
diligently
attend
the
Motions
,
Actions
and
Inclinations
of
each
people
,
incouraging
and
making
them
strong
,
and
fixed
in
their
way
of
Vanity
,
and
when
ever
they
go
about
to
do
an
Action
that
in
it self
is
good
,
they
suggest
something
that
may
mar
and
spoil
it
by
circomstances
:
As
when
they
give
an
Almes
,
they
tickle
them
with
a
conceit
of
Glory
▪
and
so
they
do
it
not
for
Godsake
,
that
hath
commanded
it
,
but
to
be
seen
,
and
praised
if
men
;
if
they
are
abstemious
,
these
ill
spirits
recommend
it
,
not
as
a
necessary
Vertue
,
but
as
it
saves
their
money
,
or
preserves
their
credit
,
and
so
in
all
other
like
cases
.
Others
by
Complection
,
or
Education
devout
,
having
entertain'd
,
and
suffered
their
desires
to
enter
in●o
Superstitions
or
limmited
sowr
harsh
forms
of
Religion
,
immediately
they
are
attended
with
an
evil
Genius
,
or
Angel
,
that
increaseth
their
peevish
mistakes
under
a
notion
of
Zeal
,
so
that
at
length
,
for
a
Lye
and
vain
superstitious
idle
Fancy
of
another
mans
,
they
will
both
suffer
death
themselves
;
and
when
they
most
cruelly
murder
their
Brethren
that
will
not
,
nor
cannot
believe
as
they
do
,
they
think
they
do
God
good
service
,
witness
the
daily
Practises
of
many
Turks
,
and
others
.
So
Great
,
Strong
and
Wonderfull
are
the
simpathetical
opperations
of
evil
Angels
,
and
Spirits
,
on
the
souls
of
men
,
that
whatsoever
any
person
inclines
to
,
or
what
Principle
or
Property
soever
is
awakened
,
or
gets
the
Government
in
the
center
of
his
Life
,
or
that
the
same
does
naturally
invite
,
or
attract
,
a
Genius
or
Angel
of
a
surable
property
,
which
does
diligently
wait
upon
him
,
or
her
,
so
long
as
they
shall
continue
in
that
state
;
But
if
the
will
(
which
indeed
is
the
Primum
mobile
in
man
)
turn
it self
away
from
that
,
and
enter
into
another
thing
,
then
the
Government
of
that
Genius
,
or
Angel
,
grows
weak
,
and
another
takes
his
place
,
according
to
the
nature
of
that
thing
the
man
is
inclined
unto
;
for
no
sooner
can
a
man
fix
his
thoughts
and
desires
strongly
upon
any
thing
,
but
a
genius
is
presently
at
his
Elbow
,
and
r●ady
to
suggest
an
increase
of
the
same
longing
,
and
prompt
him
to
put
his
Imaginations
into
Action
.
CHAP.
VII
.
Treats
particularly
of
the
Offices
rendred
to
men
by
good
Angels
:
the
grounds
of
mixt
Thoughts
and
Actions
:
the
Shapes
wherein
Good
and
Evil
Angels
appear
,
or
represent
themselves
;
and
the
Reasons
thereof
.
VVhat
we
said
of
the
Evil
Genij
,
is
likewise
to
be
understood
of
good
Spirits
and
Angels
,
in
a
contrary
manner
,
for
they
are
no
less
ready
and
diligent
to
attend
all
people
that
are
soberly
and
innocently
inclined
,
and
do
dictate
to
them
Vertuous
Things
and
Ways
,
and
do
mightily
strive
for
,
and
defend
all
the
Children
of
Vertue
and
Piety
,
against
the
assaults
and
stratagems
of
evil
Angels
,
not
only
in
an
incorporeal
way
,
but
also
outwardly
,
as
to
the
Body
,
preserving
them
from
being
Drounded
,
falling
from
High
Places
,
being
Killed
,
Robbed
,
Beaten
,
Mislead
,
and
an
hundred
such
like
Mischances
.
Also
it
is
to
be
noted
,
that
there
do
arise
great
Tempest
and
Troubles
,
in
mens
Souls
and
Minds
,
through
the
Strife
and
Contending
of
the
good
and
evil
Genij
,
and
Angels
,
for
Superiority
or
Government
;
whence
do
proceed
that
strange
and
otherwise
unaccountable
Variety
of
mixed
thoughts
and
imaginations
of
both
good
and
evil
,
so
that
sometimes
,
when
a
man
has
as
it
were
just
concluded
to
do
an
evil
action
,
the
good
Genius
,
or
Angle
,
comes
in
with
a
powerful
admonishment
,
but
with
a
gentle
soft
,
and
as
it
were
still
voice
,
saying
,
Do
not
this
evil
thing
,
and
this
doth
prevent
many
great
outrages
and
cruel
mischiefs
amongst
men
,
for
all
men
that
are
not
as
it
were
●eared
up
,
and
as
it
were
captivated
in
the
fierce
Wrath
,
&
poysonous
Principle
,
when
they
incline
or
attempt
to
commit
evil
,
do
find
some
checks
,
or
reluctances
,
and
experience
the
effects
of
a
struggling
,
or
counter
ballancing
in
their
Souls
,
between
the
good
or
evil
Genij
,
or
Angels
,
and
which
soever
of
the
two
the
will
gives
up
its
a●sent
and
consent
unto
,
that
carries
the
day
,
and
proceeds
as
in
tryumph
to
the
Action
,
whether
good
or
evil
.
Thus
sometimes
a
man
going
about
his
occasions
,
shall
have
strange
,
and
most
wicked
thoughts
and
imaginations
injected
,
or
darted
as
it
were
into
his
mind
,
without
any
premeditation
,
consideration
or
sensible
occasion
,
and
then
presently
he
shall
have
an
opposite
thought
beam'd
in
from
the
good
genius
,
which
does
Moderate
,
Allay
,
and
put
a
stop
to
the
evil
Ones
;
and
thus
a
multitude
of
surprising
imaginations
,
both
in
good
and
evil
,
attend
mankind
,
by
the
dictates
,
Gleams
,
Rayes
and
Influences
of
Genij
or
Spirits
which
are
of
very
wonderful
consideration
and
moment
.
But
although
those
restless
Spirits
always
busie
,
yet
the
most
dangerous
time
of
all
,
and
that
wherein
evil
Angels
most
certainly
accomplish
their
mischievous
designs
,
to
the
destruction
of
men
,
is
,
when
men
give
themselves
up
to
any
Intemperance
,
or
Disorder
,
as
Passion
,
Drankenness
,
Gluttonny
,
Swearing
,
Lying
,
Cheating
,
Envy
,
Debauchery
,
Violence
,
Oppression
,
and
the
like
,
for
by
these
Evils
men
do
secretly
awaken
their
own
Fountain
or
Principle
,
and
give
the
evil
Spirits
great
Power
and
Authority
over
their
Souls
,
so
that
they
are
led
into
Captivity
and
Bondage
,
and
ensnared
in
a
Thousand
Evils
and
Miseries
,
and
from
this
impure
Fountain
,
which
men
awaken
,
by
their
Intemperance
and
Uncleanness
,
proceed
the
multitude
of
vain
Dreams
,
and
lying
Visions
;
for
according
as
the
more
central
parts
are
awakened
,
and
sutable
to
that
Principle
that
governs
in
the
life's-Spirit
,
such
are
the
Dreams
,
Yet
it
must
be
understood
that
no
man's
dream
is
wholely
,
and
altogether
evil
and
vain
,
for
that
cannot
be
,
except
men
were
meer
Devils
,
which
also
cannot
be
,
so
long
as
we
live
in
the
humane
Nature
,
for
mans
fall
was
not
like
the
fall
of
the
evil
Angels
,
for
these
latter
fell
into
the
dark
Abiss
,
or
original
Wrathful
Principle
,
without
,
or
beyond
Nature
and
Creature
,
and
therefore
there
was
for
them
no
help
,
nor
recovery
;
but
on
the
contrary
,
men
fell
into
the
knowledge
of
Good
and
Evil
,
that
is
into
Nature
and
Creature
,
which
is
his
inexpressible
happiness
,
as
being
not
left
destitute
,
or
uncapable
of
the
Blessing
,
or
Regenerating
Seed
of
the
woman
;
for
there
does
centrally
dwell
in
the
humane
Nature
that
which
the
wise
man
calls
,
The
Voice
of
Wisdom
,
that
continually
calls
man
to
Repentance
,
and
Reproves
him
for
his
evil
Wayes
.
This
is
the
Genius
Optimus
,
the
Soul
of
the
Soul
,
and
the
Eye
of
the
Mind
,
that
has
power
,
and
is
alwayes
willing
to
defend
man
from
all
the
Assaults
of
evil
Angels
,
and
unto
this
holy
Principle
,
and
friendly
Fountain
,
the
Dictates
and
Voices
of
all
good
Angels
and
Spirits
do
concur
,
it
being
a
great
part
of
their
work
and
business
to
assist
man
,
and
preserve
him
from
the
inward
incursions
of
the
multitude
of
malignant
Spirits
.
And
as
mens
Thoughts
Imaginations
Words
and
Works
are
mixed
,
viz.
Good
and
Evil
,
but
generally
the
evil
does
much
over-ballance
the
good
;
the
very
same
is
to
be
understood
of
their
Dreams
,
and
night
Visions
;
whence
it
comes
to
pass
that
the
far
greater
part
of
mens
Dreams
proving
,
so
false
frivilous
vain
and
impertinent
they
are
become
infamous
,
and
a
Reproach
is
unjustly
brought
upon
Dreams
in
general
;
whereas
indeed
the
fault
is
in
themselves
that
their
Dreams
are
no
more
certain
;
for
the
streams
cannot
aford
good
pure
water
,
if
the
Fountain
be
defiled
;
neither
can
any
expect
true
delightful
and
pleasurable
Dreams
and
night
Visions
,
when
the
unequal
Forms
and
Properties
of
nature
have
gotten
the
upper
dominion
in
the
heart
and
soul
?
Or
who
can
hope
for
the
friendly
Visits
and
Communications
of
good
Angels
,
when
both
Soul
and
Spirit
are
captivated
in
evil
,
and
lives
as
it
were
in
another
Country
or
Region
,
which
is
as
opposite
to
that
wherein
they
delight
,
as
Light
is
to
Darkness
,
or
the
Zenith
to
the
Nadar
?
And
therefore
they
cannot
come
there
;
for
Angels
and
Genij
have
power
only
in
their
own
respective
principles
,
and
mankind
cannot
draw
neer
,
nor
have
any
Communication
with
them
,
nor
they
with
him
,
except
he
immerseth
his
will
and
desires
into
their
principle
.
This
is
clearly
manifested
by
all
things
in
this
external
world
,
which
is
a
real
and
true
Figure
of
the
internal
,
from
whence
it
proceeded
;
for
here
we
see
how
every
thing
desires
to
accompany
its
own
kind
,
as
proceeding
from
the
same
Matter
and
Element
,
and
when
the
same
properties
have
the
chief
dominion
in
the
Centre
of
Life
:
And
therefore
those
men
whose
predomnant
Qualities
are
alike
,
have
a
great
affinity
with
each
other
in
their
Dispositions
and
Inclinations
,
and
and
do
often
heartily
love
and
desire
each
others
company
;
and
the
same
is
to
be
understood
in
many
other
things
where
they
agree
in
number
,
weight
and
measure
,
there
they
powerfully
incorporate
and
rejoyce
together
,
and
with
united
Forces
endeavour
to
cast
out
their
Contraries
.
A
pregnant
Example
of
this
we
have
in
sounds
,
If
two
Instruments
of
Musick
of
one
sort
be
Tun'd
to
an
equal
pitch
,
strike
one
of
the
strings
,
and
the
same
string
on
the
other
Instrument
will
Shake
or
Tremble
,
as
I
my self
have
experienced
.
The
very
same
attractive
and
sympathetical
Inclinations
have
all
other
things
,
though
in
some
it
be
more
occult
:
what
man
in
the
world
would
believe
the
Attractive
Vertue
and
Power
which
the
Lodstone
has
upon
Iron
,
if
it
did
not
appear
to
his
Eye
?
For
the
wise
and
wonderfull
Creator
has
endued
all
things
with
an
influential
vertue
and
attractive
Inclination
,
and
Certainly
,
if
Nature
hath
such
Great
Power
,
and
Secret
Energy
in
inanimate
Things
,
much
more
there
is
in
the
Living
Power
,
or
Highest
Graduated
Spiritual
and
Immortal
Beeings
,
of
which
these
Outward
Things
are
but
Figures
;
if
man
did
but
know
,
or
were
but
sensible
how
Wonderfully
he
is
Made
,
and
Excellency
of
his
own
Composition
,
and
that
in
him
is
Contained
the
True
and
Real
Principle
both
of
Time
and
Eternity
,
then
would
he
be
ashamed
of
his
condition
,
and
ever
Praise
and
Admire
and
Serve
his
Blessed
Creator
in
Fear
,
and
endeavour
to
immitate
Him
and
all
Good
Angels
,
in
Innocency
and
Well-doing
,
which
would
more
powerfully
attract
the
Sweet
and
Blessed
Influences
of
all
Good
Spirits
,
and
the
Intrinsick
Vertue
of
every
other
Thing
,
whereas
Discord
and
Evil
do
as
Powerfully
drive
away
all
Good
Intelligences
,
and
make
men
altogether
incapable
of
Divine
Visions
,
so
that
he
being
Defiled
and
Polluted
with
Violence
,
cannot
foresee
any
Celestial
Thing
;
but
becomes
as
it
were
wholy
Blinde
as
to
those
Sublime
Misteries
,
and
Holy
Vertues
,
which
is
a
Wofull
Condition
,
and
very
Deplorable
,
for
then
,
they
call
Evil
Good
,
and
Good
Evil
,
not
being
Capable
to
make
any
Distinction
of
their
Properties
,
or
the
Principles
of
their
own
Nature
.
On
the
other
side
,
a
firm
Faith
,
and
a
continued
Contemplation
or
Meditation
on
the
wonderfull
variety
of
Seperated
Beeings
,
and
the
Immortal
World
(
whence
all
material
things
take
their
Birth
;
the
inward
Beeing
the
Life
,
and
the
outward
,
but
as
the
Body
)
for
men
,
I
say
,
to
be
sensible
of
these
Sublime
Opperations
does
Facilitate
forward
,
and
promote
true
Visions
;
more
especially
if
Temperence
,
Cleanness
&
Innocency
be
observed
in
Meats
,
Drinks
,
Exercise
,
Words
,
Works
,
and
Communications
,
for
these
Vertues
are
Divine
Gifts
;
he
that
obtaineth
the
Knowledg
and
Government
of
himself
is
endued
with
a
Glimps
or
Ray
of
Divine
and
Universal
Understanding
,
both
of
the
Material
and
Immaterial
Creatures
,
together
with
the
Fear
of
the
Lord
,
and
the
inward
Workings
of
his
Holy
Spirit
,
and
Divine
Power
;
therefore
it
is
said
,
That
the
Spiritual
man
discerneth
all
things
,
even
the
deep
things
of
God
;
that
is
,
both
things
Internal
,
as
well
as
External
,
wherewith
agreeth
the
Apostle
,
teaching
,
That
what
ever
may
be
known
of
God
is
manifest
in
man
;
who
is
the
only
Creature
in
this
Visible
Material
World
,
that
is
capable
of
all
Spiritual
and
Natural
Learning
,
and
as
he
shall
give
way
and
be
obedient
to
the
inward
voice
of
Wisdom
that
continually
cries
in
the
Gates
of
his
Microcosmical
City
,
so
shall
he
be
endued
by
degrees
with
a
True
Sight
,
and
Spiritual
Apprehension
according
to
the
use
he
makes
of
,
and
the
Advantages
he
puts
his
intrusted
Talents
unto
.
For
the
Foundation
of
all
Wisdom
,
and
Right
Knowing
is
within
,
in
our
own
Apartments
;
therefore
there
is
a
Necessity
for
every
Man
first
to
know
himself
in
some
Measure
,
before
he
Think
or
Presume
,
to
know
or
Understand
any
other
Thing
Truly
,
be
it
either
Natural
or
Spiritual
;
and
those
that
with
an
Holy
Humility
do
Aspire
to
this
Sublime
Knowledge
,
Viz.
of
God
,
Nature
,
and
Themselves
,
ought
by
all
means
to
be
in
good
earnest
,
and
Zealous
for
Cleanness
and
Innocent
Living
;
for
Abstinence
,
Sobriety
and
Temperence
do
wonderfully
fortifie
the
Observers
thereof
,
against
the
Assaults
and
Temptations
of
Evil
Spirits
and
Angels
,
and
make
the
Body
Lightsom
,
Pleasant
and
Healthy
,
thereby
enlarging
all
its
Functions
,
and
also
Prepares
the
Soul
for
Celestial
Irradiations
,
rendring
it
more
fit
to
become
the
Temple
of
God
,
and
Associate
of
Holy
Powers
;
those
Pure
Abstemious
Vertues
do
in
a
wonderful
,
but
secret
manner
attract
the
good
Angels
and
Spirits
,
more
especially
to
such
Persons
as
by
an
insight
into
these
Mysteries
,
shall
be
satisfied
of
the
possibility
of
such
Spiritual
Visits
and
Communications
,
which
are
alwayes
ready
to
reveal
the
Secrets
of
Time
and
Eternity
,
to
such
as
believe
and
imitate
them
.
For
no
man
can
open
the
Gate
of
that
holy
and
friendly
principle
in
which
they
live
,
but
those
only
who
have
obtained
the
right
Key
through
obedience
to
the
heavenly
voice
of
Wisdom
in
themselves
;
for
this
is
the
strait
Gate
,
and
the
narrow
Way
that
leadeth
into
the
holy
City
;
all
things
are
moved
by
Concord
and
Equality
,
which
all
the
Prophets
and
renowned
Law-givers
were
truly
sensible
of
from
the
beginning
of
the
world
,
being
wonderful
for
their
strict
observance
of
Sobriety
and
Temperance
,
as
Moses
,
Elias
,
&c.
who
were
so
given
to
fasting
,
that
their
Faces
are
said
to
have
shined
;
that
is
,
the
divine
principle
and
voice
of
Wisdom
was
so
resplendent
in
them
,
that
they
had
,
and
held
the
measure
and
reins
of
Goverment
over
the
Body
,
as
if
they
had
been
a
Spirit
;
indeed
all
holy
men
endued
with
divine
understanding
,
and
such
as
obtained
of
the
Lord
the
great
Blessing
of
Intelligences
,
and
the
free
Communication
of
good
Spirits
and
Angels
,
have
been
remarkable
for
Sobriety
,
Temperance
,
and
innocent
Living
,
for
mens
minds
cannot
be
any
otherways
preserved
free
and
potent
.
The
Prophet
Daniel
was
highly
sensible
of
this
,
when
he
and
his
Companions
,
were
both
courted
and
threatned
with
the
displeasure
of
the
King
and
his
Servants
,
touching
eating
of
the
unclean
Superfluities
,
both
of
Flesh
and
F●sh
that
came
from
the
Kings
luxurious
Table
,
which
he
and
his
fellows
refused
to
defile
themselves
with
,
chusing
rather
to
adhere
to
wisdom's
voice
,
than
suffer
themselves
to
be
seduced
out
of
natures
pure
simple
and
innocent
way
,
by
either
the
Flatteries
or
Menaces
of
the
Court
;
and
therefore
according
to
the
Law
of
their
God
,
and
the
Dictates
of
his
Hand-maid
Nature
,
contented
themselves
with
clean
and
harmless
Foods
and
Drinks
,
viz.
Herbs
,
F●uits
,
Seeds
and
Grains
;
for
those
things
had
not
only
a
real
Affinity
with
the
innocent
Principle
in
man
,
but
also
they
could
be
procured
without
Violence
,
Oppression
or
Dying
Groans
,
and
likewise
without
any
trouble
or
hazard
to
Body
or
Minde
;
Properties
which
the
Kings
royal
Delicacies
could
not
boast
of
.
Were
not
the
Rachabites
ennobled
by
the
Recommendation
,
even
of
the
Blessed
Creator
Himself
,
to
all
Posterity
,
for
their
Abstinence
and
Temperence
?
The
truth
is
,
none
can
preserve
their
Spirits
Clean
and
Pure
,
but
such
as
Extenuate
the
Gross
Superfluous
Humours
by
Purity
and
a
Spare
,
Frugal
Innocent
Diet
,
by
which
the
Body
becomes
more
easily
Penetrable
,
it
being
a
Maxime
that
may
pass
amongst
the
things
undoubtable
,
that
if
the
Body
be
not
fitly
preserved
and
ordered
,
the
Spirit
whilst
it
is
linkt
there-unto
,
and
as
it
acts
,
so
it
suffers
by
it
too
,
cannot
conveniently
Exert
its
Functions
;
for
Abstinence
and
Temperance
do
dignifie
men
,
and
render
them
fit
for
the
Exercise
of
all
Vertue
,
being
the
Root
of
Strength
and
Fortitude
.
For
this
cause
the
Mother
of
Sampson
,
was
commanded
in
Vision
,
on
,
or
Dream
,
by
the
Angel
of
the
Lord
to
abstain
from
Wine
,
and
Strong
Drinks
,
and
so
was
Samson
her
Son
,
who
was
endued
with
wonderfull
Strength
;
for
wheresoever
the
Vertues
of
Temperance
and
Cleanness
are
Practised
,
other
Holy
Vertues
may
be
expected
to
follow
,
because
by
its
power
,
no
superfluous
Matter
is
Generated
;
that
may
dull
or
indispose
the
Phantasie
,
or
other
intellectual
Power
of
the
mind
;
and
so
the
Soul
being
freed
from
burthensom
Vapours
,
becomes
watchful
and
soberly
active
both
in
Words
and
Works
;
for
the
Body
and
inferiour
Earthy
Spirits
,
being
kept
under
,
the
Soul
is
thereby
adopted
to
the
Superior
Powers
,
and
their
sweet
influences
:
Did
not
our
Forefathers
live
to
great
Ages
in
perfect
Health
and
Strength
of
Body
and
Mind
,
enjoying
many
heavenly
Priviledges
by
Vert●e
of
their
temperate
and
innocent
Course
of
Life
?
Now
the
Reason
why
Cleanness
Temperance
and
Sobriety
have
been
so
much
praised
by
all
good
men
,
is
because
they
proceed
and
are
streams
that
●low
from
the
benigne
and
ever●
blessed
Fountain
of
true
Light
and
Love
;
and
all
that
espouse
them
in
good
earnest
,
are
powerfully
drawn
into
the
same
Principle
,
strengthening
and
defending
the
observers
thereof
,
against
all
Kinds
of
Superfluity
and
Madness
of
Riot
.
Hence
it
was
that
the
Wise
Seers
of
old
abstain'd
from
unclean
Foods
,
and
the
Flesh
and
Blood
especially
of
such
Animals
,
whose
predominant
Quality
and
Ascendent
chiefly
stood
in
,
or
proceeded
from
the
wrathful
and
defiled
Nature
;
they
being
throughly
sensible
what
a
base
depraved
thing
it
was
that
the
noble
Faculties
of
the
Soul
and
Humane
Nature
should
mix
,
joyn
and
incorporate
with
the
Bruitish
Nature
,
and
unclean
wrathful
properties
of
Beasts
,
especially
such
as
by
Natural
inclinations
,
desire
to
eat
the
Flesh
and
Blood
of
others
their
Fellow
Creatures
;
it
being
concluded
on
all
sides
,
that
such
Carnivorous
Blood-sucking
Creatures
,
are
Radically
unclean
,
and
not
fit
to
be
eaten
:
which
being
a
known
Truth
,
that
scarce
any
will
deny
,
I
do
thence
further
demand
by
parity
of
Reason
,
how
then
Mankind
can
be
clean
,
either
in
Soul
,
Body
or
Spirit
,
that
now
are
so
far
generally
degenerated
as
greedily
to
desire
and
devour
the
Flesh
of
all
the
Inhabitants
of
the
four
Worlds
or
Elements
?
What
great
Matters
or
Heroick
Acts
,
or
spiritual
performances
can
be
expected
from
such
as
defile
themselves
both
in
Quantity
and
Quality
of
Foods
,
which
renders
them
uncapable
of
seeing
,
judging
or
understanding
any
thing
as
they
ought
to
do
.
Therefore
whoever
would
know
God
,
and
the
wonderful
Faculties
of
his
own
Soul
,
must
be
conformable
to
the
wholsome
Rules
of
Sobriety
,
Temperance
and
Cleanness
in
Meats
,
Drinks
and
Communications
.
For
all
the
great
Seers
,
and
holy
Prophets
,
every
one
,
according
to
his
respective
Gift
and
Manifestation
,
was
an
immitator
of
God
,
by
living
in
the
practice
of
those
good
Vertues
,
which
fitted
and
prepared
them
for
every
Good
Work.
Temperance
,
being
the
Captain
of
the
Guard
,
and
chief
watchman
,
that
suffereth
not
the
Soul
to
sleep
,
or
be
overcome
with
the
sensual
pleasures
of
Gluttony
and
Uncleanness
,
but
frees
it
from
burthensom
dulness
a●d
indisposed
Dispositions
,
and
makes
it
see
things
,
even
as
they
are
in
their
Naked
essential
Verities
,
and
attracting
the
Coelestial
Quires
for
such
Manifestations
▪
both
sleeping
and
waking
,
as
their
Companions
that
delight
to
communicate
with
the
undefiled
in
Mind
and
Body
.
But
on
the
Contrary
,
Uncleanness
and
Intemperance
defiles
both
the
Body
and
Soul
,
depraves
and
stupifies
all
the
intellectual
Powers
,
and
renders
them
uncapable
of
having
any
Convers
with
good
Spirits
or
Angels
;
for
Disorders
do
as
Naturally
drive
away
and
dissipate
them
,
as
vertue
and
sobriety
do
attract
their
happy
Company
:
But
Superfluity
and
Debauchery
have
a
powerful
inclination
and
sympathetical
force
over
evil
Doemons
,
and
causes
a
near
affinity
between
the
soul
and
them
,
whence
do
proceed
such
a
multitude
of
vain
Thoughts
,
Dreams
,
Words
and
Works
.
And
therefore
the
Scripture
saith
of
the
evil
Angel
,
That
be
goes
about
like
a
roaring
Lyon
,
seeking
whom
be
may
devour
,
being
a
great
Prince
of
the
wrathful
evil
part
of
the
world
,
but
not
in
the
humane
friendly
or
good
part
,
for
that
is
separated
from
his
Principle
,
beyond
the
Sphear
of
his
Activity
,
so
that
he
hath
there
no
power
.
And
although
nothing
can
be
more
prompt
and
ready
than
these
dark
spiritual
Beeings
,
to
assist
and
carry
on
all
evil
designs
in
the
hearts
of
men
,
that
incline
to
do
the
works
of
their
principle
;
yet
still
they
cannot
annoy
nor
injure
any
but
only
such
as
draw
near
unto
or
a
waken
their
fierce
wrathful
Fountain
,
by
means
of
Uncleanness
,
Superfluity
,
and
Intemperance
,
which
are
the
grand
Inletts
of
the
Devil
,
that
give
him
power
over
the
Soul
and
Spirit
;
whence
arise
innumerable
vain
Thoughts
,
Imaginations
,
corrupt
Words
and
Works
,
and
all
kind
of
Violences
and
Oppression
.
Nay
,
further
,
a
secret
Compact
or
Confederacy
between
the
evil
Genius
and
mans
Soul
in
an
insensible
way
,
so
that
many
are
Drown'd
and
as
it
were
totally
captivated
into
this
dead
Sea
,
or
Fountain
,
of
wrath●ul
Darkness
,
and
they
knew
it
notthemselves
,
but
others
,
who
have
adhered
unto
the
voice
of
Wisdom
in
themselves
,
and
live
in
the
power
and
Vertue
of
Temperance
,
do
clearly
perceive
and
know
it
;
for
those
that
are
afflicted
and
inslaved
,
do
make
demonstrations
of
their
wretched
condition
,
and
what
Angels
or
Spirits
are
their
Guardians
,
by
their
Vile
and
Blasphemous
Words
,
Wicked
Works
,
Cruel
Violences
and
Oppressions
to
those
of
their
own
kind
,
and
also
to
all
the
inferiour
Creatures
;
which
does
sufficiently
manifest
whose
Children
they
are
,
and
what
Angel
is
their
Captain
and
Conductor
,
to
wit
,
he
who
in
the
Scripture
is
stiled
,
Abbadon
,
or
Apolyon
,
the
Serpent
,
the
Enemy
of
all
Goodness
and
Righteousness
,
the
False
Accuser
,
and
the
Destroyer
.
And
as
their
daily
practises
are
,
so
also
suitable
are
their
nightly
Visions
,
that
is
to
say
,
Vain
,
Turbulent
,
Lascivious
,
Hideous
or
Frightful
;
For
the
Thoughts
Imaginations
,
Ideas
,
Figures
,
Shapes
,
Forms
,
and
the
like
,
that
proceed
,
or
are
generated
from
the
dark
Centre
,
or
wrathful
Kingdom
,
are
Impertinent
,
Lewd
or
Monstrous
,
For
this
cause
,
some
Saturnine
,
and
Martial
people
are
Afflicted
,
with
Hideous
,
Frightful
,
Malancholy
,
Dolorous
Dreams
;
especially
if
they
do
not
vigorously
Endeavour
through
the
Vertue
and
Power
,
of
Wisdom
and
Temperance
,
to
moderate
the
Inequality
of
those
Astreal
Forms
,
which
hath
had
the
chief
Government
in
the
Complection
.
The
like
is
to
be
understood
of
the
Shapes
or
Forms
,
wherein
deceased
Souls
appear
or
represent
themselves
;
for
the
same
are
either
hideous
and
frightful
,
or
pleasant
and
humane
,
according
to
what
Property
or
Principle
they
are
fallen
into
,
or
captivated
under
.
Therefore
those
that
have
precipitated
themselves
into
the
divided
Forms
,
into
Beastiallity
,
and
the
savage
Nature
having
cast
off
and
abondon'd
the
humane
Property
,
and
grown
Hardhearted
,
Cruel
,
and
Sordid
,
without
Mercy
,
Compassion
and
Innocency
;
such
,
I
say
,
as
live
and
dye
in
this
Savage
,
Brutish
State
,
do
fall
into
the
dark
,
Fierce
,
Hellish
Principle
,
which
had
already
in
their
Life
time
captivated
the
Soul
,
as
may
be
understood
by
the
unclean
Words
and
Works
,
that
Proceeded
from
them
;
Now
according
to
what
Property
or
Form
has
gotten
the
chief
dominion
in
the
Soul
,
such
a
Shape
and
Form
is
the
Soul
and
Spirit
Cloathed
with
.
For
in
the
Dark
,
Wrathful
,
or
Hellish
Fountain
,
there
is
as
great
a
Variety
of
Shapes
,
Forms
and
Figures
,
as
there
is
in
the
Paradisical
or
Divine
Principle
of
the
Light-Kingdom
of
Love
;
for
every
Soul
shall
be
capable
to
reinvest
and
attract
matter
out
of
all
things
of
the
nature
of
the
property
that
carries
the
upper
dominion
in
the
Spirits
;
for
such
seed
as
men
do
sow
,
such
a
Body
,
Viz.
of
that
Nature
is
generated
,
and
of
a
suitable
Shape
and
Form
:
for
so
the
great
and
illuminated
Apostle
speaks
of
the
Resurrection
;
God
giveth
to
every
Seed
it
s
own
Body
:
Wherefore
if
men
sow
hellish
Seeds
in
their
Lives
,
no
wonder
if
they
be
cloathed
with
sutable
shapes
in
the
next
World
,
But
on
the
contrary
,
those
that
in
earthly
Pilgrimage
have
freed
their
Souls
and
Spirits
from
Oppression
,
Violence
,
Uncleanness
and
Intemperance
,
and
seperated
themselves
from
the
giddy
Croud
,
and
vain
Wayes
of
the
Multitude
,
and
introduced
their
Wills
and
Desires
into
the
Friendly
Principle
of
Gods
Eternal
Love
and
Light
,
and
have
been
guided
by
its
Counsel
,
their
Souls
shall
after
Death
arise
,
and
be
cloathed
with
a
more
Perfect
,
Beautiful
,
and
Glorious
,
Humane
,
Shape
and
Form
;
of
whom
our
Lord
Jesus
Christ
was
the
first
:
For
after
He
had
Vanquisht
Death
by
his
Resurrection
,
He
Appear'd
in
the
same
Shape
,
Form
and
Body
,
as
he
had
before
in
his
Life
.
Likewise
the
good
Angels
,
and
all
separated
Souls
of
Saints
,
have
in
all
Ages
appeared
to
the
Prophets
,
and
holy
men
in
humane
Shapes
and
Forms
,
exceeding
beautious
.
For
it
is
not
to
be
doubted
but
that
in
the
beginning
the
blessed
Creator
made
Man
in
this
very
Form
and
Shape
(
as
to
his
Body
)
which
he
does
retain
,
though
not
now
altogether
so
beautifull
,
by
reason
of
his
Degeneration
and
sordid
Intemperances
,
which
have
in
some
degree
defaced
the
lovely
Majesty
of
his
Body
and
Countenance
;
for
though
Man
through
Transgression
,
and
giving
way
to
vain
Imaginations
,
hath
lost
the
Government
of
the
divine
Principle
,
and
so
is
faln
from
his
first
illustrious
and
innocent
Estate
,
yet
nevertheless
he
has
in
some
measure
preserved
still
his
outward
original
shape
or
form
of
Body
;
for
the
Lord
endued
every
Body
with
a
Seed
in
it self
,
to
beget
and
produce
its
own
Species
,
in
all
particulars
;
and
if
it
had
not
been
for
this
great
and
undefeazable
Law
of
the
Creator
,
Man
by
his
great
Lusts
,
Intemperances
,
Violence
,
Oppression
,
Cruelty
,
Vanities
,
and
other
evil
Courses
,
would
long
since
have
destroyed
,
and
lost
his
beautifull
humane
shape
and
form
,
as
well
as
that
Angelical
form
of
his
Soul
:
But
it
was
not
in
the
power
of
his
will
to
alter
Shapes
,
and
change
one
Form
into
another
,
so
long
as
his
Soul
is
cloathed
with
Humane
Nature
;
for
the
truth
is
,
he
hath
done
what
he
could
to
be
a
Beast
outwardly
as
well
as
inwardly
;
nay
,
he
is
become
far
worse
than
any
of
the
savages
of
the
Desert
,
internally
in
the
Spirit
;
and
therefore
the
illuminated
Prophets
,
called
men
by
the
names
of
the
worser
sort
of
Beasts
,
in
whom
the
fierce
,
cruel
,
wrathful
nature
is
most
predominant
;
as
,
Generation
of
Vipers
,
Lions
,
Foxes
,
Wolves
,
&c.
and
also
the
evil
separated
Spirits
,
or
Souls
of
Men
,
as
well
as
faln
Angels
,
have
always
been
resembled
and
likened
unto
savage
Beasts
,
and
sented
accordingly
,
when
ever
they
appeared
in
brutish
,
or
fierce
hideous
forms
.
Therefore
when
departed
Souls
shall
appear
to
their
surviving
Friends
,
either
cloathed
with
sideral
thin
Bodies
,
or
in
Dreams
,
in
beastial
shapes
,
and
hideous
frightfull
forms
,
it
is
but
a
bad
sign
or
token
of
their
Condition
and
State
in
the
other
World
,
and
that
they
have
not
retained
the
humane
property
in
the
time
of
the
Souls
being
in
the
Body
;
for
according
to
what
property
of
the
wrathfull
Principle
man
has
suffered
his
Will
and
Desires
to
enter
into
,
that
same
Quality
or
Property
gets
the
Dominion
and
chief
Government
in
the
Centre
of
the
Soul
;
and
if
men
live
and
dye
in
the
power
and
strength
of
that
predominating
wrathful
Nature
,
and
do
not
weaken
or
change
it
by
Repentance
and
Regeneration
,
then
from
that
very
property
is
generated
a
new
Body
,
and
sealed
with
its
proper
Signiture
;
for
every
Spirit
has
,
and
is
end●ed
with
an
innate
power
,
by
which
it
can
attract
suitable
matter
out
of
all
things
for
a
Covering
;
or
Body
,
suitable
;
or
of
a
proportionable
form
and
nature
to
its
self
;
for
,
as
at
the
beginning
,
when
the
eternal
sole
Self-Existent
Essence
moved
Himself
to
the
Creation
,
or
Manifestation
of
all
external
Beeings
and
Creatures
,
then
according
to
the
qualification
of
the
seven
Fountain-Spirits
,
and
what
property
,
degree
and
nature
of
the
Spirit
such
matter
was
capable
to
attract
out
of
all
things
,
for
a
Covering
or
Body
,
such
was
the
external
nature
,
form
or
shape
proportionable
to
the
inward
Life
or
Spirit
.
Therefore
the
outward
Signatures
or
Forms
,
Shapes
and
Complections
of
each
Creature
,
both
in
the
Animal
,
Vegetable
and
Mineral
Kingdoms
,
doth
clearly
manifest
what
form
or
property
in
the
seven
,
fold
nature
carries
the
uppermost
Goverment
therein
:
But
none
can
rightly
distingush
this
but
only
the
unvailed
Eye
,
though
every
one
may
more
or
less
perceive
it
,
since
in
Animates
'tis
most
clearly
manifested
by
the
eyes
of
each
Creature
.
For
the
Eyes
are
the
open
Gates
and
Light
of
all
the
natural
Faculties
,
through
which
continually
pass
the
most
subtle
spirits
of
life
,
and
have
there
their
free
egress
and
regress
.
For
which
Reason
the
disorders
of
nature
,
and
the
strength
,
weakness
,
liveliness
,
and
dull
,
heavy
,
indispositions
both
of
Man
and
Beast
may
easiest
be
perceived
by
the
eyes
and
face
.
And
hence
also
it
comes
to
pass
,
that
the
wishful
looks
of
some
saturnine
people
,
whose
souls
are
captivated
in
the
astringent
bitter
,
wrathful
nature
,
do
sometimes
wound
the
pure
spirits
and
health
,
of
those
they
wish
evil
unto
,
which
the
Ancient
called
Fassination
,
and
our
Vulger
say
of
such
as
they
conceive
to
be
injured
,
that
they
are
bespoke
.
Yet
it
is
to
be
noted
that
the
wishes
of
those
bad
people
,
without
their
fight
or
looking
upon
one
,
hath
not
that
power
to
hurt
the
health
,
or
any
thing
of
that
nature
,
as
seeing
and
wishing
both
together
;
nor
yet
can
either
of
them
,
or
both
con●oyn'd
,
hurt
or
wound
the
health
o●
any
,
but
only
such
as
are
under
the
dominion
of
their
Spirits
,
and
live
under
the
government
of
the
same
evil
Properties
,
though
in
a
lower
degree
;
for
those
that
are
higher
exalted
then
themselves
in
the
Wrathful
Bitter
Saturnine
Nature
,
they
cannot
injure
,
much
less
can
they
touch
or
hurt
others
,
who
live
in
any
degree
of
Regeneration
,
and
acknowledge
the
holy
Fountain
,
and
eternal
Light
and
Love
of
Jesus
Christ
to
be
Guide
and
Governour
of
their
Souls
,
there
being
a
wonderful
difference
,
and
vast
Gulf
between
the
Principles
they
live
in
,
the
one
being
Light
,
and
the
other
Vtter
Darkness
.
Now
as
the
extern
Signature
of
all
material
Bodies
is
an
intelligible
Character
,
or
Index
of
the
internal
Spirit
or
Vertue
,
so
separated
Souls
,
when
they
assume
aierial
Bodies
,
or
represent
themselves
in
Dreams
,
do
it
in
Shapes
and
Figures
Analogous
to
the
state
they
are
in
,
and
that
Principle
which
bears
sway
over
them
.
I
shall
conclude
this
Chapter
,
with
two
observations
delivered
by
two
learned
men
.
The
first
Trythemius
,
who
asserts
,
that
never
any
good
Angel
appeared
in
the
shape
of
a
woman
.
The
other
Van
Helmon
,
who
in
his
ninty
third
Chapter
has
these
words
;
If
an
Angel
appear
Bearded
,
let
him
be
accounted
an
evil
one
,
for
a
good
Angel
hath
never
appeared
with
a
Beard
.
The
truth
is
a
woman
is
the
weaker
vessel
,
and
was
first
in
the
Transgression
,
so
that
Sex
is
an
emblem
of
weakness
;
and
therefore
there
is
no
reason
,
why
the
good
Angels
,
amongst
whom
there
is
no
difference
of
Sex
,
should
chuse
to
appear
as
a
female
,
but
rather
being
of
a
species
above
humane
kind
,
assumes
the
shape
of
the
most
excellent
of
that
kind
,
and
for
the
same
reason
they
may
appear
without
beards
,
both
because
hair
is
an
excrement
,
and
verges
somewhat
in
resemblance
to
the
brutish
Nature
,
as
also
more
especially
,
thereby
to
denote
their
perpetual
Youth
,
Beauty
and
Vigour
,
wherein
those
intellectual
beeings
,
which
keep
their
First
,
Glorious
,
and
Happy
estate
,
do
alwayes
remain
.
And
the
contrary
,
in
all
those
particulars
is
to
be
understood
of
the
evil
Genij
,
who
by
their
fall
rendred
themselves
lyable
to
weakness
,
imperfection
,
and
continual
Transgression
,
and
consequently
allyed
to
the
savage
nature
,
which
they
often
resemble
,
in
being
all
over
hairy
,
as
is
storied
of
the
Satires
and
Fawns
,
a
sort
of
corporial
Demons
,
mentioned
by
the
Ancients
,
and
one
of
which
,
the
great
Augustine
testified
that
himself
saw
.
CHAP.
VIII
.
Scripture
Examples
and
Testimonies
,
touching
Dreams
,
HOw
highly
Dreams
were
esteemed
by
the
holy
Ancients
and
Prophets
,
appears
by
many
Testimonies
of
Sacred
Writ
;
The
ever
blessed
Creator
,
frequently
sending
his
Angels
and
good
Spirits
,
to
tell
and
reveal
unto
his
People
,
and
Sons
of
Wisdom
,
his
Divine
Pleasure
,
sometimes
to
admonish
them
of
future
things
,
and
sometimes
of
their
own
evils
,
and
at
other
times
,
to
avoid
and
prevent
the
evils
that
evil
men
threatned
them
with
,
as
Genesis
20.
3.
God
came
to
Abimeleck
in
a
dream
by
night
,
and
said
unto
him
,
Behold
,
thou
art
but
a
dead
man
,
for
the
woman
which
thou
hast
taken
,
for
she
is
a
mans
wise
,
This
Angelical
admonishion
and
reproof
,
proved
very
profitable
to
Abimelech
;
for
hereby
he
repented
of
his
evil
,
which
otherwise
he
would
ignorantly
have
committed
,
and
saved
himself
and
his
people
unviolated
,
and
safe
from
the
severe
Judgments
,
so
near
impending
and
threatned
,
so
Gen.
31.
10
,
11.
The
Angel
of
the
Lord
appeared
to
Iacob
in
a
dream
,
and
bad
him
return
into
his
own
Land
;
and
when
in
obedience
to
that
Vision
,
he
had
stolen
away
unawares
from
Laban
,
and
Laban
with
his
Brethren
,
persued
him
seven
days
Journey
,
designing
as
it
seems
,
to
fall
upon
him
with
Violence
,
't
is
said
in
the
24th
verse
,
that
the
Lord
came
to
Laban
the
Assyrian
,
in
a
Dream
by
Night
,
and
said
unto
him
,
Take
heed
that
thou
speak
not
to
Iacob
either
good
or
bad
;
that
is
,
offer
not
any
Violence
to
him
,
as
appears
verse
29.
By
which
means
the
rage
of
Laban
was
restrained
,
and
Iacob
preserved
from
danger
.
Did
not
Ioseph
,
whilst
yet
but
a
Child
,
receive
intimation
of
his
future
advancement
,
in
a
Dream
,
Gensis
37.
9.
Which
Dream
was
repeated
,
or
doubled
unto
him
,
for
the
greater
assurance
of
the
truth
and
ce●ainty
of
the
thing
.
Of
Pharoh's
chief
Butler
and
Baker
it
is
said
,
Gen.
40.
5.
That
whilst
they
were
in
Prison
,
they
dreamed
a
Dream
,
both
of
them
,
each
man
his
Dream
in
one
Night
,
each
man
according
to
the
Interpretation
of
his
Dream
:
And
when
Ioseph
their
Fellow-Prisoner
came
unto
them
,
in
the
morning
,
and
found
them
sad
,
and
enquired
the
reason
,
they
told
him
,
we
have
dreamed
a
Dream
,
and
there
is
no
Interpreter
thereof
:
To
which
he
did
not
reply
as
many
of
the
People
that
would
be
counted
wise
men
in
our
Day
would
probably
have
done
in
such
a
Case
,
viz.
All
Dreams
are
Vanities
and
Fancies
,
you
should
never
regard
them
,
they
signifie
nothing
,
and
therefore
never
trouble
your
heads
about
the
Interpretation
,
&c.
But
on
the
contrary
,
he
tells
them
;
Do
not
Interpretations
belong
to
God
?
Tell
me
your
Dreams
,
I
pray
you
,
verse
8.
And
having
heard
them
,
proceeds
to
give
a
true
Interpretation
thereof
,
That
the
Butler
should
be
Restored
,
and
the
Baker
Hanged
in
three
dayes
space
,
which
was
exactly
accomplished
.
In
the
next
place
,
Gen.
14.
1.
We
read
of
a
Dream
that
Pharaoh
King
of
Egypt
had
,
first
,
of
seven
fat
Kine
,
devoured
by
seven
lean
ones
.
And
afterwards
of
seven
full
ears
of
Corn
,
devoured
by
seven
thin
,
and
blasted
ones
,
which
the
aforesaid
illuminated
,
young
servant
of
God
,
Ioseph
interpreted
to
be
a
Vision
from
God
;
for
,
saith
he
,
verse
25.
God
hath
shewed
Pharaoh
what
he
is
about
to
do
;
there
shall
be
seven
Years
of
Plenty
,
and
afterwards
seven
Years
of
Famine
;
Therefore
he
advised
to
lay
up
the
fifth
part
of
all
the
increase
,
during
the
seven
fruitfull
Years
;
by
which
secret
admonition
of
the
good
Angels
of
the
Lord
,
King
Pharaoh
was
put
into
a
way
to
preserve
himself
and
his
people
,
and
particularly
to
be
a
shelter
,
and
maintianer
of
the
Patriarks
of
Iacob
,
and
all
his
off-spring
.
And
as
well
,
this
Dream
of
Pharaohs
,
as
the
o●●er
of
Iosehps
was
doubled
,
or
set
forth
〈◊〉
under
several
representations
,
but
still
to
one
and
the
same
purpose
;
for
which
Ioseph
gives
the
reason
,
vers
.
32.
For
that
the
Dream
was
doubled
unto
Pharaoh
twice
,
it
is
because
the
thing
is
established
by
God
,
and
God
will
shortly
bring
it
to
pass
;
whence
we
may
learn
,
that
when
Dreams
are
represented
to
us
under
several
Forms
,
we
ought
to
take
more
especial
notice
of
them
,
and
may
be
assured
both
of
a
certain
and
speedy
coming
to
pass
of
the
things
thereby
signified
.
Dreams
and
Vision
,
were
the
usual
Wayes
,
whereby
the
Lord
revealed
his
Councels
to
his
Servants
and
Prophets
,
to
be
communicated
to
his
people
,
for
which
there
is
a
plain
express
word
of
promise
,
Numb
:
12.
6.
If
there
be
a
prophet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
Vision
,
and
will
speak
to
him
in
a
Dream
.
So
Saul
,
Sam.
28.
15.
complains
to
the
deceased
spirit
,
or
soul
of
Samuel
,
(
whom
he
had
caused
to
be
raised
up
)
when
he
asked
him
,
why
he
had
disturbed
him
from
his
stilness
,
and
quiet
rest
,
Saul
answered
him
,
saying
,
I
am
in
great
distress
,
for
the
Philistines
make
war
against
me
,
and
God
is
departed
from
me
,
and
answered
me
no
more
by
prophets
,
nor
by
Dreams
;
which
shews
that
Dreams
were
one
of
the
most
usual
ways
,
whereby
God
was
wont
to
signifie
his
pleasure
,
to
the
Sons
of
men
.
When
Gideon
warred
with
the
Amalekites
,
and
was
somewhat
dismayed
at
their
vast
multitudes
he
was
incouraged
by
over
hearing
one
of
them
relate
his
Dream
,
and
ano●ther
giving
the
interpretation
;
as
you
may
read
in
Iudges
7.
in
these
words
;
And
it
came
to
pass
the
same
Night
,
that
the
Lord
said
unto
Gideon
,
Arise
get
the
down
unto
the
host
of
the
Amalekites
,
for
I
have
deliverd
〈◊〉
into
thine
hands
;
and
thou
shalt
hear
hear
what
they
say
,
and
afterwards
shall
thy
hands
be
strengthened
.
Then
he
went
down
with
Phurah
his
servant
,
unto
the
outside
of
the
Armed
men
,
that
were
in
the
Host
;
and
the
Midianites
,
and
Amalekites
,
and
all
the
Children
of
the
East
lay
along
in
the
Valey
like
Grass-hoppers
for
multitude
,
and
their
Camels
were
without
number
,
as
the
sand
by
the
Sea
side
:
And
when
Gideon
was
come
,
behold
there
was
a
man
that
told
a
dream
unto
his
Fellow
,
and
said
▪
Behold
,
I
dreamed
a
dream
,
and
loa
Cake
of
Barly
bread
tumbled
into
the
Host
of
Midian
,
and
came
into
a
Tent
,
and
smote
it
,
that
it
fell
,
and
overturned
it
,
that
the
Tent
lay
along
;
And
his
Fellow
answered
and
said
;
This
is
nothing
else
save
the
Sword
of
Gideon
the
son
of
Joash
,
a
man
of
Israel
;
for
into
his
hand
hath
God
delivered
Middian
,
and
all
the
Host
:
And
it
was
so
,
when
Gideon
heard
the
telling
of
the
Dream
,
and
the
Interpretation
thereof
,
that
he
worshipped
,
and
returned
into
the
host
of
Israel
,
and
said
;
Arise
,
for
the
Lord
hath
delivered
into
your
hand
the
Host
of
Midian
.
It
was
in
a
Dream
that
God
was
pleased
to
Grant
Solomon
a
promise
of
Wisdom
and
Understanding
▪
●
King.
3.
5.
In
Gideon
the
Lord
appeared
to
Solomon
in
a
Dream
by
Night
,
and
god
said
;
Ask
what
I
shall
give
thee
:
And
Solomon
said
,
Now
,
O
Lord
my
God
,
thou
hast
made
thy
servant
King
instead
of
David
my
Father
,
and
I
am
but
a
young
child
;
I
know
not
how
to
go
out
,
or
come
in
;
and
thy
servant
is
in
the
midst
of
thy
people
,
which
thou
hast
chosen
,
a
great
people
,
that
cannot
be
numbred
,
or
counted
for
multitude
,
Give
therefore
thy
servant
an
understanding
heart
,
to
Iudge
thy
people
,
that
I
may
discern
between
Good
and
B●d
;
for
who
is
able
to
judge
this
thy
so
great
people
?
And
the
speech
pleased
the
Lord
that
Solomon
had
asked
this
thing
;
and
God
said
unto
him
,
Because
thou
hast
asked
this
thing
,
and
hast
not
asked
for
thy self
long
Life
,
nor
Riches
,
nor
the
life
of
thy
Enemies
,
but
has
asked
for
thy self
understanding
to
discern
judgement
of
things
;
Behold
I
have
done
according
to
thy
word
;
loe
,
I
have
given
thee
a
wise
and
understanding
Heart
,
so
that
there
was
none
like
thee
before
thee
,
neither
after
thee
shall
any
arise
like
unto
thee
;
and
I
have
also
given
unto
thee
that
which
thou
hast
not
asked
,
both
Riches
and
Honour
;
so
that
there
shall
not
be
any
amongst
the
Kings
like
unto
thee
in
all
thy
dayes
;
And
if
thou
wilt
walk
in
my
wayes
to
keep
my
Statutes
,
and
my
Commandements
,
as
thy
Father
David
did
walk
,
then
I
will
lengthen
thy
days
;
and
Solomon
awoke
,
and
behold
it
was
a
Dream
.
Hear
we
see
what
a
large
communication
,
or
converse
the
Lord
is
pleased
to
hold
with
the
Spirit
of
Soloman
in
a
Dream
;
and
as
the
request
was
nevertheless
real
on
Solomans
part
;
nor
less
acceptable
to
God
,
then
if
it
had
been
made
waking
;
nay
,
probable
,
was
more
acceptable
,
because
the
more
pure
,
free
and
undisturbed
desire
of
his
Soul
,
not
then
seduced
by
the
senses
,
or
beclouded
with
corporeal
objects
;
so
what
the
Lord
promised
him
in
this
vision
,
was
punctually
made
good
and
performed
.
But
though
God
speaketh
frequently
in
Dreams
,
yet
many
times
man
by
his
Dulness
,
Corruptions
and
Depravedness
renders
himself
insensible
of
those
illuminations
;
whence
holy
Iob
affirms
,
God
speaketh
once
,
yea
,
twice
,
yet
man
perceiveth
it
not
;
in
a
Dream
,
in
a
Vision
of
the
night
,
when
deep
sleep
falleth
upon
men
,
in
slumberings
upon
the
bed
,
then
he
openeth
the
ears
of
men
,
and
sealeth
their
instruction
,
Job
33.
14
15
,
16.
And
as
those
Dreams
and
Visions
are
sometimes
matter
of
joy
and
comfort
,
so
at
other
times
,
they
are
terrible
and
frightful
;
and
therefore
the
same
pious
Author
complains
,
Iob.
7.
14.
When
I
say
,
my
bed
shall
comfort
me
,
my
couch
shall
ease
me
;
then
thou
scarest
me
with
Dr●ams
and
terrifiest
me
through
Visions
.
'T
is
the
duty
of
the
Prophets
and
Servants
of
God
to
have
a
due
regard
to
their
Dreams
;
and
though
some
pretended
Dreams
,
when
they
had
none
,
or
made
use
of
them
to
seduce
the
People
to
Idolatry
,
yet
still
the
true
Prophets
were
not
to
slight
Visions
and
Dreams
,
because
of
Idolatrous
Impostures
;
and
such
as
were
guilty
of
the
latter
were
by
Mose's
Law
to
be
put
to
death
Deut.
8.
1.
If
there
arise
amongst
you
a
Prophet
,
or
a
Dreamer
of
Dreams
,
and
giveth
thee
a
sign
or
a
wonder
and
the
sign
or
the
wonder
came
to
pass
,
whereof
he
speakes
unto
thee
,
saying
,
Let
us
go
after
other
Gods
,
and
let
us
serve
them
;
thou
shall
not
hearken
unto
the
voice
of
that
Prophet
or
that
Dreamer
of
Dreams
;
for
the
Lord
your
God
proveth
you
,
to
know
whether
you
Love
the
Lord
your
God
with
all
your
Heart
and
with
all
your
Soul
—
And
that
Prophet
or
that
Dreamer
of
Dreams
shall
be
put
to
Death
.
So
the
Prophet
Zachariah
chap.
10.
2.
complains
;
The
Idols
have
spoken
Vanity
,
and
the
Diviners
,
have
spoken
a
Lye
,
and
have
told
false
Dreams
,
they
comfort
in
vain
.
And
so
Ieremiah
,
chap.
23.
25.
I
have
heard
what
the
Prophet
said
,
that
Prophecy
lyes
in
my
Name
;
saying
,
I
have
Dreamed
,
I
have
Dreamed
.
How
long
shall
this
be
in
the
Heart
of
the
Pr●phets
that
Prophecy
Lyes
?
Yea
,
they
are
Prophets
of
the
deceit
of
their
own
hearts
;
which
think
to
cause
my
People
to
forget
my
Name
,
by
their
Dreams
,
which
they
tell
every
man
to
his
Neighbour
,
as
their
Fathers
have
forgot
my
Name
for
Baal
.
All
these
Texts
against
the
Abuse
of
Dreams
,
when
they
are
forged
,
&
wickedly
made
use
of
to
promote
Idolatry
,
but
make
nothing
against
the
lawful
,
humble
,
pious
and
most
profitable
use
of
Dreams
,
as
appears
by
what
follows
in
the
28
th
verse
of
the
same
chapter
,
viz.
The
Prophet
thou
hath
a
〈◊〉
,
let
him
tell
the
Dream
,
and
〈…〉
hath
my
Word
,
let
〈…〉
faithfully
;
what
is
〈…〉
Wheat
,
saith
the
Lord
?
The
knowledge
〈…〉
and
Dreams
is
reckon●
〈…〉
principal
Gifts
and
Graces
〈◊〉
bestowed
by
the
Lord
on
them
that
fear
him
:
So
't
is
said
of
Daniel
and
his
three
Companions
,
That
God
gave
them
knowledge
and
skill
in
all
Learning
and
Wisdom
,
and
Daniel
had
understanding
in
all
Visions
and
Dreams
.
Dan.
1.
1●
.
And
therefore
when
King
Nebuchadnezzar
had
Dreamed
Dreams
,
and
his
spirit
was
troubled
because
the
thing
was
gone
from
him
;
that
is
,
he
had
forgot
what
he
had
seen
,
but
only
retain'd
a
general
remembrance
that
he
had
a
strange
and
wonderful
Dream
;
when
all
the
Magicians
,
and
Astrologers
,
and
Sorcerers
,
and
Chaldeans
were
so
far
from
being
able
to
recall
his
Dream
,
that
they
told
him
,
There
was
not
a
man
upon
the
Earth
could
do
it
;
This
holy
Prophet
Daniel
,
not
only
shewed
the
King
the
Dream
,
but
also
the
Interpretation
thereof
;
(
the
same
being
revealed
unto
him
in
a
Night
Vision
,
Dan.
2.
19.
)
whereupon
he
acquaints
the
King
,
that
there
is
a
God
in
Heaven
that
revealeth
secrets
,
and
maketh
known
to
the
King
Nebuchadnezzar
,
what
shall
be
in
the
Latter
dayes
;
As
for
thee
,
O
King
,
thy
thoughts
came
into
thy
mind
upon
thy
Bed
,
what
should
came
to
pass
hereafter
,
and
he
that
revealeth
secrets
maketh
known
unto
thee
what
shall
come
to
pass
;
and
so
proceeds
to
tell
him
the
particulars
of
his
Dream
,
and
the
meaning
thereof
,
being
a
Declaration
of
the
most
eminent
Empires
,
and
Monarchies
,
that
should
succeed
in
the
Earth
,
and
their
Qualities
,
Splendor
and
Conditions
.
The
same
King
Nebuchadnezzar
,
was
premonished
in
a
Dream
,
of
the
Judgement
that
was
coming
upon
him
,
for
his
presumption
and
forgetfulness
of
God
;
he
was
driven
out
of
his
Kingdom
,
and
from
amongst
men
,
and
did
eat
Grass
with
Oxen
,
&c.
Also
in
the
7th
.
of
Daniel
we
read
,
how
the
Lord
by
his
Angel
shewed
that
holy
Prophet
the
things
that
should
come
to
pass
in
the
world
in
the
Latter
days
.
Nor
was
this
Method
of
God's
,
(
whereby
he
revealed
his
secrets
by
Dreams
)
peculiar
to
the
legal
Dispensation
,
but
seems
more
especially
to
be
extended
unto
,
and
enlarged
under
the
Gospel
,
according
to
that
prophesie
of
Ioel
,
chap.
2.
28.
And
afterwards
(
saith
the
Lord
)
I
will
pour
out
my
Spirit
upon
all
flesh
,
and
my
Sons
and
my
Daughters
shall
Prophecy
,
your
young
men
shall
see
Visions
,
and
your
old
men
shall
dream
Dreams
;
which
is
repeated
and
applied
to
the
Illumination
of
the
holy
spirit
,
by
the
Apostle
Peter
,
Acts
2.
17.
So
in
the
new
Testament
we
read
,
That
when
Ioseph
thought
to
put
away
the
Virgin
Mary
,
whom
he
had
espoused
,
because
he
perceived
her
to
be
with
Child
;
The
Angel
of
the
Lord
appeared
unto
him
in
a
Dream
;
saying
,
Joseph
,
thou
son
of
David
,
fear
not
to
take
Mary
to
thy
Wife
;
for
that
which
is
conceived
in
her
,
is
of
the
holy
Ghost
,
and
she
shall
bring
forth
a
son
,
and
thou
shalt
●all
his
Name
Iesus
;
for
he
shall
save
his
people
from
their
Sins
,
Mat.
1.
20.
And
in
the
second
Chapter
,
when
the
wise
men
came
out
of
the
East
to
visit
him
that
was
born
King
of
the
Iews
,
and
were
sent
by
Herod
to
Bethlem
,
bidding
them
,
when
they
had
found
him
,
to
bring
him
word
,
that
he
also
might
worship
him
;
they
were
warned
of
God
in
a
Dream
,
that
they
should
not
go
again
to
him
;
and
therefore
returned
into
their
own
Country
another
way
:
After
whose
departure
,
vers
.
13.
Behold
,
the
Angel
of
the
Lord
appeared
again
unto
Joseph
in
a
Dream
,
saying
,
Arise
and
take
the
Babe
and
his
Mother
,
and
flee
into
Egypt
,
and
be
thou
there
till
I
bring
thee
word
;
for
Herod
will
seek
the
Babe
to
destroy
him
.
And
in
the
same
Chapter
vers
.
19.
When
Herod
was
dead
,
behold
an
Angel
of
the
Lord
(
once
more
)
appeared
to
Joseph
in
Egypt
,
saying
,
Arise
,
and
take
the
Babe
and
his
Mother
,
and
go
into
the
Land
of
●srael
,
for
they
are
dead
that
sought
the
Child's
Life
.
CHAP.
IX
.
Of
Angels
Guardian
of
Countries
,
and
particular
Persons
,
and
their
Offices
towards
men
,
mentioned
in
Scripture
.
BY
the
numerous
Examples
mentioned
in
the
foregoing
Chapter
,
we
see
how
common
and
frequent
it
was
in
former
Ages
,
for
the
Lord
to
appear
unto
his
people
in
nightly
Visions
and
by
Dreams
;
and
in
that
secret
way
of
Comunication
to
reveal
unto
them
many
wonderful
things
;
insomuch
that
they
did
account
themselves
as
it
were
abandoned
,
or
separated
from
the
presence
of
the
Lord
,
and
his
holy
Spirits
and
Angels
,
when
the
Lord
did
with●
draw
or
supercede
this
method
of
Nocturnal
Illuminations
,
as
is
evident
by
the
forementioned
Complaint
of
King
Saul
.
But
in
this
our
Rude
and
Blind
Age
,
instead
of
complaining
for
want
of
the
presence
of
the
Lord
and
his
holy
powers
,
most
people
make
a
Laughing-stock
,
and
Derision
of
Dreams
,
and
all
things
of
that
nature
;
so
great
is
the
Degeneration
of
Mankind
from
all
sublime
Truths
and
heavenly
Converse
of
good
Spirits
just
as
though
there
were
no
Angels
or
Genij
,
or
that
the
blessed
God
of
Truth
had
not
granted
any
of
them
to
be
our
Guardians
and
Assistants
in
our
Necessities
,
and
under
his
supream
providence
,
to
protect
and
desend
mankind
,
from
the
many
shares
and
inventions
of
evil
Spirits
,
which
continually
seek
how
they
may
devour
and
destroy
man
,
and
lead
him
captive
into
perdition
:
But
the
Word
of
Truth
assures
us
,
That
the
God
of
all
Power
and
Glory
has
made
his
Angels
great
and
powerful
ministring
Spirits
,
to
aid
and
assist
those
that
fear
his
Name
,
and
advance
the
Kingdom
of
Innocency
.
So
in
former
Ages
we
read
,
That
he
sent
his
good
Angels
,
as
Messengers
of
his
favour
,
and
to
defend
his
people
from
incursions
of
the
evil
ones
;
for
they
do
continually
fight
against
the
Malicious
degraded
Legions
.
Thence
Abraham
,
when
he
sent
forth
his
Servant
to
Mesopotamia
,
to
fetch
a
wife
for
his
Son
Isaac
,
did
by
Faith
assure
him
,
The
Lord
should
send
his
Angel
before
him
,
and
prosper
what
he
went
about
,
Gen.
24.
7.
and
14.
So
the
Lord
promises
the
Children
of
Israel
,
Exod.
23.
20.
Behold
,
I
send
an
Angel
before
thee
,
to
keep
thee
in
the
way
,
and
to
bring
thee
into
the
place
which
I
have
prepared
.
Beware
of
him
,
and
obey
his
Voice
,
provoke
him
not
,
for
he
will
not
pardon
your
Transgressions
,
for
my
Name
is
in
him
.
But
if
thou
shalt
indeed
obey
his
Voice
,
and
do
all
that
I
shall
speak
,
then
I
will
be
an
Enemy
to
thine
Enemies
,
and
an
Adversary
to
thine
Adversaries
;
for
mine
Angel
shall
go
before
thee
in
unto
the
Amorites
,
&c.
Chapter
23.
24.
Therefore
now
go
,
lead
the
people
unto
the
place
of
which
I
have
spoken
unto
thee
:
Behold
,
mine
Angel
shall
go
before
thee
;
which
is
repeated
again
,
Chap.
33.
2.
I
will
send
an
Angel
before
thee
,
and
I
will
drive
out
the
Canaanite
,
the
Amorite
,
&c.
When
Balaam
went
with
the
Princes
of
Moab
,
to
Curse
the
Israel
of
God
,
't
is
said
,
The
Angel
of
the
Lord
stood
in
the
way
for
an
Adversary
against
him
;
and
the
Ass
saw
him
,
and
turned
away
several
times
;
but
the
Prophet
could
not
see
him
,
till
his
Eyes
were
opened
,
and
then
he
reverenced
him
,
and
received
his
message
Numb
.
22.
23.
and
31.
An
Angel
of
the
Lord
came
up
from
Gilgal
to
Bochim
to
accuse
the
Israelites
of
their
disobedience
and
trangression
,
whereupon
they
repented
and
humbled
themselves
Iudges
2.
1.
Another
Angel
appeared
to
Gideon
,
and
encouraged
him
to
deliver
the
people
of
Israel
out
of
the
hands
of
the
Midianites
,
Chap.
6.
11.
So
likewise
to
Manoah
,
the
Mother
of
Samson
,
promising
her
a
Child
,
and
directing
her
how
he
should
be
Educated
in
Abstemiousness
,
and
Temperance
,
that
he
night
be
fit
for
those
mighty
A●chiefments
of
delivering
his
people
,
which
the
Lord
had
designed
him
for
,
Iudges
13.
3.
As
Elijah
was
in
the
wilderness
,
and
ready
to
starve
,
an
Angel
of
the
Lord
brought
him
provisions
,
and
said
to
him
,
once
and
again
,
Arise
,
and
eat
;
in
the
strength
of
which
he
travelled
forty
days
,
and
forty
nights
,
1
Kings
19.
5.
David
also
teacheth
us
,
That
the
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
,
and
delivereth
them
,
Psalm
34.
7.
And
again
,
Psalm
91.
9
,
10
,
11.
Because
thou
hast
made
the
Lord
my
Refuge
,
even
the
most
high
thy
Habitation
,
there
shall
no
evil
befall
thee
;
neither
shall
any
Plague
come
nigh
thy
dwelling
;
for
he
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
wayes
:
they
shall
bear
thee
up
in
their
hands
,
lest
thou
daish
thy
Foot
against
a
Stone
.
When
the
Prophet
Zachariah
had
a
vision
by
night
from
God
,
there
was
an
Angel
that
talked
with
him
,
and
declared
to
him
the
things
which
he
saw
.
The
Angel
Gabriel
was
sent
to
the
Virgin
Mary
,
to
acquaint
her
with
the
joyful
Tydings
of
her
being
overshadowed
with
the
holy
Ghost
,
and
bringing
forth
a
Saviour
,
Luke
1.
26.
The
pool
of
Bethesda
had
its
Senative
Vertue
communicated
to
it
by
the
ministry
or
an
Angel
for
so
the
Text
expressly
tell●
us
,
J●hn
5.
4.
An
Angel
went
down
at
a
certain
●eason
,
and
troubled
the
water
,
whosoever
then
first
after
the
troubling
of
the
water
stepped
in
was
made
whole
of
whatsoever
Disease
he
had
.
When
the
●postles
were
committed
to
Prison
for
preaching
the
Gosple
,
Acts
5.
1●
.
The
Angel
of
the
Lord
by
Night
opened
the
Prison
Door
;
and
brought
them
forth
;
So
an
Angel
of
God
appeared
in
a
Vision
to
Cornelius
,
the
devout
Centurion
,
requiring
him
to
send
to
Ioppa
for
Peter
,
who
should
teach
him
what
he
should
do
,
Acts
10.
3.
And
when
afterwards
t●e
same
Peter
was
imprisoned
by
Herod
the
King
,
behold
the
Angel
of
the
Lord
came
upon
him
,
and
a
Light
shined
in
the
Prison
,
and
he
smote
Peter
on
his
side
,
and
raised
him
up
,
saying
.
Arise
quickly
;
and
his
Chains
fell
off
from
his
hands
,
and
the
Angel
said
unto
him
,
Gird
thy self
,
and
bind
on
thy
Sandals
;
and
so
he
did
:
And
he
said
unto
him
,
Cast
thy
Garment
about
thee
,
and
follow
me
;
and
he
went
out
and
followed
him
,
and
wist
not
that
it
was
true
,
that
was
done
by
the
Angel
,
but
thought
he
saw
a
Vision
.
When
they
were
past
the
first
and
second
ward
,
they
came
unto
the
Iron
Gate
that
leadeth
unto
the
City
,
which
opened
unto
them
of
its
own
accord
;
and
forthwith
the
Angel
departed
from
him
;
And
when
Peter
was
come
to
himself
,
he
said
;
Now
I
know
of
a
surety
,
That
the
Lord
hath
sent
his
Angel
and
delivered
me
,
Acts
12.
7
,
8
,
9
,
10
,
11.
And
when
Paul
,
in
his
Voyage
to
Italy
,
was
in
danger
of
shipwrack
,
and
Angel
visited
him
,
and
assured
him
,
That
none
belonging
to
the
Ship
should
be
drowned
;
for
,
said
he
,
There
stood
by
me
this
Night
the
Angel
of
God
,
whose
I
am
,
and
whom
I
serve
;
saying
,
Fear
not
Paul
,
Thou
must
be
brought
before
Caesar
;
And
lo
God
hath
given
thee
all
them
that
sail
with
thee
,
Acts
27.
23.
Thus
manifest
it
is
,
that
good
Angels
,
both
by
the
appointment
of
the
Soveraign
Creator
,
and
the
excellency
of
their
own
Natures
;
are
alwayes
Sedulous
,
ready
and
diligent
to
serve
,
assist
,
succour
,
and
illuminate
good
and
vertuous
men
;
especially
in
their
distresses
,
or
when
they
are
in
danger
by
the
malice
and
subtilty
of
wicked
men
;
And
it
is
the
Doctrine
of
the
wise
Antients
,
that
not
only
every
person
,
man
or
woman
,
from
his
or
her
first
coming
into
this
world
,
hath
in
an
especial
manner
,
a
particular
good
Angel
deputed
;
which
therefore
is
called
his
or
her
Guardian
Angel
,
or
good
Genius
,
and
that
another
evil
Angel
also
of
a
direct
contrary
nature
and
property
is
always
attending
us
,
thence
called
Catademon
,
or
a
mans
evil
Genius
,
hut
also
that
Communities
,
Nations
and
Countries
have
also
particular
Angels
assigned
to
their
government
,
or
super●intendency
:
And
therefore
in
some
Translations
that
eighth
verse
of
the
thirty
second
chapter
of
Deuteronomy
is
thus
read
,
—
when
the
most
high
divid●●
to
the
Nations
their
Inheritance
▪
when
he
separated
the
Sons
of
Adam
,
when
he
set
the
Bounds
of
the
People
according
to
the
number
of
the
Sons
of
God
;
that
is
allotted
to
all
the
several
Nations
,
distinct
Rulers
,
and
Supervisors
,
amongst
the
Holy
Angels
,
here
called
the
Sons
of
God.
Thus
as
all
Contention
Hate
,
Malice
,
Strife
,
Oppression
,
Violence
,
Fighting
,
Killing
,
Murders
and
Wars
,
both
Private
and
Publick
;
are
first
conceived
in
the
Spirit
,
and
have
their
Foundation
from
the
Wrathful
,
Poysonous
Principle
,
so
when
men
by
their
sinful
vanity
have
awaked
or
kindled
this
direful
Principle
,
which
threatens
destruction
and
Ruin
to
both
private
Families
and
publick
Societies
,
States
or
Governments
,
then
there
begins
a
great
Combat
,
and
as
it
were
open
Wars
between
the
Guardian
Angels
of
each
person
or
Country
;
and
which
soever
of
them
gets
the
Victory
,
that
King
,
Country
or
People
succeedeth
in
its
Wars
here
below
,
and
subdueth
the
other
.
This
I
conceive
is
plain
,
and
undeniably
evident
from
the
10th
chapter
of
the
Prophet
Daniel
,
where
an
Angel
comes
to
Daniel
(
who
had
spent
three
weeks
in
mourning
,
fasting
&
praying
)
&
said
unto
him
,
O
Daniel
!
greatly
beloved
,
understand
the
words
I
speak
unto
thee
;
for
unto
thee
am
I
now
sent
,
for
from
the
first
day
that
thou
didst
set
thy
heart
to
understand
and
to
chasten
thy self
before
thy
God
,
thy
words
were
heard
,
and
I
am
come
for
thy
word
sake
;
but
the
Prince
of
the
Kingdom
of
Persia
withstood
me
one
and
twenty
dayes
;
but
lo
,
Michael
,
one
of
the
chief
Princes
came
to
help
me
,
and
I
remained
there
with
the
Kings
of
Persia
,
now
I
am
come
to
make
thee
understand
what
shall
befall
thy
People
in
the
latter
days
;
for
the
Vision
is
for
many
days
—
And
having
strengthened
the
Prophet
,
proceeded
thus
;
knowst
thou
wherefore
I
come
unto
thee
,
I
will
return
to
fight
with
the
Prince
of
Persia
;
and
when
I
am
gone
forth
,
lo
,
the
Prince
of
Grecia
shall
come
;
but
I
will
shew
thee
that
which
is
noted
in
the
Scripture
of
Truth
,
of
Michael
your
Prince
;
thereby
to
understand
the
several
respective
Angel
Guardians
or
Titular
Intelligences
of
those
Nations
,
and
that
every
particular
person
(
as
well
as
Nation
or
Country
)
hath
a
peculiar
Angel
Guardian
,
seems
to
me
very
plain
from
the
Scripture
,
especially
those
two
undeniable
Texts
,
Mat.
18.
10.
Take
heed
that
ye
despise
not
one
of
these
little
ones
;
for
I
say
unto
you
,
that
in
Heaven
their
Angels
alwayes
behold
the
Face
of
my
Father
.
And
Acts
12.
15.
when
the
Maid
came
and
told
the
Brethren
that
Peter
(
whom
they
supposed
to
be
in
Prison
)
was
at
the
Door
,
they
not
believing
her
,
said
,
It
is
his
Angel
;
which
plainly
argues
what
a
firm
opinion
and
belief
the
faithful
Christians
of
old
had
in
this
matter
.
The
like
stirvings
and
oppositions
are
to
be
apprehended
of
the
Guardian
Angels
,
and
chief
Princes
of
other
Countries
,
Places
and
People
;
there
is
frequent
struggling
between
the
Internal
Princes
,
but
still
the
prime
occasions
,
or
first
motives
,
are
generally
given
to
them
by
mens
sinful
vanities
,
which
do
move
the
inward
wrathful
Principle
of
nature
;
whence
all
those
judgments
and
cruel
Miseries
do
proceed
,
and
which
do
give
oppertunity
and
advantage
to
the
evil
Angels
to
insnare
man
in
a
thousand
Mischiefs
,
unheard
of
Debaucheries
,
Idle
Dreams
and
Lying
Visions
.
For
the
Lord
,
who
is
a
God
of
Holiness
and
Purity
,
and
loveth
Truth
in
the
inward
parts
,
doth
not
visit
any
with
heavenly
Dreams
or
Visions
,
but
such
as
call
u●on
,
fear
and
believe
in
his
sacred
Name
;
such
whose
Temples
are
undefiled
with
Blood
and
Uncleanness
,
and
their
Hands
unstained
with
Oppression
or
Violence
;
such
in
all
Ages
he
hath
admitted
into
his
holy
presence
,
and
granted
unto
them
his
good
Angels
to
Teach
,
Guard
and
Defend
them
from
Sin
and
Evil
;
but
we
do
not
read
that
in
former
times
the
Lord
did
ever
so
visit
the
froward
and
perverse
of
heart
,
or
granted
them
the
help
of
these
noble
illuminated
Companions
,
viz.
the
blessed
Angels
and
good
Genij
,
for
alas●
tho
these
blessed
and
good-natured
Intelligencers
were
ready
to
attend
them
,
they
instead
of
accepting
and
attracting
such
their
assistance
,
do
by
wicked
practises
and
intemperate
lewd
habit
of
Life
,
and
continual
Violence
,
drive
the
good
Spirit
away
;
and
on
the
contrary
,
conciliate
to
themselves
evil
Genij
,
whose
work
it
is
to
suggest
and
dictate
Lyes
,
in
a
spiritual
way
both
night
and
day
;
and
such
persons
Dreams
and
Visions
are
generally
Lying
Phantasies
,
according
to
the
nature
of
their
attendance
.
For
every
man
in
the
world
hath
either
a
good
or
evil
Internal
Companion
,
or
Genius
,
that
he
adheres
unto
,
of
the
nature
of
that
property
that
he
has
the
chief
Government
in
the
Life
;
and
this
Genius
does
mightily
prompt
&
froward
all
such
things
as
his
principle
,
quality
or
Complexion
inclines
him
unto
;
and
as
men
alter
in
inclination
,
either
to
good
or
evil
,
so
their
Genius
grows
either
stronger
or
weaker
,
according
as
they
shall
enter
with
their
wills
into
good
or
evil
,
and
became
strong
therein
,
it
may
also
be
noted
,
that
what
Imployment
,
Art
or
Science
soever
a
man
strongly
inclines
unto
if
he
continues
therein
,
and
becomes
fixed
,
he
shall
obtain
a
proper
Genius
,
which
will
mightily
assist
him
in
that
Art
;
and
the
very
same
is
to
be
understood
in
both
vertue
and
vice
,
for
as
any
one
becomes
wedded
unto
,
or
practises
either
with
strong
inclinations
;
so
his
Genius
,
or
good
or
evil
Attendant
becomes
strong
and
powerful
,
and
if
it
be
vertue
,
than
such
a
person
becomes
great
in
the
mysteries
of
Goodness
,
Vertue
,
Wisdom
,
and
the
secret
knowledge
both
of
God
,
and
of
himself
,
and
of
universal
nature
,
according
as
his
Temper
and
Complexion
is
capable
;
For
constancy
giveth
strength
,
and
great
power
,
both
to
the
Genius
,
and
all
the
faculties
of
the
Soul
;
And
the
like
is
to
be
said
of
vice
,
as
is
most
apparant
in
such
as
continue
long
in
the
practice
of
Evil
,
they
every
day
grow
much
worse
,
the
Custom
takes
away
the
Conscience
of
sinning
,
and
they
become
Seared
as
with
an
hot
Iron
,
as
the
Apostle
fitly
phraiseth
it
,
that
is
,
lockt
up
as
it
were
,
or
wholly
captivated
in
sordid
Vanities
and
Impieties
,
whereby
they
become
cruel
and
violent
in
all
things
,
and
work
wickedness
with
Greediness
,
and
draw
Iniquity
as
with
Cart-ropes
,
for
they
have
opened
the
gate
of
original
Poysons
,
the
Bitter
,
Wrathful
,
Astringent
Spirits
,
which
compose
the
inwardmost
Kingdom
of
fierceness
,
wherein
Devils
dwell
,
being
destitute
both
of
divine
and
eternal
Light
;
this
evil
center
many
men
have
so
terribly
awakned
,
as
shortly
they
have
by
way
of
simile
attracted
the
evil
Spirit
,
and
Angels
for
their
Companions
,
who
do
diligently
wait
upon
,
and
continually
prompt
them
to
wickedness
,
and
further
exciting
of
the
hellish
poysonous
properties
,
whence
are
generated
Filthy
Swearings
,
Lying
,
obscene
words
and
Actions
,
and
all
kind
of
abominable
Discourses
and
Actions
,
with
a
thousand
horrid
thoughts
,
and
vile
immaginations
,
frequent
amongst
the
multitude
,
so
that
if
a
mans
inward
Eyes
of
his
Soul
were
but
opened
,
he
might
easily
see
Legions
of
those
accursed
Demons
,
fluttering
in
and
about
such
People
,
egging
them
on
to
all
evil
Communication
and
practices
;
it
being
a
certain
and
undoubtable
truth
,
that
all
filthy
vain
thoughts
words
and
works
do
arise
and
proceed
from
the
Hellish
center
,
and
do
all
carry
the
power
of
their
own
principle
with
them
,
and
so
incorporate
with
their
Similes
whereever
they
are
received
,
and
thence
pass
back
again
into
their
own
dark
original
Source
,
and
totally
captivate
the
soul
therein
,
where
they
are
recorded
,
and
shall
stand
forever
as
Witnesses
of
Condemnation
against
them
,
if
men
Live
and
Dye
in
that
deplorable
state
,
and
do
not
Repent
,
and
turn
from
them
,
by
Regeneration
,
and
Newness
of
Life
.
Now
from
those
infernal
Legions
,
which
beset
us
on
all
sides
,
both
inwardly
,
and
outwardly
,
no
man
is
safe
any
longer
then
he
fears
the
Lord
,
and
has
his
mind
fixed
on
Sobriety
and
Temperance
in
Meats
,
and
Drinks
,
Exercises
and
Communications
;
for
nothing
(
as
we
have
already
said
,
and
cannot
say
too
often
)
does
so
much
disarm
,
weaken
,
prevent
and
frustrate
all
evil
suggestions
and
ingections
of
the
evil
Angels
,
both
within
and
without
,
as
those
sublime
vertues
with
convenient
Fasting
,
and
continual
servent
Prayers
.
For
as
our
Lord
and
Saviour
Christ
saith
,
some
sorts
of
evil
Spirits
are
not
cast
out
,
or
chased
away
,
but
with
Fasting
and
Prayer
:
and
therefore
the
Kingly
Prophet
saith
,
wherewith
shall
a
young
man
cleanse
and
defend
himself
from
evil
Angels
,
and
other
Enormities
,
but
only
by
keeping
thy
Word
,
and
being
obedient
to
thy
Commandements
;
alwayes
having
a
regard
to
that
most
excellent
saying
of
Christ
,
First
seek
the
Kingdom
of
God
,
and
the
Righteousness
thereof
,
and
all
other
good
things
shall
be
added
,
or
given
unto
you
in
due
season
.
For
as
every
man
does
govern
himself
,
and
into
what
property
he
suffers
his
soul
to
enter
,
such
an
Angel
or
Spirit
he
allureth
,
be
it
either
good
or
evil
,
there
being
Spirits
of
all
Orders
,
Complexions
and
Natures
(
for
which
should
we
think
,
the
Intellectual
world
less
peopled
then
the
Material
?
)
which
always
are
ready
and
officious
to
exert
their
power
,
as
we
read
in
the
Scriptures
of
Truth
,
The
Lord
said
,
who
will
be
a
Lying
Spirit
in
the
mouths
of
Ababs
prophets
,
and
presently
steps
forth
one
,
and
said
,
I
will
;
and
far
be
it
,
but
we
should
believe
that
the
benign
Spirits
are
as
ready
to
secure
and
defend
mankind
from
evil
,
when
they
incline
to
well-doing
and
Innocency
,
as
the
malignant
Ones
are
to
precipitate
them
into
Error
,
Guilt
and
Misery
.
If
men
did
but
believe
those
things
,
and
diligently
observe
and
weigh
them
,
they
would
certainly
be
much
more
careful
in
moderating
their
thoughts
and
affections
,
neither
would
many
so
much
dote
upon
,
or
be
perpetually
vexed
with
,
for
,
or
about
the
Spirits
of
golden
mountains
of
Ethiopia
,
the
Dust
of
Guinea
,
the
Rubish
of
Peru
,
which
do
give
great
advantage
to
,
and
powerfully
attract
the
evil
Demons
,
who
by
many
of
the
Antients
are
thought
to
have
some
kind
of
rule
over
,
or
affinity
with
those
hidden
Mines
and
Treasures
in
the
bowels
and
dark
Cavetns
of
the
Earth
,
which
are
the
Idols
whom
most
people
now
adore
,
and
over
whom
the
evil
spirit
Mammon
is
said
to
be
Lord
president
.
For
whatsoever
man
does
violently
taste
,
and
set
his
mind
and
affections
upon
,
presently
the
evil
Spirits
that
are
of
that
quality
,
do
present
themselves
,
and
are
busie
to
allure
the
Soul
,
and
captivate
it
with
more
passionate
desires
after
it
.
For
this
cause
it
proves
hard
,
and
very
difficult
for
men
too
be
temperate
,
&
to
moderate
their
affections
in
any
thing
wherein
they
have
once
run
out
into
,
or
contracted
an
habit
of
Excess
,
so
many
Enemies
there
are
to
circomvent
and
inveigle
them
on
every
side
,
whose
power
is
great
,
but
't
is
by
reason
of
the
greatness
of
mans
sins
,
which
give
them
the
Advantages
,
whereby
they
lead
multitudes
into
perdition
.
On
the
other
side
,
the
good
Angels
,
and
Spirits
are
as
easily
attracted
by
vertue
,
as
the
Evil
are
by
vice
;
that
is
so
say
,
they
are
delighted
,
and
conciliated
by
their
own
fair
Resembla●ces
,
Purity
,
Love
,
Truth
,
Temperance
,
Order
,
firm
Belief
,
cleanness
in
Meats
&
Drinks
Innocency
and
Silence
;
these
are
powerful
Loadstones
or
Magneticks
that
will
attract
good
Spirits
and
Angels
,
even
from
the
furthest
parts
of
the
World.
It
is
also
further
to
be
considered
that
true
Dreams
and
Nocturnal
Converse
with
good
Angels
and
Spirits
,
does
afford
great
delight
,
and
true
pleasure
to
the
mind
and
soul
;
the
very
thoughts
of
those
secret
visits
,
chears
and
irradiates
the
intellectual
Faculties
even
in
the
day
,
and
causeth
a
desire
and
longing
for
the
night
;
and
the
more
fixed
any
man
is
,
and
the
more
he
lays
them
up
in
a
Reserved
and
Religious
Breast
,
with
serious
Thoughts
and
Meditations
on
such
sublime
Mysteries
,
the
nearer
he
approaches
unto
their
Beeings
and
powerfully
invites
those
holy
and
material
Essences
,
and
so
by
degrees
,
even
whilst
he
is
in
the
Body
,
becomes
as
it
were
incorporated
with
,
or
endenizon'd
amongst
those
Coelestial
Quires
of
blessed
Angels
and
Spirits
of
the
Just
made
perfect
,
and
to
have
their
Names
Registred
in
the
Book
of
Life
,
as
in
the
Revelations
in
promised
.
For
nothing
comes
so
near
those
glorious
Beeings
,
or
so
effectually
engages
them
as
a
constant
thoughtfulness
temperance
and
sobriety
,
but
more
especially
Innocency
,
and
the
Child
like
nature
,
which
does
in
the
highest
degree
imitate
the
nature
Angelical
,
whence
our
Saviour
Christ
,
Mat.
10.
10.
admonishes
his
Disciples
,
to
take
heed
not
to
despise
Innocency
,
and
the
simple
harmless
nature
,
which
he
calls
one
of
th●se
little
Ones
,
such
as
have
through
the
vertue
and
power
of
the
divine
friendly
innocent
Principle
disarmed
the
fierce
wrathful
properties
,
and
as
it
were
cut
off
the
members
of
evil
,
that
is
their
thoughts
,
words
and
works
,
and
have
as
much
as
in
them
lies
,
●mitated
and
lived
in
the
innocent
nature
of
Christs
Spirit
,
and
good
●ngels
,
for
of
such
he
saith
,
Their
Angels
do
always
behold
the
Face
of
my
Father
,
which
is
in
Heaven
.
But
such
as
live
in
Uncleanness
and
Riot
,
in
Chambering
and
Wantonness
,
in
Oppression
and
Cruelty
,
are
subect
to
the
Tyranny
and
Punishment
of
evil
Angels
,
as
executioners
of
the
divine
Vengeance
,
which
hence
are
called
destroying
Angels
:
Thus
two
Angels
came
to
Soym
,
and
having
secured
Lot
and
his
too
Daughters
,
consumed
those
wicked
Cities
,
whose
Inhabitants
burning
with
unnatural
Lusts
,
were
justly
destroyed
with
a
shower
of
Fire
and
Brinstone
,
the
Lord
by
the
Angels
of
his
vengeance
raigning
down
as
it
were
Hell
out
of
Heaven
upon
them
,
such
was
his
Abhorance
of
their
Abominations
.
When
David
had
provoked
the
Lord
by
numbering
the
People
,
and
thereby
shewing
his
Inclinations
to
boast
of
the
Arm
of
Flesh
,
rather
than
trust
in
the
Lord
his
God
;
It
is
said
,
1
Chro.
21.
1●
.
God
sent
an
Angel
to
Ierusalem
to
destroy
it
,
and
herepented
him
of
the
evil
,
and
said
to
the
Angel
that
destroyed
,
It
is
enough
,
stay
now
thy
hand
;
And
the
Angel
of
the
Lord
stood
by
the
threshing
Floor
of
Ornan
the
Ie●usite
,
and
David
lift
up
his
Eyes
and
saw
the
Angel
of
the
Lord
stand
between
the
Earth
and
the
Heaven
,
having
a
drawn
Sword
in
his
Hand
,
stretched
out
over
Ierusalem
;
then
David
,
and
the
Elders
of
Israel
,
who
were
cloathed
in
Sackcloath
,
fell
upon
their
Faces
.
When
Senacherib
,
King
of
Assyria
prefuming
upon
the
strength
and
number
of
his
Army
,
had
proudly
Blesphemed
the
God
of
Israel
,
the
Lord
sent
an
Angel
,
which
cut
off
all
the
mighty
men
of
valour
,
and
the
Leaders
and
Captains
in
his
Camp
,
so
that
he
returned
with
shame
into
his
own
Land
▪
2
Chron.
32.
21.
which
is
also
Recorded
more
particularly
,
Isaiah
37.
36.
The
Angel
of
the
Lord
went
forth
and
smote
in
the
Camp
of
the
Assyrians
an
hundred
and
fourscore
and
five
thousand
;
and
when
they
arose
early
in
the
morning
,
behold
they
were
all
dead
Corps
.
In
like
manner
,
when
Herod
had
accepted
the
blasphemous
Flatteries
of
the
people
,
Acts
12.
23.
immediately
the
Angel
of
the
Lord
smote
him
,
because
he
gave
not
God
the
glory
,
and
he
was
eaten
of
Worms
▪
and
gave
up
the
Ghost
.
So
the
Angel
that
slew
the
first-born
of
the
Egypti●ns
,
is
called
the
Destroyer
,
Exod
,
12.
23.
As
also
the
Angel
that
smote
the
rebellious
Israelites
in
the
Wilderness
.
Neither
murmur
ye
,
as
some
of
them
murmured
,
and
were
destroyed
by
the
Destroyer
,
1
Cor.
10.
10.
For
when
men
by
imitation
do
come
near
and
sympathize
with
the
principle
of
the
evil
Angels
,
they
become
incorporated
with
,
or
swallowed
up
by
their
wrathful
dark
,
Nature
;
as
the
Kingly
Prophet
David
saith
,
Pfal
.
78.
49.
The
Lord
casts
upon
them
the
fierceness
of
his
Anger
,
Indination
and
Wrath
,
that
is
by
the
sending
out
,
or
granting
Commissions
unto
evil
Angels
,
to
vex
and
plague
them
;
for
man
by
his
Out-rages
,
Gluttony
,
Drunkenness
and
Oppressions
,
both
to
Man
and
Beast
,
and
killing
of
those
of
his
own
kind
,
has
opened
the
Gate
of
Gods
fierce
warthful
anger
,
which
does
powerfully
attract
the
evil
Angels
and
give
them
oppertunities
to
commit
Evils
without
Remorse
,
having
a
free
access
both
by
Dreams
and
Visions
,
and
other
Spiritual
Communications
,
which
do
exert
,
and
inwardly
stir
up
man
ever
,
even
in
the
very
center
of
his
Life
to
Evils
,
whence
those
numberless
,
&
strong
lewd
Immaginations
,
wicked
Words
,
&
ungodly
Works
do
proceed
,
so
that
a
rational
man
would
think
that
no
thing
,
or
Creature
,
that
is
cloathed
with
the
humane
nature
,
could
be
so
much
depraved
and
precipitated
into
Error
and
all
kind
of
Ungodliness
.
Therefore
well
may
the
Angel
of
the
Lord
in
the
Revelations
,
cry
,
woe
unto
mankind
,
or
the
Inhabitants
of
the
Earth
,
for
the
Devil
is
cast
out
of
Heaven
,
and
is
come
down
on
the
Earth
in
great
Wrath
and
Indignation
,
that
is
into
the
wrathful
or
evil
part
of
the
Adamical
Earth
,
and
not
into
the
good
part
;
for
this
world
,
and
all
things
therein
,
do
consist
both
of
Good
and
Evil
,
Light
and
Darkness
,
Love
and
Hate
;
but
into
the
good
,
the
Devil
,
that
is
,
evil
Angels
,
or
Spirits
cannot
enter
,
as
being
contrary
to
their
Vbi
,
or
Beeing
;
the
Light
being
set
in
an
eternal
opposition
to
Darkness
,
and
Satan
,
and
all
his
associate
Angels
being
fallen
from
the
Light
,
are
entered
into
the
dark
original
wrath
,
whence
the
evil
part
of
this
world
proceeds
;
and
therefore
he
and
his
Legions
are
only
capable
of
the
poysonous
f●erce
wrathful
Vbi
,
or
Station
;
and
consequently
where
persons
give
themselves
,
up
unto
Oppression
,
Violence
,
Envy
,
Back-biting
,
Gluttony
,
Drunkenness
,
Swearing
,
Lying
,
Lustful
Frothy
Romancing
Discourses
,
and
vain
foolish
Jestings
,
all
which
do
arise
,
and
are
generated
from
the
fierce
poysonous
wrath
,
both
inward
and
outward
,
wherein
Belzebub
has
his
Throne
,
to
and
with
the
souls
and
spirits
of
such
men
,
the
evil
Angels
have
free
access
,
and
a
ready
Intercourse
,
because
they
are
nearly
allyed
in
their
original
principle
;
Ahabs
Prophets
were
before
false
and
lying
Prophets
,
and
had
made
a
Trade
of
soothing
up
that
wicked
King
in
his
Idolatry
,
with
counterfeit
Visions
and
Flatteries
;
and
therefore
it
was
that
an
evil
Angel
was
so
ready
to
offer
himself
to
be
a
lying
Spirit
in
their
mouthes
.
It
was
the
Sin
of
David
that
drew
down
the
before-mentioned
destroying
Angel
with
his
Sword
in
his
hand
against
Ierusalem
;
and
when
David
and
his
people
repented
of
their
misdeeds
,
then
presently
the
Lord
commanded
the
Angel
to
put
up
the
Sword
of
wrath
;
for
by
such
their
Repentance
,
the
principle
of
Indignation
was
weakned
;
and
on
the
contrary
,
the
principle
of
Light
and
Love
was
thereby
strengthened
and
corroborated
,
which
did
discuse
the
wrathful
particles
,
or
cause
the
destroying
Angel
to
disappear
,
&
attracted
the
presence
and
assistance
of
the
good
Angels
,
who
have
their
Vbi
,
or
are
conversant
in
the
good
part
of
this
world
,
as
the
evil
Angels
are
in
the
dark
maligne
part
thereof
;
and
as
men
enter
either
into
Good
or
Evil
,
so
do
they
contract
a
familiarity
with
the
one
or
the
other
,
and
acquire
good
or
bad
Guardians
,
which
do
powerfuly
stir
them
up
either
to
vertue
or
vice
.
Hence
we
read
,
Gen.
48.
16.
Iacob
acknowledging
Gods
divine
hand
of
providence
,
saith
to
his
Son
Ioseph
,
The
Angel
which
hath
delivered
me
from
all
evil
bless
the
Children
;
as
also
the
same
sacred
Scripture
,
Gen.
32.
24.
declares
that
the
Lord
wrastled
with
Iacob
all
Night
,
in
a
Vision
or
Dream
by
his
good
Angel
,
and
Iacob's
Spirit
or
Soul
was
in
good
earnest
,
and
strove
so
with
the
divine
power
,
or
good
Angel
,
that
he
would
not
let
him
depart
,
untill
he
had
blessed
him
,
which
did
manifest
Iacob's
firm
Faith
,
and
inward
acquaintance
with
,
and
understanding
of
Gods
goverment
by
Angels
,
which
of
late
Years
has
hardly
any
being
in
the
Heads
or
the
Hearts
,
in
the
Understandings
or
Desires
of
men
.
CHAP.
X.
Man
cannot
Communicate
with
Spirits
in
his
outward
Senses
,
but
in
Dreams
and
Extasies
.
Strange
material
Figures
,
Calls
,
Blows
,
&c.
before
Death
.
Of
middle
Spirits
.
Against
telling
of
Dreams
and
how
Dreams
are
always
represented
in
Corporeal
Forms
,
and
in
what
sence
mens
works
are
said
to
follow
them
after
Death
.
VVE
have
before
demonstrated
,
that
during
the
sleep
of
the
Body
,
the
Soul
is
as
it
were
already
Seperated
,
and
in
Eternity
,
so
that
both
Joy
and
Sorrow
is
essential
unto
it
,
and
the
Soul
does
really
enjoy
either
pleasure
or
pain
;
For
this
cause
both
good
and
evil
Angels
and
Spirits
can
most
easily
and
familiarly
communicate
with
the
Souls
of
men
in
sleep
;
for
then
the
Soul
is
near
unto
their
Vbi
,
or
Beeing
,
and
there
is
a
great
affinity
between
them
;
but
when
the
Body
is
awake
,
and
all
its
●ally-ports
of
the
Senses
wide
open
,
to
let
in
outward
material
▪
Objects
,
the
Soul
is
cloathed
with
a
dark
,
heavy
,
earthy
,
sensual
vesture
,
which
does
as
it
were
wholly
captivate
and
chain
this
incorporeal
Essence
;
and
as
those
Communications
,
Revelations
,
Sights
,
or
whatever
else
does
happen
to
the
Soul
in
Dreams
and
Visions
,
seems
as
nothing
to
the
Body
and
Senses
after
waking
(
which
is
one
main
cause
so
many
slight
Dreams
)
so
what
is
translated
through
the
Senses
,
or
in
the
outward
material
World
is
nothing
to
the
Soul
in
Dreams
;
but
the
Beggar
has
as
lofty
Representations
,
as
the
King
,
and
the
poor
Captive
as
free
Enjoyments
as
his
Judge
;
therefore
we
should
consider
the
vast
differance
between
the
internal
and
external
principles
,
and
their
respective
Inhabitants
,
and
that
the
external
Eye
can
see
only
into
its
own
Birth
or
Original
;
that
is
,
into
the
Things
and
Light
of
this
outward
material
World
,
as
receiving
its
Light
from
thence
,
for
nothing
can
see
further
than
its
own
principle
whence
it
proceeded
.
For
this
cause
no
mortal
man
can
see
and
communicate
with
Angels
and
Spirits
by
sight
,
and
under
the
perfect
Exercise
of
their
outward
Senses
;
therefore
when
the
holy
Prophets
and
Antients
received
Visions
,
and
the
good
Ang●ls
and
Spirits
Communicated
their
Secrets
unto
them
,
it
was
alwayes
in
Dreams
,
Extasies
or
Raptures
;
not
knowing
(
as
the
Apostle
saith
2
Cor.
12.
2.
)
whether
they
were
in
the
Body
,
or
out
of
the
Body
;
and
therefore
the
Prophet
Daniel
,
saith
,
that
in
the
grea●
Vision
before
mentioned
,
he
had
not
the
strength
of
a
man
,
that
is
,
his
senses
and
natural
understanding
,
was
during
that
time
of
the
Vision
,
weak
,
dead
,
or
as
it
were
asleep
,
and
did
not
see
,
nor
know
any
more
of
the
mystery
or
divine
sight
,
than
men
do
of
their
common
Visions
of
the
Night
,
which
are
as
nothing
to
the
Body
and
Senses
;
for
every
Eye
sees
into
its
own
Radix
,
that
of
the
Body
into
the
Principle
of
this
World
,
as
being
generated
from
the
Light
thereof
,
and
being
it self
Corporeal
,
sees
,
apprehends
and
comprehends
all
Corporal
things
;
but
the
Eye
of
the
mind
and
soul
is
Incorporeal
,
and
therefore
it
can
well
see
,
apprehend
and
comprehend
things
Incorporeal
and
Spiritual
,
especially
when
it
shakes
off
,
and
as
it
were
quits
it self
of
the
Chains
and
heavy
Fetters
of
its
earthly
Tabernacle
,
and
the
sensual
Facultites
of
the
external
palpability
,
as
comes
to
pass
in
Visions
and
Dreams
;
for
the
Soul
has
an
eternal
and
Coelestial
original
proceeding
from
the
Intelligible
World
,
and
therefore
when
it
is
freed
from
Darkness
,
it
can
well
see
into
,
and
communicate
with
the
internal
and
heavenly
Spirits
and
Angels
;
But
the
Senses
and
Body
take
their
original
from
gross
palpable
matter
,
and
therefore
depend
upon
sublinary
nature
consequently
subject
to
destruction
and
coruption
.
The
Body
is
a
dull
heavy
Trunk
,
but
the
Soul
is
quick
as
Thought
,
and
nimble
as
a
Beam
of
Light
;
and
therefore
,
when
freed
from
the
clog
of
the
Body
and
sensual
Power
,
't
is
capable
of
entertaining
and
receiving
all
things
,
be
they
either
material
or
immaterial
.
But
here
it
must
be
noted
,
that
it
is
common
for
Persons
in
Dreams
to
be
presented
with
various
Figures
,
Forms
,
and
Shapes
of
material
things
belonging
unto
the
Animal
,
Vegetable
and
Mineral
Kingdoms
,
which
do
signifie
,
or
often
times
fore
shew
or
denote
Prosperity
,
Adversity
,
Health
,
Sickness
,
the
Death
of
themselves
or
Friends
;
others
have
vocal
Calls
,
Voices
,
or
Blows
before
Death
or
Sickness
;
Now
all
this
variety
of
Nightly
Representations
or
Dreams
proceed
from
the
variety
of
each
mans
Genius
or
Angel
,
and
are
true
or
false
,
according
to
its
Nature
,
and
the
vertuous
or
vicious
Lives
of
the
Persons
.
But
certain
it
is
,
that
many
men
have
certain
and
assured
signs
,
or
premonitions
given
them
of
the
Death
or
Well-fare
of
absent
Friends
and
Relations
,
as
also
of
their
own
;
of
which
were
it
needful
,
numerous
Instances
might
be
given
;
and
this
as
it
is
very
strange
and
wonderful
,
so
I
see
not
which
way
it
can
come
to
pass
otherwise
than
by
the
operation
of
the
internal
and
supernatural
Intelligers
or
Genji
,
which
amongst
the
wise
and
sober
Antients
was
more
frequent
then
of
late
years
,
viz.
when
men
fearing
the
Lord
,
believed
that
he
governed
the
world
by
Angels
,
and
when
men
lived
in
Sobriety
,
Temperance
,
and
Cleanness
,
which
doth
wonderfully
prepare
men
for
,
and
render
them
capable
of
receiving
true
Dreams
or
Oracles
.
For
external
as
well
as
internal
Purity
,
and
to
be
free
from
Violence
,
and
the
defilements
of
Blood
,
and
of
unclean
Meats
and
Drinks
is
most
necessary
;
for
all
who
would
be
worthy
of
this
sublime
Knowledge
and
Gift
of
true
Dreams
,
must
keep
a
pure
undisturbed
and
undisquieted
Spirit
and
Imagination
,
&
friendly
compose
the
same
;
for
an
unclouded
Spirit
is
like
a
clear
Glass
,
or
calm
limpid
spring
of
water
,
wherein
you
may
behold
the
true
Images
of
things
,
but
if
the
same
be
troubled
,
stirred
or
agitated
,
then
you
perceive
nothing
but
confused
Figures
;
so
the
Spirit
being
discomposed
apprehends
nothing
as
it
ought
to
do
,
but
as
long
as
it
continues
●erene
and
tranquil
,
it
lets
in
the
true
Lights
of
distinguishing
&
understanding
,
and
presents
the
real
Figures
and
Notions
of
things
to
such
as
are
of
a
sound
and
healthy
Body
&
Mind
,
not
dulled
with
Intemperance
,
nor
made
sad
by
Anger
,
nor
provoked
to
Bitterness
and
Envy
by
Covetousness
;
but
when
at
peace
with
God
,
and
all
its
innocent
Creation
,
you
quietly
go
to
Bed
,
and
fall
a
sleep
,
then
the
Soul
being
loosed
from
hurtful
thoughts
,
and
freed
from
the
heavy
body
,
and
sensual
Spirits
,
does
freely
Communicate
with
divine
Angels
and
Spirits
,
and
far
more
certainly
,
clearly
and
efficaciously
behold
and
enjoy
wonderful
things
;
and
oftimes
is
then
instructed
in
,
and
taught
many
abstruce
Secrets
and
Mystries
;
for
the
good
Spirits
being
diffusive
and
communicative
,
do
invite
the
Soul
to
their
Society
by
the
opportunity
of
the
Sleep
of
the
Body
&
Sences
,
and
the
nocturnal
solitariness
,
nor
will
they
be
wanting
to
such
when
they
are
awake
,
if
they
shall
square
and
conduct
their
Lives
and
Actions
by
the
measures
of
wisdom
,
and
rules
of
Piety
.
On
the
Contrary
such
whose
Fantasies
and
Spirits
are
dull
,
and
as
it
were
unpolished
,
and
who
languish
under
distemperatures
of
mind
,
and
a
Body
oppressed
with
excess
of
wine
,
or
other
superfluity
,
whence
noxious
Fumes
arises
,
that
miserably
becloud
all
the
Intellectual
Hemispere
,
the
access
and
intercourse
of
the
benig●e
Spirits
or
Angels
is
prevented
or
frustrated
,
and
such
peoples
Dreams
are
confused
,
oblivious
,
and
tending
to
Evil
and
Vanity
;
for
the
good
Intellig●nces
cannot
,
nor
will
give
true
〈◊〉
or
significant
Dreams
〈…〉
intemperate
and
unclean
,
and
whose
Souls
are
estranged
and
degenerated
from
their
principle
,
and
precipitated
into
wrath
and
Violence
;
But
the
Inhabitants
of
the
infernal
World
have
the
nearest
Affinity
to
such
,
and
do
by
their
secret
sympathitical
Communications
suggest
and
dart
into
the
Soul
many
Lying
Fantasies
and
Mischevious
Dreams
,
and
teach
them
sundry
vile
pranks
and
evils
.
For
there
is
as
great
a
variety
of
Spiritual
Creatures
and
Beeings
,
good
and
evil
,
clean
and
unclean
Spirits
,
viz.
respectively
in
the
two
grand
Fountains
or
Principles
of
good
and
evil
,
as
there
are
material
Inhabitants
in
this
internal
or
visible
principle
or
Elementary
Quaternion
of
Earth
,
Air
,
Water
and
Fire
,
and
of
as
various
and
different
shapes
,
formes
and
natures
,
and
complexions
(
if
we
may
in
an
Analogous
way
apply
those
words
to
Spiritual
,
which
commonly
are
only
predicated
of
gross
Palpable
Creatures
and
th●ngs
)
for
all
this
wonderful
variety
of
the
Animal
,
Vegetative
and
Mineral
Kingdoms
,
are
but
a
Figure
and
Similitude
of
what
is
in
the
internal
Spiritual
World
,
whence
all
those
proceeded
;
and
the
internal
Spirit
and
Power
is
still
the
true
cause
of
all
motion
,
growth
and
increase
,
and
Life
in
all
Creatures
and
things
contained
in
the
said
three
Kingdoms
,
and
no
internal
Intelligence
,
Power
,
Spirit
,
Angel
,
or
Genius
,
whatever
can
affect
us
otherwise
than
as
we
draw
near
them
in
Spirit
,
and
so
by
degrees
awaken
their
predominant
property
or
principle
,
by
which
they
have
power
to
influence
us
either
in
good
or
evil
.
But
for
the
most
part
,
it
happens
in
the
Evil
,
because
most
men
live
under
the
dominion
of
the
evil
principle
,
and
properties
of
Nature
.
For
a
man
hath
both
inward
&
o●tward
helps
in
whatsoever
he
inclines
to
,
more
especially
if
his
propensions
&
desires
be
fixed
and
strong
;
his
inward
helps
towards
vertue
are
the
good
Angels
and
Spirits
,
who
readily
meet
,
embrace
and
rejoyce
at
the
drawing
near
of
men
to
their
principle
;
whence
it
is
said
,
that
there
is
Joy
in
Heaven
at
the
Conversion
of
a
Sinner
;
and
to
encourage
them
in
well-doing
,
they
by
almost
imperceptible
wayes
afford
them
assistances
,
and
reveal
many
wonderful
secrets
to
them
,
both
by
day
and
nightly
Visions
;
and
his
outward
Helps
are
innocent
Living
,
Temperance
,
and
Cleanness
in
Meats
,
Drinks
,
Exercises
and
Communications
with
good
sober
men
;
and
those
latter
helps
being
practised
to
conciliate
,
and
promote
the
former
.
On
the
contrary
,
men
evilly
enclined
have
also
two
Spurs
to
wickedness
,
viz.
inwardly
by
the
suggestions
of
bad
Doemons
,
whose
work
it
is
to
prompt
men
to
viciousness
;
and
outwardly
by
Covetousness
,
Pride
,
Drunkneness
,
Vain-Glory
,
Uncleanness
,
Intemperance
,
evil
Words
,
Works
and
Communications
with
evil
men
Likewise
,
as
every
man
is
endued
Radically
with
the
two
grand
Fountains
or
Principles
of
good
and
evil
,
which
every
one
in
the
World
is
more
or
less
sensible
of
by
their
inward
operations
,
and
that
continual
Strife
,
and
as
it
were
open
wars
there
is
between
them
in
the
Centre
of
his
Soul
,
so
every
man
thence
comes
to
have
two
Genij
or
Spirits
,
that
alwayes
wait
upon
,
and
attend
him
,
viz.
one
good
,
which
answers
to
the
good
friendly
principle
of
Light
and
Love
;
The
o●her
evil
,
refering
to
the
fierce
,
wrathful
Principle
,
which
two
do
continually
and
fiercely
contend
for
Victory
,
and
oft-times
cause
great
trouble
&
perplexity
in
the
Soul
;
but
when
〈◊〉
good
overcomes
,
then
there
is
Joy
,
Concord
and
Pleasure
,
or
an
intire
Satisfaction
of
Mind
.
It
is
further
to
be
noted
,
that
there
are
great
numbers
of
Elemental
Spirits
,
which
are
of
a
middle
nature
;
some
of
which
do
dart
and
gleam
into
some
persons
whose
understandings
are
not
exalted
above
their
Principles
or
Elements
;
These
only
busie
themselves
in
foolish
unluckey
ridiculous
prankes
,
and
doing
of
pretty
mischiefs
;
whereby
they
often
promote
idle
jesting
,
vain
laughter
,
wanton
love
stories
,
and
the
like
;
but
they
generally
attend
those
people
that
have
poor
,
low
,
beggerly
genius
,
whose
understandings
are
very
little
elevated
above
Bruits
;
for
this
Infantry
of
Spirits
,
or
lower
graduated
Spectrums
have
no
communication
either
with
men
of
vertue
or
prudence
,
nor
yet
with
those
that
are
Exalted
in
the
highest
degrees
of
evil
;
for
these
Lemures
,
or
Terrestrial
or
Watery
Spirits
are
as
they
chiefly
inhabit
woods
Mountains
,
or
unfrequented
Valleys
,
Rivers
and
Lakes
,
so
they
come
nearer
to
the
nature
of
some
sorts
of
Beasts
then
of
man
,
unless
of
such
men
only
who
have
base
low
beastial
complexions
for
with
such
they
have
a
simile
of
this
sort
.
The
Prophet
Isaiah
seems
to
speak
,
Chap.
13.
21.
where
he
mentions
Ziim
and
Ob
and
〈◊〉
,
and
the
Satyrs
which
should
dance
in
the
ruins
of
Babilon
,
they
are
unclean
sorts
of
inferiour
Spirits
,
and
their
conversation
does
ill
become
the
Noble
Race
of
Mankind
.
But
for
the
good
Superiour
Angels
their
converse
is
very
advantageous
,
and
therefore
ought
by
all
lawful
means
to
be
courted
,
and
conciliated
,
and
the
discoveries
made
by
them
to
be
highly
regarded
,
and
concealed
,
for
its
a
great
and
mischievous
error
for
People
to
tell
abroad
their
Dream
,
and
the
secret
communication
of
their
Souls
with
Angels
and
good
Genij
,
and
so
highly
to
prostitute
them
to
every
lewd
and
vain
Companion
,
as
though
they
were
of
no
worth
or
value
,
this
is
very
common
amongst
most
people
,
but
it
is
a
greater
evil
then
most
do
imagine
;
for
some
who
have
had
good
Angels
granted
to
them
,
for
day
and
night
Companions
,
that
taught
and
revealed
unto
them
many
excellent
things
both
present
and
to
co●●
have
by
their
divulging
,
and
foolish
talking
of
them
,
lost
such
their
Guardians
,
and
all
the
conversation
of
their
good
genij
,
which
too
la●e
they
have
been
sensible
of
,
but
found
them
as
hard
to
be
regained
as
Esan's
Birth-right
was
,
when
by
evil
courses
,
and
sin
he
had
fooled
it
away
,
and
then
sought
it
in
vain
with
tears
,
for
there
is
nothing
more
offends
the
good
Angels
,
then
mens
light
behaviour
,
and
vain
talking
of
them
,
as
on
the
other
side
,
nothing
doth
more
please
and
allure
them
,
then
for
men
to
look
up
their
secrets
in
religious
and
thoughtful
Brests
,
and
to
abscond
them
from
the
vulger
and
profain
,
as
we
read
in
Ezra
,
Thou
shalt
deliver
these
books
that
contain
the
secret
Law
of
the
Hebrews
unto
the
wise
men
of
thy
people
,
whose
hearts
thou
knowest
can
comprehend
them
,
and
keep
these
secrets
;
Therefore
it
was
usual
amongst
the
Philosophical
Ancients
to
hide
their
great
secrets
,
and
vail
holy
mysteries
in
abscure
Characters
and
Hieroglyphicks
,
because
they
should
not
be
known
to
and
profaned
by
the
wicked
.
So
we
read
of
Theodorus
▪
the
Tragick
Poet
,
when
he
would
have
referred
something
of
the
mysteries
of
Jewish
Scriptures
to
a
certain
fable
,
he
was
depraved
of
his
sight
.
T
is
also
reported
of
Theopompus
,
when
he
began
to
translate
something
of
the
divine
Law
into
the
Greek
tongue
,
he
was
smitten
with
a
kind
of
Phrensie
,
or
extraordinary
trouble
of
mind
,
and
desired
of
God
to
make
him
sensible
wherefore
that
calamity
was
fallen
upon
him
,
received
answer
in
a
Dream
,
that
it
was
,
because
he
had
basely
polluted
Divine
things
,
by
setting
them
forth
in
publick
.
Our
Lord
Christ
himself
,
whilest
he
lived
in
the
humane
Nature
,
spake
after
that
manner
and
fashion
,
that
only
the
more
intimate
Disciples
should
understand
the
mysteries
of
the
Word
of
God
;
but
to
others
he
spake
onely
in
Parables
;
he
also
commands
▪
that
holy
things
should
not
be
given
to
Dogs
,
nor
Pearls
cast
before
Swine
;
Therefore
,
saith
the
Prophet
,
I
have
hid
thy
Word
,
in
my
Heart
,
that
I
might
not
sin
against
Thee
.
And
Mary
,
the
blessed
amongst
women
,
when
the
Angel
Saluted
her
,
and
told
her
what
glorious
things
should
happen
unto
her
,
it
is
said
,
that
she
laid
up
the
sayings
in
her
heart
,
and
pondered
them
in
her
religious
mind
;
which
reverence
,
and
serious
meditation
on
these
wonderful
things
,
which
the
Angel
communicated
unto
her
,
was
well
pleasing
to
the
blessed
Creator
,
whence
every
good
and
perfect
gift
proceeds
.
For
all
celestical
vertues
are
wonderfully
strengthened
by
secrecy
,
and
the
holy
powers
attracted
,
who
de●est
publick
and
profane
things
,
and
vain
bablings
Now
Dreams
are
no
other
then
certain
discourses
and
incorporeal
Sights
of
the
Soul
,
being
in
sleep
,
loosed
from
the
heavy
Fetters
of
the
Body
and
sences
,
whereby
it
hath
〈◊〉
near
affinity
,
with
the
matereal
beeings
,
and
according
to
what
〈◊〉
of
the
sevenfold
Nature
,
she
is
〈◊〉
unto
,
such
and
such
〈◊〉
▪
Representations
or
Dreams
,
〈◊〉
appre●ends
which
appears
as
●eal
as
if
they
were
corporeal
qualities
,
and
the
Soul
is
thereby
either
tormented
,
and
full
of
perplexity
,
or
on
the
other
side
filled
with
Joy
and
Delight
apprehended
in
the
Divine
Vision
;
somewhat
to
this
purpose
is
imitated
by
Iohn
the
Divine
in
the
Revelations
,
where
't
is
said
,
Blessed
are
they
that
dye
in
the
Lord
,
for
their
Works
do
follow
them
.
For
the
Manners
,
Habbits
,
Temperance
,
Sobriety
,
Innocency
of
Life
,
doing
unto
all
as
they
would
be
done
unto
,
and
the
true
illuminated
understanding
of
the
Mysteries
of
God
,
and
his
great
Divine
Law
in
nature
,
are
works
that
may
be
said
to
follow
a
pious
Soul
after
death
,
which
then
calls
to
mind
those
things
that
it
did
in
its
life
,
and
still
more
intently
meditates
and
thinks
on
them
,
and
endeavors
to
do
them
again
,
for
they
being
the
Souls
chief
delight
in
the
time
of
its
continuation
with
the
Body
,
it
still
takes
▪
Pleasure
in
them
,
but
in
a
more
perfect
and
exalted
degree
.
For
after
Death
the
Soul
being
deprived
,
and
wholy
destitute
of
all
the
Faculties
and
Functions
of
humane
Life
,
as
Nourishing
,
Growing
,
Generating
and
various
Occupations
of
the
Senses
,
all
the
delights
of
the
Body
must
needs
cease
,
and
be
terminated
;
but
their
works
follow
them
in
the
Mystery
,
and
become
substantial
;
for
all
things
then
appear
in
their
real
Figures
,
Forms
and
Shapes
as
they
do
in
this
World
,
but
in
the
greatest
Perfection
and
most
Sublime
.
The
truth
of
this
St
Iohn
in
the
Revelations
does
demonstrate
where
the
Gate
of
the
Heavenly
Paradisical
Kingdom
of
Eternal
Happiness
being
opened
and
shewed
unto
him
,
it
appeared
in
most
beautiful
curious
Forms
,
Shapes
and
Figures
of
the
things
of
this
external
World
;
but
in
a
far
higher
degree
of
perfection
,
for
the
Furniture
of
this
World
,
viz.
the
innumerable
and
〈◊〉
variety
of
Creatures
in
the
Animal
,
Vegative
,
and
Mineral
Kingdoms
,
ar●
gross
,
and
as
it
were
half
dead
in
comparison
of
the
Heavenly
and
Spiritual
;
for
all
these
lower
things
are
but
faint
,
dull
,
imperfect
corporal
Figures
and
Forms
as
the
Spiritual
Kingdom
whence
they
had
their
original
.
It
is
therefore
to
be
noted
that
no
man
ever
dreamed
,
that
he
saw
any
Thing
,
Figure
,
or
Shape
of
the
Animal
,
Vegative
and
Mineral
Kingdome
,
which
he
never
saw
,
thought
or
heard
of
before
at
least
in
the
parts
,
if
not
in
the
whole
▪
for
though
many
times
things
are
magnif●ed
or
diminished
and
made
〈◊〉
or
worse
,
or
Heterogeneous
〈◊〉
conjoyned
in
a
representation
〈◊〉
never
were
in
nature
,
yet
still
〈◊〉
is
nothing
that
hath
not
〈…〉
seen
,
heard
or
though
〈◊〉
▪
〈…〉
Wrath
or
Hell
;
such
as
have
by
transgression
precipitated
their
souls
thereinto
,
their
work
do
also
follow
them
,
and
all
Figures
,
Forms
,
Shapes
,
or
what
ever
else
is
represented
unto
them
,
is
Fearful
and
Hideous
,
according
to
what
degree
they
have
with
their
wills
entered
into
the
wrathful
fierce
unclean
Principle
.
Their
Conditions
is
like
men
in
terible
Dreams
,
who
are
afraid
of
Swords
,
killing
,
falling
from
high
places
,
drownings
,
Rocks
falling
on
them
,
or
being
torn
to
peices
with
wild
Beasts
,
and
the
like
strange
fierce
or
malancholy
imaginations
and
representations
,
which
are
all
real
and
most
essential
,
and
yet
no
danger
of
death
near
them
,
nor
any
period
to
their
woful
condition
.
And
therefore
the
state
of
the
damned
is
called
Eternal
death
,
and
a
worm
that
never
dyeth
,
and
therefore
no
end
of
their
sorrow
and
misery
.
These
strange
phansies
,
and
yet
real
apprehensions
do
follow
each
Spirit
,
or
Soul
,
according
to
that
property
which
carried
the
upper
dominion
in
the
time
of
the
Body
,
from
which
predominating
property
do
arise
,
and
are
generated
,
most
frightful
&
hideous
representations
,
whi●h
put
the
captivated
Soul
into
unexpressible
fears
&
agonies
,
&
make
it
desious
to
die
,
&
cannot
,
but
continuing
forevermore
in
this
doleful
torture
&
perplexity
,
yea
the
predominating
quality
gives
the
form
to
the
new
Body
,
viz.
of
a
Dog
,
Cat
,
Bear
,
Lion
,
Fox
,
Tyger
,
Bull
,
Goat
,
or
other
savage
Beasts
,
according
to
what
degree
such
persons
in
their
life
time
entered
into
any
of
their
respective
natures
by
Cruelty
,
Lust
,
Subtilty
,
or
the
like
,
for
this
very
cause
(
as
was
before
intimated
)
all
the
evil
Angels
&
Souls
that
have
at
any
time
appeared
in
Dreams
or
Visions
,
have
been
clothed
with
beastial
Shapes
,
Figures
,
Forms
▪
but
good
Angels
,
and
blessed
Spirit●
in
human
Form
,
and
cloathed
with
the
product
of
clean
innocent
vegetation
,
as
fine
Linning
and
the
like
,
for
which
reason
some
of
the
Philosophical
Ancients
would
not
wear
any
other●
cloathing
or
garment
then
what
had
an
innocent
original
,
as
pure
Linning
,
and
the
like
of
their
Foods
;
whereby
,
immitating
the
good
Angels
,
they
attracted
their
benevolent
Influences
.
Thus
every
persons
Joys
or
Sorrows
in
the
Worlds
to
come
are
of
that
nature
,
as
where
the
predominant
properties
,
and
inclinations
the
will
entered
into
,
in
the
time
of
its
corporeal
pilgrimage
;
for
from
the
two
internal
or
immaterial
Worlds
,
viz.
the
Good
Heavenly
and
Paradisical
,
and
the
Hellish
Wrathful
,
does
proceed
&
is
generated
,
this
good
&
evil
,
or
material
World
,
of
which
external
beeings
are
but
a
platform
or
figure
.
Which
may
afford
a
very
sublime
and
Philosophical
Speculation
,
and
he
that
would
truely
know
the
great
adorable
and
ever
blessed
Creator
,
must
with
fear
and
earnestness
pray
unto
him
to
teach
him
the
knowledg
of
himself
,
and
of
the
things
that
are
;
every
one
of
which
does
in
its
respective
degree
contain
the
true
nature
and
property
of
the
whole
;
for
the
wonderful
all
forming
Creator
is
in
the
midst
of
his
own
works
,
and
does
sustain
and
uphold
and
continually
generate
them
,
and
leads
the
wise
Seeker
into
the
knowledg
of
the
two
grand
Fountains
of
Good
and
Evil
,
and
whence
they
proceed
,
whilst
the
profane
tread
them
under
their
feet
.
CHAP.
XI
.
That
these
Communications
from
good
Angels
by
Dreams
,
&c.
are
not
wholely
ceased
;
the
Reasons
why
the
same
are
now
so
rare
and
seldom
.
BUT
notwithstanding
all
those
numerous
instances
we
have
produced
from
sacred
Scripture
,
of
the
frequent
Apparitions
and
Communications
of
good
Spirits
&
Angels
in
Dreams
and
Visions
,
to
pious
and
holy
men
in
times
past
,
instructing
and
admonishing
them
,
and
revealing
divine
mysteries
unto
them
;
the
same
will
be
of
little
advantage
or
incouragement
to
us
,
if
that
vulgar
opinion
be
true
,
that
although
they
were
so
usual
and
frequent
in
former
Ages
,
yet
now
they
are
wholely
ceased
,
and
no
such
spiritual
assistances
or
converse
to
be
expected
;
but
as
this
opinion
is
not
founded
on
holy
Scripture
,
so
there
are
divers
reasons
which
sway
with
me
not
to
imbrace
the
same
;
its
true
,
the
Text
saith
,
That
if
an
Angel
from
Heaven
shall
preach
any
other
Doctrine
,
that
is
contrary
,
or
derogatory
unto
the
Gospel
of
Jesus
Christ
,
he
ought
to
be
rejected
and
accursed
;
for
thereby
it
would
plainly
appear
,
that
he
was
an
evil
Angel
,
since
God
in
any
of
his
manifestations
is
never
contrary
unto
himself
;
yet
this
hinders
not
but
good
Spirits
may
afford
us
good
Offices
,
and
give
us
notice
of
impending
Dangers
,
and
defend
us
from
the
assaults
and
incurrances
of
evil
Doemons
,
and
be
the
Ministers
of
God
,
whereby
he
may
be
pleased
to
make
more
clearer
revelations
of
his
Secrets
to
those
that
fear
him
;
for
the
blessed
Creator
is
the
same
as
ever
he
was
,
and
as
near
unto
mankind
as
he
was
in
former
Ages
,
whence
the
Apostle
Paul
saith
,
the
divine
Word
,
or
holy
Principle
of
Gods
eternal
Light
and
Love
is
near
thee
,
in
thy
Mouth
,
and
in
the
Center
of
thy
Heart
;
and
therefore
whatsoever
was
by
divine
appointment
or
permission
of
this
nature
,
common
to
the
Prophets
and
holy
men
in
former
Ages
,
its
reasonable
to
believe
that
the
same
should
not
only
be
continued
in
these
later
times
,
but
increased
,
and
far
more
illustrated
since
the
great
work
of
redemption
and
divine
manifestation
in
the
flesh
,
who
was
welcomed
unto
the
humane
nature
by
the
holy
Quires
of
Angles
.
It
s
under
this
Gospel
dispensation
that
the
holy
Prophets
have
foretold
should
be
far
more
glorious
irradications
and
discoveries
of
divine
knowledge
;
that
all
should
be
taught
of
God.
That
their
Sons
and
their
Daughters
should
Prophecy
,
their
young
Men
see
Visions
,
and
their
old
Men
dream
Dreams
.
The
current
of
the
Scripture
bears
Testimony
to
a
greater
Light
to
break
forth
in
the
latter
dayes
,
wherein
the
knowledge
of
the
Lord
shall
cover
the
Earth
,
as
the
Water
cover
the
Sea
;
and
why
then
should
we
abridg
or
reject
any
of
those
ways
wherein
God
hath
formerly
vouchsafed
most
usually
to
discover
his
will
in
the
mysteries
of
his
Kingdom
to
the
Sons
of
men
.
The
good
Spirits
are
inflamed
with
the
same
Zeal
for
spreading
the
Glory
of
their
Creator
now
,
as
in
former
times
;
they
have
still
the
same
ardent
Charity
and
Good-will
towards
men
that
persue
and
seek
after
Vertue
and
Piety
,
as
heretofore
;
and
we
have
as
much
need
of
their
aid
and
assistance
,
as
any
of
the
Ancients
;
why
then
should
we
think
all
entercourse
out
off
between
us
and
those
blessed
Spirits
?
why
should
we
with
a
stupid
neglect
lose
the
benefit
of
such
powerful
Auxiliaries
?
That
evil
Angels
are
dayly
contriving
our
temporal
and
eternal
ruin
,
that
they
do
by
various
ways
and
means
cast
stumbling
blocks
before
us
in
the
Paths
of
〈◊〉
,
and
endeavour
to
seduce
us
by
multitudes
of
temptations
,
is
generally
agreed
by
all
professors
of
the
Christian
Religion
;
and
if
so
,
I
desire
to
know
why
we
should
not
believe
the
good
Angels
to
be
as
diligent
to
protect
or
instruct
us
,
as
ready
to
encounrage
us
in
well
doing
,
as
the
other
are
busie
to
circumvent
and
debauch
us
,
and
prompt
us
on
to
sin
,
and
mischiefs
and
misery
.
It
s
evident
the
ever
blessed
Creator
has
since
the
woful
fall
and
degeneration
of
mankind
,
readily
heard
the
prayers
of
those
that
in
sincerity
have
called
upon
his
Name
,
and
live
in
obedience
to
his
holy
Law
,
and
that
he
hath
in
various
manners
appeared
to
them
in
Visions
Calls
,
Voyces
,
Dreams
,
and
the
like
;
which
was
continued
and
encreased
in
an
extraordinary
manner
after
the
great
Light
appeared
,
viz.
Christ
Jesus
cloathed
with
the
humane
nature
,
as
appears
by
the
authority
of
the
Scriptures
before
mentioned
,
and
if
the
same
be
now
discontinued
(
as
some
people
would
have
us
believe
)
of
which
,
as
there
is
no
mention
in
Scripture
,
so
't
is
against
the
Principles
of
God
in
nature
,
to
suppose
any
such
Chasm
or
interruption
of
communication
between
superiours
and
inferiours
,
in
the
state
of
created
beeings
;
and
beside
what
a
miserable
and
deplorable
state
must
man
then
now
be
in
;
for
amongst
the
Ancients
,
if
the
Spirits
of
the
Lord
did
withdraw
,
and
cease
from
communicating
,
and
manifesting
the
secrets
of
the
great
Creator
,
by
some
of
the
forementioned
wayes
,
they
looked
on
themselves
in
a
sad
and
deplorable
condition
,
as
we
may
see
in
the
case
of
Saul
and
others
?
Whereas
now
according
to
these
opinions
we
are
not
only
debarred
of
all
those
celestial
interviens
and
communications
,
but
also
exposed
to
all
the
rage
and
subtilty
of
evil
Spirits
,
without
any
assistance
from
the
good
Angels
,
which
our
Fore-fathers
so
plentifully
enjoyed
.
But
the
Truth
is
,
if
we
by
vertuous
lives
prepare
and
fit
our selves
for
the
converse
of
holy
Angels
,
we
have
no
more
reason
to
dispair
of
their
aid
,
for
the
Lord
doth
never
with-draw
his
holy
Spirit
from
man
,
except
man
do
first
by
sin
and
disobedience
separate
himself
from
his
Maker
;
but
on
the
contrary
the
divine
Principle
of
love
doth
continually
strive
with
man
against
the
evil
,
as
our
Saviour
said
,
I
would
have
gathered
you
,
even
as
a
Hen
gathereth
her
Chickins
under
her
Wings
;
and
in
another
place
;
I
came
to
seek
〈…〉
save
that
which
was
lost
.
And
elsewhere
the
Scripture
saith
,
As
many
as
received
the
glorious
Light
of
his
Gospel
,
became
the
sons
of
God
,
or
of
Light
;
and
the
great
Apostle
Paul
,
who
was
illuminated
by
divine
Vision
saith
,
Whatsoever
may
,
or
can
,
be
known
of
God
,
is
implanted
and
manifested
in
man.
For
God
made
him
in
his
own
Image
,
that
is
,
containing
a
breviate
of
the
nature
of
all
things
divine
and
humane
▪
which
is
since
his
fall
enlightened
,
or
again
re-invested
with
the
divine
Seed
of
the
woman
,
and
holy
Principle
of
Light
,
even
to
the
Center
of
his
Soul
,
which
the
wise
Man
calls
,
the
voice
of
Wisdom
,
always
crying
in
the
Gate
of
the
microcosmical
City
,
calling
man
out
of
Sin
,
and
the
Babyloni●al
confusion
,
into
the
glorious
Light
and
Liberty
of
the
Sons
of
God
,
in
which
state
the
inward
eye
of
divine
sight
is
opened
,
which
sees
into
the
secret
mysteries
of
Gods
●●ture
.
But
some
will
say
,
that
these
divine
sights
and
visions
,
like
miracles
,
were
only
to
●llustrate
and
confirm
the
Gospel
,
or
glorious
manifestation
of
Christ
in
the
human
nature
,
and
to
convince
and
call
the
Heathen
to
repentance
,
and
to
the
knowledge
and
saith
of
the
universal
Salvation
.
But
to
this
I
answer
;
First
,
The
Objection
is
not
true
,
for
as
these
secret
Communications
were
before
under
the
Mosaical
Dispensation
,
so
in
fact
they
have
been
continued
unto
,
and
enjoyned
by
multitudes
of
holy
pious
and
reserved
Souls
in
all
Age●
since
,
of
which
various
Examples
might
be
given
from
〈◊〉
Histories
,
I
shall
only
cite
one
remarkable
one
out
of
the
Book
of
M●rtyrs
:
In
Queen
Maries
days
,
when
the
Prosecution
was
hot
against
the
Pro●estants
,
there
was
but
one
Congregation
in
all
the
City
of
London
that
kept
it self
int●●e
,
and
privately
held
Assemblies
,
to
which
one
Mr.
Rough
belonged
,
as
a
Dea●on
or
Officer
,
to
eare
for
the
poor
,
and
to
that
purpose
had
in
his
Custody
a
Roll
,
wherein
all
the
names
belonging
to
the
Congregation
were
entered
,
it
happened
one
night
,
that
Cuthbert
▪
Simpson
,
Dreamed
that
Mr.
Rough
was
taken
,
and
the
Roll
in
his
Pocket
,
and
then
awaked
,
and
falling
asleep
again
,
had
the
same
Dream
r●peated
,
with
which
being
much
affected
,
he
gets
up
,
intending
to
go
to
Mr.
Rough
,
but
before
he
got
ready
Mr.
Rough
▪
came
unto
his
Chamber
,
to
whom
he
told
his
Dream
,
and
desired
him
,
that
he
would
some
way
dispose
of
that
Catalogue
,
that
it
might
not
be
taken
,
with
him
;
Rough
reproved
him
for
such
a
conceit
,
telling
him
Dreams
were
but
silly
fancies
,
and
Christians
ought
not
to
regard
them
;
but
Sympson
,
upon
whose
Spirit
it
had
made
a
greater
impression
,
adjured
him
,
in
the
Name
of
the
Lord
,
as
he
would
answer
the
mischief
which
might
befal
the
innocent
People
of
God
,
to
mind
what
he
said
,
and
convey
away
the
Book
;
so
he
consented
and
secured
it
;
and
within
two
or
three
days
was
himself
taken
,
and
had
the
book
been
found
with
him
,
all
the
whole
Congregation
had
been
discovered
,
and
ruined
,
if
not
lost
their
lives
,
which
by
this
providence
was
prevented
.
Secondly
.
Is
there
not
as
great
need
and
occasion
still
for
such
spiritual
〈…〉
of
mankind
still
continue
in
blindness
,
and
unbelief
?
The
〈◊〉
and
number
of
Profest
〈◊〉
is
inconsiderable
in
respect
of
the
vast
numberless
number
of
〈◊〉
and
Heathens
;
besides
most
called
Christians
have
more
of
the
name
then
of
the
nature
of
that
holy
Religion
.
The
adorable
Jehovah
sent
his
well
beloved
and
eternal
Son
our
Saviour
into
the
World
to
appease
his
wrath
,
and
to
break
down
that
irefull
Partition
Wall
which
separated
man
from
the
Peace
of
God
and
the
God
of
Peace
,
and
to
enlighten
the
Heathens
,
and
those
that
sat
in
darkness
and
the
shadow
of
death
,
and
to
reconcile
man
to
his
maker
,
against
whom
he
had
rebelled
,
and
was
become
an
Enemy
,
not
only
to
him
,
but
consequently
to
all
goodness
and
vertue
.
Now
since
divine
Visions
and
Revelations
by
Dreams
were
so
frequent
before
our
Saviours
incarnation
,
why
should
we
imagine
that
this
most
illustrious
Light
should
put
a
total
stop
to
all
those
holy
celestial
Communications
?
As
though
the
ever
Blessed
God
that
made
all
things
in
Heaven
and
Earth
in
concord
and
sympathy
,
were
not
the
same
,
nor
so
kind
to
man
as
in
former
days
,
who
is
certainly
unalterably
,
and
always
ready
to
draw
near
unto
,
and
hear
all
those
that
fear
his
Name
.
But
the
true
original
reason
or
occasion
why
Visions
,
useful
Dreams
,
and
the
Communications
of
good
Angels
are
ceased
to
many
nominal
Christians
,
is
their
infidelity
and
disobedience
,
and
not
living
in
the
Power
of
that
pure
Spirit
of
Light
,
Love
and
Wisdom
that
they
profess
in
name
:
For
,
alas
!
What
do
names
▪
or
formal
empty
professions
and
talk
signifie
in
this
particular
?
the
Lord
accepts
of
no
Worship
,
but
that
only
which
is
hearty
,
viz.
in
Spirit
and
in
Truth
,
as
the
great
Light
of
the
World
does
testifie
.
To
shew
that
I
assert
no
new
or
singular
opinion
in
this
poin●
,
I
shall
here
add
the
words
of
a
most
Learned
and
Reverend
Author
the
famous
Dr.
Vsher
,
Archbishop
of
Armaugh
,
who
in
his
Body
of
Divinity
fol.
150
saith
thus
.
Doth
man
commit
Sin
in
the
Night
when
he
Dreameth
?
[
that
is
,
sometimes
when
he
hath
evil
Dreams
,
for
of
those
the
Author
is
speaking
]
Yes
surely
[
saith
this
Learned
and
Holy
man
]
the
Soul
is
never
idle
,
bu●
when
it
thinketh
not
of
Good
,
it
thinketh
of
Evil.
And
the
Godly
may
mark
,
that
after
they
have
had
many
Dreams
of
things
〈◊〉
,
their
heart
is
in
a
measure
wounded
,
till
they
obtain
Peace
and
Pardon
from
God.
What
use
are
we
to
make
thereof
?
to
pray
〈◊〉
that
God
would
sanctifie
our
corrupt
Heart
,
that
it
may
be
a
Fountain
of
Holy
,
and
not
Sinful
thoughts
,
and
in
the
Night
to
commit
our selves
specially
to
God
,
that
because
we
having
our
Senses
and
Iudgment
bound
and
silent
are
less
able
to
resist
and
judge
our
sinful
thoughts
,
God
would
preserve
us
from
them
by
his
Grace
.
And
2dly
that
we
avoid
all
occasions
thereof
in
the
Day
▪
Thus
far
that
Judicious
Author
.
If
mankind
suffer
the
fierce
,
wild
,
savage
,
Spirit
of
Wrath
,
Violence
,
Oppression
,
Intemperance
,
and
Uncleanness
to
reign
in
their
Hearts
and
Souls
,
then
there
is
no
doubt
but
all
Illuminations
,
true
Dreams
and
divine
Visions
will
cease
in
them
;
and
the
Spirit
of
Error
and
Cruelty
grow
Strong
and
Powerfull
.
These
are
things
all
sober
,
serious
,
well-minded
Christians
ought
to
consider
,
and
not
to
be
lead
away
,
with
Tradition
,
Noises
and
Clamours
;
for
all
such
as
shall
adhere
unto
,
and
regard
the
Voice
of
Wisdom
,
that
continually
cries
in
the
Gates
of
mans
Microcosmical
City
,
and
hereby
have
clensed
themselves
from
Uncleanness
,
both
of
Flesh
and
Spirit
,
shall
find
the
Inward
and
Spiritual
Eye
of
their
Understanding
opened
;
and
having
by
obedience
,
separated
themselves
from
the
giddy
Croud
of
the
Multitude
,
and
their
pernitious
Wayes
,
they
become
Subjects
of
the
coelestial
Country
,
and
belong
to
the
New-Ierusalem
,
whose
Gates
stand
open
to
them
,
so
that
they
are
Fellow-Citizens
with
Saint
Iohn
in
the
Revelation
;
where
he
saith
,
The
Gate
of
the
Heavenly
City
was
opened
unto
him
on
the
Lords-Day
,
that
is
,
the
Divine
Principle
of
Gods
eternal
Light
and
amiable
Love
disclosed
its
self
in
the
Center
of
his
Heart
:
Now
this
was
by
a
Divine
Vision
,
and
the
Eye
of
the
mind
,
that
he
saw
the
Heavenly
Mysteries
,
through
the
Outward
Nature
,
which
is
a
true
figure
of
the
Inward
,
because
from
thence
it
proceeds
;
nor
can
any
know
this
holy
Sabbath
,
or
Lords
Day
,
out
those
that
have
retained
the
Counsel
of
the
Voice
of
Wisdom
,
and
been
true
to
he
heavenly
Power
;
for
unto
them
alone
is
granted
the
Key
that
opens
the
Gate
of
the
Heavenly
Ierusalem
.
CHAP.
XII
.
The
Causes
why
Dreams
are
always
Represented
us
actually
present
:
As
also
some
means
tending
to
promote
intellectual
Communications
:
The
Excellency
of
Temperance
and
a
Regular
Diet
,
and
Sober
Vertuous
Life
,
to
conciliate
and
advance
true
significant
and
profitable
Dreams
,
and
to
make
an
honest
useful
improv●ment
thereof
.
THE
Soul
of
man
having
a
divine
original
,
being
an
Eye
or
Ray
,
of
the
Eternal
power
and
Heavenly
Fire
,
when
loosened
from
the
outward
gross
senses
of
the
Elimental
nature
,
as
in
Dreams
,
●ees
into
the
great
Mystery
of
Eternity
,
as
into
its
Mother
,
where
there
is
neither
Place
nor
Time
,
but
near
and
afar
off
is
all
one
and
the
same
.
For
the
Soul
in
Dreams
,
when
the
Body
and
sensual
Powers
of
the
outward
elemental
grosness
are
asleep
,
or
dead
(
which
is
all
one
during
the
sleep
of
the
Body
)
is
as
it
were
already
in
Eternity
,
and
swims
in
the
great
Depth
,
or
Abysses
,
and
sees
with
an
eternal
Eye
or
Sight
in
the
same
measure
like
its
Creator
,
whence
it
had
its
birth
,
and
whose
Image
it
beareth
.
For
this
cause
the
Soul
is
busied
in
Dreams
and
Visions
,
that
are
represented
not
only
really
actuated
,
but
present
,
as
if
they
were
already
done
,
or
at
the
same
time
accomplished
,
for
all
things
,
whether
past
,
present
or
to
come
,
appear
present
to
the
Great
Eye
of
the
Eternal
beeing
,
and
the
same
(
in
proportion
)
is
to
be
understood
of
the
Soul
in
its
separate
state
;
that
is
to
say
,
dead
,
asleep
,
or
loosed
from
the
chains
and
dark
clouds
of
the
body
and
sences
,
of
outward
composition
,
for
the
Lord
,
sees
and
knows
all
things
;
for
unto
him
,
there
is
neither
time
nor
place
,
night
nor
day
,
but
all
is
essencially
present
;
for
things
in
Eternity
goes
not
on
bydegrees
,
or
by
progressions
,
as
they
do
in
time
;
the
like
is
in
its
kind
to
be
understood
of
the
Soul
in
Dreams
when
it
swims
out
of
the
grosse
sleepy
Body
,
more
especially
after
Death
,
in
which
state
all
the
mystries
of
that
Principle
into
which
the
Soul
had
entered
and
immorsed
its
self
in
the
time
of
its
Cohabitation
with
the
Body
,
whether
Good
or
Evil
,
and
also
all
its
works
do
follow
,
attend
and
are
present
,
naked
and
bare
unto
each
Soul
;
hence
the
Scripture
saith
,
Blessed
are
those
that
dye
,
&
are
Comprehended
in
Gods
Love
,
for
their
works
follow
them
,
that
is
,
are
Essensually
present
with
them
,
as
their
Figures
and
Representations
are
in
Dreams
,
so
the
same
divine
Scripture
saith
of
Christ
,
that
he
was
a
Lamb
slain
from
the
Foundation
of
the
World
;
nevertheless
the
same
was
not
accomplished
according
to
time
in
some
thousands
of
years
after
.
And
as
in
Eternity
all
things
and
time
are
present
,
so
it
thence
follows
that
it
comprehends
all
times
,
and
is
not
capable
of
being
measured
or
divided
,
much
less
comprehended
;
so
the
Soul
of
man
being
inspirited
by
the
eternal
divine
Principle
of
Love
and
Light
,
and
thereby
capable
of
having
its
Conversation
in
Heaven
,
and
taking
its
Flight
into
Eternity
,
for
every
thing
is
capable
to
reascend
as
high
as
its
first
Fountain
whence
it
first
descended
;
in
which
state
it
is
capacitated
,
according
to
its
Gifts
to
see
things
either
actually
past
and
Transacted
,
or
as
yet
to
come
,
and
to
be
Transacted
in
time
,
both
as
still
or
already
actually
present
,
for
so
they
all
stand
in
Eternity
,
there
being
no
▪
Yesterday
,
nor
to
Morrow
,
but
t
is
always
the
same
Yesterday
,
to
Day
,
and
for
Ever
,
there
being
in
him
no
Turning
,
Variation
nor
Shadow
of
Change.
Thus
Moses
saw
the
Transactions
of
the
Creation
,
the
Fall
of
man
,
the
Flood
,
and
all
those
several
Actions
done
in
the
World
to
his
own
time
,
as
we
may
find
it
Recorded
to
us
in
his
Five
Books
.
2
Esdras
Chap.
14.
21
,
to
the
end
;
Esdras
,
Likewise
by
the
Spirit
of
the
most
high
,
dictated
to
his
Scribs
the
lost
Bible
,
for
it
is
said
in
the
4●
verse
,
They
wrote
the
wonderful
Visions
of
the
Night
;
as
for
me
(
saith
Esdras
)
I
spake
in
the
Day
,
and
in
the
Night
I
held
not
my
Tongue
v.
43.
The
Prophet
Isaiah
,
having
a
grevious
Vision
declared
to
him
,
was
ordered
to
set
up
a
watchman
,
and
he
to
declare
what
he
saw
,
Chap.
21.
and
amongst
other
things
he
saw
a
Chariot
,
with
a
couple
of
Horsmen
,
and
he
answered
and
said
,
Babylon
is
Fallen
is
Fallen
.
Thus
the
prophet
Ieremiah
,
Chap.
51.
8.
declares
the
Word
of
the
Lord
against
Babylon
,
and
saith
,
Babylon
is
suddenly
Fallen
;
as
if
her
Destruction
were
Actually
present
,
or
rather
past
,
and
yet
,
as
to
time
,
the
City
Babylon
Flourished
many
years
after
those
Visions
of
Ieremiah
▪
And
Isaiah
,
after
the
same
manner
spake
of
Cyrus
in
the
present
Tense
,
Chap
,
44.
v.
29.
Cyrus
he
is
my
Shepherd
,
and
shall
perform
all
my
pleasure
,
and
Chap.
45.
v.
1.
Thus
saith
the
Lord
to
his
Anointed
,
to
Cyrus
,
whose
Right
hand
I
have
holden
,
as
if
Cyrus
had
then
been
in
being
,
when
as
to
time
it
is
recorded
that
this
Vision
was
more
then
an
hundred
Years
before
Cyrus
was
born
.
The
Angel
that
appeared
unto
St
Iohn
,
Rev.
14.
8.
saith
,
Babylon
is
faln
,
is
faln
;
and
another
Angel
also
appeared
unto
him
,
and
cryed
,
mightily
with
a
strong
Voice
,
Babylon
the
Great
,
is
Fallen
,
is
Fallen
,
Rom.
18.
2.
yet
whether
this
mystical
Babylon
,
or
that
Confusion
and
Oppression
to
the
meek
humble
divine
Kingdom
of
our
Lord
Jesus
Christ
,
be
yet
fallen
,
we
are
all
witnesses
;
altho
the
fall
thereof
was
seen
and
represented
as
already
done
in
Eternity
at
that
time
of
St.
Iohn's
Vision
,
which
is
about
sixteen
hundred
years
ago
.
Thus
much
I
thought
fit
to
observe
,
from
that
which
every
man
,
from
his
own
experience
may
find
True
,
that
Representations
of
things
in
Dreams
are
alwayes
actually
present
,
not
past
,
or
future
,
whereof
the
judicious
Reader
may
from
these
hints
I
have
given
,
deduce
several
notable
Remarkes
.
But
here
't
is
probable
,
some
may
be
apt
to
inquire
,
If
there
be
so
much
in
Dreams
as
you
seem
to
teach
,
and
that
some
Dreams
,
are
so
useful
and
instuctive
above
others
:
Can
you
show
us
〈◊〉
method
box
we
should
procure
such
significant
Dreams
and
retain
them
,
and
come
to
understand
their
true
significations
?
I
answer
,
those
Inquirers
do
it
out
of
pride
,
vanity
or
curiosity
,
desireing
Dreams
,
and
the
understanding
thereof
,
that
they
may
vapour
therewith
,
and
seem
some-body
in
the
World
,
or
to
get
money
thereby
,
and
the
like
devilish
intentions
;
then
neither
I
,
nor
any
man
else
can
possibly
contribute
any
thing
to
the
satisfaction
of
their
desires
,
because
they
act
in
a
contrary
Principle
,
and
these
mysteries
are
Sealed
up
from
them
,
and
all
that
are
of
their
Spirit
;
but
to
the
Meek
and
the
Humble
,
who
drives
on
no
foolish
design
,
but
the
glory
of
God
in
the
first
place
,
their
own
and
Neighbours
Happiness
,
so
far
only
as
it
may
be
subservent
to
that
,
I
will
propose
a
few
considerations
,
which
may
somewhat
tend
to
their
Satisfaction
.
Since
True
or
Prophetical
Dreams
are
a
kind
of
Revelation
of
a
divine
power
,
unto
the
Soul
,
and
that
this
sublime
state
of
the
minde
,
is
much
advanced
or
depressed
,
by
Temperance
or
Intemperance
,
Vertue
or
Vice
,
it
follows
that
the
first
step
to
all
true
wisdom
is
the
fear
of
the
Lord
,
which
teaches
all
men
Sobriety
,
Temperance
and
Cleanness
;
therefore
all
such
as
are
desirous
to
arrive
at
that
supream
state
of
the
Soul
,
and
to
be
rendered
capable
of
the
Communications
of
Good
Angels
and
Spirits
,
and
to
receive
true
and
profitable
Dreams
,
ought
to
be
Chastly
and
Devoutly
disposed
,
and
in
an
especial
manner
to
observe
Cleanness
in
Meats
and
Drinks
,
and
not
to
over-charge
Nature
with
to
great
a
quantity
;
for
such
surplussage
does
strangely
dull
and
becloud
all
the
intellectual
powers
of
nature
,
so
that
the
Soul
,
can
neither
Communicate
with
good
Angels
,
or
separated
Spirits
,
nor
of
herself
see
or
penetrate
into
any
Celestial
thing
.
But
Wisdom
which
is
derived
from
,
and
joyned
to
Sobriety
,
Cleanness
,
and
Temperance
,
in
that
which
rightly
fitteth
and
disposeth
both
the
Body
and
Soul
,
and
Spirit
,
and
advances
them
to
a
divine
purity
;
for
Abstinence
and
cleanness
in
Meats
,
Drinks
,
Imployments
and
Communications
,
have
a
wonderful
power
to
fortifie
all
the
Observers
thereof
against
all
sorts
of
Vices
and
Temptations
of
the
Devil
,
who
continually
goeth
about
seeking
whom
he
may
invegle
to
Drunkenness
,
Gluttony
,
Lying
,
Coveteousness
,
Pride
,
and
the
like
,
to
all
which
enormities
,
Excesses
opens
the
Doors
and
Windows
,
and
so
it
is
easie
for
him
to
enter
,
finding
abundance
of
prepared
matter
for
his
Suggestions
and
Temptations
,
to
work
upon
,
whereby
many
Thousands
of
Poor
Souls
are
destroyed
.
The
contrary
is
to
be
Understood
of
good
Angels
and
Spirit
,
who
by
Temperance
,
Chastity
and
Purity
,
are
drawn
and
conciliated
to
our
Assistance
;
therefore
let
all
that
would
have
their
Souls
and
Intellects
adopted
for
such
divine
converse
,
keep
their
Bodies
and
Spirits
pure
and
unincumbered
,
and
not
overwhelmed
in
the
commerce
and
affairs
of
this
World
,
and
the
flesh
;
to
which
purpose
nothing
does
more
contribute
then
a
strict
observation
of
the
rules
of
Temperance
,
both
in
quality
and
quantity
,
words
and
works
;
avoiding
all
irregular
Passions
,
Violence
and
Oppression
,
both
of
men
and
beasts
,
and
to
bound
their
desires
to
the
necessities
of
nature
;
for
the
things
that
polute
and
encumber
mens
Souls
,
and
enslave
their
Bodies
,
are
not
needful
;
our
ever
Blessed
Creator
having
in
his
infinite
mercy
given
us
all
needful
things
in
abundance
,
which
are
also
neer
us
,
and
easily
attainable
;
but
those
that
are
not
needful
,
nor
of
use
to
us
,
are
hard
to
come
at
;
and
mens
so
eager
pursuit
after
them
,
do
but
shew
and
manifest
his
depravation
and
fall
from
his
first
innocent
Estate
;
for
the
more
things
man
fancies
himself
to
need
,
the
more
is
his
Turba
;
that
is
,
the
more
strongly
he
awakens
the
wrathful
powers
of
his
Soul
,
or
first
principle
;
and
the
less
he
needeth
,
the
more
like
he
becomes
to
his
Creator
,
who
giveth
all
things
,
and
receiveth
nothing
.
'T
is
certain
mans
soul
is
a
Mystery
,
breathed
out
of
the
grand
Mystery
,
or
Abyssal
Fountain
,
or
Eye
outof
the
All-seeing
;
a
Ray
of
the
eternal
Sun
,
and
therefore
when
it
becomes
purified
through
Cleanness
,
Sobriety
,
Temperance
,
and
the
Fear
of
the
Lord
,
which
includes
them
all
;
that
is
,
when
separated
from
the
gross
fumes
and
polutions
of
the
Flesh
;
then
is
it
capable
of
ascending
,
receiving
and
communicating
with
good
Angels
and
Spirits
,
and
attaining
unto
wonderful
things
in
a
moment
;
even
as
David
was
of
a
Shepherd
made
a
Prophet
,
and
expert
in
divine
things
;
or
as
Soloman
,
in
the
dream
of
one
night
,
was
filled
with
the
knowledg
of
all
things
in
the
Created
World
;
so
Isaiah
,
Ezekiel
,
Daniel
,
and
other
holy
Prophets
and
Apostles
were
taught
;
and
the
truth
is
,
the
Soul
when
purified
and
united
by
Faith
and
Charity
to
its
divine
original
,
can
without
long
tedious
studiing
,
or
seeking
,
without
the
toil
of
Logical
demonstration
,
or
perplexity
of
Syllogisms
and
Problems
see
into
,
and
apprehend
,
as
far
as
is
convenient
,
all
divine
and
natural
mysteries
;
nor
is
there
any
thing
that
does
more
contribute
to
the
good
Complexion
and
Tranquility
,
both
of
body
and
mind
,
then
these
abstaining
vertues
,
which
we
have
always
celebrated
,
but
can
never
two
much
recommend
.
But
besides
,
clean
innocent
Meats
and
Drinks
,
such
as
may
extenuate
all
superfluous
matter
,
and
prevent
Crudities
,
there
ought
to
be
observed
a
due
natural
Fasting
,
for
that
not
a
little
conduces
to
the
making
of
the
intellect
sound
and
vigorous
,
and
mostly
preserves
the
Spirit
from
cloudy
thickness
and
suffocation
,
as
all
the
holy
Seers
and
sage
Phylosophers
of
old
have
observed
,
who
keeping
an
abstemious
and
sober
Table
,
did
protract
there
lives
in
all
sobriety
&
temperance
,
whereby
they
prevented
the
Generation
of
all
superfluous
matters
,
that
might
dull
the
phantasie
;
for
none
can
obtain
the
high
illuminated
state
,
nor
understand
the
divine
and
holy
mysteries
of
God
,
and
live
in
his
innocent
Law
,
but
only
such
as
do
by
abstinency
prudently
moderate
every
extravagant
motion
,
of
the
Mind
and
Body
.
Hence
some
of
the
wise
Antients
would
not
admit
any
into
their
society
,
but
such
as
were
abstinent
from
strong
drink
,
flesh
,
and
common
Vices
;
saying
,
That
none
could
know
themselves
,
or
their
Creator
,
but
such
as
do
fervently
and
constantly
endeavour
to
imitate
him
by
a
divine
conversation
,
and
that
the
cleanness
and
purity
of
a
mind
devoted
to
God
,
does
make
such
a
mans
Soul
a
perpetual
Temple
for
the
divine
Majesty
.
It
is
also
highly
requisit
,
for
such
as
would
be
capable
of
this
excellent
Gift
of
true
Dreams
,
to
withdraw
from
the
multitude
,
and
from
the
variety
of
the
gross
outward
Sences
,
Affections
,
Imaginations
,
Opinions
,
and
Passions
,
which
are
the
torturing
Distempers
,
and
Sicknesses
of
peoples
minds
;
for
the
simple
Truth
cannot
be
understood
nor
witnessed
,
except
a
man
first
live
in
the
opperation
and
practice
of
the
divine
power
and
innocent
Spirit
of
Gods
Love
and
Light
principle
;
these
sublime
Gifts
and
nocturnal
Communications
are
to
joyn
unto
Abstinency
,
Sobriety
and
Solitude
;
for
by
Lonesomeness
,
Retirement
and
Silence
,
the
mind
is
made
fine
,
and
as
it
were
loosened
from
the
cords
&
perturbations
of
worldly
affairs
,
and
is
thereby
the
better
prepared
,
and
the
more
at
leisure
to
receive
the
spiritual
Gifts
,
and
free
Communications
of
the
good
Angels
of
God.
So
Moses
the
Law-Giver
,
and
grand
Prophet
abstracted
himself
(
after
he
was
learned
in
all
the
knowledge
(
or
Phylosophy
)
of
the
Egyptians
)
from
the
voluptuous
charms
of
Phara●h's
Court
,
and
hurry
of
the
World
,
and
went
into
the
vast
Wilderness
of
Midian
,
or
Ethiopia
,
when
,
keeping
of
Sheep
,
(
an
emblem
both
of
innocency
,
and
of
his
further
conduct
of
the
people
of
God
)
he
applyed
himself
to
the
sole
contemplation
of
divine
things
,
which
pleased
the
Lord
so
well
,
that
he
suffered
him
to
see
him
,
as
it
were
,
Face
to
Face
,
and
endued
him
with
a
wonderful
power
of
miracles
,
as
the
Scriptures
of
Truth
do
testifie
.
Many
other
wise
men
and
Phylosophers
have
by
Solitude
and
Abstinency
obtained
many
wonderful
gifts
,
&
the
true
knowledge
of
divine
and
natural
things
.
We
ought
also
avoid
the
haunt
or
scrutiny
after
all
such
kind
of
curious
abstruse
Arts
or
Knowledge
as
is
apt
any
way
to
distract
or
deceive
us
,
or
amuse
us
more
then
profit
us
;
as
credulous
Niceness
in
judicial
Astrology
;
Criticisms
in
Grammar
;
Derivations
,
and
vain
Genealogies
;
Squaring
the
Circle
;
contriving
a
perpetual
motion
,
and
such
kind
of
impertinent
Curiosities
,
or
other
Phylosophical
〈…〉
super-intellectual
and
〈◊〉
Unity
cannot
be
known
,
or
understood
,
except
a
man
doth
absolutely
withdraw
himself
from
the
multitude
,
and
the
noise
of
the
confused
World
,
where
little
but
Violence
and
Wrath
is
practised
.
Charity
is
absolutly
necessary
to
a
Christian
Life
,
for
it
includes
our
Love
to
God
(
the
supream
Good
)
for
his
own
sake
;
and
to
all
the
rest
of
the
Creation
in
obedience
to
his
Commands
;
but
particularly
,
giving
of
Almes
(
which
is
but
one
,
and
one
of
the
lowest
Branches
of
the
sublime
(
tho
most
lowly
)
Vertues
)
which
,
as
it
does
wonderfully
abate
Pride
,
Covetousness
,
and
such
swelling
Vices
,
so
it
does
advance
the
Soul
in
all
kind
of
Vertue
,
&
causes
it
to
draw
near
the
supream
Good
,
who
in
his
boundless
mercy
giveth
all
things
freely
,
&
receiveth
naught
from
any
but
his
own
;
the
Truth
tells
us
,
Give
Almes
,
and
all
things
shall
be
clean
unto
you
;
and
the
wise
man
saith
,
As
Water
exting●ishes
Fire
,
so
Almes
doth
Sin
:
and
Daniel
taught
the
King
of
Babylon
,
that
he
should
Redeem
his
Sin
by
Almes
;
and
the
Angel
Raphael
testifieth
to
Tobias
,
that
Almes
freeth
from
Death
;
so
our
Lord
Christ
commands
us
,
to
pray
to
the
Father
,
Forgive
us
,
as
we
forgive
;
and
by
analogy
,
Give
us
,
as
we
give
to
others
;
but
for
our
further
encouragment
to
Charity
,
and
Almes-Giving
,
he
adds
not
only
that
you
shall
receive
an
hundred
fold
,
but
possess
eternal
Life
;
and
the
Scriptures
declare
,
that
when
he
comes
to
judge
the
Quick
and
the
Dead
,
he
shall
upbraid
the
wicked
above
all
things
,
for
their
neglect
of
Almes
and
works
of
Mercy
.
Furthermore
,
all
that
have
obtained
the
knoweldge
of
themselves
,
and
the
gifts
of
the
mind
,
and
the
communicati●ns
of
good
Spirits
and
Angels
by
dreams
,
or
any
other
ways
,
ought
above
all
things
to
keep
silent
,
and
constantly
conceal
and
lock
up
such
sublime
secrets
in
their
religious
Breasts
;
for
nothing
drives
away
,
and
offend
the
divine
Powers
&
good
Angel
Guardians
more
then
to
publish
mysteries
to
the
profane
multitude
;
for
this
cause
our
Saviour
Christ
,
when
he
lived
on
Earth
,
spoke
after
such
a
manner
and
fashion
,
that
only
the
more
intimate
Disciples
should
understand
the
Word
of
God
;
but
the
multitude
should
only
perceive
the
parable
;
he
likewise
,
on
the
same
ground
,
commanded
that
holy
things
should
not
be
given
to
Dogs
,
nor
Pearls
be
cast
before
Swine
;
therefore
well
saith
the
Prophet
,
I
have
hid
thy
Word
in
my
heart
that
I
might
not
sin
against
thee
,
and
it
is
said
of
Mary
,
the
Mother
of
Christ
,
that
after
the
Angel
had
informed
her
that
she
had
found
favour
in
the
sight
of
the
Lord
,
and
should
bring
forth
the
Saviour
of
the
World
,
she
laid
all
these
things
up
in
her
heart
,
and
she
did
not
divulge
what
was
discovered
to
her
by
the
Angel.
The
thrice
Great
Hermise
,
or
Mercury
of
Egypt
avers
,
that
to
publish
,
to
the
knowledge
of
the
Rabble
,
a
Speech
,
filled
with
the
Mysteries
and
Majesty
of
the
Deity
,
is
a
sign
of
a
irriligious
Spirit
;
and
Plato
Commandeth
,
that
holy
Secrets
,
and
Religious
things
should
not
be
divulged
to
the
Common
People
.
Pythagorus
injoyned
his
Followers
to
a
Religious
silence
,
for
so
many
years
.
Orpheus
also
did
,
with
a
certain
Authority
of
Religion
,
exact
an
Oath
of
silence
from
those
whom
he
innitiated
in
holy
Rites
;
and
in
Esdras
we
read
this
precept
concerning
the
Cabalistical
Secrets
of
the
Hebrews
,
Thou
shalt
deliver
these
Books
to
the
wise
Men
of
the
People
,
whose
hearts
thou
〈◊〉
can
comprehend
them
▪
the
Antient
Egyptiaens
had
certain
Characters
for
their
secrets
and
mysteries
,
which
might
not
be
easily
known
to
the
vulger
,
and
these
are
therefore
called
Hieroglyphicks
;
and
Tertullian
saith
,
that
the
promise
of
silence
is
due
to
Religion
,
so
we
Read
of
a
certain
Greek
Tragedian
,
that
when
he
would
have
Transfered
somewhat
out
of
the
Jews
Laws
,
to
supply
one
of
his
Fables
with
;
was
struck
Blind
.
And
Theopompus
,
who
beginning
to
Translate
somewhat
out
of
the
divine
Law
,
into
the
Greek
,
Tongue
,
was
presently
troubled
in
mind
,
and
afterwards
earnestly
desiring
God
to
let
him
know
the
occasion
of
that
Judgment
,
received
answer
in
a
Dream
,
that
it
was
because
he
had
poluted
divine
things
by
Setting
them
forth
in
publick
.
Thus
the
Indian
Brachmans
,
the
Persians
Magi
;
the
British
Druids
,
the
Greek
Phylosophers
,
Pythagoras
,
Socrates
,
Plato
,
&c
,
always
were
nice
and
diligent
in
keeping
secrets
to
themselves
and
their
qualified
Sectatores
,
and
never
to
discover
Mysteries
without
a
vail
.
Certain
it
is
that
as
in
Heaven
there
is
an
everlasting
Stilness
,
and
sweet
Harmony
,
so
all
heavenly
wisdom
is
strengthened
by
Silence
and
Concord
;
but
publication
and
discord
,
distroys
good
Effects
,
and
drives
away
holy
powers
from
us
.
Therefore
such
as
would
reap
Fruit
,
by
what
we
have
before
taught
;
must
hide
,
and
lay
up
those
secrets
in
their
religious
breasts
;
for
the
prating
of
Fools
,
and
incredulity
,
are
the
two
grand
hinderances
,
that
disturb
and
obstruct
the
good
effects
in
every
thing
,
that
tends
towards
the
Illumination
of
mans
Soul
;
for
those
sublime
vertues
require
in
a
man
a
wonderful
dignification
,
self-denial
,
and
that
we
should
leave
●arnal
Affections
,
frail
Sences
,
and
mater●l
Passions
,
for
mens
souls
when
freed
from
the
gross
Fumes
of
the
body
,
and
evil
dispositions
;
have
wonderful
power
,
being
not
distempered
,
but
i●●luenced
by
divine
Li●ht
,
whereby
they
are
rendered
compleat
in
Intrinsecal
and
Extrinsecal
Perfection
.
Let
us
therefore
remove
all
Impediments
possible
,
and
wholy
apply
our selves
to
Contemplation
,
and
innocency
of
Life
;
that
is
,
doing
unto
the
whole
Creation
,
as
we
would
be
done
unto
,
and
turn
our
Eyes
inwards
,
for
there
is
,
even
in
our
own
selves
the
apprehension
of
all
things
,
but
most
men
are
prohibited
by
Self-conceit
,
prejudices
of
Education
,
Custom
,
vain
Conversation
,
and
the
like
,
from
enjoying
the
benefit
of
this
in-born
Light
,
so
as
few
enjoy
those
Heavenly
Gifts
;
for
Opinions
,
Customs
and
Passions
do
continually
oppose
us
,
even
from
our
birth
;
but
if
those
vain
Imaginations
,
immoderate
Affections
,
violent
Desires
after
what
is
not
needful
be
once
Expelled
,
the
divine
Knowledge
and
power
presently
takes
place
,
and
obtains
the
Government
over
the
Soul.
But
for
the
further
accomplishment
,
furnishing
and
fitting
a
mans
Soul
for
the
fore-mentioned
subline
converse
,
and
also
for
the
abtaining
the
Knowledge
and
Conversation
of
the
Good
Genius
,
before
treated
of
,
let
these
following
Rules
be
observed
.
1st
,
Let
your
Meats
and
Drinks
be
Clean
,
and
of
a
simple
Nature
and
Operation
.
2d
,
Have
a
care
the
quantity
be
not
too
great
.
3d
,
Remember
to
let
your
quality
be
sutable
,
and
agreable
to
your
Nature
and
Constitution
.
4th
,
Let
none
of
your
food
be
attended
with
the
dying
Groans
of
of
the
innocent
Creatures
5th
,
Consider
the
first
state
of
man
,
and
what
Foods
were
ordained
for
him
,
viz
,
none
but
innocent
Herbs
,
Seeds
,
Fruits
and
Grains
.
6th
,
B●think
your self
and
understanding
,
from
what
Principle
Killing
and
Eating
of
Flesh
did
first
arise
,
and
do
proceed
.
7th
,
Consider
also
the
Nature
,
Shapes
and
Forms
,
of
these
Creatures
,
that
by
Nature
incline
to
eat
Flesh.
8th
,
Note
that
all
the
Wilde
Savages
of
the
Desart
,
in
whom
the
Principle
of
the
fierce
Wrath
does
predominant
,
are
formed
,
by
the
same
Principle
which
the
fierce
Spi●its
are
f●●med
,
and
look
also
with
Teeth
and
Claws
,
like
so
many
terrible
Weapons
of
War
,
to
Prey
upon
,
and
●ear
their
Fellow
Creatures
to
pieces
,
and
all
their
Actions
and
Inclinations
do
●●ficiently
declare
what
property
has
the
dominion
in
the
Center
of
their
Lives
.
9th
,
Consider
further
,
Man
the
finest
and
most
innocent
and
noble
of
all
others
,
and
Governor
of
the
whole
Terrestial
Orb
;
view
and
mark
well
his
Form
,
Shape
and
intire
Symmetry
,
how
Curiously
,
and
yet
withal
how
innocently
he
is
made
,
and
particularly
,
that
his
all
wise
Creator
has
not
furnished
him
with
any
Weapons
of
Violence
;
so
that
he
is
thereby
rendered
almost
uncapable
of
tearing
Flesh
off
his
Fellow
Creatures
;
and
if
he
were
not
,
by
the
seeking
out
of
many
Inventions
,
faln
from
his
original
State
▪
and
Furnisht
by
the
Pe●il
with
the
Weapons
of
Mars
,
he
would
scarce
be
able
to
kill
,
and
feed
upon
the
inferiour
Graduates
of
the
Creation
,
who
are
his
equals
in
all
〈◊〉
outward
Elements
,
for
would
it
not
be
hard
for
a
man
of
kill
a
Cow
,
an
Hog
,
or
a
Sheep
and
Tear
it
to
pieces
,
and
eat
it
as
Dogs
and
Wolves
do
,
but
what
the
fierce
savage
Creatures
can
do
with
the
Wrathful
Weapon
of
nature
,
that
most
men
do
by
invention
,
and
the
helps
of
the
dark
fiery
Art
,
whereby
almost
as
many
humane
lives
have
been
destroyed
,
as
by
the
common
course
of
nature
,
or
diseases
.
Therefore
,
upon
the
whole
matter
,
such
as
would
have
the
free
undisturbed
converse
of
Good
Angels
and
Spirits
,
and
the
advantage
of
real
Dreams
,
let
them
endeavour
,
and
with
equal
constancy
and
earnestness
pursue
after
purity
,
both
of
mind
and
body
,
to
avoid
all
excess
of
food
or
drinks
,
either
in
quantity
or
quality
,
to
eschew
things
derived
from
violence
,
and
therefore
to
be
considerate
in
eating
of
Flesh
or
Fish
,
or
any
thing
,
not
procurable
but
by
the
death
of
some
of
our
fellow
Creatures
;
rather
let
them
content
themselves
with
the
Delicacies
of
the
Vegetables
,
which
are
full
as
nourishing
,
much
more
wholsome
,
and
indisputablely
innocent
;
particularly
avoiding
all
Gluttony
and
intoxicating
Liquors
,
as
strong
Drink
,
Brandy-wine
,
and
the
like
;
and
fumes
,
as
those
of
Tobacca
,
Opium
,
and
the
like
Poysons
;
let
them
make
little
or
light
Suppers
;
viz.
of
Bread
and
Water
,
Bread
and
Raisins
,
or
the
like
;
for
the
fewer
the
Body
is
from
supperfluities
,
and
the
Head
from
vapours
,
and
the
mind
from
perturbations
;
the
brisker
are
the
natural
Spirits
,
and
the
finer
,
and
consequently
,
the
Soul
has
a
clearer
Light
,
and
is
more
near
the
divine
Power
by
Affinity
,
and
more
susceptible
of
their
influences
,
and
communications
;
but
above
all
,
let
them
at
their
going
to
Bed
,
divest
themselves
of
all
worldly
Cares
,
as
well
as
of
their
Cloathes
,
and
with
an
ardent
Faith
,
and
intire
Charity
,
commend
themselves
to
God
the
Giver
of
every
Good
and
Perfect
Gift
,
and
the
Revealer
as
well
as
Auther
of
all
divine
Secrets
;
and
then
,
if
it
be
convenient
for
thee
,
doubt
not
but
thou
shalt
have
such
Discoveries
as
thou
art
capable
of
.
AN
APPENDIX
Shewing
The
Cause
of
Madness
;
AND
Several
Observables
relating
thereunto
.
§
.
1.
THere
being
an
Affinity
or
Analogy
between
Dreams
and
Madness
,
so
that
the
understanding
of
one
will
somewhat
illustrate
the
other
;
for
Madness
seems
to
be
a
Watching
or
Waking
Dream
;
I
have
therefore
thought
it
might
not
be
unfit
to
subjoyn
here
certain
Considerations
touching
Phrensie
and
Distraction
,
its
Causes
,
Nature
and
Effects
;
the
rather
because
the
same
has
very
barrenly
been
handled
,
as
far
as
I
can
learn
,
by
those
that
have
undertaken
to
treat
thereof
.
I
shall
not
insist
upon
the
several
sorts
reckoned
up
by
Authors
,
as
Phrensie
which
they
define
to
be
An
Inflamation
of
the
Brain
,
and
its
members
,
with
a
continual
raving
,
and
sharp
constant
Feaver
,
caused
by
cholerick
Blood
,
to
which
is
joyned
also
excrementious
Choler
:
Mania
,
or
Madness
,
which
is
a
loss
of
the
wits
,
with
raging
and
fury
,
but
without
a
Feaver
,
being
a
cold
and
dry
Distemper
,
which
they
say
,
arises
from
adust
,
or
burnt-black
Choler
;
And
Melancholy
,
which
is
a
doting
,
or
Delirium
,
without
a
Feaver
(
and
so
different
from
a
Phrensie
)
but
with
fear
and
sadness
(
whereby
it
differs
from
madness
which
is
accompanied
with
boldness
and
Fury
.
)
As
all
those
,
and
others
,
varying
in
Symptoms
,
are
but
several
Species
of
Di●●raction
,
so
though
Galen
having
constituted
four
Humors
in
the
Body
,
&
laid
it
down
for
a
Principle
,
that
from
the
excess
of
some
,
or
one
of
them
,
all
Diseases
do
proceed
,
and
consequently
,
was
bound
to
assign
these
as
causes
for
such
Distempers
;
yet
more
narrow
Searchers
into
the
Mysteries
of
Nature
,
have
long
since
discarded
that
Doctrine
,
which
seems
to
consist
meerly
in
Forms
and
Words
,
rather
then
Reallities
,
and
do
conclude
that
most
Diseases
arise
,
either
from
Irregular
passions
of
the
mind
,
or
poysonous
ferments
,
occasioned
by
ill
Dyet
,
or
inproper
Physick
in
the
Body
.
§
.
2.
The
truth
is
,
Madness
and
Phrensie
do
generally
,
and
for
the
most
part
(
for
some
other
few
particular
causes
we
shall
give
an
account
of
by
and
by
)
arise
and
proceed
from
various
Passions
and
extream
Inclinations
,
as
Love
,
Hate
,
Grief
,
Covetousness
,
Dispair
,
and
the
like
,
which
do
too
violently
awaken
,
or
stir
up
the
Central
Fires
,
or
four
first
Forms
of
the
original
of
Nature
,
which
thereupon
do
break
,
forth
,
violate
and
destroy
the
five
inward
Senses
of
the
Soul
,
whence
the
outward
Senses
do
arise
;
So
that
the
Soul
loseth
its
distinguishing
property
,
and
then
the
Imaginative
property
and
Soul's
Power
becomes
rampant
,
unbounded
,
or
as
it
were
without
a
Guide
,
and
consequently
such
a
Soul
is
unchain'd
,
or
set
at
liberty
from
the
dark
Confinements
of
the
grosser
Senses
and
Reason
,
even
as
men
in
Dreams
;
for
whatsoever
in
this
state
,
is
represented
unto
the
Soul
by
the
uncontrolable
and
unbounded
Imagination
,
is
essential
unto
them
,
whether
it
be
good
or
evil
.
For
it
is
evident
that
in
Madness
persons
are
not
deprived
of
their
grosser
Senses
of
the
outward
Nature
,
As
Seeing
,
Hearing
,
Tasting
,
Smelling
and
Feeling
,
for
those
they
retain
as
well
as
before
,
but
they
are
bereft
of
the
inward
Senses
,
or
distinguishments
;
and
whensoever
this
happeneth
to
any
,
then
the
Soul
is
unclothed
,
and
all
its
Fantasies
and
Imaginations
become
as
it
were
substantial
unto
them
,
as
material
things
are
to
those
that
are
in
their
prefect
Senses
,
and
under
the
Goverment
,
of
Reason
.
§
.
3.
For
when
any
shall
forsake
,
and
slight
the
counsel
of
the
voice
of
Wisdom
,
and
suffer
their
wills
and
desires
too
violently
to
entertain
,
and
enter
into
any
of
the
fore-mentioned
passions
,
then
presently
the
Saturnine
and
Martial
Poysonous
Fires
are
awakened
,
whence
does
arise
such
an
Hurley-burley
,
Confusion
,
Strife
and
In-equality
between
the
properties
in
the
Seven-fold
W●eel
of
Nature
,
as
will
in
a
moments
time
subvert
the
government
of
the
inward
Senses
and
Spirit
of
Wisdom
,
and
puts
Reason
under
Hatches
,
and
all
its
Faculties
into
a
Tempest
and
Confusion
;
so
that
the
Soul
is
left
either
without
Pilot
or
Rudder
in
this
outward
sensible
World.
And
being
thus
deprived
of
its
true
Senses
,
and
friendly
Guide
,
or
Moderator
,
viz.
The
divine
implanted
Light
,
then
the
first
Forms
of
the
Original
nature
mutiny
,
and
make
War
one
upon
the
other
,
a
sullen
wrathful
property
being
exasperated
,
powerfully
attracts
and
endeavours
to
compass
all
with
a
certain
in-drawing
Power
,
and
this
is
called
the
first
Form
,
or
Saturnine
Property
,
which
gives
a
Body
,
or
Covering
to
all
Spirits
,
according
to
the
nature
of
each
Thing
or
Creature
.
The
second
Form
is
called
Mars
,
viz.
The
high
lofty
out-going
,
bitter
,
fierce
fiery
Property
,
which
cannot
endure
to
be
much
holden
,
or
captivated
by
the
attractions
and
in-drawing
Property
of
Saturn
,
whence
does
arise
in
the
Soul
a
most
terrible
Contest
,
and
annoying
Heat
;
for
the
Saturnine
Property
does
most
powerfully
draw
inward
,
and
endeavour
to
encompass
and
captivate
all
;
but
this
the
fierce
high
lofty
property
and
martial
bitter
Fire
cannot
endure
,
it
being
contrary
to
its
Nature
;
so
that
in
this
intestine
Civil
War
or
Agonous
,
State
,
there
is
a
terrible
dark
brimstony
or
sulpherous
fire
generated
,
which
does
so
disturb
all
the
inward
parts
,
as
if
Nature
were
all
on
Fire
,
even
in
the
Center
.
The
Heart
akes
,
the
inward
Body
seems
to
swell
,
and
becomes
too
little
for
the
Soul
,
which
in
this
Combustion
is
so
terribly
afflicted
,
that
it
will
no
longer
be
confined
to
the
Body
and
outward
Senses
,
but
ei●her
withdraws
it self
,
and
flings
up
the
Reins
of
Government
,
and
lets
Reason
,
like
a
wilde
Horse
that
hath
cast
off
Bit
and
Bridle
,
and
thrown
his
Rider
,
ramble
confusedly
whithersoever
the
Imagination
shall
hurry
it
;
or
else
sometimes
breaks
off
wholly
all
Commerce
with
the
Body
,
and
separates
its
self
in
Indignation
,
and
so
the
Life
its
self
is
destroyed
;
this
being
the
great
and
immediate
cause
both
of
Distraction
,
and
of
Hanging
,
Drowning
,
and
various
other
sorts
of
Self-Murder
,
which
are
too
frequently
commited
in
the
World.
§
.
4.
The
truth
is
,
Pride
may
justly
be
said
to
be
the
chief
Procatarick
,
or
remote
original
cause
of
Madness
;
for
an
abusive
Self-flattering
Perswasion
,
Credulity
,
or
Esteem
of
Falshood
,
do
at
first
Seduce
a
person
into
Presumption
,
and
a
despising
of
others
,
or
into
an
Indignation
of
Self-Love
,
Anger
,
Hatred
,
or
Wrathfulness
,
towards
his
Neighbour
;
from
whence
proceeds
Irreligion
,
Vnbelief
,
Superstition
,
impenitent
Arroganc●
,
drunken
Disparation
,
and
sottish
Carelesness
.
For
as
Faith
is
the
Gate
unto
Humility
,
which
is
the
Truth
of
the
Intelector
Understanding
,
so
a
credulous
esteem
or
judgment
of
Falshood
is
the
entrance
of
Presumption
and
Arrogancy
,
and
the
first
madness
of
the
Soul.
But
other
Disturbances
,
as
Love
,
Desire
,
Sorrow
,
Fear
,
Terror
,
&c.
are
especially
stirred
up
by
extrinsical
occasion
,
and
therefore
they
do
produce
their
effects
,
not
only
in
the
Soul
,
but
in
the
Body
:
For
all
passions
do
in
their
beginning
take
away
sleep
,
weaken
the
Appetite
and
Digestive
Faculties
,
and
impress
dark
Idaea's
upon
the
Spirits
,
and
at
length
through
a
long
immoderate
,
strong
,
or
sudden
inordinacy
,
those
Idaea's
do
infatuate
the
Archeus
,
subvert
the
Iudgment
,
and
the
Soul
is
,
as
it
were
,
shaken
out
of
its
place
.
§
.
5.
Now
when
the
five
inward
senses
of
the
Soul
are
weakened
or
destroyed
,
then
they
can
no
longer
present
before
the
Judge
the
Thoughts
,
Imaginations
or
Conceptions
,
but
they
are
all
formed
into
words
as
fast
as
they
are
generated
,
there
being
no
controul
or
room
for
Judgment
to
censure
what
are
fit
,
and
what
are
unfit
to
be
coyn'd
into
Expressions
:
For
this
cause
Mad
People
,
and
innocent
Children
,
do
speak
,
forth
whatever
ariseth
in
their
Phantasies
;
but
on
the
contrary
,
all
those
that
attain
to
Maturity
of
Years
,
and
the
knowledge
of
good
and
evil
,
their
inward
Senses
of
the
Soul
being
unviolated
,
especially
such
as
adhere
to
the
coun●el
of
the
Voice
of
Wisdom
,
they
let
no
Conception
or
Imagination
be
formed
into
words
before
it
be
presented
by
the
five
Counsel●●rs
of
the
Soul
,
before
the
Judge
,
which
keeps
its
Court
,
and
Seat
of
Justice
,
in
the
Center
of
Life
;
for
if
this
were
not
more
or
less
observed
,
would
not
every
man
in
the
world
seem
to
be
Mad
,
or
Distracted
?
For
what
wild
,
incoherent
,
absurd
,
ridiculous
notions
should
we
hear
from
the
most
serious
people
,
if
they
should
continually
Speak
,
and
form
into
words
the
various
Imaginations
,
and
Conceptions
that
do
continually
arise
from
the
Magie
or
Generating
Wheel
of
the
seven
Forms
of
Nature
,
which
never
standeth
still
,
or
ceaseth
from
working
and
generating
;
the
Soul
of
man
,
and
all
the
Faculties
thereof
,
being
a
compleat
Image
of
its
Creator
,
who
slumbereth
not
,
nor
sleepth
,
but
his
generative
,
and
wonderful
creating
power
is
always
active
;
for
never
hath
any
man
ceased
from
Imaginations
one
quarter
an
hour
in
his
whole
Life
,
or
indeed
one
moment
,
no
,
not
even
when
the
Body
&
Sen●●s
are
asleep
.
For
though
man
can
cease
from
speaking
,
and
may
attain
the
Gift
of
Silence
,
as
any
shall
give
their
wills
thereunto
,
yet
they
cannot
cease
from
thoughts
and
Conceptions
,
either
good
or
evil
,
according
to
what
property
or
principle
has
obtained
the
government
in
the
Soul
;
for
if
a
man
could
or
should
cease
from
Imagination
▪
then
also
he
must
of
necessity
cease
from
all
Motion
and
Action
,
and
become
an
eternal
Stilness
,
or
N●●●lation
;
in
which
state
nothing
〈◊〉
●e
b●ought
into
Manifestation
,
〈◊〉
it
must
be
done
through
Motion
,
St●ife
and
Contention
of
the
Properties
;
for
all
Material
and
Immaterial
were
and
are
brought
into
Manifestation
first
by
Imagination
,
Desire
and
Motion
;
For
the
Imagination
and
the
Desire
have
a
most
wonderful
deep
and
hidden
Original
;
and
if
its
mighty
property
were
not
captivated
,
darkned
,
and
as
it
ere
chained
in
the
Clouds
of
gross
flesh
,
and
dark
Powers
of
the
outward
and
corporeal
Nature
,
it
would
do
wonders
.
§
.
6.
Therefore
it
is
not
perhaps
alwayes
so
very
deplorable
an
estate
,
as
some
suppose
,
to
be
deprived
of
common
Sense
and
Reason
(
as
they
call
it
)
especially
,
to
be
a
mad
innocent
,
that
is
,
if
the
property
of
Friendliness
have
dominion
in
the
Soul
;
For
when
men
are
so
divested
of
their
Rational
Faculties
,
then
they
appear
naked
,
having
no
Covering
,
Vail
,
or
Figg-leaves
before
them
,
to
hide
themselves
in
,
and
therefore
they
no
longer
remain
under
a
Mask
or
Disguise
,
but
appear
even
as
they
are
,
which
is
very
rare
to
be
known
in
any
that
retain
their
Senses
and
Reason
;
for
those
two
serve
to
cover
and
hide
the
Conceptions
,
Thoughts
and
Imaginations
,
which
continually
are
generated
from
the
various
Properties
and
Centers
in
man
,
which
in
innocent
Children
,
as
soon
as
they
have
the
use
of
their
Tongues
,
and
in
mad
people
,
is
not
done
,
but
all
Conceptions
are
promiscuously
formed
into
words
,
as
they
are
generated
,
there
being
no
Judge
nor
Councellors
to
advise
or
determine
whether
they
are
fit
to
be
divulged
,
and
Coin'd
into
Language
,
or
to
be
stiffled
and
suppressed
.
§
.
7.
The
truth
is
,
as
the
knowledge
of
evil
is
mans
fall
,
so
if
this
sort
of
Madness
were
practised
amongst
all
men
that
have
the
use
of
Reason
,
and
their
Senses
,
it
would
be
more
like
Innocency
and
Christia●ity
,
then
most
mens
general
practises
are
now-a-days
;
I
mean
,
if
every
man
,
laying
aside
all
subtilty
and
hypo●risie
,
would
speak
his
mind
freely
to
his
Neighbour
,
without
Cover
or
mental
Reservations
,
and
leave
off
speaking
of
one
thing
to
their
neighbour
,
or
Friends
faces
,
and
quite
other
and
contrary
things
behind
their
backs
;
To
complement
persons
,
present
,
with
a
thousand
Flatteries
and
Lyes
,
and
revile
the
same
persons
,
as
soon
as
they
are
absent
,
with
as
many
Calumnies
,
Slanders
and
unjust
Reproaches
,
which
is
one
of
the
worst
kinds
of
Madness
,
and
indeed
a
Devilish
one
,
because
they
know
they
do
not
as
they
ought
,
being
at
that
very
time
accused
and
condemned
by
the
Voice
of
Wisdom
,
or
divine
Principle
;
nor
is
there
scarce
one
thing
in
Ten
that
men
in
the
World
do
act
,
but
is
far
greater
Madness
and
Evil
,
than
those
things
which
persons
do
that
are
deprived
of
their
Sences
.
For
Example
;
Is
it
not
a
greater
Extravagance
for
an
Ambitious
man
to
fell
his
Liberty
,
and
became
a
slave
to
the
Lusts
and
Capricio's
o●
Grandees
,
to
spend
whole
years
in
supple
Attendan●●s
,
●●ouching
,
Cringing
Fawning
or
Dissembling
,
only
in
hopes
of
being
one
day
made
a
great
man
,
or
having
an
airey
Title
added
(
like
a
Rattle
)
to
his
name
,
and
seeing
people
stand
Cap
in
hand
to
him
,
whom
he
imagines
to
admire
him
,
though
in
truth
as
many
of
them
as
are
wise
,
deride
and
pitty
his
egregious
Folly
?
For
a
Lascivious
man
to
was●e
his
Wealth
,
his
Strength
,
and
expose
both
Body
and
Soul
,
for
the
filthy
imbraces
of
a
loathsom
Strumpet
?
And
hazard
his
Life
and
honour
in
attempting
the
Chastity
of
some
virtuous
Woman
,
and
be
ready
to
dye
for
the
Love
of
her
,
whom
as
soon
as
he
has
debaucht
,
he
will
●corn
and
hate
?
For
men
to
swallow
down
vast
Estates
at
their
T●●oats
,
and
〈◊〉
away
the
Labours
of
their
〈…〉
their
Table
with
variety
of
Dishes
,
and
be
at
any
charge
for
●●inant
Saw●es
,
to
provoke
the
Appetite
beyond
the
power
,
as
well
as
n●cessities
of
Nature
,
that
their
Bodies
may
be
filled
with
Diseases
?
That
they
may
roar
under
the
Stone
,
and
the
Illia●c
Passion
,
and
live
Tormented
Lives
,
and
dye
an
Immature
Death
?
For
Parents
to
cark
,
and
care
,
and
vex
,
and
torment
themselves
with
unreasonable
Toils
,
and
many
times
hazard
their
Souls
,
for
unjust
Gain
,
meerly
,
to
heap
up
Estates
for
their
Children
,
who
all
ready
wish
them
dead
;
or
to
leave
Riches
amongst
strangers
,
who
in
their
frolicks
laugh
at
the
memory
of
the
old
Miser
,
and
make
themselves
and
their
Companions
merry
with
telling
ridiculous
Stories
of
him
,
who
for
their
sakes
,
and
for
the
getting
those
very
Houses
,
and
those
Bowls
they
〈◊〉
in
,
lies
perhaps
broyling
in
the
〈◊〉
Caverns
of
the
Everlasting
Tophet
?
These
,
and
an
hundred
the
like
things
,
which
are
the
main
business
,
and
the
daily
imployment
of
many
,
that
would
be
counted
the
shrewdest
and
most
notable
part
of
Mankind
:
Are
not
,
I
say
,
all
these
far
greater
,
and
more
mischievous
Phrensies
,
than
for
a
man
to
pull
of
his
Garments
,
and
sit
naked
,
and
spend
time
in
weaving
of
Sraws
or
Building
with
Chalk
upon
the
Walls
innumerable
Cities
,
whereof
he
fancies
himself
to
be
Emperor
?
To
speak
Truth
,
the
World
is
but
a
great
Bedlam
,
where
those
that
are
more
mad
,
lock
up
those
that
are
loss
;
the
first
presumptuously
,
and
knowingly
,
committing
Evils
both
against
God
their
Neighbours
and
themselves
;
but
the
last
,
not
knowing
what
they
do
,
are
as
it
were
next
door
to
innocency
,
especially
when
the
Evil
Properties
were
not
awakened
,
nor
predominant
in
the
Complexion
in
the
time
of
their
Senses
:
Tell
me
I
pray
?
Are
not
all
these
Intemperances
,
Violence
,
Oppression
,
Murder
and
savage
Evils
,
and
Superfluities
deservedly
to
be
accounted
the
worst
Effects
of
Madness
?
As
also
,
Lying
,
Swearing
,
vain
Imaginations
,
and
living
in
and
under
the
power
of
evil
Spirits
,
more
to
be
dreaded
than
the
condition
of
those
that
want
the
use
of
Senses
and
Reason
;
and
therefore
are
esteemed
Mad
?
§
.
8.
As
for
the
Species
of
Madness
they
are
as
various
as
men
are
in
their
Complexions
;
for
according
to
what
Principle
and
property
,
whether
good
or
evil
,
does
govern
the
Life
,
in
the
time
of
their
retaining
their
Reason
and
Senses
,
such
a
property
does
more
clearly
manifest
it self
when
the
Reason
and
Senses
are
broken
to
pieces
;
for
this
cause
,
some
who
have
seemed
very
Religious
,
and
soberly
inclined
,
as
long
as
they
retain'd
their
Senses
and
outward
Reason
,
as
soon
as
they
become
deprived
thereof
,
the
bitter
envious
fierce
wrathful
proud
Spirit
appears
in
its
own
form
,
and
has
its
operation
without
let
or
hindrance
,
which
was
before
by
the
cunning
Reason
and
sensual
subtilty
kept
in
,
that
it
could
not
manifest
it self
;
for
some
men
have
obtain'd
so
much
outward
government
over
this
bitter
Spirit
,
that
they
can
at
one
and
the
same
time
cry
Hosanna
,
and
Crucifie
;
say
,
God
bless
you
,
and
in
their
hearts
wish
your
destruction
:
But
when
such
people
,
who
hide
their
Woolvish
and
Bearish
Natures
,
in
the
external
sheeps
cloathing
of
a
dissembled
Innocency
,
happen
to
be
Mad
or
deprived
of
outward
Sense
and
natural
Reason
,
then
they
discover
the
Savage
Nature
that
ruled
before
in
the
Center
of
their
Souls
.
But
others
,
who
in
the
time
of
their
sound
Senses
,
were
accounted
harsh
and
moross
,
or
severe
,
their
Tongues
not
so
smoothly
plain'd
,
or
Tipt
with
Complements
,
but
yet
their
words
and
works
more
agreeable
to
their
insides
;
that
is
,
they
speak
as
they
think
,
and
do
not
play
the
Hypocrites
,
by
retaining
subtil
Reservations
,
or
saying
one
thing
,
and
at
the
same
time
resolving
on
another
;
such
,
I
say
,
though
many
of
them
did
not
seem
to
be
so
fair
and
good
men
as
the
former
,
yet
they
are
really
more
innocent
,
and
have
far
better
Principles
within
,
than
the
others
,
who
made
use
of
their
Natural
Faculties
,
to
hide
and
cover
the
subtil
bitter
Spirit
;
and
therefore
when
these
latter
plain
sort
of
people
happen
to
be
distracted
,
they
appear
more
calm
and
friendly
than
the
former
,
because
the
good
property
had
a
greater
dominion
in
the
Soul.
§
.
9.
Every
person
when
disturbed
in
his
Senses
and
Reason
,
then
the
distinguishing
Faculties
of
Nature
does
variously
appear
in
properties
and
Qualities
,
differing
according
to
which
of
the
seven
Forms
Nature
did
carry
the
upper
dominion
in
the
Complexion
.
Therefore
Mad
People
vary
as
much
in
their
inclinations
and
passions
of
Love
and
Hate
as
they
did
in
when
in
their
Senses
.
For
Example
;
If
the
first
,
or
Saturnine
Property
did
preside
in
the
Soul
,
and
be
not
corrected
,
moderated
,
allayed
,
and
made
friendly
by
Wisdoms
Voice
,
whilst
they
remained
in
their
Senses
,
then
such
will
manifest
themselves
when
Mad
,
in
sullen
,
dogged
,
mischievous
Melancholy
dispositions
and
Inclinations
,
with
blasphemous
words
,
apt
to
hurt
,
and
be
injurious
,
with
Sour
evil
Complexion
and
Looks
.
But
if
the
lovial
Properties
had
the
uppermost
Governments
in
the
time
of
their
Reason
,
then
such
,
when
out
of
their
wits
,
are
for
the
most
part
affable
and
friendly
,
using
no
●ruel
words
,
nor
so
apt
to
do
hurt
,
or
be
churlish
,
or
dogged
.
But
if
the
Martial
Property
be
superior
in
the
Complexion
,
such
when
deprived
of
Sense
and
Reason
,
become
furious
,
blasphemo●s
,
apt
to
all
mischief
and
violence
,
great
Swea●ers
,
and
very
unruly
,
fierce
,
turbulent
,
and
raging
.
But
if
the
Solar
Property
do
bare
Rule
,
such
have
great
and
high
thoughts
,
and
lofty
Imaginations
,
fancying
themselves
to
be
Kings
and
Princes
,
and
that
all
are
in
subjection
to
them
;
and
between
while
,
they
are
very
unruly
fierce
and
boisterous
,
when
they
think
th●y
are
not
respected
or
humoured
according
to
that
Quality
they
have
assumed
to
themselves
.
So
where
the
Venereal
Property
swayes
in
the
Complexion
such
are
between
whiles
friendly
,
apt
to
laugh
,
and
be
merry
,
often
discoursing
of
Love
affairs
,
and
will
sing
and
dance
,
but
sometimes
are
little
out-ragious
,
though
not
like
the
former
;
for
these
people
〈◊〉
do
any
hurt
,
nor
are
they
subject
to
Cursing
Swearing
,
or
such
like
evil
Speaking
.
Where
the
Property
of
Mercury
does
bear
sway
in
the
constitution
,
there
is
a
strange
mixture
of
Imaginations
,
they
are
apt
to
think
themselves
very
cunning
,
extraordinary
free
and
frolicksom
,
with
their
Tongues
running
out
of
one
thing
into
another
,
prone
always
to
talk
too
much
,
and
very
furious
bold
and
raging
,
but
calm
at
certain
Intervals
.
Lastly
,
where
the
Lunar
property
predominates
,
such
people
are
extreamly
unconstant
,
fierce
,
and
raving
,
never
at
any
certainty
,
but
roaming
out
of
one
thing
into
another
:
And
not
only
this
last
sort
,
but
all
other
Mad
people
are
better
or
worse
,
according
to
the
Motions
,
Influences
,
Configuration
And
Aspects
of
the
Coelestials
,
and
thier
benevolent
or
malevolent
Rayes
,
towards
the
Ruling
Constellation
of
each
mans
Complexion
,
because
all
people
that
are
deprived
of
the
use
of
their
Reason
,
Sense
and
distinguishing
Faculties
,
are
more
immediately
subjected
to
the
outwardmost
Government
and
Influences
of
the
Stars
and
Elements
.
And
you
may
perceive
a
sensible
alteration
in
their
Humours
,
Dispositions
and
Inclinations
,
as
the
Coelestials
alter
;
which
as
they
have
Influence
upon
,
and
do
vary
and
change
all
things
,
so
more
especially
do
they
opperate
upon
those
that
have
lost
the
guidance
of
the
Will
,
which
is
the
Primum
Mobile
of
mans
Life
:
Therefore
it
is
observed
,
that
distracted
people
are
more
subject
to
be
altered
by
the
Influences
Coelestial
,
especially
by
the
progress
and
Configurations
,
that
the
Moon
has
with
the
other
Erraticks
and
Constellations
,
she
being
the
Mansion-house
or
Magazine
,
which
receives
all
the
Influences
of
the
greater
and
higher
Bodies
,
or
Stars
:
And
therefore
persons
bereaved
of
their
Wits
,
are
in
our
English
Laws
called
Lunaticks
,
from
the
great
power
she
hath
upon
such
people
.
§
.
10.
By
Custom
,
Sense
and
Reason
,
most
men
do
hide
their
inward
Inclinations
,
Dispositions
Complexions
,
and
what
property
carries
the
upper
dominion
in
their
Hearts
and
Souls
,
so
that
the
same
may
by
several
means
be
discovered
and
●●id
open
,
is
manifest
in
〈◊〉
,
which
is
a
kind
of
short
Phrensie
,
or
Temporary
Madness
,
which
make
people
appears
in
various
Moods
and
Dispositions
;
for
those
that
seemed
of
a
Malancholy
Complexion
,
seem
Sanguine
;
and
the
Sanguine
,
Malancholy
;
for
it
renders
men
to
be
that
outwardly
which
they
are
inwardly
;
for
this
cause
,
some
that
are
counted
,
and
seem
to
most
men
to
be
Severe
and
Austere
;
when
drink
has
opened
the
Sanguine
Gate
of
Nature
,
are
found
to
be
very
familiar
,
friendly
and
kind
in
their
words
and
works
:
But
on
others
,
it
hath
a
quite
contrary
operation
,
viz.
such
who
carried
themselves
very
affable
and
friendly
,
when
overcome
with
Liquor
,
grow
Cruel
,
Quarrelsom
,
Devilish
and
Uncivil
,
which
does
clearly
intimate
,
that
the
Saturnine
and
Martial
Principles
did
predominate
in
the
Soul
;
for
drink
makes
people
appear
in
various
Forms
,
because
during
the
operation
thereof
,
they
are
really
deprived
of
the
Exercise
of
their
Right
R●ason
and
Sences
of
true
distinguishments
of
things
,
whereby
they
are
uncovered
,
and
as
it
were
left
naked
(
as
Noah
was
,
after
he
had
drank
too
liberally
of
the
fruit
of
his
new
planted
Vines
)
And
so
the
inside
appears
as
it
is
,
in
its
own
Form
and
Nature
,
which
does
most
truly
discover
the
Complexion
and
natural
Inclinations
;
and
what
property
does
govern
essentially
in
a
man
;
for
then
all
glosses
and
cunning
are
removed
;
whereas
whilst
a
man
is
himself
(
as
they
use
to
call
it
)
Shame
,
Reason
and
good
Breeding
put
a
Restraint
upon
those
vitious
Inclinations
,
lurking
within
and
suffer
them
not
to
appear
;
but
when
they
are
deprived
of
their
Senses
and
Reason
,
then
they
have
no
power
to
use
those
subtil
Arts
of
Hypocrisie
,
but
what
form
soever
has
the
predominancy
does
display
and
manifest
it
felt
in
its
own
Colours
.
And
therefore
as
soon
as
they
recover
their
Reason
,
and
come
to
their
Senses
,
they
are
ashamed
of
what
they
did
,
and
by
Reason
,
and
Breding
,
endeavour
to
hide
these
Defects
and
Ill
Qualities
,
which
rule
over
them
.
And
thus
not
a
few
through
Wit
and
Subtilty
appear
as
if
they
were
Saints
,
but
in
truth
they
remain
but
little
better
than
Devils
;
so
great
is
the
power
of
mans
Wit
and
contrived
Understanding
that
he
can
appear
with
two
faces
to
deceive
others
first
,
and
himself
at
last
:
It
is
therefore
a
very
difficult
matter
for
any
to
judge
of
mens
Complexions
,
or
real
Inclinations
,
except
God
have
endued
him
with
somewhat
of
the
universal
understanding
of
the
nature
of
things
,
and
of
the
signatures
of
nature
;
for
the
form
or
figure
of
each
thing
,
does
to
the
enlightened
Eye
discover
the
inward
Properties
thereof
.
But
this
is
more
evidently
discovered
in
Phrensy
or
Midness
,
the
same
being
a
real
turning
of
the
inside
of
all
the
natural
Properties
and
Faculties
of
the
Soul
outward
;
so
that
whatever
mad
people
do
externally
in
words
or
actions
,
the
very
same
other
Folk
do
inwardly
in
thoughts
and
Imaginations
;
and
the
difference
is
only
this
;
The
one
speaks
and
forms
every
thought
into
words
:
having
not
the
Bridle
of
sense
nor
Reason
to
restrain
him
;
the
other
often
times
cuts
off
such
and
such
thoughts
and
Imaginations
in
the
Budd
,
or
at
least
shuts
the
grand
Gate
,
the
Mouth
,
and
keeps
those
shameful
unruly
Stragglers
in
,
not
suffer●ing
the
Organs
and
Properties
of
Nature
to
form
them
into
Articular
Expressions
.
§
.
11.
It
is
also
further
to
be
noted
that
all
,
or
most
Mad
People
,
are
far
stronger
,
and
more
able
to
endure
Ha●dship
,
Hunger
,
Cold
,
and
the
like
inconveniences
,
although
many
of
them
are
naturally
of
weak
tender
natures
,
and
during
the
continuances
of
their
Senses
,
and
Reasoning
Vigour
,
did
indulge
and
enure
themselves
to
tenderness
;
yet
when
once
they
become
Mad
,
they
are
so
strong
and
powerful
,
that
some
of
them
must
have
two
,
three
or
four
men
to
hold
and
rule
them
;
and
as
to
their
enduring
of
Cold
,
it
is
wonderful
,
for
even
nice
,
tender
Gentlewomen
,
who
Screen
themselves
all
the
Winter
by
lusty
Fires
,
in
warm
Beds
,
and
close
Chambers
,
and
the
like
▪
with
choice
Foods
,
and
cordial
Drink
,
are
no
sooner
deprived
of
their
Reason
and
Senses
,
but
they
leap
over
all
these
things
,
and
endure
hardship
,
to
admiration
,
without
prejudice
to
their
health
,
even
beyond
the
sturdiest
constitution
;
the
reason
whereof
is
,
because
when
people
,
by
any
of
the
fore-mentioned
Accidents
,
and
Passions
,
fall
into
Distraction
,
the
whole
Systime
of
Nature
being
put
into
a
tumultuous
unequal
Motion
,
the
same
does
in
a
moment
of
time
rouse
up
or
awaken
the
deep
or
great
Original
Fierce
,
Poysonous
Fire
;
or
the
four
first
Forms
of
Nature
.
Now
when
these
turbulent
Fires
of
Saturn
and
Mars
have
obtained
the
dominion
,
and
sole
Government
in
the
Soul
,
they
with
a
rapid
motion
destroy
the
Government
of
the
Divine
Light
,
and
also
of
the
humane
Nature
,
which
are
and
ought
to
be
the
Moderator
,
and
Allayers
of
the
aforesaid
original
poysonous
Fire
,
and
the
true
Distinguishers
between
what
is
good
,
and
the
contrary
,
and
thus
the
Spi●it
being
alwayes
as
upon
a
ferment
,
and
uncontrolable
motion
,
it
warms
,
strengthens
,
and
oftentimes
does
as
it
were
put
a
new
life
into
the
very
Element
of
the
Body
,
whence
a
strong
vigerous
strength
and
agility
of
body
,
and
a
Defence
of
Cold
,
Hunger
,
and
the
like
inconveniences
does
proceed
.
This
is
further
demonstrated
by
all
sorts
of
people
in
Passion
,
of
either
Love
or
Hate
,
or
when
surprised
,
or
in
Sudden
Frights
,
are
they
not
Generally
under
such
Circumstances
of
far
greater
Spirit
,
stronger
and
more
active
Bodies
,
and
rendered
more
able
to
Lift
,
Run
,
Carry
,
Fight
,
or
any
other
thing
Good
or
Evil
,
then
at
other
times
,
and
have
aboundantly
more
courage
,
and
they
can
attempt
and
perform
many
wonderful
things
without
the
least
suspition
of
Danger
which
at
other
times
they
tremble
to
think
of
,
and
would
not
for
the
greatest
rewards
be
preswaded
to
undertake
.
Nay
,
when
the
Soul-Fires
are
kindled
in
the
poysonous
Root
,
a
man
can
whithout
Dread
and
Fear
lay
violent
hands
on
himself
,
so
wonderfully
great
is
its
power
,
for
this
is
a
madness
of
the
highest
degree
,
since
no
man
,
(
as
the
Apostle
said
)
hates
his
own
Flesh
,
but
loveth
and
cherishes
it
,
which
ought
well
to
be
considered
by
all
Jurors
concerned
in
such
cases
.
So
likewise
when
men
are
overcome
with
Drink
,
the
spirituous
Properties
of
the
strong
Liquor
,
received
in
too
great
a
quantity
,
do
by
Simily
incorporate
with
the
Spirits
of
Nature
,
in
the
Elements
of
the
Body
,
so
that
it
inkindles
the
Original
fierce
Fires
,
and
puts
the
whole
Frame
of
Nature
into
a
tumultuous
state
of
Inequality
,
and
during
its
operation
,
Reason
it
captivated
;
and
men
in
this
condition
may
truly
be
said
to
be
in
the
worst
kind
of
Madness
,
as
clearly
is
manifested
by
their
idle
leud
Discourses
,
and
mischievious
Actions
.
Likewise
Malancholy
people
,
when
grievously
oppressed
with
its
taciturne
Properties
,
are
in
a
degree
deprived
of
their
natural
Sences
and
Reason
,
and
the
Soul
becomes
as
it
were
Spiritual
,
so
that
it
Imagines
,
Sees
,
Hears
,
and
Apprehends
wonderful
things
,
which
,
though
to
others
appear
as
meer
fansies
,
yet
to
them
are
real
,
and
essential
.
§
.
12.
As
for
the
Original
Seed
,
or
Spring
of
Phrensies
or
Madness
in
the
Body
,
it
must
be
noted
,
besides
what
hath
been
already
said
,
that
there
is
in
the
Pipe
of
the
Artery
of
the
Stomach
,
a
vital
Faculty
of
the
Soul
,
for
the
in-beaming
of
Rayes
of
Light
into
the
Heart
,
so
long
as
it
is
in
a
good
state
,
but
when
through
Passions
and
Disorders
it
behaveth
it self
rashly
,
or
amiss
,
then
presently
Heart-burning
,
Fainting
,
Giddiness
of
the
Head
,
Appoplexes
,
Epilexsies
,
Drousie-Evils
,
Watchings
,
Madnesses
,
Head-akes
,
Convultions
,
&c.
by
the
means
we
have
herein
before
described
are
sturred
up
.
And
since
the
stomach
is
the
Seat
of
the
Concupiscible
Faculty
,
and
from
whose
fumes
both
sleep
and
watchings
are
occationed
;
and
since
that
Alienation
of
mind
chiefly
pr●ceeds
from
irreguler
desire
,
it
may
rationally
be
concluded
,
that
the
Prime
local
Spring
,
or
Seed
of
Madness
is
in
or
near
the
stomach
,
or
its
neighbouring
parts
,
the
Midriff
and
the
Spleen
;
though
afterwards
it
displays
its
male-influences
upon
the
Brain
;
for
a
man
forms
his
Images
in
the
Midriff
;
as
well
those
of
the
Concupiscible
,
or
Desiring
,
as
those
of
the
Irascible
,
or
Wrathful
Faculty
,
so
that
Madness
is
therefore
not
undeservedly
called
,
Hipocondriacal
;
for
the
prime
Efficacy
of
disturbances
consisteth
in
the
Spleen
,
and
therefore
perhaps
Antiquity
hath
counted
Saturn
the
principle
of
the
Starry
power
,
and
highest
of
the
wandering
Stars
,
to
wit
,
that
which
should
cast
his
influence
downwards
on
the
rest
,
but
that
the
rest
should
in
no
wise
reflect
upwards
,
because
they
are
believed
to
conspire
for
the
Commodities
of
sublunary
things
,
but
not
on
the
contrary
upwards
;
and
therefore
,
though
they
called
the
same
Saturn
,
the
Original
of
Life
,
and
beginning
of
Conceptions
,
or
Generations
,
yet
they
also
named
him
,
The
Devourer
of
his
own
young
Children
,
as
thereby
intimating
,
that
as
the
Images
or
Ideas
framed
by
the
desirable
Faculty
do
make
Seed
fruitfull
,
so
also
the
Inns
of
Digestion
in
us
,
when
they
are
exorbitant
,
consume
the
new
and
tender
Blood
,
and
bring
many
Diseases
upon
us
.
§
.
13.
But
besides
the
before-mentioned
most
usual
Causes
of
Maedness
,
from
the
Passions
,
we
deny
not
but
sometimes
other
things
received
in
from
without
,
may
occasion
alienation
of
Mind
.
Thus
the
Biting
of
a
Mad-Dog
conveys
a
Venom
impregnated
with
its
own
raging
Idea
,
which
is
soon
communicated
to
the
Spirit
of
man
,
and
produces
in
him
that
wilde
foolish
conceit
,
called
,
by
Physitians
Hydrophobia
,
or
a
fear
of
Water
,
in
which
the
Person
affected
by
an
error
of
his
imaginations
seems
to
see
the
Image
of
a
Dog
;
and
in
time
,
if
no
Remedy
be
found
,
grows
raving
Mad
,
and
dies
,
so
also
those
that
are
Bit
with
the
Tarantule
,
a
venomous
Beast
,
or
Infect
,
seen
sometimes
in
Italy
,
and
other
forraign
Parts●
are
particularly
disposed
to
a
certain
kind
of
skipping
or
Dancing
Phrensie
,
which
at
last
proves
Mortal
:
So
some
by
ignorance
of
Apothecaries
,
who
have
taken
Henbane-Seed
insteed
of
Dill
,
have
immediately
become
Mad
,
Stupid
and
Foolish
,
so
that
they
could
not
utter
an
intelligible
word
,
for
all
which
there
are
distinct
Reasons
in
Nature
,
but
too
tedious
here
to
be
related
,
and
somewhat
unnecessary
,
because
these
Cases
very
rarely
occur
amongst
us
.
§
.
14.
As
to
the
Cure
of
Madness
in
general
,
the
Schools
commonly
prescribe
Blood-letting
,
and
Sleep
procuring
Medicines
,
but
with
how
much
success
daily
experience
witnesseth
,
they
mistake
the
C●use
,
and
therefore
blindly
combat
with
the
Effect
;
and
for
the
latter
,
let
such
as
intend
to
cure
Distractions
by
sleepyfying
things
,
take
notice
that
stupifactive
Medicines
do
scarce
procure
sleep
unto
mad
persons
by
a
four-fold
Dose
;
and
when
all
is
done
,
they
increase
the
Madness
;
for
Madness
is
nothing
but
an
Erring
Sleepifying
Power
,
because
every
Madman
dreameth
waking
;
and
therefore
Stupefactive
Dreams
are
thereby
added
unto
doting
Dreams
in
waking
,
and
so
the
mind
more
disturbed
then
before
.
Therefore
undoubtedly
,
the
sealing
Character
in
a
Madman
,
presupposes
a
restoring
of
the
hurt
reason
;
and
a
correction
of
the
Poyson
by
its
Antidote
,
but
not
another
stupefactive
Poyson
to
be
added
unto
it
.
And
as
Supifying
Medicines
are
of
little
value
,
but
rather
prejudicial
,
so
,
much
more
mischievous
is
too
much
Company
,
and
prating
,
and
especially
,
the
Teazing
of
such
distempered
People
with
unnecessary
Questions
;
on
which
score
,
as
I
must
acknowledge
that
Gallant
Structure
of
New
Bethlam
to
be
one
of
the
Prime
Ornaments
of
the
City
of
London
,
and
a
Noble
Monument
of
Charity
,
so
I
would
with
all
Humility
beg
the
Honorable
and
worthy
Governours
thereof
,
that
they
would
be
pleaed
to
use
some
Effectual
means
,
for
restraining
their
inferior
Officers
,
from
admiting
such
Swarms
of
People
,
of
all
Ages
and
Degrees
,
for
only
a
little
paltry
Profit
to
come
in
there
,
and
with
their
noise
,
and
vain
questions
to
disturb
the
poor
Souls
;
as
especially
such
,
as
do
Resort
thither
on
Holy-dayes
,
and
such
spare
time
,
when
for
several
hours
(
almost
all
day
long
)
they
can
never
be
at
any
quiet
,
for
those
inportunate
Visitants
,
whence
manifold
great
inconveniences
do
arise
.
For
,
First
,
T
is
a
very
Undecent
,
Inhumane
thing
to
make
,
as
it
were
,
a
Show
of
those
Unhappy
Objects
of
Charity
committed
to
their
Care
,
(
by
exposing
them
,
and
making
too
perhapes
of
either
Sexs
)
to
the
Idle
Curiosity
of
every
〈◊〉
Boy
,
petulant
Wench
,
or
Drunken
Companion
,
going
along
from
one
Apartment
to
the
other
,
and
Crying
out
;
This
Woman
is
in
for
Love
;
That
Man
for
Jealousie
;
He
has
Over-studied
himself
,
and
the
Like
.
Secondly
,
This
staring
Rabble
seldom
fail
of
asking
more
then
an
hundred
impertinent
Questions
.
—
As
,
what
are
you
here
for
?
How
Long
have
you
been
here
,
&c.
which
most
times
enrages
the
Distracted
person
,
tho
calme
and
quiet
before
,
and
then
the
poor
Creature
falls
a
Raving
,
and
too
probably
,
a
Cursing
and
Swearing
,
and
so
the
holy
,
and
tremendous
name
of
God
is
dishonored
,
whilest
the
wicked
people
,
who
think
it
a
rare
Diversion
,
instead
of
Trembling
,
themselves
really
Guilty
,
as
the
Occasion
of
all
these
Blasphemies
,
fall
a
Laughing
and
Hooting
,
and
so
the
poor
distracted
Creatures
become
twice
more
fierce
and
violent
then
ever
.
Thirdly
,
As
long
as
such
Disturbances
are
suffered
,
there
is
little
Hope
that
any
Cure
or
Medicine
should
do
them
good
to
reduce
them
to
their
Senses
or
right
Minds
,
as
we
call
it
,
and
so
the
very
Principle
end
of
the
House
is
defeated
.
Certainly
the
most
hopeful
means
towards
their
Recovery
would
be
to
keep
them
with
a
Clean
Spare
Diet
,
and
as
quiet
as
may
be
,
and
to
let
none
come
at
them
but
their
particular
Friends
,
Grave
sober
People
and
such
as
they
have
a
kindness
for
,
and
those
to
,
not
alwayes
,
but
only
at
proper
times
,
whereby
discoursing
with
them
in
their
Lused
Intervals
Gravely
,
Soberly
,
and
Discreetly
,
and
humouring
them
in
little
things
,
shall
do
much
more
,
I
am
Confident
,
toward
their
Cure
,
then
most
of
the
Medicines
that
are
commonly
Administred
;
But
to
come
home
to
the
Cure
we
must
Consider
that
a
mad
Idea
,
imprinted
on
the
principles
of
Life
,
cannot
be
taken
away
,
but
together
with
the
Subject
that
hath
closed
it
;
therefore
a
Remedy
is
to
be
found
out
,
which
may
Slay
,
take
away
,
or
obliterate
that
Image
of
madness
,
or
the
Blot
so
characterized
;
just
,
as
't
is
said
,
a
Blemish
imprinted
by
the
longing
Mother
,
doth
by
the
moving
of
the
hand
of
a
dead
Carcase
(
that
was
killed
by
a
lingering
Consumption
)
on
it
,
until
the
cold
thereof
shall
pierce
the
Blemished
part
,
vanish
away
for
the
future
of
its
own
accord
.
After
the
same
manner
the
Idea
of
madness
ought
to
be
put
to
flight
,
whether
it
be
done
by
the
death
of
the
said
Idea
,
or
by
in
generating
an
Idea
of
equal
prevailency
,
or
one
that
over-powereth
the
foolish
Idea
;
for
from
hence
it
comes
to
pass
,
that
a
remedy
for
Madness
hath
hitherto
been
dispaired
of
,
because
the
nature
and
properties
of
the
Distemper
hath
not
been
searched
for
beyond
the
excesses
of
first
Qualities
.
Nor
can
it
be
but
the
scope
of
cureing
must
be
difficult
,
because
not
only
the
Idea
of
a
corrupted
imagination
,
and
a
sealy-mark
and
blemish
is
introduced
into
the
innermost
point
of
the
understanding
,
but
also
,
because
the
restoring
of
the
inbred
Spirit
is
hardly
to
be
effected
,
since
the
sweet
Government
of
the
divine
Principle
is
cast
of
,
and
the
Creature
is
now
no
longer
able
to
turn
his
Will
thereunto
,
or
to
hearken
unto
the
Voice
of
Wisdom
for
help
;
but
Infinite
Goodness
is
never
wanting
to
those
that
truly
seek
him
in
Humility
,
that
with
Bowels
of
Charity
towards
their
Neighbour
;
to
such
God
,
the
Giver
of
every
good
and
perfect
Gift
,
will
in
his
own
due
time
reveal
and
communicate
a
proper
Remedy
;
for
Medicines
have
with
a
success
been
administred
wherein
a
Symbole
,
or
Mark
of
Resemblance
doth
inhabite
;
that
is
the
firmental
imaginations
of
a
founder
judgment
.
For
truly
as
there
are
Poysons
of
the
Mind
,
causing
the
allienations
thereof
,
for
sometimes
,
or
for
the
whole
space
of
Life
;
to
wit
,
such
as
do
introduce
a
proper
Phantasie
into
us
,
as
a
Mad
Dog
,
the
Tarantula
&c.
So
also
there
are
in
simples
their
own
Fruits
,
of
the
knowledge
of
Good
and
Evil
,
in
their
first
〈◊〉
indeed
poysonous
,
under
which
〈◊〉
notwithstanding
the
more
rich
Treasures
,
and
renewings
of
the
mind
are
kept
.
The
Antients
Celebrated
even
to
a
proverb
,
the
vertues
of
black
H●llebore
in
such
cases
;
For
although
manifold
Vomitive
Medicines
are
not
wanting
,
yet
a
peculier
vertue
is
attributed
to
Hellibore
,
for
a
Mad
brain
;
not
that
the
poysonous
and
hurtful
qualities
doth
reach
unto
the
Head
,
but
because
it
unloads
the
Midriff
and
the
Spleen
,
the
original
Seats
of
this
distemper
,
and
so
by
consequence
relieves
the
Brain
,
which
was
affected
by
a
secondary
Passion
.
§
.
15.
For
such
as
have
been
Bitten
with
a
Mad
Dog
,
the
Dutch
(
as
I
have
heard
)
do
prevent
the
Mischief
,
by
applying
to
the
place
a
raw
Herring
salted
,
for
three
dayes
space
,
every
day
renewed
;
but
if
that
had
been
neglected
,
and
the
party
begins
to
dote
,
and
fear
the
water
,
(
which
is
one
of
the
first
symtoms
of
that
kind
of
Distraction
)
then
they
get
him
on
ship-board
,
strip
him
,
and
tye
him
to
the
end
of
the
Sail-yard
,
and
lifting
him
first
on
high
,
plung
him
down
headlong
into
the
Sea
,
and
let
him
remain
a
little
while
under
water
,
and
so
a
second
,
and
third
time
and
then
take
him
down
,
place
him
on
a
smooth
place
with
his
back
upwards
,
and
his
head
declining
,
or
as
it
were
hanging
over
something
,
and
so
will
cast
up
all
the
water
received
into
his
stomach
,
and
thence
forward
be
perfectly
cured
.
And
Vanhelmont
witnesses
,
that
such
plunging
over
head
and
ears
is
a
Cure
,
not
only
in
that
case
,
but
in
other
inveterate
Mania's
or
Madnesses
,
and
in
fresh
water
as
well
in
the
Sea
;
He
sayes
,
he
hath
often
tryed
it
,
and
was
never
deceived
in
the
event
,
but
when
through
fear
of
drowning
them
,
he
drew
the
Mad
persons
too
soon
from
under
the
water
.
For
preventi●●
of
these
distracted
Calamities
,
since
generally
,
and
most
commonly
they
proceed
from
excess
of
Passion
,
and
irregular
Desire
;
Therefore
let
all
Persons
Study
by
Temperance
,
and
Moderating
their
Affections
,
to
eschew
those
baneful
Evils
,
and
by
hearkening
to
the
Voyce
of
Wisdom
,
they
shall
assuredly
avoid
then
;
and
many
other
Distempers
and
Mischiefs
:
Therefore
,
O
Man
;
consider
what
is
before
mentio●ed
,
keep
thy Self
to
thy Self
,
turn
thy
Eye
of
thy
Understanding
inward
;
observe
thy
own
Center
,
and
learn
to
understand
with
David
,
That
thou
art
Fearfully
and
Wonderfully
made
,
and
so
by
the
Conduct
and
Guidance
of
the
Divine
Light
and
Love
thou
shalt
come
to
know
the
wonderfull
Power
of
God
in
thy
own
Soul
,
which
will
open
unto
thee
both
the
Mysteries
of
Nature
,
and
the
Treasures
of
Eternity
FINIS
ADVERTISEMENT
.
Publisht
by
the
Author
of
the
Treatise
of
Dreams
and
Visions
,
&c.
Four
very
useful
Books
,
viz.
I.
THe
Country-Man's
Companion
,
or
a
New
Method
of
ordering
Horses
and
Sheep
.
1
st
.
How
to
preserve
Horses
from
Surfeits
,
and
other
Diseases
whereunto
they
are
subject
;
and
also
to
render
them
much
more
useful
and
serviceable
than
is
usual
,
and
yet
with
less
trouble
and
charge
to
their
Owners
.
2
dly
.
How
to
preserve
Sheep
found
,
healthy
and
free
from
the
Diseases
whereunto
they
are
subject
;
and
particularly
concerning
the
Rot
in
Sheep
,
how
it
is
contracted
,
the
times
when
,
and
the
only
sure
and
certain
means
to
prevent
it
,
and
secure
〈◊〉
sound
in
the
most
fatal
times
of
a
〈◊〉
Rot
,
II
THe
Good
Housewife
made
a
Doctor
,
or
Healths
choise
and
sure
Friend
.
Being
a
plain
way
of
Natures
own
prescribing
,
to
Prevent
and
Cure
most
Diseases
incident
to
Men
,
Women
and
Children
,
by
Diet
and
Kitchin-Physick
only
.
Wherein
is
laid
down
the
most
proper
and
natural
ways
of
preparing
many
excellent
sorts
of
Food
;
both
for
healthy
and
sick
People
.
Also
,
the
nature
,
use
and
excellency
of
forreign
Fruits
,
Spices
,
Sugers
,
&c.
Together
with
the
Nature
of
most
sorts
of
Wine
,
and
other
Drinks
commonly
drunk
,
each
being
spoken
to
in
distinct
chapters
by
themselves
.
With
many
other
useful
Observations
,
too
large
here
to
Recite
.
III
The
Way
to
make
all
people
Rich
,
or
Wisdoms
Call
to
Temperance
and
●●●●ality
,
In
a
Diologue
between
Sophro●●●
Gulos●
,
One
a
Lover
of
Sobriety
,
〈◊〉
●●ther
addicted
to
Gluttony
and
Ex●●
IIII
FRiendly
Advice
to
the
Gentlemen-Planters
of
the
East
and
West-Indies
,
in
three
parts
.
I.
A
brief
Treatise
of
the
most
principal
Fruits
and
Herbs
that
grow
in
the
East
and
West-Indies
;
giving
an
Account
of
their
respective
Vertue●
,
both
for
Food
and
Physick
,
and
what
Planet
and
Sign
they
are
under
.
Together
with
some
Directions
for
the
Preservation
of
Health
and
Life
in
those
hot
Climates
.
II.
The
Complaints
of
the
Negro-Slaves
against
the
hard
Usages
and
barbarous
Cruelties
inflicted
upon
them
.
III.
A
Discourse
in
way
of
Dialogue
,
betwen
an
Ethiopean
or
Negro-Siave
,
and
a
Christian
that
was
his
Master
in
America
.
A
Dialogue
between
an
East-Indian
Brackmanny
,
or
Heathen-Philosopher
,
and
a
French-Gentleman
concerning
the
Present
Affairs
of
Europe
.
All
Printed
and
Sold
by
Andrew
〈◊〉
at
the
Crooked-Billet
in
Holloway
-
〈◊〉
,
in
Shoreditch
,
London
.