here is something following of a vision and a few words of prophesie concerning the fall of babilon, and destruction of her people, this signifies the time at hand, therefore i warn all in the fear of the lord to turn from the evil of their waies. rogers, lewis. 1663 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a91940 wing r1819 estc r182775 45789394 ocm 45789394 172705 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91940) transcribed from: (early english books online ; image set 172705) images scanned from microfilm: (early english books, 1641-1700 ; 2646:10) here is something following of a vision and a few words of prophesie concerning the fall of babilon, and destruction of her people, this signifies the time at hand, therefore i warn all in the fear of the lord to turn from the evil of their waies. rogers, lewis. 1 sheet ([1] p.) s.n., [london : 1663] top portion of sheet signed: lewis rogers. dated: the 4th of the 7th month 1663. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng visions -england -early works to 1800. broadsides -england -17th century. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-10 pip willcox sampled and proofread 2007-10 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion here is something following of a vision and a few words of prophesie concerning the fall of babilon , and destruction of her people , this signifies the time at hand , therefore i warn all in the fear of the lord to turn from the evil of their waies . the 4th . of the 7th . month 1663. about the tenth hour in the morning , as i was at my employments , the glory of the lord god shin'd round about me , and i was taken so with the glory of god , that i beheld no other thing , and in that i laid me down a little while flat upon the floor , and after a little time , i saw beneath this , a great pit , out of which there arose a mighty great smoak , and all the inhabitants of the earth was even ready to joyne hand in hand together , and out of the pit arose a mighty great power , after which power the inhabitants of the earth went forth , and followed it to their destruction : so this is a great day that the glory of the lord doth so gloriously appear , that it even covereth the whole earth , and as this day is great and the glory of it is greater , so as no mortal eyes can behold it , so will the daies be that is coming upon the earth , when this glory shall be hid in god from the eies of all men : then shall woe , lamentations and wailings be upon all people who refuseth to receive the lord of glory in this his day , for this is a day that he profers himself to dwell with the sons and daughters of men , and this is to all you who refuse to receive the lord of life and glory , a great day of gloominess and thick darkness is ready to come over you , then o your wailing , o your mourning , and o your lamentations , that you had made better use of the daies and time that you had upon the earth , when the lord christ jesus preached himself in your streets , and in your high-waies in and through his servants and handmaids , whom he had made choice of to preach the everlasting gospel of glad tidings ; but you would not beleive though the noise of wisdome was oft heard in your streets , market places and steeple houses , now what pitty and compassion shall i take over you o you sons and daughters of adam , oh my bowels within me is filled with pitty and compassion that you would yet return whiles there is a little space and a little time before the glory withdraw it self from you . this i was made to do some daies after i saw this thing . from a lover of truth , lewis rogers . a salutation , and revelation of god , unto his seed , concerning his people which he hath chosen unto himself . this hath often been sounded in my heart , and many deep and serious queries have there been made by the spirit of life in my heart , and now hath the lord answered , and now with force and commission from the lord , am i made to publish it and declare it and to sound it forth : this hath the lord often spoken concerning his people , you are mine saith the lord , and i will be your god for ever , and you will i keep hide and preserve in the day that is coming , i will cover you , yea i will hide you from the eies of all that rise up in opposition against you , for verily you are mine saith the lord , and i have wooed you unto my self and i will be your god for ever therefore fear not o ye little flock , yea i say fear not , yea it is the fathers will to suffer this day to come to pass , but he will preserve ye and safe keep ye in the day which is hasting . o dear lambs , lift up your heads and rejoice , for the glorious day of sions king is come , and he hath adorned himself with glory and beauty , and he is going forth to gather unto himself all that will be saved , therefore oh rejoice and be exceeding glad , for the glory of the lord is come into sion yea verily the glory of the lord is appearing and is revealing and manifesting it self , therefore ye dear lambs and babes of the heavenly father , whom god hath called , and chosen to himself , to bear his name amongst a crooked and perverse generation , in that i say rejoice and be exceeding glad , that you are found worthy to bear the name of the lord in this his great and mighty day , for verily a great and mighty day is coming , yea verily the lord hath spoken it in my heart , and i dare do no other then to publish it , yea a day of great joy to the righteous , but a day of fury and indignation unto the wicked , and all that dealeth treacherously with the lord , for it is such a day that hath not been known in many ages or generations past , which now the lord is revealing , but yet the wicked will not beleive , but unto you its given to beleive the mistery of the kingdome , you i say who are called and chosen of the lord , and are come to beleive in the light of the covenant of life , christ jesus , whom the father hath revealed and is revealing in this his day of great and mighty power , by which power the earth shall be shaken and the heavens shall melt , and all shall be astonished and amazed at the work which the lord is bringing to ●ou , yea the heathen shall know that they are my people , and i will destroy all that rise up against them saith the lord , yea all nations shall know that they are my people and that i will preserve them unto my self : therefore in vain doth the heathen rage , and the people imagine vain things , for it s i the lord that will work a work in your daies , that you will in no wise beleive , though an angel from heaven did bring the message unto you , but this am i doing i am destroying babylon , and building up the tower of sion and it shall stand for ever , therefore in vain do you work , o ye foolish potsheards of the earth , for it is i the lord that is a working a great and wondrous work for the deliverance of my people israel , and the redemption of sion ; for i will in no wise suffer you to destroy them from off the earth sor they are mine saith the lord , who hath the zeale and testimony of jesus in their hearts , and the word of prophecy in their mouths , these are them which i will keep and preserve to the end , to the utter ruine and destruction of all that rise up against them : so dear friends be all bold and valiant in gods cause , in bearing your testimony here upon earth for jesus , whom ye have received , yea friends i say let noneneglect , for this saith the spirit , be ye all bold and valiant , yea be bold in this gods day in fighting gods battel on earth , yea i say not with carnal weapons , but in spirit and in truth , preaching forth the coming of jesus in your lives and conversations , and the generations to come will glorifie god on your behalf ; so this is my message unto you all , in the fear and dread of the everlasting god of heaven and earth dwell all in the power of the lamb of life and dread him over all , yea dread him over all who is come and coming to reign and rule upon earth in the hearts of the children of men , him i say fear , and dread his holy name , and fear not man whose breath is in his nostrils , but fear the lord ye dear lambs and babes of the heavenly father , this is my salutation unto you all as being one with you in the spirit and life which is not of this world , dwell in the spirit and power which hath begotten you , and the lord of power will be with you and keep you and preserve you to the end . so dear and pretious friends the peace of the lord be with you all , continue and abide for ever , so farwel . bristol the 6th , of the 8th , month . l. r. printed for m. w. xii visions of stephen melish a germane being such as concern the affairs now in agitation between the french king & the pope. translated by albertus otto faber. melish, stephen. 1663 approx. 29 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a50563 wing m1645 estc r217795 99829438 99829438 33878 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50563) transcribed from: (early english books online ; image set 33878) images scanned from microfilm: (early english books, 1641-1700 ; 1919:16) xii visions of stephen melish a germane being such as concern the affairs now in agitation between the french king & the pope. translated by albertus otto faber. melish, stephen. faber, albert otto, 1612-1684. [2], 14 p. printed for the author, and are to be sold at the corner-house at the bottom of addle-hill, london : in the year, 1663. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng visions -early works to 1800. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-01 celeste ng sampled and proofread 2007-04 apex covantage rekeyed and resubmitted 2007-06 angela berkley sampled and proofread 2007-06 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion xii visions of stephen melish a germane : being such as concern the affairs now in agitation between the french king & the pope . translated by albertus otto faber . london . printed for the author , and are to be sold at the corner-house at the bottom of addle-hill , in the year , 166● . the preface . because of the present differences between the french king and the pope , i thought good to translate these following visions of stephen melish of prague , cittizan of lissa , who ( as saith he th●● first published his visions ) is a down-right honest man , pious and dutiful to god and his neighbour ; a stranger to worldly policy , & state affairs ; altogether ignorant of the transactions now on foot . therefore we must conclude that his visions were shewed him by a higher power . the most part of them being fulfilled , and others were fulfilling ; some also seem to be just upon accomplishment . this was the cause that i have translated those visions , whose accomplishment i judged to be now beginning ; so that all good people here might have some knowledge of what passes beyond-sea of this nature . consider of it , and farewel . a. o. f. xii visions of stephen melish a germane , &c. the 1 st . vision . on palme-sunday ( april 9 , 1656 ) i dreamed thus : i travelled , and a man i knew not did accompany me ; and we went forth together til we entred into a great palace , the name of which i knew not : and the man drew me aside , and asked me , from whence i was ? i said , of poland . he again , of what religion ? i , of the protestants . he , sing ye also french psalms ? yes , said i , that is my highest joy , when i rise , and go to sleep . then he behaved himself lovingly towards me , and said , stand here by me , no evil shal happen to thee , thou shalt see great things that must be done in short . if it be somewhat thou understand'st not , ask me , i shall tell thee . and soon he was changed into another shape , as a spiritual person ; on whose side i standing , saw exactly what i now shall tell thee without addition . first of all , there was set in the midst of the palace a square silver-table ; in the mean time came a great king , whose vesture was of silver-cloth , and led the king of sweden at his right hand . then he sate down with his back southwards , and his eies northwards , and the king of sweden sate at the table over-against him ; and at the right hand of this king the elector of aeydelberg , of saxen , of brandenbourg , having their eyes turned as it were westwards , but their backs eastwards . but betwixt this king and the elector of saxen sate a cardinal upon a silver-stool at the corner of the , table , holding a bishops crofier in his hand , which was mighty thick . he was cloathed with a long priests gown , ( like to the kings ) in silver cloaths , and was girded with a girdle , having upon his head a mitre of astrange fashion . at the left hand sate one as it were ra-kocy cloathed according to the hungarian mode , beside ▪ him an ambassador of spain , and then one of the emperors ambassadors , and others . the embassadors of england and holland sate next the king of sweden . round about those kings were set silver stools , upon which sate along the three sides of the palace , or hall , mighty potentates . then presently was given a great sound out of great guns , and afterwards psalms and songs were sung in the french tongue ; insomuch that there was a very great noise of musick , & all kind of instruments : i also heard voices of men amongst this musick singing very loud , the melody of the psalm i knew wel . following , there was brought in upon two levers a small silvertable , upon which did lie the popes crown . and by and by , at the kings and princes consent lifted up him self the cardinall aforesaid , and struck with the crosier upon the crown , that it did flie into pieces ; and others standing round about , trampled on the bursted silver with their feet ▪ at that same instant there arose to be a sudden quivering noise , by shooting of pieces , and great ordnances , horrible and dreadfull . after that shooting a very great triumph was made by singers and musical instruments . then came a queen and sate down next the king , she was cloathed like the king : after her followed virgins with a melodious sound of psalms and songs , bearing an exceeding precious present upon a golden lever , which they did present to the king. and then again was heard a great crack of pieces and ordnances to confirm all this . after came a very great multitude of the gentry and knight hood , and lords , out of all the four corners of the world , and brought to the king a crown and a sword , which crown they set before him in the presence of all these potentates : but the sword they put him in his hand , even to the end that he should skirmish against the babylonish beast ; at which they also joyned their joyful gratulation , which i understood not , because it was done in french : and j durst not ask the man what they said , onely what j did see with my eyes , & could apprehend with my understanding . after this was heard again a great ratling of guns , & singers . and there came , as it were , persons of the commonalty , and brought to the king a costly present , and did ad their gratulations , but j did not understand it . and all this was anew confirmed with shooting and musick sound , whereas now the gentry and knighthood aforesaid had presented the crown , and reached the sword into his hand , the said king profered to the king of sweden his right hand , and the other princes , potentates and kings ; standing by , laid thereupon their hands , kissing one another , and sung at it the 20 psalm ; at which there was heard once more so great a shooting and musicall rejoycing , as never before , insomuch that the very earth did ring . then they all did arise , and went into a great temple , wherein the said king did crown the said cardinall , and put him on a very patriarch-mitre , as it were a cardinals-hat : and many preachers sate there in white silk-cloaths about the altar , and elsewhere , and sung french psalms , in the congregation of many thousand people . there the king did establish him to be an intendant administrator of the church of god instead of moses , samuel , &c. out of this temple now j came forth with the same man upon a very large field , where the king did muster his souldiers ▪ and sent his army towards the south & west to fight couragiously , giving his order to them how they should behave themselves . then the cardinal began a reformation in all cities , and gave them priviledges according to the manner of the old testament . but all what could not be easily decided was ordered should be brought before the king. it was also ordered , that nothing in what cause soever , ecclesiastical or secular , must be done without knowledge of this king and the said potentates . his armies did increase of all sides round about , and his dominion was to be like as it were germany , and he a king for ever ; to wit , so long as the world stands , and no alteration at all was to be expected from him , but that at the time of his government there should be peace , unity , and all kinde of good , like as it was in the time of solemon . and it was clear day when i awaked . the ii. vision . april 27. had i such a dream as thus : i came at a high mountain , unto which when i had climbed up very hardly , ( yet with help of others , ) i was commanded to look back . which doing , he said to me , dost thou see that piece of land ? yes , sir , i see it , said i. but when i looked back again , behold there was nothing more left then earth and ashes . then i asked ; sir , how is that gone so suddenly ? he ▪ even so shall be gone the whole land , because of their great sins , which they do ▪ for terror shall fall upon them , indeed upon all , as well the fighting men , as them that are defending themselves . but them that i shall preserve , i will bring thorrow into other countries , that they might be preserved for a time and season ; but the hypocrite , who do oppress my people , shall be an abomination for ever . for the lords season is approaching , to make manifest the works and doings of every one . the iii. vision . on the 19 , may ( when i was already amongst the scattered , ones in silesia ) saw i the sun shine towards the north , and all dark , only clear towards the bottome of it ; and there arose three other suns from the east , and west , and betwixt the west & north. but on the highest part of the heaven stood a very great sun , the greatest of all . and i did ask : sir , wherefore is the northern sun so dark ? he answered : because that i will not by him alone ▪ ( my ambassador ) perform the work , least there creep in pride and opinions ( or imaginations ) as though he by his own power or wisdom did effect the work , to which i have called him . for behold , he already doth not what i will , but what he will himself : however i did not send him for his own profit and interrest , but for my glory-sake . for i have another workman , whom i shall send unto him , even to the end that they shall work together , and perform the work . at that same instant began the northern sun , being refreshed from the other suns , to arise on high , and take her course . and presently i did hear a voice coming from far : beware now therefore thou do nothing , but what will tend unto the honor of god and his worship , and unto the edification of his church : and ye other suns , proceed in your course also , and go on for it's time , do not tarrie one for another , for its high time , to perform the work of god , the time of the manifestation of his glory is at hand . and there came from the south a very deformed wonderful beast , who had sent forth many messengers of strange fashions : and these went to the ( great lords ) and the common people , exhorting them , and giving drink out of a wonder-cup ; then they did conspire , and bind themselves together with great chains , to the end , that they might stand fast together for the maintenance of their cause . but when the battle began , these were driven back to the south , and that wonder-beast was overcome and vanquished , and i praised-god for the victory given to the suns . but a voice came to be heard , which said ; his fall is not yet , for the suns help not truly one another , because of their great envie , that is amongst them , and some of them seek their own ends . but those that do seek shall perish ; for the time of him by whom god will perform the work , is yet not at hand : but shall not tarrie very long , because his time also approacheth . the iv. vision . again i saw a bright fiery light towards the south , all as it were , burning up , and as it were an unquencheable fire . and there arose a very great out-cry , and many lamentations , with so thick and dark a smoak , that nothing was to be seen . at that instant i saw red foxes come from the east , every one having a great tooth . and a gold yellowish lyon stood upon a green place , about whom the foxes were leaping . and a voyce was heard : trust them not , they have falshood in their mind . therefore the lyon did smile at them , and a while after rent them in pieces . and behold that great sun ( the brightness of which was before so great , that nothing did appear to be seen , because of his so great light ▪ was changed into blood also in the same region , but only for a time . instantly after came a fiery man like a flame , with a black sword of iron : and against him a bright shining man , like the the sun , with such a sword like a flash of lightning . betwixt those was such a fight , that many thousands did fall in the place , and none was left remaining but very few . between them stood a white eagle , and in heaven the great sun like to the lightning ▪ because of whose great heat i could not see how it ended ; only that i saw , that the bright sun-shining man had cut off the head of the white eagle , and that head was given with the crown to the north ; but the body of the eagle was given to a red eagle , and the wings to the east . presently a voice was heard , saying : to shee , o lamb , be praise and thanks ; for thou art worthy to take the book , and to open his seals . for one time is past already , and half a time , and now is half half a time . presently there was a theater made for execution . many of the great lords were beheaded , and priests strangled . and fear did overcome them , and some were taken prisoners . the popes stool also did fall with a very great fall ; and thereupon was a monstrance , which was not broken , but lay there , and no body listed it up . and a voice came a farr off ; hasten and tarry not , for thou shalt go further , and perform the work for which i have called thee : for the others also do expect their redemption . the v. vision , again i saw seven stars rising from the east to joyn with the sun that stood on the highest heaven . after then did arise also a red horny moon , but proceeded not very far , & fell back again . but another horny moon from the west did meet him , he was very bright shining , but could-not become full , because of the clouds , flying hither & thither : presently i heard a cock crow very pleasantly , after he had obtained the place alone , but he could not flie very high . but the black eagle did flie very high , that he scarce could be seen , holding as yet his place and much strength . because the time is not yet come , that his pen-feathers shall be drawn out , as if he should bear rule till at the year of 63. in the mean time many tempests overcome many lands and cities . the vi vision . betwixt east and south came four feather-footed beasts , running on , full of blood and fire , doing horrible dammage ; and approached to a two-horned white beast , as it were , to fight together , but it was onely for an appearance . for they did joyn in a league against the kings of the west and north. but they were vanquished , because of the stedfast union of the nations , and the great sun in heaven helped them . and there are manifest the heroes against the seven-headed beast , to destroy it . for many of them at this very time will turn backwards ; nay , there is as yet , not ten , that intend seriously to destroy the beast , but the time comes that the said number shall be full , and then they will go on ; so that about the year 663. there shall be spread abroad a rumour of great wonders . god from heaven shal please to give to the potentates one heart , love and unitie to perform his work . the vii vision . octobris 2. i had a dream , 3 hours before day , as followeth . i stood as it were in the east , with my face westwards , and saw before me the sun southwards , standing about as high as at ten of the clock . and behold , he was grown dark , very black like a coal . and besides him eastwards stood a red moon , but over against her a black two horn'd-moon : and round about the sun seven stars , bright shining , as they do shine at night . but a thick mist rising from the earth discover them all with darkness , insomuch that both i and many others beside me were terrified , and began to flie . immediately i saw between the west and south in the air , a shining brightness , or light , in shape of a man , standing and crying out , wo , wo , wo unto you people , who call the black white , and the white black , that ye might arise up against the beast , to make it stand on tip-toes , and to bring all again under it's yoke . behold the time of his down fall cometh near , and is now here ! wo to your life , who drink out of his cup. and at the same time he poured out a great vial , of somewhat red , like blood ; and great lamentations arose over the whole earth , insomuch that i my self thought nothing else but doomsday did surprize us , and i went to prayer , till i awakened . the viii vision . 1659. i saw again a sun in the north east , risen at the height of half south , and there standing without motion : for there came great clouds from t' other easts . and another black sun arose up from the west , who was crossed over by some clouds and winds with white streaks . he went on through the black thick clouds , & passed suddenly towards the south to the other sun , and by how much the nearer he approached , & the sw fter he run on , so much the brighter he became . but when he came near the south line , as it were , between twelve & one , there he stood stedfast like the very natural sun. afterwards he burst in pieces , like smal crackets , shooting here and there in the aire , and made a very great noise and crack , and fire fell down like stars . but when i lifted up my eyes to the heaven , i was aware of them called the seven starrs , that they did part from one another , four of them towards the north , and the other three towards the south , and great winds began to blow one against another , like great armies , and great lamenting was heard . i fear that by discord in the empire some devision may arise . wo to that potentate who suffers himself stil to be poysoned by the beast ; but happiness to them that do look upon the lords work , expecting their imployment at the appointed time , when the lord shall call upon them to act his work , and to perform it ; who so will go on before the time , and fight against the truth , will meet with evil in the end . ah! that all christians were of one heart , for a great net is prepaed to draw over all the true believers , and to destroy them all , but the lord laughs at it . behold they have already stretched out their hands for a draught , but the lord doth beat with hammers upon their hearts , because they have begun it . whom the lord shall be pleased to let live two years more , he shall see great revolutions , and the works of god. for the fifth day doth approach . the ix vision . in the mid-lent i came ( viz. in a dream ) in a garden situated westwards , in which did grow many very fair flowers of all kinds , besides all sorts of trees . the most part of the flowers were lilies high , of three or four ells under propped and born up with costly supporters . but the north-east part of the garden stood , as it were frozen , and could not begin to sprout forth , because there did blow a cold wind . by and by there fell down a press , written upon : inquisitio hispanica . observe , amongst the roses and lilies , thorns also and thistles were grown , underneath which stood roses red and white , so that the press could not smother all the lilies , because it could not fall down to the very earth . and there were grievous complaints upon the earth , that the three crowns , ●owed and wrapped thorrow with lilies had suffered dammage . and presently j saw , that they did receive strength again from north-eastwards , and that one of the northern-crowns was changed into blood . o that the protestants ( evangelici ) would make peace amongst themselves , against the poyson of the jesuits , that so doth overflow ! nevertheless they shall fall . the x. vision . october 24. i came into a very large field , whose width and length j cannot describe . there was a great people ; old , young and children , but all of them buried in the earth unto the head , which onely they lifted up , crying together with a loud voice : o lord , holy and true , how long dost thou judge , and not avenge our blood on them that dwell on the earth ? at that very instant came two riding hastily upon horses dashed all over with blood & dirt ; they lighted off , and the one laid him down , the other struck him that was holding his horse with his sword , lamenting , that he had followed his counsel , and laid him down also . nstantly j saw a mighty multitude of people beyond which j could not see . and above them as it were in the air a pulpit , upon which sate an old honest man , who did comfort them , ( when they all , both themselves , and them that were lying down , did expect nothing but death ) and exhort them to constancy ; for the lord would not tarrie any longer , because all must be fulfilled what is written in the books ; and said , they should have yet patience for a little season , untill the number of their brethren that should be killed still , should be fulfilled . after having finished his speech , he began to sing the 123 , psalm . the xi . vision . friday before easter , four hours before the rising of sun , i saw the whole world in a dreadful manner breaking all in pieces , chiefly towards the north , as if all should be turned upside down . and because there was no body that would or could help it , all was very terrible beyond expression . but towards the south all was changed into smoak , insomuch that because of the fume nothing was to be seen : and westwards in blood . but from the east did arise a fair bright morning-red ( aurora ) underneath blood-red , and from thence a round rainbow , extending it self from the east to the west , and a loud voyce was heard , but i could not understand , what what it said . the xii . vision . i was in a great hall , with high and cleer windows , wherein a multitude of people was assmbled ; and behold a great storm of rain came , and the clouds fell down by pieces in the river , whence it did mightily increase , insomuch that it reached unto the windows of the said hall ; nevertheless it run away by the sides very swiftly . instantly there did appear a great brightness from heaven , that we could not bear it , therefore we did close the windows , fearing some tempest . but behold a great sun , coming from the north-east , where he doth arise in the summer , did shine so bright and burn so exccedingly , that i know not how to declare it , or to describe and express it by any similitude whatsoever . ( and in it was written something in hebrew letters ) and behold , all did begin to break , & all round about us was undone at once , and brought to nothing at all , insomuch that we as it were , hung in the aire . and at the same instant was heard such a noise , ratling , over and overturning , and an alarm , that i cannot express it . in which terror i lay a while before i came again to my self , and could remember how it was with me : also because of fear and anguish , i knew not what i should pray , say , or sing . out of a book , that treates concerning the conversion of the jews ; written by a germane lady , anna of medem , 1641. the iv. chapter . being so far spent in my disease that there was no hope of life at all , they took me off from my bed , and put me upon the straw ( according to the custom of that country . ) like a dying person . then i sunk into a very deep sleep , and i was as it were truly dead . but there i saw a strange man , who had two different bodies , with all the members of men , but one onely soul , of which both the bodies had their life . the one was fair of face , but the other had an ugly countenance . this now that was of so ugly a fashion dyed , and was carried away from the remaining living body asunder into another chamber . then the other living body came unto the dead body , and spake to them that had carried him forth thus : a● ! how horrid looks now my dead body , & stinks so ugly . now i first see how ugly my countenance and form hath been when it was alive ! now as i thus considered of that strange man , and much wondered at him , saying : what is that for a man ? god hath never created such a man ? then there was made an answer unto me : thou hast well said . for in the beginning god has created man like unto his image ; in sincere holiness and justice , and immortall . but by the devils envy death is come into the world , and through sin it has pierced thorow into all men , because they have all sinned . and as concerning this strange vision , the signification of it is this : the man with those two bodies and one soul , being partly fair , and alive ; to the contrary , partly ugly , dying , and remaining dead , that is the regenerated man , every one in his particular person created after god : in whom are two contrary natures , called the old man , and the new man , spirit and flesh , like as thou hast seen , that the one was very ugly and stunk : likewise , nay more horrid is the na●ural man with all his bad concupiscences or lusts before the eyes of god. now as the ugly died , so must that corrupted adamical flesh , with all his bad lusts , die in the regenerated man , and quite perish ▪ for like as the dead was separated from him who remained alive : so also must a true christian deny all the dead works , & serve the true god alone with a clear heart . and as the living did not sooner acknowledg his ugly shapethen after the others death : so the naturall man as long as sin has dominion in his mortall body , cannot acknowledge his corrupted nature , how that from the soal of the foot , even unto the crown of the head , there is no soundness in it ; but wounds , & bruises , and putrifying sores , that have not been closed neither bound up , neither mollified with ointment , isa . 1. yea , like an unclean child that lies yet in his blood , not being bathed , so is the regenerated man , until god have born him again , & given him grace , that through his spirit he might kill the old adam . at that time he can acknowledg by the grace of god , how greatly he had been corrupted by hereditary sin , since he came forth from his mother . thereupon he begins to praise the lord god in heaven ▪ the fountain of all pureness , that he hath purified him . so still he hath a hatred against sin , denieth himself cast forth all , self-love yea absolutly given over unto god in his will , with all he hath in the innermost of his soul & body . then he begins to live first of all accordingly , & the image of god is to be renewed again . for like as in a troubled water , that is moved & agitated by wind , a man cannot see his image ; so the image of god cannot be seen in a heart , moved by the winds of this world , the lusts of the eyes , the lusts of the flesh , the pride of life , and the hope upon perishing things , and troubled by the dirt of riches , covetousness and ambition . this is now the declaring of the man with two bodies and one soul. god will be pleased , to kill in us all bad lusts , and stirr us up by his grace , that we might serve the living god in holiness and righteousness , according to his will and pleasure . finis . a vindication of anne wentworth tending to the better preparing of all people for her larger testimony, which is making ready for publick view. published according to the will of god, and direction of charity. by anne wentworth. to which is annexed a letter written by an eminent christian, concerning the said anne wentworth, and directed to the several congregations of the anabaptists, and their respective pastors. as also a song of tryumph by the said anne wentworth, a daughter of sion, newly delivered from the captivity of babylon, &c. wentworth, anne. 1677 approx. 50 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a65443 wing w1356 estc r219445 99830913 99830913 35375 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65443) transcribed from: (early english books online ; image set 35375) images scanned from microfilm: (early english books, 1641-1700 ; 1880:06) a vindication of anne wentworth tending to the better preparing of all people for her larger testimony, which is making ready for publick view. published according to the will of god, and direction of charity. by anne wentworth. to which is annexed a letter written by an eminent christian, concerning the said anne wentworth, and directed to the several congregations of the anabaptists, and their respective pastors. as also a song of tryumph by the said anne wentworth, a daughter of sion, newly delivered from the captivity of babylon, &c. wentworth, anne. [2], 22 p. s.n.], [london : printed in the year 1677. place of print from wing. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng private revelations -early works to 1800. visions -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-04 emma (leeson) huber sampled and proofread 2006-04 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a vindication of anne wentworth , tending to the better preparing of all people for her larger testimony , which is making ready for publick view . published according to the will of god , and direction of charity . by anne wentworth . be still and know that i am god. i will be exalted among the heathen : i will be exalted in the earth . the lord of host is with us , the god of jacob is our refuge . psal . 46. 10. 11. to which is annexed : a letter written by an eminent christian , concerning the said anne wentworth , and directed to the several congregations of the anabaptists , and their respective pastors . as also a song of tryumph by the said anne wentworth , a daughter of sion , newly delivered from the captivity of babylon , &c. how should we sing the lords song in a strange land ? psal . 137. 1. 2. 3. 4. where is god my maker that giveth songs in the night ? job ▪ 35. 10. let the saints be joyful in glory , let them sing upon their bed ▪ psal . 149. 5. printed in the year 1677. the great searcher of hearts has seen , neither is it unknown to several christians in and about this city of london , or to the consciences of my very enemies , what severe and cruel persecutions i have sustained for the space of eighteen years , from the unspeakable tyrannies of an hard-hearted yoak-fellow : and since , from the bitter zeal of several eminent professors of religion , commonly call'd baptists , vvho have most unjustly and unchristian-like caused all their pretended church power to wait upon and serve the wrath of my oppressors ; and who not being able truly to charge me with any sin committed against god that call'd for such a proceeding , have declared me an heathen , and a publican for matters of conscience , in which i was faithful to the teachings of god , according to the scriptures of truth , and obey'd the voyce of the lord , who called me out from amongst them , that i might not partake of those terrible plagues , and dreadful judgments which are coming upon all formalists , hyppocrites , and profane persons , who are all of them the inhabitants of this earth ; and who ( however separated from one another now , by outward forms , and observations , or inward notions and opinions , in that particular and great day of the lord , which is coming upon this nation , will be found to be in one spirit , and principle . my cause in this respect , being committed to almighty god , the righteous judge of all , unto whom i have appealed , and who has accepted my appeal , and is speedily arising on my behalf , i will say nothing of it here . but only acquaint thee , whoever thou art , that readest these few lines , that it has pleased my most gratious god and father ( who abounds towards his children in all wisdome and prudence of love ) to turn all the fierce wrath of man , which has been against me , into his own praise : and to change all the evil mine enemies have thought and done against me , into a sweet designe for good ; making all my unspeakable sufferings from man , my wonderful supports and deliverances from god , a figure of his intended dispensations towards his enemies , and people in this nation : revealing to me how babilon the mother of fornications is in her inward principle and spirit , as also in her outward practices and pollutions , spread over the whole face of the christian world ; and every where found among the litteral and outward churches : how her delusions , forceries , and fornications are here most bewitching and dangerous , because she here comes forth as the mystery of iniquity , dressing and adorning her self in all the forms and notions of the heavenly things , sitting , and showing her self in the temple of god : as also revealing to me , that the judgments which are determin'd to come upon her , should begin at the house of god , the formal carnal notional christians , the worshipers in the outward court : and that the flood of the divine vengeance having swep't away what is to be destroyed there , the rod of gods anger should be thrown into unquenchable fire , and the indignation of the lord should end in the utter desolation , ruine and confusion of the prophane world and grosser babylon . and that these things are at the very door , and ready to enter upon us as an armed man. and because the mouth of iniquity is opened against me , and i bear the reproaches of the mighty ones wherewith they have reproached , the foot-steps of the lord and his deallings with me ; representing me as a proud , passionate , revengful , discontented , and mad vvoman , and as one that has unduly published things to the prejudice and scandal of my husband ; and that have wickedly left him : designing ( according to the craftiness and subtlety of the old serpent in all ages ) by marring my face , to darken and disappoint my testimonie from the lord , which i am with all convenient speed making ready for publick view . in great tenderness to all people concern'd in my testimony , and that they may be the better prepared to receive the same when it shall be layd before them ; i do in the presence of the most holy and jealous god , who is our god , and yet a consuming fire ; and in a deep sence of the manifold weaknesses , infirmities , and passions i am subject too , hereby solemnly declare . that i am not conscious to my self of any spiritual pride in this matter , nor in the least desirous to have any appearance , or to make any noise in this vvorld . nor durst i for ten thousand worlds pretend to come in the name of god , or in the pride and forwardness of my own spirit put my self into this work , without his express command concerning it , and his spirit and presence with me in it ; having learnt what unprofitable things the staff and mantle are , without the god of the prophets : how dangerous and desperate an attempt it is , to put the commission and authority of god upon the dreams and visions of my own heart . i am well assured , if spiritual pride , the eagerness of my own spirit , any worldly designe , or any other delusion whatsoever has engaged me in my present testimony , the holy god will discover me herein , and take open vengeance on all my inventions , my idols , and strange gods ; and that this matter will prove unto me like the waters of jealousie unto the suspected person . and i have also through the tender mercies of god , the riches of an assurance , that my god who has been so many years emptying me from vessel to vessel , breaking me all to peices in myself , and making me to become as nothing before him ; and who has by many and great tribulations been bowing my own will , and fitting me for his service , and who having taught me to tremble at his word , has thereby call'd and commanded me into this work , when i was as a thing that is not in my own eyes , and pleaded with him to be excused , i have i say , the riches of an assurance , that this god will be with me ; and however the spirit of prophecy in a poor weak vvoman shall be dispised by the wise and prudent of this world , yet wisdome is justified of her children ; and that god who has commanded me to go forth in his name , will by a divine power go before me , making way for me , and subduing the spirits before me which i am to deal with , and will also by a divine presence , support me in the midst of all those sufferings his work can bring me into . out of the mouth of babes and sucklings god has ordained strength , because of his enemies , that he might quell the enemy and the avenger , psal . 8. 2. and i declare , i have no wrath , discontent or revenge in my spirit against the person of my husband , or of any of his abettets ; but am taught by the forgiveness of god , freely to forgive all the injuries he has done me ; and my hearts desire and prayer to god ▪ ( who can alone change the heart ) is , that he may be converted , and saved ; and i bow my soul to the father of lights , that the eyes of all my persecutors may be opened ; some of which i judge to be the lords people , however acted in this matter by a zeal without knowledg . god is love , and he that dwells in love , dwells in god , and god in him . and however i am censured and reproached by persons who judge onely according to outward appearance , but not righteous judgment , that i have unduly left my husband ; i do for the satisfaction of all plain hearted ones that may be offended at their reports herein , declare , first , that it would be very easie for me , from the great law of self-preservation to justifie my present absence from my earthly husband to all persons who have learn't to judg of good and evil , not onely according to the outward act , but the inward spirit and principle ; and who have tenderness enough , duly to weigh the various tempers of minds , and the different circumstances of bodies : forasmuch as the natural constitution of my mind and body , being both considered , he has in his barbarous actions towards me , a many times over-done such things , as not only in the spirit of them will be one day judged a murdering of , but had long since really proved so , if god had not wonderfully supported , and preserved me . but my natural life , through the springing up of a better , not being otherwise considerable , then as it is my duty to preserve it in a subserviency to the will and service of that god , whose i am in spirit , soul , and body . i will not urge any thing of this nature as my defence upon this occasion , having learnt through the mercy of god , not to be affraid of him , who can only kill the body , but can do no more . i do therefore secondly , in the fear of him who can kill both soul and body , further declare , that i was forced to fly to preserve a life more pretious than this natural one ; and that it was necessary to the peace of my soul , to absent my self from my earthly husband , in obedience to my heavenly bridegroom , who call'd and commanded me ( in a way too terrible , too powerful to be denyed ) to undertake and finish a work , which my earthly husband in a most cruel manner hindered me from performing , seizing , and running away with my writings . and however man judges me in this action , yet i am satisfied , that i have been obedient to the heavenly vision herein , not consulting with flesh and blood . all the clouds of afflictions , troubles , sorrows ; and deaths , upon the outward man , are nothing , compared with those of the inward man ; when the life of our souls is angry , and withdraws himself , cutting off the sweet beams of a spiritual communion between himself and us . this was my case , and i am not affraid or ashamed to say my soul 's beloved has abundantly owned me in this matter : and whilst men have done all they can to break my heart , he has bound up my soul in the bundle of life and love , and he pleads my cause , and takes my part , and has spoken by his word , with power and authority from heaven , saying , i shall abide w●th him , and he will abide with me , and come and supp with me , and never leave me , nor forsake me : and he bids me take no thought what i shall eat , what i shall drink , or wherewith i shall be cloathed , but cast all my care upon him , for he careth for me . and i am enabled in his power to role my self upon him ; and my heart is fixed , trusting in him ; and comforted with his word , in which he has caused me to hope , having no confidence in the arm of flesh , knowing that the earth is the lords , and the fulness thereof ; and that he knows all my weaknesses , and wants , and my willingness to work , so far as he inables me , that my own hands may administer to my necessity , that i may not be burdensome to any . and he has assured me , that the man of the earth shall oppress no more ; no more shall i return to be under the hands of the hard-hearted persecutors , unless he become a new-man , a changed man , a man sensible of the wrong he has done me , with his fierce looks , bitter words , sharp tongue , and cruel usage . and i do further declare , that in the true reason of the case , i have not left my husband , but he me . that i do own every law and command of god in the letter of his word , to be right and true ; and do submit to every rule given forth by the spirit of god , to govern the relation of man and wife in the lord. and that i always stand ready to return to my husband , or to welcome him to me : ( and have signified so much to him by several christian friends ) provided i may have my just and necessary liberty to attend a more then ordinary call and command of god to publish the things which concern the peace of my own soul , and of the whole nation . in which work , i stand not in my own will , but in the will of him who has sent , and sealed me ; as the day will very quickly declare , and decide this matter between me , and my husband , and all his abettors . to which day i do here appeal for my justification , not doubting but that god to whom i have committed my cause will speedily arise , and cause my innocency to break forth as the noon day . for i do hereby declare in the presence of the most holy god , that i have no revengful , worldly or sinister end in this matter , but am against my own natural will obeying god herein : and i do in all tenderness admonish and caution all my enemies , and all persons whatsoever to whom these papers shall come , that they take heed least they hurt themselves , in reproaching me ; and that they do not set themselves to justifie by the letter that spirit that is to be condemned , or to condemn that spirit which it ownes and allows . and that they take heed least they urge the letter of any command against the spirit of it , and so come to condemn themselves in the person and case of another . the spirit and the letter are no where contrary , but thou mayst think them so ; and by not duly attending upon the spirit in the letter mayst unnaturally set the letter to oppose the spirit from whence it comes , to which it testifies , and whither it tends . i beg of you all that read these lines for your own sakes , that you will remember still how the jewes did of old , vilifie , reproach , condemn , and execute our saviour , and justified themselves herein by the letter of the law of god ; with the breach of which law they were continually charging him throughout his whole life , yet was it exactly according to their own law , and in those very cases about which they were so much offended at him . nor has it fared otherwise with the whole seed of christ and all the spiritual manifestations of him in all ages . the best of men , and principles , have still been challeng'd for their non-conformity to the letter and outward rule , although they have been most agreeable thereunto . as the apostle speaks , not without law to god , but under the law to christ . and i do further declare , that the things i have published and written , and which are such an offence to my husband , and indeed the cause of all the persecutions i have suffered from others , were written sorely against my own natural mind and will ; that i often beg'd of god i might rather die , then do it . that i was commanded of god to record them . that my own natural temper was so greatly averse to it , that for eleven months together i withstood the lord , till by an angel from heaven he threatned to kill me , and took away my sleep from me : and then the terrors of the lord forced me to obey the command . and indeed , the writings that man was so displeased with , were in themselves very warrantable , if i had not had any such command of god , for i only wrote the way he lead me in a wilderness of affliction for 18 years , to do me good ; and declared my experiences , my great and wonderful deliverances , my many answers of prayers in difficult cases from time to time : but most true it is , i did not speak of these things , nor set pen to paper ( for several reasons ) till the lord commanded and by his word and spirit constrained me so to do at 18 years end , after i was consumed with grief , sorrow , oppression of heart , and long travail in the wilderness , and brought even to the gates of death , and when past the cure of all men , was raised up by the immediate and mighty hand of god. and being thus healed , i was commanded to write , and give glory to him who had so miraculously raised me up from the grave . and i do further declare , the things i have written are true , and no lye : and that what is so distasteful in them to man , are such things as i could not leave out , without prejudice to the truth , and disobedience to god. and what ever censures i now undergo from mans day and judgment for this plain dealing in matters which concern so near a relation in the flesh , i am well assured my faithfulness to god herein , will be owned in the day of his impartial and righteous judgment . and yet i must declare , it would have been much more agreeable to my spirit , to have concealed the miscarriages of my husband , then to have exposed them , if i had not been under a command herein not to be disputed : and it was not without great resistings that i was at length made obedient , having tasted of that love , which both covers , and teaches us to cover a multitude of sinnes : and yet i am fully perswaded , that my duty to god in this matter , will be found not only most reasonable and necessary on my part , but exceeding beautiful in its season , and to have been mannaged in some measure of the spirit of that god , who is still love , and in whom there is no fury , however he marches against , goes through the bryars and thorns , and burns them together when they are set against him in battle . and whereas my enemies have represented me as one distracted , and beside my self ; in answer to such wicked proceedings against not only me , but the truth , i do for the truths sake further say , first , that i judge my enemies who have raised this false report of me , to be themselves most highly concerned , that this their report should be found a lie ; for as much as if it were otherwise , the cause and occasion of my distraction might justly be laid at their own doors ; for as the preacher says , eccles . 7. oppression makes a wise man mad. secondly , and yet i also judge it is the mistaken and rotten interest of my adversaries , not only to report , but to believe me a person beside my self : for if i be sound in a right mind , how mad must they be discovered to have been , in their blind rage and fury against me and my testimony . thirdly , i do with great chearfulness receive the reproach of this report ; and all the humiliation that goes along with it ; as a further measure of my conformity to my saviour , and fellowship with him in his sufferings . for thus has he throughout all ages been blasphemed in his prophets , his messengers , and in himself . thus when elisha sent a young prophet with instructions to anoint jehu , his fellow-servants askt him ; wherefore came this mad fellow to thee ? 2 king. 9. thus we read in mark. 3. that the kindred of our lord went out to lay hold on him , for they said , he is beside himself . and again , in joh. 10. many of the jews said , he has a devil , and is mad . fourthly , i do with great pleasure acknowledg , that in this great work ( in which i am set for a sign and a wonder ) i have no wit , no wisdom , no understanding , no will of my own . and if this be to be mad , i confess my self to be beside my self to god ; whose love constrains me , and whose spirit has in this matter after an irresistable , but sweetest manner , captivated my proper understanding , will and affections , to his divine wisdom and will. and lastly , i am well assured , that it will speedily , very speedily be known , that i am not mad , as my enemies have reported , but have spoken forth the words of truth and soberness . i have not run before i was sent ; but the word of the lord is , come unto me , and his spirit is upon me . and he will perform every iota and title of his own word , to overthrow babylon with such an overturning , as never was , nor never will be again . the beginnings of this overturning will within a few days be seen upon her more refined parts , and the severity of the wrath shall afterwards come upon her walls . although man is so confident i am deceived , and has loaden me and my testimony with all manner of reproach , yet the god whom i serve and obey , and who has spoken by me , will speedily turn the flood of scorn , contempt , bitter railing , false accusations , scandalous papers , and lying pamphlets upon them , by whom they have been poured out against me . the lord frustreth the tokens of the liars , and maketh diviners mad ; he turneth wise men backwards , and maketh their knowledge foolish : but he confirmeth the word of his servant , and performeth the counsel of his messengers , isa . 44. and now in this faith and assurance i do shut up this my vindication and preparitory testimony , declaring unto all people whom it may concern , that it is the lord has mooved me , and his spirit which has stirred me up . my heavenly bridegroom is come , and has given me courage , with an humble boldness , and holy confidence to speak the truth in all faithfulness , and to fear no man , but god alone , in whose strength i stand to encounter with all discouragements from my own understanding , will , affections , former thoughts and principles within ; and with all opposition from difficulties , dangers , temptations of friends , and conspiracies of enemies without ; i am sensible any of these things would be too strong for me , a worm of no might or strength ; but i have renounced my self , and laid down my own wisdom and will in this work , and am given up to all the will of god herein , standing upon my watch , and having in his power put on the whole armor of god , the shield of faith , the brestplate of righteousness , with my loyns girt about with truth , and my feet shod with the preparation of the gospel of peace , having taken the helmet of salvation , and the sword of the spirit , which is the word of god , praying alwaies with all prayer and suplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints . in this spiritual warfare , and combate i am called to wrestle not only against flesh and blood , but against principalities , and powers , against the rulers of the darkness of this world , and against spiritual wickedness in high places : and must have no respect of persons because of advantage , but be faithful to god and his word , sparing neither friend nor brother in matter of truth , nor calling good evil , or evil good ; nor puting light for darkness , or darkness for light ; but obeying god , and not man ; loving him above all , keeping his commandments , and pleasing him , although the whole world should be displeased . man has made my cup very bitter , and my cross very heavy for obeying god , but my god has sweetned my cup , and caused it to overflow with draughts of love ; my god has made my yoak easie , and my but then light , because he bears me and them ; he draws me , and binds me with cords to the altar , his left hand is under my head , his right hand doth embrace me , and his banner over me as love. i must not , i will not be affraid to make my boast of my god , by whose almighty power i have been hitherto helped , and upheld , or else i had perished in my afflictions . when the compassion and bowels of man were shut up , the tender mercies of god were opened . when it was come to mordecay's pinch , israel's distress , paul's streight , god appeared . my extremity was his opportunity ; he beheld my affliction , the sorrows and agonies of my soul ; my groans , my prayers , my cries , my appeals ascended up for a memorial before him , and were had in remembrance with him . and he will arise , and that right speedily , he will make haste and not tarry , but send relief from heaven , and save me , and all the poor of his flock who heat the voice of their own shepheard , and follow him , but a stranger they will not follow . he will smite the rocky heart , he will convince the consciences of men , he will bring down all them that glory in appearance , in face , and not in heart ; he will make a speedy decision , he will turn the stream and flood of scorn and contempt cast upon me , and his poor despised ones in me ; he will arise to our joy , and they shall be ashamed that have hated us without a cause , and cast us out for his name 's sake , saying , let the lord be glorified . i have committed my way unto the lord who judgeth righteously , who will not suffer the guilty always to go undiscovered and unpunished . he will take the cup of trembling out of my hands , and put it into the hands of them who have afflicted me , who have said unto my soul , bow down that we may go over : and he will make their own tongues to fall upon themselves , and will measure out unto them again , the measure they have meeted . the lord has said it , and he will perform it . the lord will plead my cause , and the cause of all his meek ones : but his anger is kindled against all formality , hypocrisie , idolatry , and prophaneness . he knows the secrets of all hearts , we are all open and naked in his sight : there is no dissembling in his sight , no mocking before him , no outward form , no empty opinion can shelter from his wrath . upon the 13. of the twelfth month 1673. the lord wonderfully discovered to me the unprofitableness of the best outward forms of religion without the power : and what a great deal of blindness , injustice , false accusations , barbarous usage , bitter and cruel zeal , with all manner of wickedness , has at this day taken sanctuary in the exactest forms according to the letter , which are without the spirit , yea , in enmity against it : it was the time four eminent professors of the people called baptists , did in a most rough and severe manner come to deal with me , to accuse me falsly , and blindly , and bitterly to rebuke me , although i was then in a very weak and dangerous condition of body . and i mention it here , because it is a time in remembrance with the lord , and god was in that very season pleased to open mine eyes , to show me where babylon was , what spirit she was built upon , and how the lord would begin to strike at her , and throw her down , and then it was he called me out from her , that i might escape the anger i then saw was kindled against her . and however they are now justifying themselves , and their proceedings against me , and have condemned the innocent ; yet an appeal has been made to god , and accepted by him , and he will search out this matter , and make a true and manifest judgment of it , for there is nothing hid from him , and this matter is now become a publick figure . yes , i am satisfied god will speedily arise , and decide this controversie , and he has shown me when i have been thinking his chariot wheels move slowly , that then his motion has been swiftest : and that whatever seems to hinder , and work against me , does indeed help on , and work things to a more full and perfect end . and although i should be surrounded , and beset on every side , and left alone in the midst of all discouragements from within , and without , yet can i believingly call to all that fear the lord to come and behold the wonders of the lord for my deliverance . i cry'd unto him when there was none to help me , and in a deep sense of my own unworthyness and nothingness , my soul was humbled , and laid low at his foot , and my heart was lifted up to him . and he raised me from the grave , and took fast hold of me at that very time when heso wonderfully healed me , which was the 3d of the 11 month , 1670. then was the full communion between christ and my soul , the love knot , the comly bands of marriage ; then did he espouse me unto himself for ever , and enable me to follow him , and give up my self as a thank-offering unto him , no more to be my own but the lords , subjecting my self to all his will as a chast virgin , holy in lip and life , pure and undefiled in heart . then did the lord my god say unto me , i even , i am he that comforteth thee ; who art thou that thou shouldest be affraid of a man that shall die , and of the son of man which shall be made as grass . and again he said , he was come to judge the fatherless and the opressed , that the man of the earth may no more oppress . and many more pretious promises did the lord make to me , when he first called me to write what man has been so offended with ; and his word was , and is my support , and he has comforted me therewith , assuring me as soon as i had done his will , i should receive the promises . and he afterwards revealed to me , ( what i did not then know ) that my oppressions and deliverance had a publick ministry and meaning wrapt up in them , that it must be seven years before i could perfect that writing , and the lord would bring forth his end in all this , and give an open testimony to the world that he had chosen and called me to write to glorifie him . and now i have done his will , my deliverer is come to make good his word , and set me free from the oppresion of man , and to bear witness against him that has wounded and oppressed me for 18 years , and more severely is his anger kindled against them who have so deeply wounded me since the time of my healing , and who have made me an heathen and a publican for no other cause , but obeying the word of the lord , and following him . and as near as new-years day is , before that day the lord will begin to cast a cloud of his anger upon all them that have done me so great wrong , and persecuted me without a cause ; and stroak after stroak will follow , until all hypocrisie be discovered and formality thrown down , and whole babylon sinck like a stone never to rise up any more : and let not the minds of any be lifted up to scorn me , because i have said , god will begin to appear in my behalf within so short a time : for my god has a many times over made that season of the year eminently signal to me in the dispensations of his grace and providence towards me . then was i enter'd into my aflictions , then was i in an extraordinary manner healed , and chosen and call'd to write what has occasion'd so many persecutions to me from formal and literal professors ; and now it will be compleatly 7 years since my healing ; and the lord has made known the end of all his dispensations to me , and has revealed to me , that i shall now receive the promises , having done his will , and be made partaker of his blessing : for he will fulfil his word , to bind up the broaken hearted , and proclaim liberty to the captive , and open the prison doors ; and i shall no more be under the oppression of man ; and he has also revealed to me what wrath shall fall upon the same spirit throughout the nation , which every where oppresses the true seed , as i have been oppressed by it ; and the deliverance which is drawing nigh through terrible things in righteousness , to all his poor and meek ones . a more full accompt of which things , and how the lord has lead me into this ministry and witness , i am with all convenient speed preparing for the press , and had before this been made publick , had not my enemies hindred , by seizing and destroying my writings . and in the mean time i beg of all persons to whom this paper shall come , that they will for their own sakes lay a side all prejudice , and try me , my spirit and testimony according to the word of god , and wait patiently upon the lord to know his mind in this thing ▪ and in love to themselves , take heed how they rashly reproach and condemn me and my witness , least they should in so doing run against that hiding of power the prophet habakuk mentions , chap 3. 4. and that they be watchful over themselves , that they be not found dispising prophecy and quenching the spirit , because of the contemptibleness of the messenger : alwaies remembring , that god will destroy the wisdome of the wise , and bring to nothing the understanding of the prudent ; that be chooses the foolish , the weak , the base and dispised things of the world , yea , and things which are not , to bring to naught things that are . in a word , let all persons so far take the alarm , as to look well to their own souls , where they stand ; whither they are founded upon that rock against which the gates of hell shall not prevail ; whither they are interested in that covenant of grace which is ordered in all things and sure , and which is all our salvation in a day of desolation . whether they be in the number of those that are eating and drinking with the drunken , and beating their fellow servants ; or of the family of the true noah who shall be taken into the ark , and preserved in the day of that flood of the divine vengence , which is ready to overflow the inhabitants of the earth . what i have here published is according to the word of truth which must be fulfiled in its time . it is but a very little while and this matter will be cleared , made manifest , and determined . in the mean while i declare to all the world i am at rest in the will of my god who has not left me without his witness , presence , and seal in this work , and who ever thou art , that canst not yet see a divine charactar , either upon me or it , my advice to thee is , that thou perplex not thy selfe concerning me , but wait patiently upon god , and quietly expect the discovery which the day will make herein . to the congregations of the anabaptists and their respective pastors . these verses contain the summons , complaint , and appeal of a despised and oppressed christian , once a member of one of your churches , now by your unjust and unchristian abuse of her , made a spectacle to god , angels , and men , yea , a gazeing stock to this great city , and a by-word to the common rabble . beloved , have you so learned christ ? doth the gospel teach you to defame you neighbour in coffee-houses , ale houses ? will not that word spoken by the holy ghost to the apostle james restrain you , 1 james 26. if any man among you seems to be religious , and bridle not his tongue , but deceiveth his own heart , that mans religion is vain . you may sooner hinder the sun from shining , then the truth of god from displaying it self in such manner , and by such instruments as he is pleased to chuse , who is the holy one of israel , who will not suffer himself to be limited by man ; the great god hath put the word of truth in her mouth , and dare you forbid her to declare it ? can your scorn and contempt of the weak instrument , frustrate the purposes and counsels of god ? no , his foolishness is wiser then your imaginary wisdom , and his weakness stronger then all your conjoyned power . can you prove that god hath not spoken to her and by her ? no , you dare not produce that book of hers ( in yours custody : ) you too well know it would demonstrate her to be in the truth , and your selves shameless lyars . pray consider , if one of your preachers should be silenced , you would presently cry out of persecution ; and dare you attempt to silence the word of god , whose sound is gone forth to the ends of the earth ? take heed of resisting , deriding a message sent from heaven , ( though by a weak instrument ) lest you be found guilty of blasphemies against the spirit of god ; but rather to day , while you hear his voice , harden not your hearts , lest he swear in his wrath , that you shall never enter into his rest . it is heard and received by such who love the truth , and submit to the power of it ; but if you persist in your rebellion against it , you will find and feel to your cost , that truth is stronger than all . consider these-things brethren , and the lord give you understanding to judge aright . the 5th of the 10th month , 1677. the lord awaked me in the night-season , and by his spirit taught me thus in verse , and made me sing unto him a triumphant victorious song over my enemies , with a command from god to send it forth into the world , to be answered by the same spirit of love , meekness , gentleness , goodness , plainness , lamb-like , lowly and humble , for such is the spirit of gods teachings . let us be followers of our head , christ jesus , as dear children , whom we have for our example , ephes . 5. 1 , 2. for he that overcometh , shall inherit all things , and i will be his god , and ye shall be my sons and daughters : the promise belongs either to sons or daughters walking in the truth , revel . 21. 7. i am commanded by the king of kings , to send this in the same manner and method he taught it me ; let none despise the spirits teaching , quench not the spirit , despise not prophesie ; there hath been too much despising and disdaining of me already , i pray god forgive them for all their hard speeches ; and cruel usage of me , for they have done they know not what ; the lord help us to remember our creator in the days of our youth , and declining years , for when we have done all we can to please our selves , yet the end of all is death ; for pride , passion , self-will , bitterness , wrath , envy , malice , will yield no comfort at the judgment seat , where we must give an account of all the deeds done in the flesh , whether they be good or evil ; eccles . 12. 14. who hath believed our report , ( hath been the cry of old ) and to whom is the arm of the lord revealed , esa . 53. 1. for they have not at all obeyed the gospel , rom. 10. 16. to england sweet , my native soyl , this summons now i send , her speedy answer i require , before this year doth end . in four and twenty years , declare what evil have i done , vvhat all this time they have against my conversation . vvhat cause gave i to make your wrath so hot to burn at me ? speak as you 'l answer it to god , and let all hear and see . in coffee-house and ale-house now vvhy do you me defame ? vvhy doth your church , a heathen me , and publican proclaim . speak out and spare not what 's my sin , speak truth in his presence , else god a bitter cup will give you , as your recompence . if he who judgeth heaven and earth , disowneth what you have done ; then to curb you , and set me free he 's now most surely come . you 'l punish me , and think for me no prison is too ill , but whether you or i offend most , he determine will. i 'm falsly slandered , and opprest , by men that have no love : but i commit my cause to him , who sees , and sits above ; and from his sanctuary looks , and roars out of sion , to shew my foes , he is my god , and i his little one . he sees my griefs so great , the weight i can no longer bear , that now he comes to be my judge , the innocent to clear : to restifie he is my spouse , and husband of my soul ; whom i must serve , and keep his laws , though proud men would controul . i give no other cause , but in the worship of my god ; if clean from sin , i 'm in his sight , my foes will feel his rod. the same measure of wrath which they do pour forth upon me , according to his word , he 'l pour on them , as they will see . they can't excuse themselves before god , for what they have done : they hate me , ' cause i in gods word and ways of truth do run . full eighteen years with grief consum'd , and to the grave bow'd down , because the lord have rais'd me up , to make his power known ▪ and bad me shew his wonderous works , and glorifie his name . this only , nothing else but this , a great offence became . they rage , they persecute to death , a woman weak and wan , for giving all glory unto god , and not to wretched man. now country-men , if i the truth do not make to appear , disprove me plainly if you can , before the next new year . for after that , great wrath expect , which on those will burn as fuel , who to their fellow creature were not merciful , but cruel . and have no love to god , his way , his truth , and holy word , but only love themselves , as he hath seen , and much abhor'd . for taking up this heavy cross to follow the lord my god , wormwood and gall they give , and scourge me with their sharpest rod. o god arise , make hast to judge between my foes and me , o stop their mouths , clear me , and let not guilty ones go free . now strike at babylon , thou said'st this year thou would'st begin to pour thy plagues on that great whore babylon , for her sin. give testimony , speak aloud o lord , and make them hear , to let them know , i speak from god , and only him do fear . thou knowest , o lord , i have no end , doing and suffering this . but that thy will obeying i , may gain eternal bliss . if king and subjects cannot me disprove , in what i say , if truth i speak , o lord , let them not take my life away . that will not quench the wrath denounc'd for what 's already done ; nor can prevent the pouring sorth , that wrath which is begun . what he hath purpos'd and decreed , on babylon to do . shall suddenly in one day come , her judgment , plagues , and wo. as he revealed hath unto his faithful servant john. such as ne're was , nor e're again , the world shall fall upon . that for my native soyl and folks , i now could weep and mourn , though they unkind to me , no thanks , but grief and scorn return . only some of the little flock of christ i late have seen , vvho have to me , distrest and left alone , a comfort been . blest be his power , who helpt , and faith , he will my sorrows end , i hope he will my foes convince , that they their lives may mend . take me o lord from strife of tongues , as thou hast promis'd me , give rest and peace , if so thou please , o take me home to thee . let me no longer bear this yoak , and in this vile world stay . think on thy promise lord , and free me , before new-years day . the ninth of the same month the lord taught me this song in the night . if all men can't disprove what by me god hath said , then with all england it will be very sad . vvhat ye do , do quickly , before new-years day , least after that , all your lives be swept away . wo , wo , to england , for what she hath done , for woes upon england will certainly come . because she doth not love god with all her heart , nor 〈◊〉 up her self to take his childrens part . shall i yet doubt when god upholds me then , fear mortal men , who ' ve done the worst they can . no , lift up thy head , and now rejoyce , that god for thee made such a choice . a. w. my maker is my husband , the holy one of israel , my redeemer , the eternal , ever living god , my father , in obedience to his reveiled will do i suffer , in obeying his strict commands i offend ; their are several of his children that are sufferers with me , and are not ashamed of me in my bonds ( which are ) for doing the will of christ . now , as they have owned me so , god will own them , and bless them , but for such as are ashamed of me , under my reproaches for christ , they in time may be more ashamed for their neglect , in not owning me in the work of the lord. o my god , fulfil thy word , and deliver me , for thou knowest i have suffered as much tiranny and cruelty under a formal profession of religion , as i could have done amongst turks , heathens , and infidels , and if so , then what need is it that my country-men should so highly scorn me as they do , for if i live to see new-years day over . i shall be able to speak to them , and ask them how they do , and rejoyce when they will have cause to mourn ; and i now know my friends from my foes , and if i out of this world be taken , it will be my greater mercy to be singing halauajah in heaven . finis . the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, 1623-1704. 1699 approx. 87 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a49864 wing l782 estc r215506 99827364 99827364 31782 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49864) transcribed from: (early english books online ; image set 31782) images scanned from microfilm: (early english books, 1641-1700 ; 1891:16) the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, 1623-1704. [4], 39, [1] p. [s.n.], london : printed in the year, 1699. preface singed: jane lead. reproduction of the original in the lambeth palace library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -resurrection -early works to 1800. jesus christ -kingdom -early works to 1800. visions -early works to 1800. heaven -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the ascent to the mount of uision ; where many things were shewn , concerning i. the first resurrection ; ii. the state of separated souls ; iii. the patriarchal life ; iv. the kingdom of christ : with an account of the approaching blessed state of this nation . prov. 29. 18. where there is no vision the people perish . london , printed in the year , 1699. the preface● to the holy inspired saints , who are made partakers of the heavenly gift and revelation of the divine mysteries . to you who under wisdom's discipline have been taught and exercised ( more principally ) is this little tract commended ; as knowing you are in a deeper capacity to receive , and take in , these weighty treasures of the kingdom ; which you will find have been broken up , in order to be a sure foundation in this latter age. wherein the children of the divine mysteries shall have their first admittance into this holy mount , where their lot shall be to inherit , and possess , those precious things contained therein . which indeed are so great , so rich , so immense , as nothing less than god himself shall your all-filling substance be ; still abounding in unmeasurable degrees , as in passive meekness you do attend and wait in the inward court : where new and fresh . springs of revelation shall open , and make known the wonders that are now approaching . in order whereunto as a forerunner the spirit of prophecy has now gone forth , to signifi there is a call to the four quarters of the earth , the gates of the everlasting mount being set open , that whosoever can understand and discorn this time , and day of god's great love-visitation , may now draw near and hear what great secrets are publish'd from this mount of vision , which will not fail to have their fulfilling in , and upon , such who is the spirit of faith essenced are ; but unto others who are unbelieving , it 's not to be marvelled at that they excluded are from all these royal perogatives , and great immunities relating to divine openings and renemed manifestations of what has hitherto reserved been in the wisdom and counsel of god. wherefore according to the experience of this author , unmeasurable are the renewed gifts and powers hereof . and i can not therefore but excite and perswade all into whose hands this may come , to keep close to that anointing which will be an intelligencer , and opener of the mind of eternal wisdom . in which ( as in a clear glass ) may be known , and seen , what is expedient for some in every age to be acquainted with ; god not being limited to those foregoing ages of time , ( in which his mind in the truth of the spirit was made known : ) but the line of his spirit doth still continue , and extend it self to an unconfined length , till it have fathomed the deepest deep , even god himself . now i am not ignorant of the many censures that may be passed by the unlearned , who are altogether strangers to the spirits ministration and divine revelation : from such i expect no better treatment than to be iudged as one gone from the traditions generally received ; especially in the part which treats of the various regions of souls departed , it seeming a new discovery . but as to this i shall give no other satisfaction , than that it was discovered from the central light , and original copy , wherein the mind of god was made known unto me , in these things ; which are now no longer to be concealed , or shut up , but are to have their use and service throughout the whole creation : that so none may be disappointed or frustrated of what they expect in a future state , but may strive whilst in the body to work out their salvation with fear and trembling . as to the third mystery unfolded in this treatise , to wit , the arrivement to the patriarchal age , which was before the flood , and is again to be renewed in righteousness : ( as contrarily that was in wickedness and vanity of mind ) christ being to revive in the souls of such as shall be counted worthy to personate his reign upon the earth , in his own purity . for the attainment of which perfect state i● is necessary there should be length of days . for as it is with a plant or tree , if cut down before it come to its full growth , it cannot being forth fruit to ripeness ; even so it is in the new birth , if it reach not to full maturity or to the stature of a man in christ iesus , there will then be a suffering of loss , as to what may possibly be brought in time of this life . wherefore its a great privilege and blessing to live to this good old age : and such a time as this is now approaching , which will figure out the true bride and spouse of christ , which shall reach unto a full growth , for a celebration of the nuptial day with her bridegroom . who cannot appear upon the earth in his glorified person , till she have thus put on her beautiful ornaments , and made her self ready for his entertainment , that so she may ascend up with him into his own kingdom , and father's glory : who will there present her without spot or wrinckle . these are the great and wonderful things the spirit of prophesy has renewed as the ground of faith and hope , to the growing plants of the new paradisical earth , who shall grow and flourish , being circled with a wall of fire : so that no prickling bryars , nor rending thorns , which in the wild forest of degenerated nature do put forth , shall have any power here to invade or break in . these are the divine weighty treasures for a motive and drawing of such who shall be the first fruits that are to be redeemed from out of this vile and worldly principle , to stand with the lamb in his glorified state. now what have i more to present unto you , who in the same lineage of light , and love with me do stand , but to make known those great approaching blessings and glories which are assigned to be your portion and dowry , from that great elohim . who shall all these for you command , as in the patient waiting you with me stand , till christ shall set on foot this his all powerful reign : for which let your prayers with mine iointly ascend , uncessantly in one band of loves eternal unity , in which i shall only desire to be known to you by a newer name , than that of iane lead . the ascent to the mount of vision . may 24. 1698. § . i. a s i was recollecting , and casting up , in my mind the tribulated state of the nazarite flock , belonging to the great shepherd , i was put upon a supplicating inquiry , how long the time of this cloudy day might last ? and it was ecchoed in me : turn thine eye into that central light , which may make some discovery ; by which the redemption shall appear to be drawing near . then suddenly there descended to my internal seeing , from an high and lofty sphear , a mountain most diaphanous , so great and large as to cover one quarter of the earth : and round about it were numberless little hills , of a dark opacous substance , and ( lo ) there was a great shaking and trembling , as if they were to be moved out of their places . § . ii. then of a sudden came a flaming blast out of this lofty mountain , which enkindled some of these hills , and from them ran circling about the rest , which made a great crackling noise among them : then there was a voice heard as out of the mountain : thus a consumption is determinated upon the dark and dead mold . then were they changed into a pure white earth , clear and transparent . and after this , did the glorified iesus stand upon the top of this mount , with innumerable attendants , and uttered a mighty voice of thunder , saying : come , behold and see , and rejoice , o ye heavens , in what i am going to create an new. then immediately did there spring up in the room of the little hills , certain figurative bodies , first to the number seven , and then ( by the multiplication of these ) to seven times seven . then came there several rays of light from the glorious body , which did enter into these figures ; whereupon it was said , the lord from heaven is now become a quickening spirit . by which they did stand up and move and walk . § . iii. then descended the bright body from the mountain , and became their leader , conducting them to one side of this mountain , which had three gates with inscriptions on each of them , directing the inhabitants of the north , east and west , to enter , that should flock hereunto . then several persons appeared , that had past through this transfiguration , and fiery tryal , being come out of great tribulation , some of which were known to me in spirit , and were linked together as so many precious radiant stones , which the lord did wear about him as his girdle , and so he entered into a vaulted place within the mountain , all compacted like unto a city : where a great body of ancients did meet , and congratulate these comers : and with the angel trumpeters , did give great acclamations , and prepared festival entertainments for them . now the fame of this so went out into all parts of the world , that there was a very great flocking together , some out of good will , love and zeal to get entrance here : others out of envy and derision , to have disturbed this peaceable region : upon which the mighty lord and king of this city , raised up a flaming wall for it's defence , which many did attempt to break through , but none could , except such as were refined as gold , while others were smitten and driven back . § . iv. the inscription upon this city was salvation : for that saviours it was said were to come forth hence . who were led out by the mighty prince and saviour , and stood with him upon this mountain of perazim . then were given trumpets into the hands of these saviours , to a certain number , who were first designed to go forth and to call in the nations from the north , and east , and west : then was it queried by the person , to whom this was revealed , whether such subordinate saviours , under the great saviour should appear in this present generation , upon which there was shewn me a square golden table , in the hand of the great high priest , which did contain the record of so many persons ( as radiant stones set in it ) who were nominated hereunto . and it was exprest that some of these were to be raised up before this generation should pass away , and others in the succeeding generations . moreover it was said , thereneed to be no enquiry who they are , for they will be turn'd into another spirit , after the similitude of their head ; and will be sufficiently manifested in purity and power : and the principal characters of these , because of the deceivableness of the times , will be the 7 flaming eyes , which shall pierce so deep as to see through all false coverings : and to make manifest truth , and soundness of mind , standing clear from all mixtures . for it was said , this will be the most necessary gift both in this present , and in the approaching age : whereby they may sit as iudges from the infallible urim and thummim . this i was commanded to declare , and to make known the mind of the great king and saviour : for that the time of his kingdoms appearance is at hand . may. 25. 1698 § . v. this morning the mountain that descended was set before me again , and i was brought in spirit to the southside of it , where were three gates , at each of which there stood an angel , which gave a call to the nazarite flock to enter into one of the gates , which open'd into the paradisical land : which was richly replenisht with all that was pleasant and delightful , to satisfie all the divine senses : then it was queried : whether this might not be a place for spirits departed out of their gross bodies ? and it was answered by the eternal new adam , that this was prepared for the inhabitants , as yet bearing corporeal figures , but perfectly refin'd in spirit and mind , for as there is a paradise in the higher sphear of the heavens , so there is in this lower that answers to it in a mystical and spiritual manner : where the offspring of a new generation shall multiply , herein from the eternal adam , and his virgin spouse , who will have their children , brought up in the mysteries of all divine sciences , which shall make vastly to differ from the old adam and eve's progeny , who are under the curse of terrestrial labour , toil and sorrow : from the which discharged these redeemed ones shall be . § . vi. furthermore , the angel of the 2d . gate , was commission'd to give a call to those who had a desire to be made skillful in the theosophical science , and to be exercised in the divine magia : this was nominated to be the principle of the divine sophia , who uttered her voice and gave an invitation to attend upon her discipline and counsel , and as many as she should find willing and obedient they should possess the treasures of her land , and thereby should become stewards to dispense out of that stock and store . then through a perspective glass , were shewn me some persons that did willingly comply , and offer themselves to this noble and worthy employ . some of them ( as principal stones ) were made known to me : to whom she did first give rules of faith , as the foundation they were to build upon ; that so whatever they set their hands to , whether it were in inward or in outward nature , accordingly as they should hit the mark , by the arrow of faith , so the work should be perfectly consummated . motives were multiplyed abundantly to those magical children ; as that hereby they would recover the lost paradisical dominion , and all the properties and immunities , that would set free the imbondaged captivity . a call there is for this , to all that can make their escape out of the worldly principle , and can pass through the flaming wall. here the glorious lord will his banner of power and strength spread over them ; and all sorts of provision shall meet them plentifully : their cloathing shall be munition-strength of everlasting righteousness . § . vii . now further there was a trumpet . cry to the adept philosophers , that have lain in obscurity in outward nature , and are shut up in it , as having no vent to shew forth the wonders of the creator . to you this message and call goes forth from the divine imperial wisdom , that you make no longer delay , nor halts in your way : for know the time and season is come in which you are to be made manifest , and join'd to those who are internally taught the theosophical art. for the tree of faith hath spread forth its branches , and is ready to cast its fruit , and doth invite you thereof to come and eat : and as divine artists , such a composition make of the leaves thereof , as may be for medicine and healing , to all that obnoxious to corruption doth lie . § . viii . the last gate of this side of the mountain , was the apostolical gate , which opens into that centre , where the holy ghost will rest upon such as are elected and chosen hereunto ; that shall revive the antient miraculous powers , in such wise as they shall not be transient , but go forward on to fixation and perpetual duration . § . ix . now the third side of the mount that lay eastward , was also described to me by the guardian angel that kept the 3 gates ; that each gate gave entrance into three several courts . the first was to be filled with prophets and prophetesses , that were disciplin'd and train'd up there , by the great head prophet christ iesus . who was accompanied with all the antient prophets , as with moses and samuel , elias and all that were from the foundation of the world , to christ's time . who took a golden horn and poured forth a rich oily spikenard upon their heads , that ran down to the skirts of their garments : of which it was said ; these are the anointed of the lord , that shall bear witness and declare what is to be made manifest throughout all the approaching ages of time , which relate to the kingdom of the emmanuel . § . x. the second court opened : and thereinto desconded the great melchizedeck , with his holy order , constituting and ordaining a certain number to enter upon this holy priestly profession ; that were dedicated , consecrated , inaugurated , and made ministers of this new erected sanctuary , and most holy place : where the essential furniture ( not the patterns only , but the very heavenly things themselves ) did here open : and the priestly intercessions did ascend up in a most harmonious celebration of ioyful acclamations passing through the high order , of the great melchizedeck-priesthood : whose ministration from petition was turn'd into a new language of triumph and praises . § . xi . the account given of the third court was this . the thrones out of the heavens descended here , and the king of kings , and in the splendor of his majesty with numerous spirits that crowned were to fill that court with princely powers , that were taken out of the two mention'd courts , and certain numbers out of the two other sides of the mountains , were taken out and crown'd , and received power and dominion to reign with christ upon the earth . thus shall the kingdom of god in his saints come to be made manifest , and established , so as to overtop all the kingdoms of the earth . and this came as an exeitement to wait and believe and be found in all readiness for the consummation of this prophecy . § . xii . on the fourth side of the mountain , which lay westward , was the great secrets of the deceased , the various regions that they were lodged in , and the glorious mansions that did appertain to such as departed in a high degree of perfection ; with all the great wonders of the great weight and glories of eternity . it was told me , all of this was to be concealed yet , and shut up from the knowledge of the present age of time : and was but only peculiar to some that should have a light , and discovery of these marvelous things , as they were capable to take them in ; standing in the passive meekness , and pure faith-expectation for the accomplishment of all what has been here declared : for the time may be nearer , or further off , as we see the gathering into these holy courts may be : so hasten then we may the blessed approach of this rising blissful day , as in the golden knot of love we tyed and knit together are . amen . may 26. 1698. § . xiii . this great mystery and secret , of the various degrees of the deceased , and seperated souls , which opened on the fourth side of the mountain , being permitted me to disclose to the worthy and believing , that defires to have so much of the counsel of god made known , as has been revealed herein , to such as are weaned from the mothers breast of tradition : even to them , it is given forth to know , what is reserved for the latter ages of time . now there were shewn to me seven states or regions which were allotted to the dead . § . xiv . the first order i shall mention , is of those that have lived and died in a most wicked and diabolical spirit , without any change or repentance : such as blasphemers , contemners of god , apostates , &c. these have their places in the tormenting , anguishing fire , of the dark luciferian kingdom , where they are to be punished till the decreed ages of ages are expired , within those sphears or circles : which is dreadful enough to endure , to fright all from coming here . § . xv. the second is of those , that have lived in the outward birth after the flesh , but known nothing of being born again from out of the dead and earthly image : cleaving to this worldly principle , and extend their delight and love , no farther than to what is temporary , living wholly as without god in the world : these have their places in the lower and grosser part of the airy region . where tho'they have not much torment , yet on the other hand they have but little rest ; and such lovers they are of their bodies that many of them visit their dead corps , and abide sometime with them , as finding more ease there than in that other place alotted them . § . xvi . now a third sort are of that rank and order , that have been believing in god and christ , and under conviction of their lost state without him , and who have made some progress in the heavenly warfare : having gone so far as to live a sober rational life , but have come short of that more inward and spiritual work of renovation , not having reacht to mortification and self abnegation , but dying much short of it . yet their mansion is more pleasant , being in the upper part of the airy region , annexed to paradise : where they want not for motives and stirrings up to go on , and recover what they omitted and lost , while living in the body . § . xvii . as these centers were opened and past before me , it was much upon me to be informed out of that depth of the eternal wisdom , that here opened it self , what became of all the children that died , either in infancy or minority . then the vision open'd , shewing me a very pleasant flowery and delightful sphear , with a wonderful bright light , that covered it as a firmament , and the word said this is the childrens sphear and kingdom . it appeared like a little world fill'd up with them , from the womb , to the stature of about 12 years . this was inferiour to paradise , but was appropriated to wisdom ; to be under her government and dominion , who appointed here several ministring angels to discipline , and educate them , in the faith of iesus : for being stained with original sin , they were to believe in , and receive the lamb of god as their redeemer : and so , by union with him , they become virgins without spot or blemish . hereby it was said that wisdom did make out her self , in the fathers new-created wonders , in these children being transplanted out from the earthly , into the divine and spiritual orb of light. § . xviii . now the three other regions , ( to wit , paradise , mount-sion , and the new ierusalem ) i have already given an account of in the book of the eight worlds . i must pronounce , happy and blessed are they , that dye so fitly qualified , as immediately to pass through all these before-mention'd regions , that none of them may detain them , but that ( as an arrow ) swiftly they may fly into this more high degree of the paradisical sphear , for they shall not long rest here , before their ascension shall be ; where they shall see the king of mount sion , stretching out the golden cord , that shall draw them up to sit with him upon his throne , which he has prepared for them ; and so to rise from one glory to another , till in the fullness of the fathers glory , christ shall install them , jointly with himself . the everlasting gates of the new ierusalem here open , and wide do stand : which properly does belong to the high and lofty majesty , as his principal seat or manision-house . which he will in the concluding part of all scenes make to descend , to fill the whole creation , with the splendor of it's glory : even so , amen . § . xix . but for caution , let none think they can reach to these two last degrees , at the passing out of the body , but as christ in them shall come to be grown up in a perfect stature , covering them all over with his divine nature . which we hope and believe , may be wrought out effectually by the same power that gave a resurrection to his dead body , and an ascention to glorification : in the faith of which we wait and pray , for this perfect day . iune 30. 1698. § xx. i was considering and recollecting with my self the manifold mysteries , that among the dead lay yet hid , which in these ages past were to be concealed and shut up : but as the nearer approach is of the finishing of the fulness of redemption , the word of the eternal wisdom has been pleas'd to make known , what is beyond the present belief of the world : but to the impartial seekers , and worthy inquirers the secrets that appertain to the states of seperated souls , may be communicated . § . xxi . in the first place we are to consider how these three ranks of such as have departed this world , short of redemption , shall come to recover the regeneration or remaining part of the work , which they might possibly have attained in this life ; for which end the mediatorship of christ was establisht by the father , and continued in the melchizedeck-order . and as souls are daily dying in this imperfect state , so christ is daily renewing the efficacy of his blood , that must still attone for them . it is also further made manifest , that the great saints that are made kings and priests , as they have thrones , so they have seats of iudgment , and are also made saviours with their high prince and saviour , being of the same merciful , and meek nature , as joined and made one spirit with him . and their intercession with him , is of acceptation and efficacy , for these their fellow members that have la●'d behind , and lost their time , either in this life or in other centres : so that is laid for a foundation-truth that the great saints may help the less , whether in the higher world or the lower . now as it was queried in my self , so it may be by others how those that are departed , shall be brought to repent and believe in christ for salvation ? it was here shewn to me that there were there prophets , pastors and teachers , that did exercise their function and office , as well as in these regions below . for it is well to be understood , that this converting and regenerating work is to go forward on , till that which is perfect do so enter into every member , that they come to be in congruity with their perfect head : who must see the full fruit of the travail of his soul , throughout the whole creation . for christ the head does not account himself perfect , till every member be co-joined with him . therefore also the high saints do sympathize with the groaning creation , because till all are brought in , their ioy cannot be full . if it be asked , what scripture is there for this ? i recommend the same that was open'd to me from the revelstions , chap. 5. 8. where the 24 elders were in office to receive the golden vials of the prayers of the saints , and to pour them before the throne . whereby it is implyed that the prayers of the saints , of a lesser degree may pass through them that are of a higher . then another scripture i shall superadd , is that , 1 cor. 15. 29. where you find the living , did enter into the covenant of baptism for the dead ; as being capable of helping them forward in their process to christ , by concurrence and union of spirits with them . and had we more of this concurrence of spirits one with another , the kingdom of our lord had not been so long detained and kept back ; but a quicker dispatch might have been made , but we are in hopes that as the day-star shall more universally arise in hearts , this light shall so spread it self , as that the knowledge of these great mysteries shall find more kind entertainment in the world , that lyes buried in so much ignorance and darkness . then there will be less to do in those other regions , because there will not so many dye in an imperfect state , and the kingdom of satan will be weakened and diminisht thereby , who shall not be able to hold his dominion , either in the invisible dark sphear or the visible principle . i shall now conclude this point with this acclamation , rejoice ye heavens and shout ye lower parts of the earth , for the lord god omnipotent is about to do marvelous things , which shall be seen and admired by such as do long for , and love his appearance : which approaching is still nearer and nearer . even so come : come , o lord , in thy kingdom , power , and glory ; amen . iuly 10. 1698. § . xxii . ii was further discovered that the elders before the throne , did receive commission from the supream king and lord , as being his most near privy counsellers , for to put into office and government , such in the upper worlds as might be as the nobles and principalities of high degree , in the heavenly court. these had power and command given them , to govern and manage the affairs of the lower regions of the deceased , who had reference to them on all occasions . for these matters are transacted and agitated in various manners , unknown to mortals , according to the manifold wisdom that is understood there . for the increase and bringing all into subjection and obedience , for the bringing in and perfecting of christ's kingdom there . for christ must reign till all in those centres be made to know his superiority . nay , the extent of this government of the saints , reaches to the binding and chaining up of lucifer , and those that are yet under his iurisdiction . otherwise they would make strange disturbances and commotions , by invading of the priviledges which are above his sphear . this was made known to me , in order that i might understand better what was the purpose and design of the great ierusalem king , as to the putting of this lower world into a new model of government ; beyond what has been since christ's time . hitherto the diabolical spirit and the worldly spirit , have had the superiority : but it has been signified to me that the time of this reign of the beast and of the dragon , is very near expiring : when christ will bring down his court , and all powerful government , here upon earth . and it shall be managed by such as he shall depute , by impowering with his own spirit , expressly by which he will act in them as if they stood in his very person . it was further proposed to me , that some who are alive in this present generation , should be anointed and seal'd with power here for , and taken into his secret counsel . at first a small known number , but which should dilate and increase till they were numberless . then was it pronounced in my ears from the heavens , blessed are those that are the first fruits , that go forth to enlighten and bear rule over all the degenerated plants , that are not yet ingrafted into the true vine . § . xxiii . then was it queried in me , ( because there was yet so little appearance of this , ) how long it might be , before this would come to effect ? the soft springing word replied , that there was already a seed of light sown , and an united golden grain of faith , which would assuredly put forth their heads , that the time of the lily may be known . one full circle of a thousand years is already run out , and when the full point of the seventh hundred year shall be superadded to it , then the thrones and dominions here below shall begin to bow and stoop to that reign and kingdom , which shall ( by the spirit in meek and holy souls ) be set afoot . for knowledge shall have a wonderful encrease , so that the princes and kings of the earth shall be taken hold of thereby , to promote the reign of christ ; and to throw their crowne at his feet . and a solomon's heart shall revive again , whereby hands will be put to build up such a temple , as shall never be made desolate . § . xxiv . as i was still considering of this great revolution how it should be brought about ; there was a lamp descended from the seven lamps before the throne , and put into the hand of a certain person , which did at first sight burn but dimly . then came the angel of the love , that poured in a golden oyl , that sent forth a mighty strong odour , which immediately made the lamp burn with such a blaze , dropping flakes of light into the oyl , that caused many more lamps to spring ; which made a good part of the earth look as a bright heaven . then was it said to me , this shall be the fore-runner whereby the foundation shall be laid , for the bright sun of righteousness to appear and shine forth , in his temple body , which is his spouse and bride ; who shall not want to be accomplished with all manner of gifts and powers , much more radiant and great than whatever yet has been known and declared . all this is to confirm the vision of the mountain of perazim , that open'd towards the four corners of the earth , and tho' somewhat was for a time to be shut up from the unworthy , yet as this blessed day shall approach nearer , permission is given to make the states of the deceased in the invisible regions more publickly manifest : for the seals that are upon the book of god's wonders must have their day of breaking open . for there is a wake full time , in which those that lye in a dead sleep , shall hear the thunder-cries that are now upon their uttering forth : which shall magnifie the powerful day of the holy ghost . the visitation of which has been already known to some . which is a binding law for such as have received of this unction , to stand in a readiness all these prophetical sayings to obey . from which , o lord , let not any of thy elected stones herefrom swerve . but that they may hold fast their crown in him , who is the yea and amen . iuly 21. 1698. here follows another manifestation given forth , which i did not apprehend at the writing of the former that it would be so fully and suddenly open'd unto me . but an occasion was given hereto by some queries of a choice and elect stone sent to me concerning the swallowing up of mortality in immortality : whether or no such a time might not be expected , wherein this vile body might know a translation even in this life ? § . xxv . which gave me occasion to introvert and sink into the deep centre of wisdom , where i met with various discoveries hereupon , from that intelligence that appeared to me in the figure of a white and bright dove , having three eyes , from each of which went forth sparkling flames . they were placed one on the breast , and one under each wing . immediately this word was given out , behold here is the triune eye ; denominated from the father , with the eternal wisdom , and the son concurring in the holy spirit . in whom has been treasured up what is now to be open'd and revealed , concerning the great things that are to be brought forth in this latter age of the world. for in whatever heart and mind this holy dove shall find entrance and reception , it shall be as the heavenly court and council wherein the divine wisdom shall unfold the greatest of secrets , as upon the day approaching hereunto they shall be expedient to be known . there was a prophecy run through me in this sense : what is to be established for the foundation structure of the temple body , is to have each stone this threefold eye of the dove for their seeing and enlivening , so that by sending forth these bright raies , they may draw in such stones , as lye yet dead and buried in the earth . for the chief and elect stones that are already cemanted together as in one accord they abide , shall generate and multiply spiritual live stones numerously . so that herefrom may be expected the reign of our emmanuel . § . xxvi . the beginning and method of which was thus platform'd out to me , as in the mount was seen in the threefold court there ; in persons so indued and qualified to be prophets , priests , and kings ; which are to be laid as the foundation of that ever springing creation , that are born into a state of eternal generation . these shall know length of days , as it was in the patriarchs before the flood , even to methusalah's years . this good old golden age will presage that christ has set his foot to reign upon the earth in his spirit , made manifest in his temple-body , whom he has espoused to himself as his bride . who will rise and shine in her ornamental gifts and powers , cloathed with that flaming robe that the moth of corruption cannot eat out . xxvii . so in answer to the query made by that worthy person , the swallowing up of the outward body , into an immortal figure of glory for constant manifestation and duration i do not expect to see , till the lord of glory himself shall appear ; then such as are alive at that day shall be transfigured instantly , and be made like him , for they shall see him as he is . not but that there may be upon some extraordinary occasion , a transfiguration for to give a proof of the verity and possibility of it , as in the case of christ himself , but this only transient . and further we are to note , according as has been seen in the clear glass of divine secrets ; that such of the long-lived stones as shall reach to the patriarchal ages , will be found in a more fit capacity to transcend all these bounds and limits of numbers of years , by putting on of that glorified figure which can never need to fear the diminution and alteration of its beauty and perfection : as they shall bear up in the unwavering faith hereof they may hold out till the personal glory shall descend ; while others that may also be spiritually united in the temple-body through doubtfulness , and sensible feeling of infirmities ; with other temptations incident to the corporeal state , may not be able to hold out beyond the mortal life ; but this will no way hinder but that they may maintain their spiritual affinity and fellowship with those others , that out-live them in the body : and shall be privileged more particularly to descend with christ , and to rejoice together with them in the neptial unity . therefore counsell'd and call'd upon , we are to keep up in the faith and strive hard that so we may attain the prize , and reach the crown number , each one standing in their lot as it shall in divine wisdom be decreed ; and as the measuring line of life shall be stretched out upon them : having no more to do but to watch and wait each one , in the inward court of a pure mind . § . xxviii . for the confirmation of these prophetical openings there is a scripture-evidence , as a foregoing and more antient prophecy . as isa. 65. 20 there shall be no more thence an infant , nor an old man that hath not filled his days : for the child shall dye a hundred years old , but the sinner being an hundred years old shall be accursed . also verse 20. as the days of a tree are the days of my people , and mine elect shall long enjoy the work of their hands . and isa. 25. 8. he will swallow up death in victory , and the lord god shall wipe away tears from off all faces . and lastly , that place , rev. 20. 6. blessed and holy is he that hath part in the first resurrection : on such the second death hath no power , but they shall be priests of god and of christ , and shall reign with him a thousand years . these scriptures are a plain and evident proof , that such a state shall be within the holy mountain of the lord , when it comes to be established , as has by vision and prophecy been hereof declared . § . xxix . now it may be asked , by what means and after what manner shall this be brought to pass , for in present view the highest saints are subject to infirmities , diseases and death ? true it is so , and may continue so to be , till christ who is the tree of life shall out of the ground of renewed nature spring : which he will not fail to do in such as are weaned from that forbidden tree , from whence the curse and death hath been drawn in , which is the old poisoned root , that can only be healed and recovered again to its own original purity , by the iuice and sap that is offered most freely for an effectual & wonderful transformation ; for you must know that till there be a perfect state arrived to , these two trees will both be growing in natures ground within us ; and as the souls propension , and feeding is , such fruits it will bring forth . this runs paralel with that representation christ gave of himself , as the bread of life . iohn 6. 50. this is the bread which cometh down from heaven , that a man may eat thereof , and not die : and more emphatically in the next verse , ifany man eat of this bread , he shall live for ever : so again verse 58. not as your fathers did eat manna and are dead . now what kind of eating must this be , but the very quintessential spirit of christ , the true tree of life drawn into the soul by the strong attraction , of faith and love. § . xxx . now in order to the true participation hereof , and attaining to the essentiality of the resurrection-life ; there is a new institution that has been commanded and given forth to some , that in the faith and expectation of this great change have waiting been ; the practice hereof being but among a certain number that have had open'd in them , the mystery of christ's resurrection-life . that as hitherto the solemnization of the dying lord , has been observed under the suffering state of the church : so now upon the new modification , as having the eye of faith upon the resurrection-mark , there is a particular commemoration likewise of his resurrection , not only personally from the grave , but also of his rising in us out of our deadly mold , celebrating here withal the marriage-union , as being risen with him from the dead : and this symbol , as it is received virtually and powerfully , incorporates with and infuses by degrees , that which is incorruptible into the outward body also , to make it hold out the race that it is set to run , within the circle-reign of our great immanuel . the good influences of this institution hath been experienc'd in the partakers hereof , as greatly advantageous for their growth , and flourishing towards this translated life : so that it may be well worth joining in a high and holy communion , in this true love and resurrection-feast . § . xxxi . now if it be inquired where this reign of christ , in such choice spirits will first appear : it is not limited or confin'd to any nation or kingdom , but persons out of all ranks and degrees , high or low , from the monarch to the meanest of states , may come to be subjects of this kingdom and dominion . it is not the locality of the place , or difference of degree , that can hinder the combination and entercourse with the first born from the dead , and with those that are in ioint-possession with him in his kingdom . if so , then it is no distance that can separate the spirits of the church of the first born here upon this visible stage : but there will be a sense and knowledge , of the state and condition of each other , how far removed soever . several instances there are for it , both in antient records and in present experience ; hence it is that st. paul being absent , was present in spirit to the corinthians beholding their order . nay , further when this estate shall come to its high magnitude , that the etherial body shall penetrate through the grosser part , they may walk upon the waters , or pass through the doors , and be of that swift flight , as to out-run the chariots and horsemen . but all of this we pass over as not knowing the time when this high divine magia shall be set a work . for if the false and dark magicians can do marvelous things out of their centres , much more then may the wonders be brought forth out of the true original and creating power , from the abyssal eternity . which will have their time of reviving again in this new modell'd reign , as god shall move in nature , and creature in this last period of time . § . xxxii . now it remains further to be considered , what are the laws appertaining to this new modell'd state ; which will not be after the manner of the old covenant , written in tables of stone , which gave not force nor power for obedience : for that law being weak through the flesh , christ became the end of it , and so is become a fiery law in the spirit of life , engraven upon the mind and heart ; there springing and rising according to the pure dictate of the holy ghost . having reference only to what shall be immediately taught from god , as a fountain still flowing in . now as to the particular laws , i shall refer to a book put forth in the year 1695. entituled the laws of paradise . i shall offer at present only what is the sum of them , which is love to god , and faith in him . for this new creation-state and life is all founded thereupon , and so the building must be carried on and supported by these two great pillars , from whence may be branched forth the manifold wisdom , that will from the high and heavenly court be given out . for as it is there , so it must be here : that the principal elders in the love and faith , as they are deputed to bear rule and government here , so must they have recourse to the king of kings and his privy counsellours , and so derive down and give forth what has been confirmed , and sealed by him unto those that are under their iurisdiction . thus it shall be according to what is mention'd , iob 22. 28. thou shalt also decree a thing , and it shall be establisht to thee . that is , whatever they shall believe for , as springing from the rootlaw of life , christ in us , shall be fully accomplisht and made good . otherwise there could be no maintaining this soveraignty and power , over the contradictions of spirits , that would still keep up and make opposition by their traditional laws . which must be subdued and brought under to these high born spirits , into whose hand the ruling scepter is given . the mighty god confiding in them , in their humility , meekness and great wisdom , for the management of this trust reposed in them . § . xxxiii . it may further be asked , whether these children of the kingdom shall not stand in need of the outward accommodations , as may be meet to supply and support the outward state , and how they shall come by them ? it is answered there will be a requiring of these things , but with a very different use of them ; as in the degenerate life , they take their pleasure and pride in the abuse of them , making them as their mammon god : which our lord does caution us , was not to be allowed in a redeemed state , wherein they were to take no thought for these things as the gentiles did ; but absolutely to pin our faith upon the all-sufficiency , who will give the blessing of increase to such as shall make them only as steps , which they set their foot upon , that they may with greater freedom be advancing to a higher sphear ; as having matters of greater consequence to mind , which are the manifold . affairs that appertain to the government and kingdom of christ ; which indeed is so considerable as will drink up their whole time , so as they will have little leisure to mind trivial and transitory things . and therefore 't is not to be doubted , but such shall have more than enough ; so that they shall not have only for their own use , but also as stewards to dispense out of god's stock and store . for this we have not only private experience in manifold . instances hereof , for the building upon this foundation of faith , but also many scripture prophesies , that must have their fulfilling , which is to be expected in such an age of time , as this is which we have been treating of ; which will be the true solomon's lily-day . that in the 45 psalm , verse 12. is so considerable , i cannot but mention it ; and the daughter of tyre shall be there with a gift , even the rich among the people shall intreat thy favour . such likewise is that isa. 61. 5 , 6. and strangers shall stand and feed your stocks , and the sons of the alien shall be your plow-men ; and your vine-dresser . but ye shall be named the priests of the lord : men shall call you the ministers of our god : ye shall eat the riches of the gentiles , and in their glory shall ye boast your selves . by all this you see the high prerogatives and great immunities that do belong to the royal seed and offspring , that into the priestly court are taken in , as the anointed ones to minister in the holy tabernacle : whose lot and portion will not be among the outward tribes of the earth , but out of the treasure-house of faith. § . xxxiv . the day is already come , wherein these prophecies begin to be fulfill'd . for there shall be a bringing in from far : for it shall be as in solomons time , materials for the temple-glory of this day and the magnificence of it , shall be heaped up and given in , in all abundance . the renown of which shall go throughout all quarters of the earth . so that as the queen of sheba did then , now shall the kings and princes and great ones of the earth both from the east and west , north and south , come to the mountain of the lords house , and bring their glory and honour into it ; and highly favoured they may reckon themselves to hear this ioyful sound ; which many in former ages have desired to hear , but have not heard . therefore this gracious call is all worthy to be taken hold of , that they may be installed in that dominion and power , where mortality shall not supplant them of a true and unfadeable felicity . for know there is a new time approaching , such as never was : for the kingdom and dominion of christ , in power and authority has never yet had any establishment upon the earth , nor could indeed , because this long life and age was not yet to be . for by this length of days there will be time given for the finishing transgression and sin , and bringing in that perfection of righteousness that shall have no end . as there was folly in not improving that long state of life by those before the flood , for which end god allow'd it them , to try if they would recover their angelical and paradisical state , and remove the curse from the earth , for which end his spirit did strive with them , which being resisted , god shortned their days ; so now the eternal wisdom of god provokes for the recovery of that lapsed age again , that a second proving may be made in this last age of the world , having now the assistance of the spirit of christ , which shall now be poured forth as a flood of flaming love , to burn away all the compacted matter and mould of the earthly image ; so as in this day it shall be said , christ lives and walks upon the earth in and among this selected number , upon whose shoulders the government of his kingdom is to rest . for the spirit of god and of his glorious power shall rest upon them so evidently , that all shall be forced to acknowledge that these are the anointed ones , as bearing the royal priestly mark of their god and king. for upon them the heavenly power shall descend , for the heavens that have been shut so long , shall now open stand for a free recourse to our mighty redeemers princely court , that from that upper kingdom , orders and commissions may be brought down for the management of these lower regions ; that they may run parallel with what is transacted among the saints in the higher . with whom in this state there will be a great freedom and familiarity ; so that a council and senate both of the higher and lower court , shall meet to determine what high miraculous works shall be expedient to be wrought . § . xxxv . now it is already so far made manifest , that whereas the confusion of languages was a great iudgment and witness of god's displeasure against that age of time. so that it caused a scattering and loss of thé one pure language of nature . which now in this new state and kingdom will be restored again . about which i had some inquiry in the spirit of my mind , how and by what means the unity of speech might be opned again ; for as it is in mount-sión above , where christ reigns personally , so it must be here on earth , where he is now to set , his reign ' up spiritually . they all that are above do harmonize together in the pure language of nature . and thus it is expedient , that it should be in mount-sion here below . for it was said this gift should come upon such as were principal stones and builders of that new ierusalem , the city wherein the reign of the mighty god and king may begin . § . xxxvi . while i was considering this thing , there was a sudden opening of the temple-glory in the heavens . which drew away my spirit thereunto . where i did see in the hand of a bright body , the figure of a heart clear as crystal with strings or veins of gold ; in the midst of which there was fixed a flaming root , from whence branched out tongues as so many divided flames : by which i was answered that according to this figurative representation it might be given me to understand , that the root of pure speech must proceed from the pure heart of the tri-une deity , and so formed into christ the essential word it self , first going forth in pure cogitation , without sound or voice ; whereby in this internal stillness , god discourses with the soul , and the soul with god , out of the flaming centre of this tri-une heart ; and from whence it may proceed and form it self into outward organical speech . which will carry tućh a fiery flaming power and efficacy , as shall beget the same native language in others , and open the centres that have been shut up them ; that is to be understood of those that prepared and qualified to receive it , through the faith and expectation of these gifts . and it was said further , when ye see this great gift put forth ; it will be a certain sign that the gathering in of all nations from far will be ; to the beholding and admiring of the first appearance of christ in his kingdom and reign . through these impregnable and extraordinary gifts , the holy ghost will be made apparently manifest , that he is return'd , in order to restore and build up what has been laid wast and desolate , here upon the earth . § . xxxvii . the next gift that is to accompany this blessed day , is to find out and open the all-healing pool , where the corrupt and putrifactious matter , in the body elementary may through the continual rising spring of this water of life , receive clarifying and healing . and where-ever these waters of the sanctuary do rise , there every thing shall be healed and maintain'd in life , according to that scripture , ezek. 47. 9. so that according to the long date of life designed for this state ; this river for life must never cease to run through the corporeal forms . and whereas in the first appearances of this gift of healing in the elijah spirit , as a type fore-runing christ , and in the following century of the apostles , it was appropriated to them to convey vertue out of themselves for healing ; which they could not command at all times , for then they would have conquer'd all sickness and death in themselves ; but when this mighty gift shall be restored again , it shall go on to fixation and conquest of all maladies . for the great evil of sin will be taken out of the way , and so the suffering must cease . for the inhabitants that live in this new planted region shall not complain they are sick : for they shall be forgiven their iniquity , isa. 33. 24. so that where sin is taken out of the way , sorrow and the curse , which are the product of it , must needs cease . also zech. 3. 8 , 9 , 10. for behold i will , bring forth my servant the branch , &c. and i will remove the iniquity of that land in one day . in that day saith the lord , shall ye call every man his neighbour under the vine , and under the fig-tree . for if there should not be an antidotal medicine provided against all corruptibility , it would be rather a punishment than a pleasure , to live in such a body as should not be free from infirmities , whereupon it was made manifest to be , that each one who should be counted worthy to be numbered among the first fruits of the resurrection-state , shall be as so many trees of life , that shall put forth the golden leaves for medicine to themselves . which shall be as a constant imbalming to render their bodies durable and incorruptible . o blessed and highly marvelous and wonderful , will this great appearance of christ in his saints , be in its time. for which it is only required of this generation , that they gird up in the faith , and be found in waiting and preparation for it . § . xxxviii . now i do see in spirit some footsteps are already taken , in order to this translated state. an election has been hereunto from the eternal court and council in the heavens , for the gathering such as shall be steady pillars to bear up the mountain of holiness : upon which shall be written emmanuel liveth and resteth here . but let it be known that this ascent to the height of this majestick reign of christ , and arrival to this length of days will not be all at once , but rising by degrees ; there will be several signs that will fore-run it . the messengers for this end must go forth to preach up the faith and to draw forth an expectation of it , in such as shall be selected hereunto : so that there will be some bright stars that will rise , and go forth as lightning upon the earth : receiving special endowments and spiritual gifts ; and in an eminent manner the gift of discerning spirits ; piercing into the very thoughts and intent of the heart ; as peter perceived the perverse design of ananias and sapphira , the spirit of god within him opening it unto him . and so in the same manner will these things be made manifest again . for as the world in age grows old , so the mystery of iniquity will wax greater , by putting on and counterfeiting the very robe of christ's innocency and truth : and also by a breaking forth of the dark magick , as the more true and divine by way of miraculous working is coming forth . therefore the tri une council in heaven foreseeing this will raise up such as shall be of quick-sight , and sound iudgment to detect and countermine , what would make the true thing questioned and invalued . therefore the lord will see it necessary to set his own stamp , first for immaculate purity , and next for great powerfulness , to do and act in such a manner as none of the false magicians shall be able to imitate , or stand before them . thus the lord will move himself step by step . and for length of days , at first it may not arrive to above a hundred years , and so in every generation there will be an increase , as they grow stronger in spirit , and work themselves more out of the gross and elementary life ; for there will be skill and understanding given to draw in from the one pure element . and there will also be outward medicines discovered that have not yet been ; that will have a wonderful efficacy for the preserving and fortifying nature , and recovering the lost paradisical body . there is a vein of gold in eternal natures garden , that has not yet been pierced into : which , when the divine artists shall be sent forth , shall be broken up and run most free , as the true elixir appropriated and reserved for this age , and a soveraign help and blessing to the inhabitants of this new kingdom . now who would not rejoice to see the dawnings and first breakin gs forth of this most wonderful time ; for which end these discoveries and manifestations of the approaching time , have been given out through one that has been upon the watch-tower . who has received commission to declare what is here written : for inviting and exciting all the unbelieving as well as the believing , the ignorant as well as the knowing , of what name or profession soever they be ; but especially the philadelphian-flock , that they may all take good notice of the present season , or the beginning of the love-reign . wherein the true philadelphian-state will be better understood , known and established . the foundation whereof is already laid , whereby as flaming stones of love , the fountain-heart of god's love they will reach , to multiply therefrom as numberless golden sands and drops of love , as seeds to overspread the earth . for lovesday shall now bear the dominion over all the wrathful properties , which shall all sink away , as this day of the lords shall in mortals reign . § . xxxix . one considerable thing i have more to open , which is , concerning the great wonder seen in heaven , ( mentioned by st. iohn , ) of the woman cloathed with the sun , and the moon under her feet , of which there have gone forth many interpretations and calculations , of the time of her travail and bringing forth the man-child . now as to this , it is made manifest that her coming forth out of the wilderness , will signify this great day of dominion and power over the earth , as has been here made mention of . for there can be no soveraignty of rule and command , till she has brought forth that man-child that is to rule the nations with a rod of iron . now this wilderness-state , ( according to the spiritual and mystical sence thereof ) is to be understood of a quiet retirement , shelter and defence from the fury of the dragon , where she is fed and nourisht with the true manna and eternal word of life , having free entercourse as st. iohn had in the isle of patmos , with the superior heavens for communications and discoveries , for such a time and season . as also that holy birth that hath proceeded from her , is to remain in the heavens till the number of time shall be finished . who shall come forth in the male strength of a godhead-might in some persons both males and females , that shall be fitly qualified to bear rule and to manage the rod of power ; according to that type of the rod put into moses hand , by which he did all those great miracles . for thus the regency will be with a superiority over all the outward constellations , and changeable motions of the planets ; all sublunary things being put under their feet . for the united number of these high-born spirits , will have their cloathing from that sun , whose fixation is in the one unchangeable element , unto which all other elements must bow and be made subject . tho' there will not be wanting after all this attempts by the satanical spirit and kingdom ; who will encompass and encamp against the lamb and his bride . but this will be permitted for that end , that the omnipotent rod put into their hands , may be more signally stretched out , to break all combinations , and bring to nought all that would deal treacherously against those , whose persons the god-man hath taken up to magnifie his great reign and power in over all nations of the earth . and so that saying may be made good ; micah 4. 8. and thou o tower of the flock , the strong hold of the daughter of sion , unto thee shall it come , even the first dominion ; the kingdom shall come to the daughter of ierusalem . § . xl. now 't is given me to declare , that this is not only in future expectation , but that there has been already some consummation of this prophecy . for a true travail has gone forth , not by one only in singularity , but by many , who have been carried into the spiritual wilderness , in abstraction and seperation from all worldly conversation , ascending upon the eagle-wing so high , as to acquaint themselves with the high throne dominions in the heavenly places , that they might behold the patterns there that are to be imitated here below . and in this present time it is to be understood , that there is an earnest expectation and waiting for that holy birth that is ascended for to descend , as a rising star in the pure virgin-heart : which will pass as lightning from one to another in wisdom , power , and great excellency , dilating it self as well into what is visible as invisible . and thus shall the dominion be given to the saints of the most high , according to that of daniel , chap. 7. verse 18. and 27. § . xli . now i shall conclude this subject with that word of love-caution and command , which has been given to my self upon the opening of this manifestation ; which is , that ye to whose hands this shall come , do not put this time and day afar off . but be found in such a posture and spiritual habit of mind that you may be prepared , and have your ear open'd to hear the voice and sound of the seventh angel , that goes forth to proclaim that the kingdoms of this world are become the kingdoms of the lord and his christ. even so let all unite with me in spirit , to intercede for the descending of this holy and pure reign with christ in spirit ; till he shall appear in his glorified person , to consummate all that may make for the full restauration of the whole creation : even so saith the spirit and the bride in him , who is the amen . august 30. 1698. § . xlii . being awaked in the morning , not only out of the natural sleep , but out of that which was more internal , there open'd in me an expostulating prayer , with my lord for the full manifestation of that spirit , that might bring forth it self into a working and acting power , for silencing of all carnal reasonings , which proceeded from the fleshly birth . still querying why this birth of almighty strength did stick in the place of breaking forth , seeing the age of time every where call'd for it . then was it answered me , there is that wanting which has not been so clearly conceived and apprehended . therefore in regard of this diligent inquiry made , behold now and see both thine own state and the state of others , that have travailed in a big expectation with thee , what is pourtraid before the deep discerning eye , which is the divided tree of good and evil. the root hereof was fixed in a twofold soil , the one part of a dark earthly mold , the other transparent . that which grew up from the former was dead , dry , and withered , bearing no fruit. in the other part one might see through every branch , springing upwards from the root such a crystalline water of life , as gave nourishment to each part . hence were sent forth heavy groans , because of being burthen'd with the corrupt and dead part . then was figured out the perfect tree of life , that fixt it self by this other . and the fruits thereof by an angel-officer were pressed into a large vessel , and emptied forth at the root of the evil part , which caused it to spring up in various fruitful powers , which put forth from the root and essence of the godhead-being . § . xliii . this was shewed to me to figure out that in the original state of mankind , there was nothing of the divided property known ; as after his deviation from the infinite being of good : which follow'd the evil essences of sin , that brought in sorrow and death , which could no way be cured but as the fountain of love open'd it self in that spark of god , which was yet left alive in him , springing up with an oily healing : coagulating and mingling with that fire-life , that did lie as smothered under the earthly part . which through a warm breathing thereupon from the tri-une being , gave a new existency to a divine and spiritual life ; which gradually put forth into every part appertaining to the soul , with it's bodily members , which is the true and full regeneration , that perfecteth and bringeth forth the new creation , so that the mortality sinks away into it own abyss , from whence by the serpents guile it was stirr'd up and awaken'd . so from christ the tree of life over-cloathing , the tree of death must disappear ; as the darkness is swallowed up in the light , so death is swallowed up in life . fulfilling that saying , o death where is thy sting , o grave where is thy victory ? when the deadly poison thereof shall be extingushed , and the lord who is the quickning spirit enter into the soul , and raise himself up to be it s transfigured body . no less than this may be expected when we shall be glorified with the self same glory , wherewith the father hath glorified him ; having put christ our head into a kingdom of all power and dominion . for if the first adam had this prerogative given to him , much more abundantly will the second , have it not only appropriated to himself singly , but to all that are incorporated into his life and nature . this must have its birth-day , brought forth into manifestation in its appointed season . the signs of the near approaching of this time , will be known as a fore-runner in the holy seed that is sensible of it's great oppression , by the unutterable groans and travailing in pangs of sorrow , till this mighty lordly birth of power shall stretch forth beyond all weakness and minority : and hereby come to understand to what it is begotten again , and who is it's father , as belonging to that heavenly family and progeny , to whom all kingdoms and worlds do belong . which being once made knowable for beliving in the truth hereof , it would call up from all these terrestrial and inconsiderable objects and things , wherein nothing but mutation , dissolution and death can be hoped for . for it is the policy of the prince of darkness , to keep souls ignorant of their purchased dowry and crown . by presenting terrene and worldly things to baffle them out of their true original pedigree , and right unto the tree of life . § . xliv . against which a particular alarm i have heard for caution and warning ; not only to my self , but to all those who would not lose that right that belongeth to the first-born heirs . who are with me excited to make our claim to all that has been here mentioned of the royal immunities , which through overcoming and conquest gain'd over the temptations and insinuations of the divided tree , may each one come to be as trees of life , springing from a new modelled paradisical ground . then shall we know what it is to have an eternal life subsistency in our selves , with the true antidote and all soveraign medicine , that may run into every part of healing . so that while in visible forms we yet appear , the source from the god of love will so diffuse himself as to preserve immortality of life , whereby all the latter age of miraculous wonders and amazing works shall put forth , as bodily vehicles are thus fitted and sanctified , by the residing of the holy ghost . o blessed will those souls in a thousand degrees be , that shall live this time to see , wherein redemption shall be compleated fully . no verbal tongue , or pen , can to the utmost everlasting bounds of this glorious state , be able to express . this watch-word i only give as it was sounded in me . that we rouse up from out of the sleepy earth ; girding up and stretching forth our angelical wings , with our eyes fixed upon the heavens ; that they may so open as we may behold and see our glorious lord , who within that sphear of light , may descend into our own essential heavens . by and through which sight we may become metamorphosed into the self same glory , and with him of our lost kingdom again be repossest ; as our everlasting rest . so shall exulting ioy and praise throughout all heavens and earth be raised to him : who was , and is , and shall be the everlasting elohim . § . xlv . as i was now much exercised in my spirit , about the things relating to the kingdom of emmanuel , which moved me to supplicate ardently for it's appearance ; a quiet stillness of my mind i did feel hereupon , and this word came to me , be not doubtful for in the heavens there is a moving power at hand , for the bringing forth of a new model , as it shall be seen according to the similitude , presented to the deep seeing mind . to which appear'd a vast tract of inclosed ground . the walls thereof were very high and splendorous in light ; but the earth at first sight seemed to be but dark mold : but immediately there did rise such a flow and inundation of chrystalline waters , that no more earth did appear , and in the midst thereof sprung up first a mighty tree . and just at the dividing of the branches , there was a glorious face transcending far the brightness of the sun , the branches were laden with such oriental fruit , that shed and disperst it self into this crystalline earth , which caused a springing up of many plants round about this tree . and there was a voice sounded from this tree , saying , come and see where your shelter and hiding may be . then a twoleaved gate did open , and i with some others known to me , were by a guardian-angel brought in , each one was to know their lot wherein they were to stand , and their proper tree . for as these plants did spring and flourish , so it should be an emblem of the new created form , which was christ in us , whose name we are to bear : the lord in rightcousness springeth and liveth here . for the overshadowing tree in the midst , should them nourish and feed continually , till unto a full grown stature they should reach . this was said to be that inward and secret fold , that no devouring beast , or any thing that was hurtful should hereinto invade . for it is the glorious lebanon , which according to the prophecy shall have its day for all powerfull fruitfulness , each one sitting under his own tree shall eat and abundantly be satisfied : so that there shall be no occasion for wandering out . for a strong inclosure here shall be for the elect ones , to possess great bliss and felicity . then it was further hinted to me , that a new date of life here should be known , different from those that scattered are , and have not found the way of entrance into this fold . § . xlvi . the next morning waiting and considering this opening ; it was shewed to me further , that all this did but make ready and prepare for christ , to present to his father the first fruits of such as he hath fully redeemed . upon which did open a further mystery by way of similitude : of a rock all set with fire-sparkling stones , by which all the whole earth was enlighten'd with its glory . and it was signified to me , that the plants i saw in the inclosed ground when to full ripeness they did attain , they were to be delivered up to the father by the lord christ , to be fixed so in god as their munition-rock , as to be in no danger of being shaken or shattered any more . all impower'd from this rock of wonders these stones shall be : so that the worldly inhabitants shall be amazed and tremble for fear , at the brightness of their appearance , as being the first fruits the lamb hath offered up to his father . blessed are those that shall be counted worthy to be thus taken into god , who their covering , strength , power and glory , to the rest of the creation for provocation and emulation evidenced shall be . that they may also know that they must first become little sprigs and plants , to prepare them for this higher state. for none can come here to be fixed , till to a christed stature they can reach . thus the kingdom of christ must have its beginning and increase upon the earth ; which must be surrendered up to the father , to make the new creation compleat . in swallowing up all into his own deified being , and so out of his eternal virgin-womb which he has in himself , brings forth distinct figures in the image of his own glory , as so many bright numerous stars out of the everlasting morning : in which there shall be no fear of any mutation or change , for god will fix himself upon them in the all-fulness of his deity , creating new heavens for their habitual place of that god that shall never be defaced , this will be exulting ioy , when all pure spirits shall again return to their everlasting rest , and dwelling place which is god , all in all. [ one thing omitted in the former part of this vision , ( viz ) that each plant had the face of the person whom it was assigned for , which darted forth from that face which was fixed in the middle tree , whereby each one might know their own , and lay claim thereto . ] february 25. a call to the shunamite to put on the armour of light , with her shield of faith. § . xlvii . awake , awake , o shunamite , lead on , lead on the narrow path of faith : a track that few have understood , but now the time and age doth require that this hidden way should be made manifest , for great conquests . no carnal weapon or outward battelier can compare with these that are to be execised as divine archers in the faith : in the lamb's battles no noise is to be heard , but all softness and meekness is , by which the arrows do hit , and whereby the great goliah doth fall ; so that this conquest shall appear not to be of man , but god shall here act from the stilness of his own deep , wherein he will manifest himself to be all in all . § . xlviii . after this there appeared a strait line of a scarlet colour , which by an angel did seem to be fasten'd on the top of our habitation , and it reached up to the heavens . then my spirit asked what this meant , and it was answer'd , it is a sign of the covenant of faith that is confirmed betwixt me and thee and thy houshold ; that so ye may be saved from the iericho curse that will come upon the earth , which curse is spread over all this outward prnciple . for there is confusion and distress to be read every where , and that not only among the earthly minded , but even among the more enlightned and better disciplin'd : all which carries a direful face , so that no peace is to be found neither without the fold , or hardly within it , but divisions in every place . therefore this word of advertisement is given from the true natural mother , cautioning you to retire and keep out of both the outward and the more refined societies of mortals , that are not yet redeemed out of the animal and sensitive life . then further it was intimated that our spirits should fly up by this scarlet line of faith , which would direct us there where a door of heaven is open ; through which we should pass , and have an immediate access to the father of of our spirits . and accordingly entrance was made by the spirit 's might , that did mount the soul up , where was sitting the glory of the majesty , co-mingled with all variety of glories , that is not to be discribed , with the glorified person on one side of it , and the princess wisdom on the other ; the court being all filled with angelical spirits : that waited in all obedience to receive their commands , and moved in and out in that principle . then was it said to my spirit , this is the peaccable region , which i know your spirits do delight greatly to be found in ; for in the mortal world , where your visible figures do stand , wars and confusions are apt to meet upon the outward part : therefore here is prepared for you quiet mansions in this city of refuge , which is alotted to be the dwelling place for your high-born spirits to resort unto . and know , that this priviledge you shall have above others , ascending out of time into eternity , and descending out of eternity into time. whereby ye shall know and understand , what is expedient to be known that relates to you in your own native kingdom ; for ye are but strangers in the visible world , and are not thence to regard at all that which lies in a changeable state , but to trust and confide for what your eternal patronage shall from that upper world produce ; which will be blessings of another kind then what the earth can give , which ye are to rejoice exceedingly in : then said the true mother of our spirits , ye now know full well where your treasure is , to the which let your hearts be evermore ascending , and taking your residence in heavenly places with your iesus . § . xlix . then did i enquire , how was to be the conveyance of these blessed heavenly stores that so necessary is , to shew forth from what descent we come according to our spiritual birth ? to which answer was made , you know the way is only by the spirits flight , which in the strong power of faith you must take from the fulness of the god-head , which dwelleth in your christ , the manifold powers and gifts , that may be for the adorning of that high and holy calling . your lord would not be spared in this matter , he grudgeth not to give plenteously , because it makes for his honour , that his spouse and bride , especially such as do represent her , should be extraordinarly dignified and endowed . but the way for this , is to be as a bucket that goes down deep into a well , so the spirit of faith is to ascend into the heights , and then to descend down into the deeps , whereout the excellency of all massy treasure must be brought up . for it is expedient that when the spirtual births , are near to the full age grown up , they should come into some possession of the revenues and dowries that are alloted to them : these are not to live so poor and mean , as others that have not hereunto attained . therefore ye of this society are called to be upon your strict watch , and gird up your strength of faith hereunto ; for it is spiritual industry that must give the increase of these celestial riches : consider therefore and know what is the hope of your high-calling hereunto , for where god has given great manifestations of his mind and counsel , there he expects they should accordingly pursue , to fetch out all of the weighty prize . § . l. now this high favour will not only be appropriated to a peculiar number , but more generally will be extended even to the saving of nations and kingdoms , from those calamities and iudgments that might well be feared and expected , by reason of the violence and oppressions every where , with the abominations and spiritual wickednesses . for what cure else can now be prescribed for the repairing of these ruines , and making up of these breaches , whether they be spiritual , or whether they be carnal ? must it not be by the rod which shall strike the rock , so that the waters of the spirit shall gush forth , and overflow , for healing ? these waters verily will be for distruction to all that springs out of the evil ground of nature , and will overwhelm and drown the briars and thorns of the wildernessed-earth . so on the other side these holy waters of the spirit will feed , nourish , and strengthen , every birth of life that hath been conceived by the spirit ; till it shall grow up to that maturity , as entrusted it may be with a kingdom . and these are those that shall stand up in this latter day on the earth , to bless the nations with the good things and treasures out of this mountain , that standeth open to all the four quarters of the earth . to which there will be a flying as of swift dromedaries from the north , and from the south , and from the rising of the sun unto the going down of the same . for reports will so sound forth every where of the great powers , goodnesses , and glories of the majesty of christ here appearing with his saints , that shall draw together the scattered and dispersed : that through all the thick clouds and darknesses they may break away , and make their entrance hereinto . § . li. then it was further shewed to me concerning this nation , that as light and knowledge was breaking forth as a mighty stream upon it , so it should still go on further to increase and multiply , and many should now run to and fro here , for the opening of the fountains and deeps of such blessings , as therewithal the whole earth should be covered : and this land become as a springing paradise . and no devouring beast , or hurtful thing shall abide in it : but the holy people shall be for bulwarks , and a flaming wall of defence to it . which blessed day is near at hand : for which upon our watch-tower we are all charged to stand , and to be found in a readiness to entertain this ioyful message , with all the pretious and weighty things that therein are prophesied of . but here caution is given , that all do stand in a ready posture , yielding to wisdom's divine discipline , who well instructs her children to be obedient to the law of love , whereby they will be able to stop that flying roll of the curse which is going forth : and to open the heavens , out of which may descend flying angels , who will proclaim to this island , and to all nations and tribes of the earth , the everlasting gospel of love , good-will , and peace ; whereby all internal and external wars may cease . which will open a torrent of boundless blessings upon the world. in the assured faith of this , and all the prophesies here mention'd , let us in harmonious concord and unity wait and agree . amen . finis . the contents . sect. 1. a prospect of the holy mountain of perazim , and of the great earthquake . 2. of the succeeding transfiguration . 3. a description of the north side of the mountain , and of its gates . 4. the city of salvation in the north. 5 , 6 , 7 , 8. a description of the south-side , and of its gates . 9 , 10 , 11. a description of the east-side , and of its courts . 12 to 20. a description of the west-side , and of the mysteries of seperated souls . 20 , 21. of prophets and pastors in the regions of the dead . 22 , 23 , 24. the manner of christ's deputation to his nazarites , and the enterance of the kingdom of the lily. 25 , 26 , 27 , 28. the restauration of the patriarchal longevity : and the first resurrection . 29 to 38. a resolution concerning the communion , laws and customs of the inhabitants of this mountain : and of certain miraculous gifts and powers . 38 , 39 , 40 , 41. the present preparations for this kingdoms appearance . 42 , 43 , and 44. the great angelical medicine . 45. to the end . an alarm to the children of the kingdom , and the covenant of faith made with them , in order to a great and glorious revolution approaching . errata . page 3. line 16. for soundess read soundness . p 5 l 10 f impartial r imperial . p 7 l 10 after be add , l 18 f desires r desire . l 20 after tradition add colon. l 24 f these r those . p 8 l 14 f last r lost . l 17 f revolution r renovation . p 10 l 29 f layd r lag'd . l 30 f that is , r that [ it ] is . p 11 l 4 f the r there . p 12 l 4 f the r this . p 18 l 4 f nature-spring , r nature spring . p 22 l 14 f one r ones . p 25 l 1 f them r [ in ] them ibid f that r that [ are ] . the bloudy vision of john farly, interpreted by arise evans. with another vision signifying peace and happiness. both which shew remarkable alterations speedily, to come to pass here in england, also a refutation of a pamphlet, lately published by one aspinwall: called a brief discription of the fifth monarchy. shewing that the late parliament was that beast mentioned, rev. 13. that this representative is the image thereof, and that the fifth monarchy will shortly be established in the person of charles stevvart evans, arise, b. 1607. this text is an enriched version of the tcp digital transcription a38773 of text r208636 in the english short title catalog (wing e3454). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 140 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a38773 wing e3454 estc r208636 99834983 99834983 39634 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a38773) transcribed from: (early english books online ; image set 39634) images scanned from microfilm: (early english books, 1641-1700 ; 2206:4) the bloudy vision of john farly, interpreted by arise evans. with another vision signifying peace and happiness. both which shew remarkable alterations speedily, to come to pass here in england, also a refutation of a pamphlet, lately published by one aspinwall: called a brief discription of the fifth monarchy. shewing that the late parliament was that beast mentioned, rev. 13. that this representative is the image thereof, and that the fifth monarchy will shortly be established in the person of charles stevvart evans, arise, b. 1607. [16], 40, 49-72 p. s.n.], [london : printed in the year. 1653. place of publication from wing. with errata at foot of p. [16]. text and register continuous despite pagination. in this edition, there is a comma following "speedily" on title page; a comma following "england"; the word printed before "a refutation" is "also"; "aspinwall" is followed by a colon; "fifth monarchy" is on one line; "stevvart" is spelled using v's. reproduction of the original in the william andrews clark memorial library. eng farly, john -early works to 1800. aspinwall, william, fl. 1648-1662. -brief description of the fifth monarchy -early works to 1800. prophecies -early works to 1800. visions -early works to 1800. a38773 r208636 (wing e3454). civilwar no the bloudy vision of john farly, interpreted by arise evans. with another vision signifying peace and happiness. both which shew remarkable evans, arise 1653 27152 47 0 0 0 0 0 17 c the rate of 17 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-01 elspeth healey sampled and proofread 2007-01 elspeth healey text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the bloudy vision of john farly , interpreted by arise evans . with another vision signifying peace and happiness . both which shew remarkable alterations speedily , to come to pass here in england , also a refutation of a pamphlet , lately published by one aspinwall : called a brief discripton of the fifth monarchy . shewing : that the late parliament was that beast mentioned , rev. 13. that this representative is the image thereof , and that the fifth monarchy will shortly be established in the person of charls stevvart . printed in the year . 1653. the preface . when the lord sent moses to the children of israel which were in egypt ; he gave him two signs to shew before them , that they might believe ; & told him that if they would neither believe the voice of the first sign , nor the voice of the latter sign , then that he should take water out of the river , and pour it upon the dry land , and it should become bloud , exod. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. beloved friends , i have written two books & sent them forth in print , as two signs to the english nation ; and those in power do take no warning by them ; and now also this book is going forth to shew that the water of their river must be turned into bloud . i said in my petition to the general dated the 16. of the last may , that i would not willingly turn water into bloud , nor publish that bloudy vision mentioned in the aforesaid petition ; which signifieth , that we must have a bloudy war again : and that right must have right , though thereby all must be turned upside down again , but now it must not be as i will , i must publish it , or have no peace to my soul : the lyon hath roared , who will but fear : the lord god hath spoken , who can but prophesie and publish in the palaces at ashdod , amos 3 , 8 , 9. 10. 11. the great judgement coming upon it from the lord of hosts , for the lord god hath sworn by his holiness ; that lo , the days shall come upon you that he will take you away with hooks , and your posterity with fish hooks , amos 4. 2. then will you say : oh , that we had believed arise evans , and taken advise by his books and petition ; as many of the kings party now mourn , and tell me the very words that i told them 19. years ago ; blaming themselves for that they had no more regard unto the words then spoken by me , which now they found to be true by wofull experience : yea , and some of your late parliament men expressing their grief now ; do wish , that they had considered my words , and been perswaded by me : but alas , too late repentance is nothiug worth : but like that of esau and judas , onely brings despair , heb. 12. 16 , 17. matt. 27. 3 , 4 , 5. for as the tree falleth so it lieth , eccles. 11. 3. therefore while the ax is laid to the root of the tree ; it is the best time to save it , matth. 3. 8 , 9 , 10. so before the judgement over take men ; it is the best time for men to do righteously , and thereby escape the wrath to come : good reader , i hope i shall be clear from the bloud of this generation , and leave them altogether in excuseable : for why , they have had more warning from me ; then ever any had that i was sent to speak unto , for when i spake to the king and his party ; if they had asked me whether i had spoken any thing by way of prophesie before that time ? surely , i could have said nothing to it then , which might have been any ways sufficient to convince them ; because that i had not before that time been sent of god to any for to declare such things : but now it is evident how i was called of god and sent to them , and upon their neglect was sent to the earl of essex , and after that to the presbyterians , and then to the late parliament , god confirming my words with as many signs as was required of me , and also fulfilling the same always in their due seasons . so that , if this people now shall likewise refuse to hear me , ( who have had so many witnesses to shew that god is pleased to declare his determinate will by me : ) they of all others will be the least excusable for disposing me , and so the least capable of mercy . for , have they not known how god by me declared the most remarkable things that befell these kingdoms since the wars began ? how that 20. years ago , i declared the things which befell the late king , and that i suffered 3. years imprisonment for the same ? how i declared to the earl of essex , 7. years before he was general , that he should be the peoples general against the late king ? have they not known how that in the year 1646. i declared the downfall of the presbyterians , and suffered two moneths imprisonment for that also ? how i declared in the year 1651. that the kings son would come to england long before he came to worcester , & his succes likewise ? how i declared to the late parliament many times , that they should be destroyed long before their dissolution ? and have i not declared to them in the last moneth of may , that king charles will come in victoriously this year 1653. and had they not a sign to confirm it , according to their own chusing and desire ? which sign was , that if it did rain ( more or less ) 7. sundays then next following successively , they would believe my words . and did it not rain accordingly for seven sundays together , as many thousands who observed it can witness , although it was in the very drought of summer , and that there was scarce any rain all the other week dayes besides ? also many other signs were given by me to several persons divers times in several places , to confirm the truth of those things , therefore to god be the glorie of all . neither was there any remarkable ingagement of late days , either by sea , or land , since the people began to inquire of me ; but god was pleased to reveal by me the event thereof . surely , if these men were either faithfull , or sensible , they might see the minde and will of god , by these things , but they are dead , ephes. 2. 1. they will not see , isai 26. 11. isai 42. 18. 19. 20. but still say unto me , job 21. 14. depart from us , for we desire not the knowledge of thy ways . and now , as concerning you , ye murmuring people that meet every munday in black-friers church : ye fast , ye pray , & ye preach and complain , that god doth not hear your prayers , and ye crie to god that he would send the spirit of prophesie by some one , or other , to let you understand the things to come ; & yet ye cannot see them now when god sheweth you all these things , by me his poor messenger , which are made known unto you by thos truths in my aforesaid books , called the [ voice and the eccho : ] and as in the last of them , i said to the late parliament about a moneth before they were dissolved , that their prayers were answered of god by those my books , and that if they did not believe what i said , and do the same speedily ; that god would send them strong delusions , and bring sudden destruction upon them , isa. 65. 12 , 24. isa. 66. 3. 4. 2 thes. 2. 10 , 11 , 12. so i say unto you now , that if ye will not be answered by the same things of god in my aforesaid books , god will likewise send you strong delusions , and bring sudden destruction upon you ; for your contempt of his truth ; in not believing it : ye cry against the late parl. because they cheated the people of their monies , and blame also these men now of westminster ( as you call them ) for treading their steps , and not calling the other to an account for all the injustice they did : alas , do ye think that these , or the like men , will ever call them to an account ? nay we must think these will rather be more chargeable to the people then they were . for do ye think , that such mean men raised to such high places , who not having means of their own , sufficiently to maintain their greatness ; will not have it out from the people , over whom they have now the power and command ? and will they not raise their children , friends , and relations to all places of profit ? truly it were a shame for them if they did it not : and i am confident that if ye were in their place ye would do no less , although the countrey should still suffer by it : yea , and its like to suffer , untill the king , nobles , and gentry of england injoy their rights again : for they having great revenues of their own , by which they are able to bear such places of authority , and govern the people at their own proper charges : therefore i say unto you if ye would have men in places of lawfull authority , that are not self-ended and covetous , why do not ye bend the strength of your prayers for charls your right king , and his party , that they may enjoy their rights again ? and then ye may be sure , that he will call your late parliament to an exact account for all those monies ye speak off , and ease the people of their heavy taxations : and doubtless ye shall prevail with god in prayer for him , and have all your desires accomplished . i beseech you to consider the difference between this state-government , and a monarchy ; queen elizabeth had wars with spain , and wars in ireland , and also assisted holland : all which was done with her own revenues , and without any taxations from the subjects : but now where are the crown lands ? what 's become of the bishops , deans , and chapters lands , and delinquents estates , and many other things that are gone i know not where ? and do ye think that the people are ever like to be eased from the abundance of assessments and taxes , whilest the great revenues belonging to the crown are gone , which saved the people from such heavy and continual taxes , and by which large revenues queen elizabeth did such great things , and yet left behinde her abundance of treasures ? so that you may clearly see , that there was a great part of the kingdome juggled away from the nation by the late parliament , when the new state was set up ; because what was the kings was theirs , for the saving of their own goods , & bearing their charges : and so was the church-lands also appointed to ease the people , that they should be free from being at charge to pay those that were the chief rulers of the church , and took care for their souls . and now if ye would have god to hear you , why do not ye hear him , by doing justly to the king ▪ and kingdom , that righteousness may run down as a river , amos 5. 21 , 22 , 23 , 24. or else all your seeking of the lord will be in vain : for if ye will still have your prayers granted according to your own sense and will , that is , for you to prevail , kill and slay all that will not submit to you ; then the lord will shew your folly to all the world . and do not you boast as some of you do , that ye have had the spirit of prophesie these seven years ; that your armies over-coming their enemies , is the fruit of your prayers : alas , it is but your pride , for it was gods decree to deliver his people into your hands for a time , to punish them for their sins : and he revealed it unto me , 20 years ago , that your party should prevail as they have done , and then come to a miserable end , as i have declared . thus ye may see , that it is not your spirit of prophesie which you ( deceiving your selves ) do imagine to have , nor yet is it the fruit of your prayers , that hath done it : for if ye had never opened your mouthes such things had come to pass : & you shall see within a short time that god will deliver you into the hands of his people to be utterly destroyed , and all your prophesying and praying shall not deliver you in that day . then leave off sacrificing to your calf , for it is no more then if the egyptians should have sacrificed to their false gods , for giving them power to overcome the israelites , and keep them in bondage : but god had shewed to abraham long before , that his seed should serve the egyptians , gen. 15. 13. 14. and when the time of the israels deliyerance came , then neither , the egyptians nor all their gods could keep them one day longer , exodus 12. 40. 41. so likewise the babilonians might have gloried ( as you do ) and attributed their success to their own parts , or to the power of their gods : when they had overcome israel : but they were more modest then so ; and knew very well that they could not detain them any longer , then god had decreed : whereby you see that they in the very nick of gods time set down by the prophet jeremiah , 2 chron. 36. 21 , 22 , 23 , ezra 1. did send them home and restore all which was theirs to them aagain . here i have taken an occasion by the way to speak a word also to mr. feake , mr. simpson , and others of their party meeting in black-friers , not doubting but when god shall arrest them saying , 1 kings 21. 19. hast thou kild and taken possession in that place where king charls and his people lost their bloud , in that very place shall thy bloud be spilt , even thine : and set their bloudy deeds to cry unto their consciences , saying we are thine , & we will not leave thee untill thy judgment come : then their courrage will be abated , and they shall know that they are not for the interest of jesus christ , as they falsly affirm . but are for the interest of the devil , who was 2 murtherer from the beginning , john 8. 44. 1 john 3. 8. and when nathans ridle is opened unto others , saying : thou art the man , 2 sam. 12. 7. 14. for thou hast given great occasion to the papist to blaspheme . saying , these are the works of such as would be altogether ruled by the bible : they will for swear themselves , and murder their king , and kill , rob , and steal , by authority ; when like davids psalm , 51. 3. their sin as a bloudy sheet is set before them , it will make them roar like david , saying , i acknowledge mine iniquity and my sin is ever before me , against thee ; thee , onely have i sinned by causing the enemies to blaspheme thy word , the holy bible . oh now , i will repent and endeavour to restore the kings family and other families ; which most unfaithfully and unjustly : we have spoiled , and i will pay my vows and stop the mouths of the blasphemers of thy word thereby , so far as i am able , help me lord , that i may prevail and appease thy hot indignation against me : and i could wish that those of feake and simpsons party would repent and be of the same resolution : but i know of a certain there is a party in this land , that shall fall by their willfull impenitency . now i draw to a conclusion , desiring all in generall to observe diligently the rest of the matter following in this little book , and if any do desire to know further of me , let them get the other books here mentioned : for my part , if it be the will of god , i am willing to be offered for the defence of the faith of gods elect . titus 1 , 1. but i cannot desire that god should not take me away in the midst of my days psalm 102. 24. because i am already past it , nor say as jacob said to pharaoh , that i have not attaind to the years of the life of my father gen. 47. 9. for i have out-lived my father and elder brother in years ; who died both a natural death ; therefore the remnant of days that now i have to live , i count to be extraordinarily given me of god : even to glorifie him wholly withall ; and if it please him that i die a martyr and that in my death i glorifie god , i hope he will give me strength to triumph that way ; but wo to such a party as takes my life violently from me , for declaring to them the truth in love , committed to my charge . truly i have no cause to doubt these people ; for though they have not yielded to the truth : yet they have been perswaded that my declaration was so much in the way of gods spirit , that they did not molest me at all when i delivered my petition to the counsel of the army , may 26. 1653. and spoke in the defence of king charls , at that time when i disputed it before them all , four hours together . i spake there more fully for ( him ) then ever i did by writing ; so that i may say this word of the prophet to god , was verified on me , isai 26. 3 , 4. thou wilt keep him in perfect peace , whose heart is stayed on thee , because he trusteth in thee , i may say experimentally that this is true , even that i had such a peace of god , as passeth all understanding , phil. 4. 7. that is peace and liberty to the soul and body . therefore , i will trust in the lord , for in the lord jehovah is everlasting strength isai 26. 4. and now i am as the paul of this time : he was a mechanick , a tent maker , acts 18. 3. i am a taylor , i plant and shew these things , apollo , that is the eloquent ministers of christ are to water them , but god giveth the increase acts 18. 24 , 25 , 26 , 27 , 28 , 1 corin. 3. 6. i recommend all to god and his ministers , and i remain your faithfull servant in christ jesus . arise evans from long-ally in black-friers sep. the 13. 1653. errata . page 6. line 21. for , it signifies or firmness thereof , the certainty , read , it signifies the certainty or firmness thereof , the bloudy vision of john farly interpreted , with another vision signifying peace and happiness , &c. before i come to shew you the visions , it will be needfull to let you understand a little of the life and quality of this mr. farly , according as i have heard it , both from himself and others that knew him very well , who acknowledged him to have been a gentleman of good estate , living near wallington in shropshire , and always was counted a very honest man , and of a milde disposition : also in these troublesome times he payed all taxes freely to both sides , king and parliament , and yet was very much plundered and wronged by both , untill at last they brought him so low that he was forced to moregage his own lands , and afterwards to fearm another gentlemans estate in wales : but having many crosses there likewise , he was forced to leave that place also , not being able to manage it for want of stock . at this time he had a wife and eight children to maintain , and very little money remaining , so that he knew not what course to take for a lively hood : but calling to minde that a gentleman and a dear friend of his was in the lord generals life-guard , and hoping by his means to get some place under the parliament , whereby to maintain his charge . in the year 1652. he came to london with all his family , and took a house at the upper end of drury-lane , where he lived very poorly , and could neither meet with his friend nor get any imployment , but was in great distress for want of means to maintain his charge , and to pay every one his own . and on the 21 of january 1652. in the morning he being in his bed , was very much troubled in his minde at his crosses , but yet meditating and in his thoughts trusting in the lord for supplie , he fell into a trance and saw the following visions , and when he came to himself again , being unaccustomed with such things , he was much troubled at it , and arising in haste , told his wife thereof : and immediately went forth to several of his friends , ministers , and others , and related what he had seen to them , desiring them to give him their judgement there upon , for he was afraid that his visions did onely predict some misfortune to himself , and when some of them told him , they could not give him the interpretation ; or at least would not : but that these were matters of higher concernment : he was the more afraid to conceal the same , so that then they became a burthen unto him . at last he came to another friends house , and told these things also there , and as they were wondring at the strangeness of those visions , and could make no construction thereof : nor what they did signifie , one being there present that hath a book of mine , called [ a voyce from heaven to the common-wealth of england , and lent it to him : and likewise derected him to me , saying it was very likely that i could give him the right interpretation of those things , and after he had read some part thereof he came to my house , and being in a kinde of extasie , sate down and showed me the book , and declared the cause of his coming , and how he had been all that moruing in several places to have his visions interpreted , but found none that could interprete the same . but now was by a devine providence & my book directed to me , he being very confident that it was given for me to interpret it . then i considering with my self that in regard of the multitude of people daily inquiring of me concerning what hopes i saw of their redemption from these troublesom times , i having for a whole fortnight before constantly prayed to god to send me some extraordinary knowledge , now to satisfie and comfort the people , and found by the strangeness of this mans coming , before he related his visions , that he was sent of god unto me therewith , as answers to my prayers , i desired him to declare them unto me , promising him through gods assistance to shew the interpretation thereof , and there upon he repeated them to be in this manner . 1. i saw in a vision revealed unto me as i was standing upon stone-steps , at a place in london , there came a man riding before me , and made a stand against me , and th n i saw a coatch coming between the man and me passing by , and in the coatch was a woman cloathed in scarlet , and one who stood by me , said : behold this woman , how do you like of her ? and i answered , i liked none , but mine own , and then the man who was on the horse back , said unto me , then it seemeth you like none , but one of your own breaking , then there came six youths , who were in blue coats and blue caps , ( like to the hospital youths , ) and stood between the man on horse back and me , & said , behold , take notice of the moon , and thereupon i looked up and saw a sign post , with the sign of the moon hanging as a sign under it , which i beholding presently there appeared a spot of bloud upon the picture of the moon , which spot spread it self over all the moon , and the bloud sparkled up upon the skey and overspread the same . then suddenly falling down upon my knees , and lifting up my hands to heaven , i called upon the lord to be my guider and defender , and immediatly upon that there appeared by the picture of the moon a man sitting , having a candle lighted in his hand , then came another man with a candle unlighted in his hand , and he lighted his candle at the other candle , that the other man had in his hand , and departed : and then the man who sat by the moon spake and said , i thank you all for beholding the same . then there came a chariot with milk white horses like as if it had come out of a court by the place where i stood , and as they aproached near me , i thought them to be of fire , so sparkling that the heat thereof came mightily unto me , whereby i was forced to shrink back from the extreamitie thereof , and returning two or three steps back , i beheld the horses and chariot coming up the steps after me , thus going back , and seeking for some place to shelter my self from the heat thereof : but finde in the street as i went , neither door nor shop window open , i could have no place of safeguard . and seeing before me another chariot with horses aproaching toward me , i was greatly troubled in minde , and then beholding upon my right hand a street turning another way in which i thought to be free , entered the same : and having gone but a little way therein , it was beset in like manner . and there came foremost a man having a long light like unto a tortch in his haud , which when i saw , i thought it was domes day , and fell to the ground as a dead man , and could not move hand nor foot , yet had my remembrance perfect , and when he came unto me , he said , who is here : but i said nothing unto him , and then he strode one foot over me , and lift me up from the earth , and held me in his arms and blue into mine ears three or four times , then said he there was no means to help me , but to be washed with the bloud of jesus christ , so soon as he had spoken i perceived my self to be naked , and then he washed and bathed my bodie all in bloud ; which being done he departed and went foreward , ana i thought he drew me after him . then presently i was brought like as if i had been in some great church , wherein was much timber work , and there i saw men washing , and besmearing all the posts and timber with bloud , and then i seemed as if i were to depart out of the same place , but coming to the door of it , i heard as it were a rushing of a mightie winde , with a noise of chariots and horses , with beholding of sumptuous buildings and multitudes of men , and being astonished therewith , i returned into the church again , and then by that time i seemed to have a great bundel of bladders about me which vanished all , but three , whereof one was very little , and the rest were very great , especially one of them , and these two seemed like two earthen pots , which wearied me to bear . and as i went forward in a bake-way flying from the church , i heard a voice , saying , go apace : and when i came to the end , at a place where i could go no further ; i thought these pots did diminish mightily , and there came a voice unto me , saying , there will not be left the worth of a half peny remaining of all this fight , so i awaked . and i being in fear and amazement at this bloudy vision , within a quarter of an hour after fell into a trance again and saw another vision , which is as followeth : i beheld , and lo , i was in a field ( as i thought ) newly sown with wheat , and as i beheld , i saw upon the land sowed , a company of doves being milk white , and all of them stood in a round ring , or ci●kle , and in the midst was onely one alone by himself which surpassed all the rest in brightness , shining like the sun-beams in its brightness , so did this dove appear in brightness and glorie , and i awaked again . these were the visions which he related unto me , and now i shall give you the interpretation thereof , as i gave it to him then . the interpretation of the first vision . whereas you saw your self standing upon stone steps in london , it signifies , or firmnes thereof , the certainty , and that by degrees , your vision will be fulfilled here in england , jer. 21. 6 , 9. and whereas you saw a man on horse back coming speedily to the place where you stood , it doth signifie that they will speedily come to pass , ezek. 12. 22 , 23 , 24 , 25. habak. 1. 8. also the vision being revealed to you in the morning , signifies the day of its fulling is near at hand , rom. 13. 12. and whereas you saw a coatch with a woman in it , all cloathed in scarlet passing by , that signifies this bloudy parliament and state , which will suddenly vanish away and be consumed , rev. 17. 3 , 4 , 16. 2 thess. 2. 8. and whereas you saw six youths all in blue , they signifie charls his wayne , and their voice which said , behold , take notice of the moon , signifies the comet , or blazing star , that appeared in december 16●2 . near the 7 stars , which star , or comet doth presage the dissolution of this present power speedily also , judg. 5. 19 , 20. job 38. 7. 31 , 32 , 33. amos 5. 8. and whereas you saw a sign post with the sign of the moon to it , and of the sport of bloud that appeared upon it , and overspread both it and the skey , by the sign of the moon is signified , that when this parliament is destroyed , they will make an image , or a representation of the same parliament , and in that , divisions will break out into bloud , which will overspread the kingdom more then ever it did , joel . 2. 31 , 32. rev. 13. 14 , 15. psal. 55. 9. and whereas you saw a man sitting by the picture of the moon with a light like a candle in his hand , and another man coming to him with a candle unlighted , and lightning it at the other mans candle , and so depart , and then the man sitting by the picture of the moon , his giving thanks to the spectators : is signified that a great commander at this time of division shall be hard put to it , and be forced to issue forth a commission to one that shall help him , and he will be very gratefull unto such as shall discover the treachery and plots that are intended against him , psalm 132. 17. isa. 24. 13. and whereas you saw a chariot with milk white horses coming out of a court hard by you , and the chariot all of fire , so that you fled before it , and could have no place of safeguard , and that another chariot came against it : that signifies that the king and court interest now begins to be violent and hot on foot again , prevailing , notwithstanding , there is another chariot , or power coming against it , which will meet in london streets , so hot that all will in that day be forced to shut up their shop-windows and doors for fear , so that he which is without doors shall not finde a place wherein to hide his head , isa. 21. 6 , 7 , 8 , 9. amos 9. 11 , 12 , 13. isa. 24. 10. and whereas you saw a street on your right hand in the which you thought to escape , but found it beset with a multitude of men , and that he which came foremost had a tortch lighted in his hand , before whom you fell as a dead man , yet your remembrance was perfect , and he having compassion on you , calls to you , takes you up , blows in your cars , to see if that would revive you : but seeing it would not do , doth pronounce that you must be washed in bloud , and after you are washed , you are revived and follow him : the foremost man signifies the king , who shall enter his kingdom at this time , and in compassion lovingly shall send forth his declaration and proclamation to his people : but they will not come in to him , nor stir no more then you did when the man call'd to you , took you up , and blue in your ears , then seeing that he must do it , the king will resolve to proceed with fire and sword to wash the kingdom with bloud , then the kingdom will come in to him , and he will prevail , judges 7. 16 , 19. thus by compulsion he must draw his people after him , song . 1. 4. and whereas you saw that you came into a great church where men washed all the posts with bloud : it signifies that god will now avenge himself on such as have destroyed , defiled , and robbed his sanctuaries , i mean cathetheral churches , and other churches , and things dedicated to gods service : insomuch that god will for that cause require the bloud of those , who are guilty of these crimes , to satisfie his hot indignation , and to cleanse his sanctuaries with bloud , for if the lord jesus was so sore offended with those that sold doves for the sacrifice in the temple at jerusalem , and so zealous for it that he would not suffer any to carry a vessel through it , how much more is he offended with those that so highly abused , robed , and destroyed the christian temples builded for him to be worshipped in , mark . 11. 16 , 1● . joh. 2. 14 , 15 , 16. jer. 50. 28. jer. 51. 11 , 51 , 52. malach. 3. 9. rom. 2. 22. and whereas you saw your self departing out of the church , and as you were at the door heard the rushing of a mightie winde , with noise of chariots clattering together with beholding of men armed in multitudes , and sumptuous spacious buildings : it signifies that in the citie of london there shall be great busling , troubles , and most terrible fightings in all parts thereof at this time , jer. 23. 17 , 18 , 19 , 20. and whereas you saw that as you returned again , and found another way to go out of the church , you were burthened with a bundel of blown bladders , which vanished from you as you went , saving onely three remained : by which is signified that the parliament men , whose winde have voted these mischiefs which are come upon this kingdom , and the vain professors who have executed their votes , and never had any thing of truth in them , but rather delighted themselves with their vain , wicked , windy , and fruitless notions , now all such will be troubled and get together , being assured that they shall now be called to an account for their works , yet thinking to do some feats by raising armies to preserve themselves , but they shall be cut off in the bud one after another , as they are about it , except three that will escape , 1 cor. 4. 19 , 20. hos. 12. 1. tit. 1. 16. james 2. 20. matth. 12. 35 , 36 , 37. and whereas you saw three bladders remaining and that one of them was a very little one , and the other t●o verie great ones , but especially one surpassing in greatness , and that these became too earthen pots , which by degrees diminished as you went foreward , then the voice that said to you , go apace , and after your coming to a place where there was a stop , that you could go no further : it signifies that three parliament men , one that hath been the greatest actor in these times ▪ the other hath acted much , but the third very little . these three will get two flying armies , and being persued will diminish untill at last they get into some strong hold , from whence happily they may make their peace , judges 20. 45. and whereas last of all , you heard a voice , saying , that there will not be left the worth of a half pennie of all this sight : it signifies that of all the riches and glorie that the parliament and their party seem to have got , there shall not be left unto them the worth of a half penny , jer. 15. 13. isa. 61. 6. isa. 21. 16. this is the interpretation of your first vision , which indeed is a terrible one , and i could wish withall my heart , that if it be possible it come not to pass : but rather that god would be pleased to pardon the sins of this land , and to give them grace to receive the king in peace , and if it be his blessed will , that the parliament and state would not bring utter ruine upon themselves , and upon this distracted nation . now after i had interpreted this bloudy vision , he was very well satisfied in his spirit , and desired me to interpret the other vision , which he had within a quarter of an hour after the former , but he said it never troubled him as the other did , and i said it shall be also done ; for it may be there is more of comfort in that , then there is of sorrow in this . the interpretation of the second vision . then said i , whereas you saw your self in a field newly sown with wheat : that signifies that now there shall be a new kingdom established again here in brittain , more glorious then ever was upon earth , jer. 33. 14 , 15. isa. 44. 2 , 3 , 4. psal. 126. 6. matth. 3. 12. and whereas you saw a companie of milk white doves upon that field , all in a round ring , or circle : the ring , or circle signifies the endless , everlasting , and everstanding court that shall be raised and established here again . and the companie of milk white doves signifies the spotless nobles that have continued faithfull all this time . therefore , both they and their seed shall triumph gloriously in the court for ever , isa. 66. 22. psal. 84. 2 , 10. psal. 65. 4. song . 2. 14. and whereas you saw one dove alone in the middle of the ring , or circle , which did shine like the sun in brightness , by that dove is signified the king , who in due time will shine like the sun over all the earth , to answer the expectation of all nations , and fulfill the promise of our lord jesus , so that jews and turks shall then acknowledge jesus christ to be the onely saviour of souls , psal. 68. 13. psal. 24. ● , 8 , 9 , 10. and after i had interpreted his visions , he called for pen and ink and wrote them , and left them to my disposing : but i desired him to get them fairely written , and that i would get the interpretations of them also fairely written , and that he should carry them to the lord general cromwell , and a petition with them ; to shew his case and condition , telling him that the general was a good man , and would perhaps do something for him : and then he was inclinable to take my counsel , but two dayes after , he came again to see me , and brought his wife with him , i propounded the same motion to him again , saying , that it was best for him to go with his visions to the lord general . and he answered me , saying , that one mr wilde , ( as he heard , ) was then , and had been a long time prisoner in newgate , for declaring a vision that he had seen , and that if his excellencie should send him to prison upon it , both he , his wife , and children might come to starve by that means : but said he , i refer it to god and your disgression to publish it in due time , according as god shall direct you . then i considered how i had prayed , and that god sent the visions to him as a conduit to convey them to me , and to answer my prayers , and as a talent for me to give an account off : therefore i moved him no more to that purpose : and the man presently after , being much troubled in minde , at his wants and crosses in the world , went to virginia with some friends of his to trie his fortune there : now the reasons , why i look upon these visions as an immediat warning from god to this nation , are these five following . 1. because he was not factious on any side , or a seeker after new opinions but was well grounded in the true christian faith of the church of england , believing the truth of it , and without dispute resting constantly in the same faith that he was taught in at first , and hence i do gather , that he was beloved of god , who shewed him those visions . 2. because i saw that he had not a spirit of pride , or revenge in him , for although he lost all he had in these times for no cause , but onely that he was peaceable : yet did i never hear him speak a word against the parliament , or any other that had wronged him , but contrarily sought for a place under any of them , to get anywhere a poor honest living , patiently waiting on god without any pride , or thoughts of revenge . 3. because that after he had seen the visions , though he said to me that he was never so troubled before , yet now had he no rest in his spirit , untill he got a satisfactory interpretation to them from me , and then had perfect rest and peace in minde concerning the visions . 4. because i saw it was the fruit of my prayers to god , who since he called me to this his peculiar service , never denied me any thing that was needfull for me to know , and whereby to warn this nation : therefore whatsoever others think of these visions , i shall look upon them as certain truths consonant to the scriptures , which suddenly will come to pass . 5. because that from the time i had these visions thus left with me unto this present , it hath been a great burthen to my spirit , so that i finde it impossible for me to keep them in silence , and have rest : and although i had rather be a jonah then a jeremy , in pronouncing of judgement , and that england might become a ninive , and not a jewry in matter of repentance , jonah . 3. 4 , 10. jer. 25. 8. jer. 39. yet gods decree must stand , isa. 46. 9 , 10 , 11 , 12 , 13. and the stout harted shall bow down to it , ye stand upon your sword , saith god : and i will call for a sword against it ; throughout my mountains , saith the lord god , every mans sword shall be against his brother , ezek. 33. 16. ezek. 38. 21. amos 5. 6. that all flesh may know , that i the lord have drawn my sword , ezek. 21. 5. therefore be thou instructed , oh jerusalem , lest my soul depart from thee , lest i make thee desolate , a land not inhabited , jer. 6. 8. now i have given you an account of these visions , to the intent that god might be glorified , you profitted and my self eased of my burthen , i shall endeavour to inform you further of what i see and discern in scripture concerning this nation , but i shall direct my speech chiefly to those gentlemen of the representative now at west-minster , and then to the rest of this kingdom , beseeching all of them to consider what i have said in my former books , the one called [ a voice from heaven , ] and the other [ an eccho unto that voice , ] and take special notice of the dates of those books , and likewise how those sayings are come to pass ; since they were published , and lay them to heart seriously , and then consider , that if i keep a clear conscience i must declare the truth . admonitions to all the people of this kingdom , but chiefly to those that have the power in their hands . by arise evans . men and brethren i beseech you , let me freely speak unto you , in the language of the apostle , acts 2. 25. how be it , as his speech was distastefull then , so i doubt mine will be to many palets now , but i hope such as fear the lord ; will hear and be pricked in their hearts , acts 2. 37. truly , though i have received his spirit for my directions herein , 2. cor. 3. 17. eccles. 12. 10. yet if it were possible i would not displease you : i confess my matter , or message is contrary to most of your judgements : but for all that ; as i shall endeavour to deliver the same in as fair terms as i can : so i hope ye will accordingly take the same in good part , surely i look upon your declaration to be your real intention , and take it as a great mercy of god that ye are such men , as be able to hear reproof , prov. 13. 18. prov. 15. 5. 10. 31. and of such qualifications to fulfill such terrible places of scripture , whereas if it had been the lot of some proud , hot , intemporate men , who would not endure to be told of what they were by their station , they might have gone to hell without mollestation , or any to pity them . it is averred by some that a cockatrice seeing it self in a glass , and by beholding its own deformity immediately dieth , i do not wish you should do so : but i wish that when i shew you by the scripture what ye are now , that ye would become what you should be , to your eternal happiness : i know god can turn a saul to paul , acts 9. 4 , 5. and i hope no less of you , for god can turn the shadow of death into a morning , amos 5. 8. he can make darkness light , and crooked things straight , isai 42. 16. so that there shall be no shadow of death , nor darkness where the workers of iniquity may hide themselves , job 34. 22. all these things are possible with god for them that believeth , mark . 9. 23. matth ▪ 19. 26. indeed my main matter is both hard for me to utter , and for you to understand , rom. 16. 25. 26. john 6. 27. 1 timoth. 5. 17. heb. 5. 11. nahum . 1. 1 , 2. haba● . 1. 1 , 2. for i am under a burthen which presseth me sore , and have been twenty years under the same , and though many think it but an easie thing to declare the minde of god , and to open the mysteries of his word as they are fulfilled , yet i tell you it is so hard , and requireth so much courage , strength , and labour , that none knoweth it , but such as are exercised therein , jer. 9. 3. jer. 23. 16 , 17. but it is an easie thing to be a flattering false prophet , who swim always with the stream , crying peace where there is no peace , and the world follow such , jer. 6. 14. for we see the true prophets were generally men of sorrows , condemned , and persecuted by the world : because they did not flatter , nor spare men in authority but told them their sins , for which cause they were so rejected , that some of them wished to die , or that they had never been born to see the truth , and their love slighted and the people ruined , jer. 20. 18. jer. 22. 3. 4 , 5 , 6 , 7 , 8. 1 king. 19. 4. and men in authority never wanted false prophets to flatter , and destroy them by perswading them to go on and prosper , 1 kings 22. 12. until their sins were ripe , and no remedy left . therefore it is better for you to hear me now while the sun of prosperity shineth upon you , then to hear those thousands who tell you the world is yours , and cause you to bless your selves in the imaginations of your own hearts , deut. 29. 18 , 19 , 20. as if god were pleased with injustice , bloud ▪ shed , tebellion , robbery , opression , spiritual pride , drunkenness , and a many other abominable inormities which the late parliament countenanced among us , for i am assured , that what i do now tell you is true , and will as certainly come to pass as those truths have done , which i foretold to those that were in authority before you . it is certain that you do by your declaration require a worship , and acknowledgement of your power , as if you were a parliament : why should i wrong and flatter you , by giving you a false title , ye cannot be ignorant that according to the laws of england , ye are not a parliament : and i wonder much that ye did take that name upon you , ye being so unlike to it , for ye know a parliament consists of lords spiritual , and temporal , and commons called in by the kings writ , and chosen by the people , but the generality of them , as one said to me , do not look upon you as a parliament , though many be forced to lie against their consciences by calling you so : is it not therefore best that i tell you the truth , which is that the people do not own you as a parliament , which i fear ye will finde when they see a fit opportunity , which they wait for , to rise up against you , whereof if i should not warn you , and tell you the truth , which is so clearly revealed unto me , i should be a murtherer , and bring your bloud upon mine own head , ezek. 3. 4 , 5 , 6 , 7 , 8 , 9 , 17 , 18 , 19. then how can i rest , or hold my tongue , seeing no murderer hath eternal life abiding in him ? 1 joh. 3. 15. and sure it is , that there is a heavy judgement to come upon you , unless by repentance and amendment ye speedily prevent it . and now me thinks i hear some of them in power say , what shall we do to prevent this judgement ? i answer , give that unto god which is his due , and unto caesar what is due unto him , and unto all people thier just rights and liberties . 1. do right unto god , and that is , restore to god all those things which were taken from the church by the late parliament , or any other in tithes and offerings , malach. 3. 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. ye know well enough what the tithes are , and for the offerings , first , they are the praises of god , which were sung and said dayly in our churches , both cathedrals and others throughout the kingdom , which singing and praising of god with instruments of musick in scripture is called the daily sacrifice , daniel 8. 11 , 12 , 13. daniel 12. 11. psalm 150. psalm 50. 14 , 15. rev. 5. 8 , 9. rev. 14. 2 , 3. all which praises being his due , ye ought to restore unto him again , and for other offerings belonging to god , they are all those things which have been given by our fore-fathers for pious uses , whether to the church to maintain ministers in in several places , or to the maintainance of poor orfants and aged people , or any other ways left to be disposed : all which ye are to restore and dispose off , according to the minde of those good people that gave them ; for those things were sacr●ficed unto god , who taketh care for his ministers and for the poor , and acknowledgeth that what was given to them , matt. 25. 40. was given to him , and what was taken from them is a robbing of him , and also declareth that such as rob him in those things are accursed , malach. 3. 8 , 9. but ye will say , those that gave these things were idolatrously devoted , i answer : thou that abhorrest idols , doest thou commit sacriledge ? rom. 2. 22. our church in the days of king henry 8. king edward 6. and queen elizabeth took sufficient care for that matter : therefore take heed , least ye by running away from idolatry split your selves upon sacriledge , and robbing of god , but rather do right to god in restoring these things , that ye may be blessed . the next thing is , that ye do right unto all men from the highest to the lowest , and that you restore to every one what is his birth-right and due by the laws of the land , according to the intention of our worthy predecessours that made them : and that ye neither alter nor destroy those laws , they being experimentally found to be the best in all the world for the government of a people , according to the word of god . insomuch that before this time brittain might have been called the glorie of the whole earth , for righteousness towards god and man , if they had not come short in the execution of the laws , according to the true meaning thereof , for the laws are good , though the administratours thereof being corrupted , have through bribery many times wrested them , and thereby wronged the subjects , and it is a notable character of the beast , or anti-christ , that he shall think to change times and laws , daniel 7. 25. therefore it were good that ye would leave off your destroying of our laws , and changing of times . 3. the third thing is ; that ye restore the government of the church , and preserve the laws and ordinances thereof as well as of the state , according as they were established in the beginning of these troubles : and that for the better purging and taking away of all abuses and errours crept in since that time , ye advise with such conscientious learned , sober , and honest bishops , and other orthodox clergie and lawyers as be most able to direct you as from the mouth of god : but beware of the leaven of the pharisees , i mean the presbyterian , or puritanical faction , who have brought all this misery upon themselves and us : for though they be now so sensible of their errours , that many of their ministers and ring-leaders do begin to creep toward the bishops good old way : yet it will not be wisdom to trust them : least their old leprosie break out again . and now in the name of god almighty , i testifie and affirm unto you , that this is the very minde of god and of the most conscientious , and judicious men in the kingdom , which here i present unto you to be done for the good and happiness of the nation . therefore , ( as i said , ) whilst ye stand in the station wherein ye are now , i dare not ( for my part ) lie so grosly agrinst the truth & mine own conscience , as to call you a parliament , for i have proved by the scripture in my book called [ a voice from heaven , ] written in the year 1651. that the late parliament which was rightly called together at first , by doing those unreasonable actions which the beast spoken off , rev. 13. was to do ; according to the scripture , became that beast : now the beast being wounded by a sword and dissolved , yet liveth in its acts , that ye are the representative , or image of the same beast , rev. 13. 11 , 12 , 13 , 14 , 15. and what penalty is appointed for any that giveth any title of honour , worship , or reverence to the beast , or to his image is evident , rev. 14. 9. 10. and truely , let me tell you mine own infirmities also , that it is no small grief unto me , that i am confined upon pain of eternal damnation , not to give you the titel and reverence that ye expect from these three kingdoms , for i am confident that some of your intentions and meanings are good , though your errours and want of true understanding be very evil : so that it is harder for to bring you , or such as profess so much knowledge to a right understanding , then it is to bring them that never made any profession of religion at all , to acknowledge the truth : for as the lord christ found more true understanding and faith in heathens and publicans , then in the self-conceited pharisical jews , matth. 21. 31 , 32. so now those that seems to have nothing of value in them by the judgement of your precisians , i finde to be most capable to understand and to believe the saving truth that i now declare ; for the open prophane through infirmities and weakness of the flesh , being right & firm in the true principles of faith , are better then those who profess outward holiness with errours in judgement & faith : yea , and are more humble and consequently more capable to receive the truth , luke 18. 10 , 11 , 12 , 13 , 14. but i hope better things of you , though i thus speak . that notwithstanding the great difference between king charls and you , ye shall finde him to be a child of god , and appointed to be the most eminent servant of jesus christ in all the world , and that ye will be yet his most glorious subjects , to vindicat him from all the aspersions laid upon him , and to wound the head of his enemies : and yet , truly gentlemen , if i should believe reports , there is small cause for me to stand so much for him : for i heard it of a certain , that some eminent pretended friends of his , ( who thinks to bear a great sway in this kingdom ; ) have positively said : that when he cometh to his throne , he must of necessity put me to death : because ( say they ) i laid too much honour upon his father , and did blaspheme therein , but i believe they are not able to prove their assertion from scripture against me , though they take up the teners of the pharisee : for a man may blaspheme god & the king , but to joyn god and the king together in one , is no blasphemy by scripture rule : but howsoever , i shall both do him right , & not be danted at their ignorant threats : for i believe the king shall have such wisdom to rule , that all things will not be done as such ignorants would , for though they think the revolutions of these times to be nothing , but accidental changes , yet wiser men who shall then bear rule with the king , when he cometh to his throne , will finde and believe that these revolutions and changes came to pass , even to fulfill the words and promises of god , which are laid down in scripture , as they are and have been opened and declared by me these twenty years in some measure by gods assistance and appointment . and whereas many say , the kings bloud lies upon this man and that man , and that the king cannot pardon such , and such a man ; and that he can never be reconciled to such a party , or parties . i am sure , you that so think , or affirm , are as much concerned in the late kings death , as any of them you speak off , and ye do this king more injury then any man doth , by perswading the king and people , that what ye report in this matter is true , so that you most unadvisedly set one against another : and therefore the hearts of them that are in power are so hardned against the king , that though they were willing to restore him to his right , yet will they not do it , least thereby they should fall into such bloud-thirsty mens hands , as they fear you ( by your own words ) to be : and i am perswaded ( as my reason tells me : ) that your threatning of the late parliament and souldiery , was the main cause , why they put the late king to death ; for what is it that men will not do to save their own lives and estates ? therefore they strike when you do but threaten . but if you would enquire by humane sense and reason , from whence these miseries came , ye will finde that they did spring from the covetousness of some clergy man , 1 tim. 6. 9. 10. 1 tim. 3. 2. 3. for ye will finde a covetous man come to the ministry , and he must have two or three church-livings whatsoever they cost him , and he will get some poor curates for a small matter to serve for him , who although they be learned , yet they shall never be able to get so much under him as will buy them books , or hardly bread , so that they being starved , are not able to feed the people with knowledge : whereupon they hire themselves a lectorer , and these hirelings being wolves , put on sheeps cloathing , matth. 7. 15. 20 , 21 , 22 , 23. and to fill their bags they will flatter the people , and preach them all to be saints forsooth that follows them : so they become puritanes , and say to the other , stand apart and come not near me , for i am holier then thou , isai 65. 5. 6. and while the one part of the parrish are drunk at the ale-house , and on the sundays run into all manner of incivilities , for want of sober godly preaching , isai 5. 11 , 12 , 13. the other part with immoderate teachings do run in spiritual whoredom and drunkenness , isai 29. 9. and this hireling becomes famous for finding that pleasing to the people , and profital for his purpose , he will cast out words against the church-government and bishops , untill he be taken hold on , and questioned for it : then most men cry him up for a gallant man ; and rail upon the bishops , as upon persecuters of godly men : then many others of that coat seeing this hireling-judas , by this means to fill his bags so fast , do take up his doctrine , john 10. 12 , 13. and 12. 4 , 5 , 6. yea , the lawyer & physician finding this trade better then their own , do follow it also for lucres sake : hence the puritanical faction getting enterance by the covetousness , and negligence of the lasie prelates , now like a canker runs over and poysons the whole kingdom , 2 tim. 2. 16 , 17. and the roman catholick laughs at this sport , getteth a place to play his cards once more , and thinketh to get the game . but we have another way to cure all this busines , and that 's by calling a parliament : of which , if the priviledge had been maintained , we had been happy by this time : now when the parliament was called , the puritan and hireling ministers of london , &c. began to stir up the citie against the king , bishops & major part of the parliament , ( which properly was the parliament ) who for fear of the tumults durst not appear : thus judgement is turned away backward , and equity cannot enter , isai 59. 13 , 14 , 15. and he that is righteous maketh himself a prey , the truth hath no place , for lies and faseshood prevaileth : therefore i say that on the authours of those tumults , lies the kings bloud , and all the bloud that hath been spilt since ; notwithstanding the london ministers remonstrance at the kings death , who like pylat seemed to wash their hands , as being innocent of his bloud : but woe unto them , for they have gone in the way of cain , and run greedily after the errour of balaam for reward , and they shall perish in the gain-saying of core , jude 11. for they maliciously preached up the people into disorder , hoping thereby to raise themselves in the casting down of the bishops , every one seeking his own advantage , but the wheel turns round , & such as were not thought on then , now rules the roast ; so that they could not so fully compass nor enjoy the ends they aimed at . how thirsty were the presbyterian ministers for the innocent bishop of canterburie , and other mens bloud , saying , the cause of their god would never prosper untill such were put to death , taxing the bishop with popery , &c. whereas indeed , the pope had not such an adversary on earth as the bishop was , who if he had lived would have drawn all obedience from him in a short time : for the pope feareth no protestant so much , as that man who cometh nearest unto him in order and decency , yet keeps his principles in faith and doctrine : and for those who are now in power , they are not so much concerned in the kings bloud , as the generality of the people do imagine : the lord general cromwell himself could not either do much for him nor against him at that time , but as the stream of the parliament , army and people went then , so must he go , or else be disabled , ruinated , and dealt with as a malignant . but many of them who are most guilty , ( to clear themselves ) would fain lay all upon the lord general , saying , that he was the busiest in bringing the king to his end ; suppose he was , divine providence so ordered the matter , that it was his place , for he was a servant in it to the parliament , to the lord general fairfax , to the army , and to the people : and if he had refused , there were many that would have been glad of his place to have done i● so that his deligence & faithfulness appeared in this , as in whatsoever service else he is intrusted with , although in many things he goeth on as he did in this with simplicity , not knowing the consequence , but hoping by the providence of god that all will be brought about to a good issue . others there be , that say he promised with several solemne oaths to the king when he was in the army , that he would do his best endeavour to save him , and restore him to his throne : truely whether it was so , or no , i know not , god and himself knows best : but of this i am sure , that if he had gone about to do it then ; he could not have done it : but would have disabled himself of power to do what he may be forced to do to that purpose now , for i am perswaded so well of the lord general , and of many belonging to him , that they have a desire to deal faithfully , and truely toward god and man : and i doubt not but they shall finde an opportunity to perform their desires . and although mr. feack do affirm before his congregation ; that the general and parliament ( as he calls it ) are yet in babylon : but he shall finde to his sorrow , that they will inshort time obey the truth , and come out of babylon . therefore , all ye of the kings party , give up your selves to god in prayer , and serving of him , with a holy and sober life , not giving your selves to rayoting , drinking , swearing , nor working of plots : for the children of this world are wiser in their generation then the chilnren of god , luke 18. 8. and god would not have you to use any such wicked means , whereby to establish your selves , and get the glorie from him : but rather to stand still , wait , and behold the salvation of god , that ye may give him the glorie of your salvation : and as for you that are ministers , pray and preach with fervencie of spirit , and by the power of the same spirit laid down in the holy scriptures , glorifie god , strengthen the hearts of the people in the faith , and thereby overcome your adversaries , and glorie not so much as ye do in your vain phylosophy , coloss. 2. 8. which by a faithfull soul is of no more esteem , in regard of the word of god in scripture , then chaff is in comparifon of wheat , jerem. 23. 28. 2 tim. 3. 14 , 15 , 16 , 17. and i dare affirm that a sincere plain man with his meditating and studying the scriptures onely , and conversing with the like , shall attain to a more excellent power to maintain his doctrine , then many of you have , so that for all your learning , if ye be not so expert in the scripture as he is , he will overthrow you . therefore if ye expect the blessing of restoration , matth. 17. 11. mark . 9. 12. acts 3. 20. 21. leave your luke-warmness , and be more diligent in searching the scriptures , and in preaching them , lift up your voice like a trumpet , isai 58. 1. and 64. 1. to rouse the people out of their slumbering sins , to be fervent in prayer that the lord would rent the heavens , and come down to deliver his people from the hands of their oppressours , that we may praise him with songs of deliverance . what is the reason that the bride-groom doth not come ? matth. 25. 5 , 6 , 7 , 8 , 9 , 10. is it not because the bride doth not make her self ready to receive him ? what is the reason that some of you count me a blasphemer in what i say concerning king charl ? is it not your ignorance of the scriptures ? matth. 22. 29. what is the reason , that though ye have the truth on your side , yet ye are not able to incounter in dispute , either with the plain countrey-men , or mechanicks , or heriticks of these times ? is it not because of your ignorance of the scriptures , and luke-warmness ? for ye onely desire to know them but afar off . ah , this negligence will never make us happy : ye shame your selves ; that childe which neither by prosperity , nor adversity will be brought home to his father ; is a lost childe : consider what i say , and the lord give you understanding in all things , 2 tim. 2. 7. if ye be the servants of christ , your word should be a word of power , such as all your enemies could not be able to gain-say , nor resist , luke 21. 15. acts 6. 10. yea , one of you should chase a thousand , and too put ten thousand to flight , deut. 32. 30 , 31. if ye did but obey the voice of the lord . i must needs confess , i speak these things unto you with grief of heart , for seeing ye walking as men , who have not the spirit of courage , and boldness as the apostles had in adversitie , acts 4. 13 , 19. acts 5. 28 , 29 , 30 , 31. i doubt very much what will become of you , whether god will not cast you off , and put into the ministry men according to his own heart , that will serve him with more diligence and fervency , with greater boldness and courage , not fearing the faces of men , though persecutours : i do not thus speak to all the ministers , but to the proud , envious , ignorant , and negligent , that will neither do the work of god themselves , nor allow of such as do it : for many of this sort , i know there be● ; and some of them have come to cavell with me , and to despise me , because god hath made me more bold then they , in delaring the truth . but suppose now that a man should meet one of our great officers walking in the fields , having a new scarlet cloak , and enter into discourse with him , if the man in the midst of their discourse should snatch the cloak off his back and rent it into twelve pieces , and give him ten pieces of it again , saying , the lord will divide the army , and give you ten parts thereof & ye shall prevail , would not such kind of ministers as you , condemn this man , for his so bold an act ? yet he might be a prophet of god therein , & the thing come to pass as truly now , as it did when such a thing was done by the prophet ahijah , 1 kings 11. 28 , 29 , 30 , 31. but these men are miserable comforters . again , i finde a contrary spirit , not onely in the ministers , but in the generality of the kings party also ; some do suppose that it is impossible for the king to come in , because ( say they ) these men now in power are so strong and mighty , speaking as if they were the sons of anack , by their account , numb. 13. 27 , 28 , 29 , 30 , 31 , 32 , 33. others there be of calebs spirit , numb. 14. 24. who speak comfortable : words to the people , and declare the hopefull things which they conceive , surely god is well pleased with these , and they shall injoy their desires : but for the other let them , take heed , ( as the lord saith , numb. 14. 34. ) least they shall know my breach of promise . and if our adversaries had regard to the works of the lord against them , they might see what is become of the most eminent of them that rose against the king : how fell essex , brook , hampden , hotham and his son : how fell hurry poyer , waller , brown , massey , and love ; yea , fairfax and bradshow are falling , how did all the presbyterians sall out of the sadel , whereis the five treacherous members that withstood the late king at first : it is true , one yet remaineth to drink the dregs of his fellows cup : where is the great ministers that preached the people into tumults and rebellion ? do they not stink now in the nostrils of those whom they preach'd up ? how is their glorious parliament as it were sunk quick to hell ? how hath scotland and their great ones there , been punished for their rising against the king , as a just reward of their folly ? for of all men living they should never have done so , how did the immediate hand of god appear against marleborough , it being one of the first towns that arose in england , and made them a wooden god to mock the king ? how is coronet joyce that first laid hands on the king , as also john lilburn , and divers others rewarded for their services , all which fell , as commonly the enemies of israel fell by the hand of their own party , judges 7. 22. 2 chron. 20. 22 , 23. and as concerning the churches , how many men have been slain and hurt , whilest they were in obstructing the work about st. pauls church ? how were those men cast down ; mained , and spoyled , when they went about building a preaching place for the anabaptists in the stone chappel thereof ? what became of the lord brook that grand enemy of gods worship ? when he thought his armour inpenetrable , how was he smote in the head , from the cathedral church at lich-field , as goliath was by david , i sam. 17. 4 , 5 , 6 , 7 , 49. i have said little in comparison of what might be said in this matter , but if i should say all that can be said , yet they would not regard it , psal. 28. 5. for they are blinded with their prosperity in the war , though they may know by the things visible against them ; that one days loss now , will keep them under for ever , and that day is not far off , for it is with them as david saith , psal. 55. 19. because they have no changes ; therefore they fear not god : and as job saith , they prosper , and the rod of god is not upon them : therefore they say unto god depart from us , for we desire not the knowledge of thy waies , job 21. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. but ye that hope for deliverance , are to consider , that by your manifold afflictions ye are corrected to refine you , that ye may be made holy , 1 pet. 1. 15 , 16. and more innocent then doves , more wise then serpents , matth. 10. 16. more precious then the gold of ophir , isai 13. 12. malach. 3. 17. the end which god hath in afflicting you , is to bring you to such a condition : and then the assyrian ( the rod of his anger : ) who thinketh not to cut off a few nations , shall be burned ; isa. 10. 5 , 6 , 7 , 16 , 17 , 18 , 19. for the rod of the wicked shall not rest upon the lot of the righteous , psal. 125. 3. and the family of david ; that is , the kings friends , when they sin , god will correct them with the rod of men , 2 sam. 7. 14. 15. psal. 89. 32 , 33. for god makes his rod most usually of wicked men ; by which he corrects his children , therefore say not that there is no hopes , but rather comfort one another ; look upon portingals deliverance ! did not god reveal it afore-hand unto them , even by a poor cobler that could not write a word , but got little scool boys to write for him : who prophesied many remarkable things that came truely to pass , and among the rest he prophesied that in 1640. they should have a king in portugal again . although the king of spain for this cause sought by all means to prevent it ; yet when the time came : notwithstanding , the set year was far spent , they considering that none of the poor mans prophesies had ever yet failed , but that all had been truely fulfilled , they were thereby so much the more imboldned ; so that god stirred up the spirits of the nobles , and valiant men of portugal , and smote the souldiery with terrour , that ( as it were ) in a moment the king was set on his throne : and suddenly had all the strong holds throughout the land surrendred unto him , and there was not three men kill'd in the quarrel . then , why may not god do as much for england ? or why may not those ten valiant commanders that took the kingdom from the late king charls , and according as god had decreed , gave it for sometime to the late parliament , or as it is in scripture language , to the beast ? rev. 17. 12 , 13 , 17. and then afterward according as god did put in their hearts ; to destroy the very same parliament , & take the kingdom again from them : as you may see how it was done , rev. 17. from vers. 12. to the end of the chapter : i say , why may not god now also move the hearts of the said ten commanders to give the kingdom to him whose right it is , i mean the present king charls , ezek. 21. 27. we say , and it is a proverb among us , that if a man lie in a ditch , and cry god help me , and not use his own ability to get out ; he may lay there and perish : but if a man call to god for help , and withall do what he can to help himself ▪ surely god will help him , for if you understand your selves ; when you say god help us : it doth not argue that god shall do all and you nothing ; but it doth argue that god will help you in what you go about to do ; and that if you put too your strength , god will strengthen and prosper you therein , when your actions be right , good , and lawfull , and that especially in the fulfilling of his word . for there is nothing more easie then to fullfill a prophesie : because god is assistant to them , and active with them that do it : how was god with josuah to incourage him , 2 kings 9. josuah 1. how was god with jehu , with josiah , with nebuchadnezar , with cyrus : yea , good josiah must die for going out against pharaohn-echo king of egypt , who had a command from god to go against the king of assiria , 2 kings 23. 29. 2 chron. 35. 20 , 21 , 22 , 23. and what great rewards did god give them that fulfilled his word ? 2 kings 10. 30. isa. 45. from verse 1. to verse 15. 2 chron. 36. 22 , 23. 1 macchab. 2. 55. how prosperous were the late parliament against the late king ▪ why ? because it was prophesied he should fall ; how prosperous was the independents against the presbyterians ? why ? because it was prophesied that they should fall , how prosperous was the army against the late parliament , and how easily did they dissolve it ? why ? because it was prophesied they should fall , how easily did the portingals set up their king ? why ? because it was prophefied of before : then , why cannot they as easily set up the king ; as they did dissolve the parliament ? and why ? even because the word is gone forth for it , isa. 55. 10 , 11. for there is no word gone forth against them as yet , notwithstanding all the muttering of their false prophets against them . it is to be considered also what a heavy judgement befell those nobles of israel , who searched the land of canaan , that when they came back perswaded the people that there was no hopes of getting that land , and that it was but in vain to go up and fulfill the lords word by possessing it , genes . 15. 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. for all those nobles died immediately of the plague , before the lord , numb. 14. 36 , 37. and because the people gave ear to their perswasion , the lord would have destroyed them all , had not moses stood up and besought the lord for them , yet for all that , the lord would let none of that generation go up into the land of canaan save caleb and josuah , who were truely noble and valiant : yea , and though the people saw what sudden judgements befell those nobles that had perswaded them : repented and mourned for their sins of murmuring , and immediatly would needs have gone up and possessed the land : yet they found it was too late , for the lord was departed from them , and had changed the time , and given out a new decree : therefore those that went up presumptuously were smitten before their enemies , as you may see all this passage , numb. 13. and 6. 14. here was a heavy judgement upon israel , because they for their own good , would not believe nor fulfill the prophesies and promises of god : but it was well for the cananites , for thereby they injoyed the land fourty years longer . and for certain , there will be no peace to any in this land untill the king come : but fear upon the one and upon the other , and their hearts shall tremble for fear one another ; yea , men in arms shall have trembling hearts , and men in power shall have no rest : therefore i beseech you once more noble gentlemen , to call him home and set him up , ye have the power to do it , and thereby to save a great deal of christian bloud : and they in whose power it is to save mens lives , and will not do it , must expect the like ▪ dealing from the lord : i could wish that such as sit at the helm , would consider the times , things strangely work ; that what a man may do to day , he may want power to do tomorrow , and what two moneths time may bring to pass in such changing times as these , may possibly amaze the world to behold . surely there will some strange news be abroad before the 20. of january 1654. be past , prov. 25. 1 , 5 , 6. heb. 12. 16 , 17. prov. 15. 23. prov. 4. 18. psal. 58. 3 , 4 , 5. i pray god it may be for the best ▪ and that some great person may escape the hands of his enemies : it is true that fair opportunities misused , or neglected often bring too late repentance , and sometimes everlasting sorrow . and who knoweth the value of a seasonable well spent day ? i hope that i do not speak this in the ear of deaf adders : neither do i doubt but these things are already thought upon by some ; yet as we say , forewarning is half arming : therefore it is not hurtfull for any of whatsomever degree , to have their dangers foretold ; but if like cesar they will not believe , then may such as be esteemed wise in many other things , prove very unwise in the main thing as he did . a coveat for astrologers , but more especially to george wharton , esq ; and concerning some passages in his almanacks , for the year 1654. mr. wharton , i perceive that there are two almanacks come forth under your name for the year 1654. having two faces ; the one seems to be very much for the romish church , and the other as much against it , page 34. 35. you tell us that you believe the romish hierachy shall stand , and do blame those that speaks against it : and say , that we of brittain , or england at first received the christian faith from rome : also you blame such as apply the prophesies in sacred write to this mole-bill of england , ( as you call it , ) and to particular persons therein , who take upon them the name of protestants , and the rule and government , as if this ( say you ) were the place and they ( forsooth ) the persons onely aimed at by the prophets . sir , by this i finde you are more for rome than england , i wonder you know not better by histories , how that joseph of aremathea , ( who was the most honourable of christs disciples , matth. 28. 57. 58. mark . 15. 43. ) came hither and preached the gospel before there was a church of christ at rome ; and that he lieth buried at glassenbury : besides him , was not thomas the apostle sent hither about the same time , who preached christ to us , as our ancient chronicles declare ? and was not lucius king of brittain , ( who builded st. peters church in corn-hill london ) the first christian king in all the world ? and was not constantine king of great brittain the first christian emperour in all the world ? where is the like then unto this mole-hill of england , for had it not the preheminence , in regard of its first dominion above all the christian world ? it may be in those times of the ten persecutions , that some came from rome hither for shelter and did preach , but wee stood in no need of them : for we then had preachers enough besides them , onely in love , we received them , as christian brethren . and had nor constantine , by the providence of god gone over to rome , with an army of christian brittains , and conquered the tyrants there , and elsewhere , so far as the citie of constantinople , which was built for the honour of his name ; else the romish church would not have had such esteem as it had by his means : therefore it is evident that the romish church was then beholding to england , so that england may say to god and his church : i am like a green fir-tree from me is thy fruit found , hosea 14. 8. and god say of england ; vnto thee shall it come even the first dominion , the kingdom shall come to the daughter of jerusalem , micah . 4. 8. as if he should say to england : jerusalem hath brought thee forth , thou art her onely daughter and her heir : thou art that new jerusalem , rev. 21. 2. and hath god from this mole-hill of england in those times sent such glorious instruments to comfort all that trusted in christ , and to settle them in peace : and shall he not do the like now ? or doth not the forementioned things predict , that god hath a special regard to england , and snew that it is the glorious holy mountain between the seas ? and though anti-christ for the present , plant his tabernacles here , yet he shall vanish speedily , dan. 11. 45. and shortly after , from this land the glorious presence of god shall go forth into all the world , to settle them in everlasting peace and tranquility . but sir , you wheel about in the second part of your almanack 1654. as if you had met king henry the eights ghost in the way ; for it is reported that he at a certain time , when his parliament would not pass a bill which he would have done , to extirpat popery ; he came roughly among them into the parliament house with his short dagger ; saying , who is he that will not pass this bill , and so examined them one by one , till all said : i , to it , thus did he awe them with his terrible presence , and prevailed : then departing the house , said unto them , all good men , all good men : so it is like that you met with king henry the eights ghost , which made you to change your note , for in the last part of your almanack , pag , 75. you say in brief from this eclips , the pope and hierarchy of rome shall exceedingly suffer : it is evident from holy write that a time shall come , in which babylon must fall : and from the rules of astrology , it is very evident that that prophesie will be fulfilled , ere time put a period to this eclips , which will be before the expiration of the year 1656. howsoever , if this publick ruin should at this time escape them : i am very confident that italy and rome shall be in great distress , and often troubled with tumults and uproars . indeed , sir , i am glad of your conversion , if it be real , yet your sentence here is very sudden against the pope , and hierarchy of rome : and to account of it as babylon is very harsh , from you that was a little before so much for it . but this i tell you in love , that your words ought to be one and the same constantly , and desire you to take the advise of the wise man , eccl. 5. 9. 10. winnow not with every winde , and go not into every way , for so dothithe sinner that hath a double tongue , be stedfast in thy understanding and let thy word be the same . i remember a story of a man that dwelt in a little town , & he was counted weather wise and his common custom was , when he arose in the morning to go along the one side of the street , saying to the people as he went , to day will be a fair day , and when he came back again on the other side , to say , to day will be foul weather : whereupon they thought he had some skill , for he had always as many for him as was against him : so you astrologers now use many words , both for and against , so that something must needs be true that you say : but he that is moved and acteth by the spirit , or direction of astrologers , or goeth to them to have his nativity cast : and to know the event of his fortune , is a meer naturalist appointed unto wrath , 1 thes. 5. 9. it is usual for theeves to go to cunning men , or astrologers , who tell them that their fortune is to be hanged , therefore they take such evil courses as brings them to that end ▪ as i have heard many of the theeves ( when i was in prison ) say , they had been with the cunning man , who told them their end was to be hang'd , therefore they would steal and not work , yea , and others that go to them , though they be of great quality , and they tell them of great things that they shall do , yet commonly they tell them also of an unhappy end too . but when did any astrologer speak of a martyre● death ? for those that go to astrologers forsake the direction of gods spirit , and therefore god will forsake them : for god is said to forsake his people , because they had regard to such things , isai 2 : 6. and god sends spirituail babylon to her astrologers that predict for her , and promise her , that she shall not fall : to see if they can save her , who answer , that they must fall with her , as you may see at large by comparing isai 47. with revel. 18. and as i said before that jerusalem hath a daughter , called new jerusalem , rev. 21. 2. who hath onely the spirit of god ( in his ministers ) for her direction : babylon hath a daughter , isai 47. 1. called spiritual babylon and sodom , rev. 11. 8. who persecutes the ministers of god , and will not be directed by them : but by inehanters and astrologers , for all that are unlawfull preachers , and bring false doctrine are inchanters and witches , gal. 3. 10. and in the primitive times , those that went preaching without a lawfull call , and were neither sent from christ nor his apostles , were beaten by the devil . and as those that used curious arts and were converted , even astrologers and the like , knowing how inconsistent and disagreeable it was with the christian faith , they burned their books , that they might use such arts no more , acts 19. 13 , 14 , 15 , 16 17 , 18 , 19. so i say , it is hard to judge wheather those that take upon them to foretell things by the rules of astrologie : be christians or not , for they are condemned as men contrary to the spirit of god , both in the old and new testaments , and as you said in your first almanack , that it was a strange thing to see mr. george wharton come forth in an almanack , so i hope you will leave to study astrologie , and shew your self in some other way that may be more acceptable to god , and beneficial to his people , which for your souls health is the desire of your friend . arise evans . a refvtation of a pamphlet , lately published by one aspinvvall , entituled , a brief description of the fift monarchy . mr aspinwall , i shall not contradict you , in that there is a fift monarchy to be expected in this world ; and that it will shortly appear . but in what you say as concerning k. charls ; though i be the least of the flock , by the assistance of gods spirit , i hope to confute and drive you away , and make it appear , that you are a venemous asp , pulling your pine out of your wall , on which you hang all your glory , and that your asp-pinewall will down : for i am sure , that you are beside the mark concerning k. charls ; in that you condemn the just , and justifie the unjust ; and though you huddle up a great many texts to make your matter good , and to blind the reader ; yet it is clear , that you lay a wrong foundation , and err in applying of those texts to k. charls . for , if k. charls be one of those ten horns , or kings , as you affirm him to be the last of them ; then he cannot be the little horn , as you unjustly assert him to be ; seeing the texts alledged by you , dan. 7. 8. 24 ▪ prove that the little horn is not one of those ten ; for the little horn cometh up after the ten horns , and plucks up three of them by the roots . the words are plain in the vision it self , v. 8. i considered the horns , and behold there came up among them , another little horn ; before whom there were three of the first horns pluckt up by the roots . here it is evident , that the little horn is none of the ten ; which is yet more plain in the interpretation of v. 24. and the ten horns out of this kingdom , are ten kings that shall arise ; and another shal arise after them ; and he shall be divers from the first , and he shall subdue three kings . neither is the little horn called a king in all the scripture ; but , he shall be divers from the first , and he shall subdue three kings ; giving us to understand , that the little horn is an enemy to kings ; as a thing of a contrary being , or differing in nature . the little horn is also called a beast , v. 11. and as the fourth beast is divers from the other three , who were true to their heads ; both it , and the little horn , are alike adversaries to kingly power , as you see . the state of rome clipt and turn'd out the emperour from his superiority ; so in a more barbarous manner the state of england turn'd out , and put the late king to death . so it is evident , that this little horn is not a king , but a state , that completeth the wickedness of the state of rome , and fourth beast . good reader , take heed therefore of this aspinwall , and all such ; for this is not only a matter of life and death , but also of salvation and damnation of souls ; and know for a certain , that he either understandeth not , or wresteth the scriptures , as you see apparent by what hath been already spoken ; so that he is both deceived , and deceiveth others , making them serve his turn , in speaking for the present time , be it never so wicked . now m. aspinwall , i hope you see it is clear , that you have said a wrong foundation for your fabrick , or fist monarchy ; in applying those texts to k. charls ; which doth further appear dan. 7. 24. he shall subdue three kings ; and this [ he ] you say is k. charls . how did k. charls subdue three kings ? did he ever take any kingdoms from any ? it is true , by birth he was heir to three kingdoms , and did enjoy them , to the great happiness of his subjects ; until that unreasonable beast parliament , violently and unjustly did wear out his people , took his three kingdoms from him , and his life too . and did not that beast parliament , v. 25. change times , and laws ? and was not that beast parliament destroyed april 22. 1653. as ye have it v. 11 ? and though that beast parliament be destroyed in part ; that is , as they were a body consisting of so many men , yet the parliament men being in gods account , every one of them a beast by himself , and are called beasts , v. 12. who though their dominion be taken away from them at the time of their dissolution ; yet have they their lives prolonged for a season , and time fit to call them to a further account , and total destruction ; as ye have it v. 26. again , m. aspinwall , you may clearly see your error ; that k. charls was not the little horn , neither are the kings of europe those beasts who had their dominion taken away when k. charls died : for where is any of those seven kings whereof you speak , that have lost their dominion ? but it is evident to all ; that the parliament was that beast , or little horn ; and that the parliament men are those beasts ; who lost their dominion when the parliament was destroyed . further , by this also the little horn appeareth to be the last parliament ; the little horn had eys , and a mouth speaking great things ; and looked more stout then his fellows ; v. 8. 20. is not the eys , their knowledge , by which the late parliament pretended to see more from scripture , then any other before them ? so that in their own conceits , they were both wiser and stouter then any former parliament : that their mouth and votes spake great and monstrous things , even such as were never heard of before in any heathenish assembly of state ; so that all christians , yea i am confident , some of themselves , do now abhor the wickedness that proceeded from them , 1 sam. 24. 13. and as concerning the ten horns or kings , there is no judgement to come upon any of them all , but only three of them ; namely , england , scotland , and ireland , for they suffer very much ; and according to their sufferings , they shall be exalted again , to reigne with their king in glory . dan. 7. 27. for as you have it v , 9 , 10 , 13 , 14. 18. 22. by the ancient of days there , is signified jesus christ ; and by the son of man , is signified k. charls ; who in regard the lord jesus found him faithful to the death , for the maintenance of his laws in church and state , will make him ruler , ( according to the promise , luke 12. 42 , 43 , 44. ) over all that he hath . so that this charls stuart ( thus being found so just a steward ) whom aspinwall doth vilifie , is indeed that wise and faithful steward , whose seed shall rule all that the lord jesus hath , for ever ; and is the most high on earth ; dan. 7. 25. 27. and prince of the host , or prince of princes : dan. 8. 9 , 10 , 11. 25. who ( under jesus christ ) is the only father , and begetter of the fift monarchy ; and his seed shall be chief in it for ever . and the laws of england , both for church and state , as it was established in his time , for the maintenance of which laws he died , even that law shall go over all the earth , and shall be the law of the fift monarchy for ever . and to make it yet more clear , the little horn in dan. 7. 8. is that beast , rev. 13. 1. that hath its ten horns also ; as is evident by the mark in its mouth : for , as the little horn had a mouth speaking great things ; 1 dan. 7. 8. 20. 25. so the beast in rev. 13. 5 , 6. hath a mouth speaking great things . again , the late parliament in scripture is called by divers names ; somtimes it is called the little horn , dan. 7. 8. 20. somtimes the beast , dan. 7. 12. rev. 13. 1. and somtimes the whore , rev. 17. 15 , 16. in regard of its unfaithfulness and trechery to their king , head , father , and husband of the kingdom . and as the beast , or where was to be destroyed with its own ten horns , rev. 17. 16. so the beast parliament was destroyed , april 22. 1653. by the now lord general , and about ten of those horns that afore defended them ; for the beast was to be destroyed without hands ; only by the spirit of his mouth ; dan. 8. 25. dan. 11. 20. 2 thes. 2 , 8. so that beast parliament ( a raiser of taxes ) was destroyed without anger , without battel , without hands ; only by the word from the generals mouth : whereby it is evident , to all who are not wilfully blind , that the late parliament was this little horn , or beast , expressed in the former cited scriptures . but as concerning k. charls himself , there was much anger , and after many battels fought against him , he , and his followers , had many hands laid upon them , and then ( according to the word , rev. 20 ▪ 4. ) they had their heads cut off , because they would not worship and submit to that beast parliament . and see how the holy spirit long before takes notice of the nature and cowardlyness of this beast , who ( as before ) saith of them , that they should be destroyed without hands ; that is , without so much as one box of the ear ; much less then to have a sword drawn against them ; and yet saith , that this beast should have its deadly wound by a sword , rev. 13. 3. 14. so that but only ten of their servants came into the house , and spake to them , not in anger ; the very thought of a sword , struck them all dead ; so that they who about nine of the clock came into the house , looking upon themselves to be the greatest princes in europe , before eleven , went out baser then the basest of all the people ; insomuch that the very boys in the streets , and the most vulgar sort of people , did hiss and hoot at them , as at the most abject and abominable creatures ▪ not worthy to live ; yea the very balladmongers had them in derision . whereas indeed , had they been valiant men for the truth , and worthy to rule , before they had quitted their places , and left the nations , who depended upon their protection , in such a distraction , as to deliver them unto the power of the sword , hundreds of them would have risen up , and seized on those ten , and committed them to the tower , and immediately also sent to the army in all places , not to stir , on pain of death , without their commands . but the general knew what they were ; and that most of them durst not behold the drawing of a sword , much less to contend with such a man as he is . yet k. charls his valour was such , that he contended to the death , for the truth ; being faithful , and trusting in god , not fearing what man could do unto him . and further , if we would compare k. charls with them ; we shall find him to be the true shepherd , who gave his life , and all that he had , to maintain the laws and liberties of his people ; john 10. 11 , 12. but contrarywise the hypocritical hireling parliament , that styled themselves , the keepers of the liberties of england , at the sight of a few souldiers coming to the house , where they sate , did shamefully fly , and surrender the people into the mouth of the wolf , or power of the sword ; to have all their laws , lives , liberties , and substance , devoured by it at pleasure . and thereby their hypocrisie is discovered to all the world ; for they gave out themselves to be saints , that feared god , and trusted not in the arm of flesh , nor feared it ; but coming to the tryal , it is evident , they trusted not in god , but in the arm of flesh , which they only confided in , and feared . for no sooner did the general ( who is but a mortal man ) appear , but they vanished ; so that to stand out for god , and his people , in hope of assistance from him , against the arm of flesh , was counted folly by that hypocritical generation . therefore for your pretended saints , we deny them to be any of the saints of god ; or that they have any godliness , and true faith , justifiable by gods word in them . for , will you make solemn protestations in hypocrisie , lifting up your hands before the lord , who is the searcher of all hearts , whereby to draw the people ( who entrusted you ) from their dutiful obedience to the lords anoynted , both to ensnare them , and damn their souls with false oaths ; and say , this is godliness ? is not this the height of hypocrisie ? hos. 10. 4. zach. 5. 3 , 4. eccles. 8. 2 , 3 , 4. rom. 13. 1. 4. 1 sam. 24. 6. 10. will you destroy gods ministers and ordinances ? will you destroy and defile his sanctuary ? will you rob him in tythes and offerings , committing all manner of sacriledge against him ; and say , this is godliness ? 1 cor. 3. 16 , 17. mal. 3. 7 , 8 , 9. rom. 2. 22. will you break all your oaths of allegiance and supremacy to god and the king ? will you break your protestations and covenants , calling god to witness to them ; and say , that all this is godliness still ? zach. 5. 3 , 4. hos. 10 : 4. prov. 24. 21 , 22. will you ( contrary to your solemn oaths ) destroy the king . the lords anoynted , for keeping his oath to god , and his people , committed to his charge ? will you rob him , and his posterity of all their rights for ever ; and say , this is godliness too ? eccles 8. 2 , 3 , 4. eccles. 10. 20. 2 chron. 13. 10 , 11. zach. 3. 7. will you kill , destroy , and rob the lords people , that keep faith , and a good conscience , by observing their oaths to god and the king ; and say , this is godliness ? jer. 7. 8 , 9 , 10 , 11. will you make jesus christ as your captain who are such apparent robbers , murderers , spiritual whoremongers , and false swearers ? surely he will be avenged on you for these things . 1 tim. 1. 19 , 20. luke 18. 7 , 8 dan. 8. 24. will you ( through your policy ) betray the nation of their laws , lives , liberties , livelyhoods , and their good conscience also , by forcing them to forswear themselves ; and say . this is godliness ? isa. 29. 15. will you seek the ruine of other nations ? will you yet thirst after more innocent blood , until ye be drunk therewith ; and say , this is godlyness ? isa. 10. 7. rev. 17. 6. will you set up your abomination that maketh desolate in every place where it comes ; destroying the faithful ones , tolerating all sorts of wicked atheists , blasphemers , hereticks , and cursed rebels against god ; and say , this is godliness ? matth. 24. 15. m. aspinwall , you know , such are your saints , on whom you put all the glory ; they come neer to god with their mouths , but their hearts are far from him , and their works abominable to god and man : and how contrary their sending forth preachers to preach , is to the way of jesus christ , who sent his disciples , is evident ; they send forth their preachers with swords , pistols , and troops of horse ; as vavasour powel went into wales , with commission to raise forces to propagate the gospel , as they call it ; and such kind is of the divel , mahomet , or john of leydens sending forth to preach . for iesus christ when he sent forth his disciples , though he could command legions of angels to go with them , doth not ; matth. 26. 53. but he bids them take no provision for their journey , no , not so much as a staff for their own defence ; matth. 10. 9 , 10. luke 9. 3. luke 10. 3 , 4. yet m. powel in his commission , must have a power to raise a troop of horse , and souldiers , to guard him , and to terrifie and plunder the country . iesus christ bids his disciples wheresoever they came , to salute all with peace ; and if the people should rise up against them , to flee from that place to another ; matth. 10. 12 , 13. 23. luke 10. 5. m. powel bids his disciples with arms to salute the country , and if they rise , to persecute them , and beat them from one place to another . iesus christ bids his disciples freely heal the sick , where ever they come ; matth. 10. 8. luke 9. 2. m. powel is so far from healing them , that he bids his disciples fight and wound them . thus you see clearly how opposite in all things you are to the gospel of peace , eph. 6. 15. for my part , i have no spleen or malice against any mans person : god knows , i speak the truth ; for i am as a dying man , lame , and sickly , not able , but creeping about the house ; every night at deaths door ; yea , desiring to die , and to be with my lord iesus christ : but i would die with a clear conscience , and not have my talents buried with me ; but lay them out to the glory of god , and for the benefit of the living : therefore ( i beseech you ) bear with my boldness of speech ( for i would not willingly offend any one ) and though you will not , yet i must not forbear to declare , and make the things of god fully known ; for a necessity is laid upon me , and wo is me , if i do it not ; 1 cor. 9. 15 , 16. now i proceed further concerning the late beast parliament ; which though it be destroyed according to the word of god , yet it liveth still in its acts ; and the same ( one ) that did destroy it , commanded to make a representative , or image thereof . and he ( the lord general ) had power to give life to the image of the beast parliament ( which image is this present parliament , as they call themselves ) that the image of the beast should both speak , and cause that as many as would not worship the image of the beast , should be killed . and if you look upon the manner of the dissolution of the late parliament by the lord general , and his councel , and upon the continuing of their acts still in force , as they were before ; by which the late parliament seemeth vet to live ; and upon the manner and calling of this present representative , or image of them ( a representative being but an image like somthing that it doth represent ; as the image of a man , beast , or whatsoever else ) as also upon the manner how these had their power from the lord general , as he gave them authority , life , or spirit to act ; and compare all these particulars with rev 13. 3. 11 , 12 , 13 , 14 , 15. and you shall find that this scripture was so really fulfilled , both in the manner of the lord generals destroying of the late parliament , and his setting up of this ; as if he had purposely set this very scripture before his eyes , and taken it for his absolute direction therein ; he not erring one jot in the performance of the substance thereof . hence you see , both what the beast is , and his image ; in the next place i shall shew you , what the mark of the beast is ; and what is the name of the beast ; and likewise , the number of his name , rev. 13. 16 , 17 , 18. 1. concerning the mark of the beast ; it is a word abused : for they call ( as i proved before ) the height of wickedness , godlyness ; and that is the mark . for , saith the author of the grand politick informer , upon the seventh of iuly , 1653. it was resolved , that no person should be employed , or admitted to publike service , but such as this representative should be first satisfied of their real godlyness ; saith he , this word godliness , will shortly become the mark of the beast . indeed there is a god of this world , 2 cor. 4. 4. which many expound to be the divel ; and there are those , who account that godiyness , which is most contrary thereunto ; 1 tim. 6. 5. and such such , as put light for darkness , and darkness for light ; isa. 5. 20. now if we enquire who is a godly person after their account ? it will appear to be such an one , as hath broken his faith to god and man ; or one , that is a robber , murtherer , false swearer ; or hath been , or is an approver of all the bloody actions of the late beast parliament ; so that this sort of people are their godly persons ; and this pretended godlyness , is the mark of the beast , as the apostle describeth them sufficiently , 1 tim. 6. 3 , 4 , 5. 2 tim. 3. 4 , 5. and bids every true believer withdraw himself , and turn away from such , as from the most dangerous people to converse withall . whereby it is evident , that this pretended godlinesse is the mark of the beast ; which they that will be gainers in this weal publick of england , must needs have ; else they shall not be preferred , trade , or prosper in these times ; rev. 13. 16 , 17. and now having shewed you what the mark of the beast is , viz. a pretended godlinesse ; next in order i shall ( through gods assistance ) shew you , what the name of the beast is , and the number of his name , rev. 13. 16 , 17. he that will have any preferment from these people , or gain by them , must acknowledge them to be the states of england , or the commonwealth of england , or the weal publick of england ; for if he call this the kingdom of england , and stick to that ancient name ; he shall be cast off , as one that hath not their stamp , and have nothing to do in matter of office ▪ or way of profit from them , rev. 13. 16 , 17. and i find , that it cannot bear the name of the commonwealth of england , since the election of a parliament was taken away from the commonalty , or generality of the people ; and that a publike party excludes all the rest , and sets up a parliament : but i find its proper name to be , the weal publike of england ; for the word commonwealth is excluded long ago from a weal being ; so that none but those in publick places do prosper ; therefore ( i say ) it is not the commonweal , but the weal publick of england . and i find the number of this name [ the vveal pvblike of england ] to be 666. for the numeral letters of it , are these ; dll . 600. lvv . 60. vi . 6. so that in all , they come to 666. there is also another name no less proper both to the late beast parliament , and to this representative , which is its image ; in regard the people did and do so much idolize them , by their petitions to them , and their esteem of them otherwise more then ordinary ; rev. 14. 11. so that they way be called englands idols ; which word englands idols , in the ancient welsh , or brittish language , is , delwau lloiger ; and i find the numoer of this name , delwau lloiger , to be 666. for the numeral letters of it also , are these ; dll 600 ▪ lvv . 60. vi . 6. so that in all , they come likewise to 666. now the words of the scripture that declares the number of the beast , are these ; rev 13. 18. here is wisdom , let him that hath understanding , count the number of the beast , ( for it is the number of a man , ) and his number is six hundred sixty and six . now it remaineth that i should speak somthing of this man ; for it is the number of a man , saith the text . this title [ a man ] is a note of eminency ; which signisies a man of god ; 1 sam. 2. 27. 1 chron. 13. 1. or , a man of a thousand , eccles. 7. 28. so that from rev. 13. 18. mav be observed , that the man expressed by these words , for it is a man ; is such a man , as carrieth a divine majesty with him . so that i must needs infer from those words , that the apostle john means here ▪ a justified man , a man opposite to the beast , though in the number of their names they partly agree . and know , that in the new testament , none is called the man of god , but only a bishop ; 2 tim. 3. 15 , 16 , 17. and we may gather also from the same scripture , and the scope of the apostle pauls words to timothy , when this bishop , and man of god is to appear ; which will be in the last days ; 2 tim. 3. 1 , 2 , 3 , 4 ; 5. 17. when men break forth into rebellion against god and his church ; and certain it is , that the late bishop of canterbury was the same man : for the number of his name , as divers affirm , that in all businesses which he subscribed , he wrote only thus , will ▪ laud . and i find the number of this name , vvill lavd , to be 666. for the numeral letters are these , and they be the very same that ye have in the other names before , dll 600. lvv 60. vi 6. so that in all they come to 666. but if we take notice of the name of this man of god , as it is at large ; we shall find another mysterie therein . for i find the number of this name , vvilliam lavd , to be 1667. and the numeral letters are these , m 1000. dll 600. lvv 60. vii7 . so that in all they come to 1667. and that is the yeer of rest ; for before it be anno dom. 1667. most of the world , yea , and rome it self will acknowledge their error ; see the truth , and submit to william lauds rule in form of worship , doctrine , and discipline , as the only way to salvation , the most decent and agreeable to gods word , being without doubt the true way whereby to worship god , long before preordained of god to abide , for the direction of men for ever and ever ; which rule was given in king edw. 6. his days , preserved and refined in queen elizabeth and king james their days , sealed and perfected , to the glory of jesus christ , with the blood of his noble mattyrs , chiefty of king charls , and bishop william laud ; who as the scripture saith , heb. 11. 35. would not accept of deliverance , when he was offered by the parliament to go into new england with m. peters ; but he chose rather to die , that he might obtain a better resurrection . therefore to conclude , i say , that the book of common prayer , as it was established in the church of england , is the only true way whereby to worship god ; as i have sufficiently proved by the scripture , in my book called a voice from heaven ; and in my other book , called an eccho to that voice from heaven ; written in the yeers 1651. and 1652. and as for your vain jangling , god hath not any delight in it , 1 tim. 1. 6. 2 tim. titus 3. 9. for the coming neer unto god with the mouth , and the worshipping of god according to the commandments of private men , is a vain thing ; mat. 15. 5 , 6 , 7 , 8 , 9. that is , when they command that every one may do in the worship of god , what seemeth right in his own eyes , judg , 17. 5 , 6. and 21 ▪ 25. as israel did when they had no king ; but the event of such a state , was destructive to them ; as you may read and see , judg. 19. and 30. and 21. but for the kings command , it is said eccles. 1. 2. i charge thee to keep the kings commandment , and that in regard of the oath of god ; thou hast sworn to obey him . again , it s said , prov. 16. 10. a divine sentence is in the lips of the king , his mouth erreth not in judgement . thus a true christian king is endued with an infallible judgement , and so is the sentences of k. charls his mouth ; to this king the apostle commands obedience in all things , 1 pet. 2 , 13 , 14. submit your selves to every ordinance of man , for the lords sake , whether it be to the king , as supreme ; or unto governours , as them that are sent by him : for the apostle foresaw by the scripture , zach. 14. 2. zeph. 3. 9. that the lord would hold forth at last , a king whose laws in all things should be right : of this you have more at large in my fore mentioned books ; for there is no right nor peace to be had ; but where there is a king of righteousnes , and a king of peace ; that is , when the king comes in by the right way , being the right heir . and though the title [ king ; ] be given by the scripture somtimes to usurpers , set up by the peoples power , and by money ; which is but a molten calf ; god owns them not ; but calls them , their idols , for saith he , hos. 8 , 4 , 5 , 6. they have set up kings , but not by me ; they have made princes , and i knew it not ; of their silver , and their gold have they made them idols ; that they may be cut off ; thy calf o samaria , &c. and again saith he ; eze. 43. 9. let them put away their whordoms and the carcasses of their kings far from me ; and of such kings , he speaks rev. 17 , 12 , 13 , 14 , 15 , 16 , 17. as you shall find it made cleare at large in the postscript of my book , called , a voice from heaven . and of such kings the lord saith , that they had set their thresholds , by his thresholds ; & their post , by his post ; ezek. 43 , 8. for the lord had a post by which his kings of the seed of david stood ; 2 kin. 11. 14. ezek. 46. 2. according to gods command ; & it seems the usurping idolatrous kings , set up by the people , presum'd to come there , as our great ones presume now , to bury their friends in the royal sepulchers at westminster ; where none but the kings family was wont to be buried ; yet certainly their carcasses shall be removed , as the lord hath spoken , eze. 43 , 7 , 8 , 9. but the true king that cometh to judge the wicked ones , is called the glory of the god of israel , that is , the glory of jesus christ ; for he is the god of israel ; and if we compare scripture with scripture , we shall find it so ; for you shall fine , ezek. 43 , 1 , 2. that the king coming form the ea●t with his train and armie , is called , the glory of the god of israel ; and v. 3. he saith it was like the glory that he saw when he came to destroy the citie ; that is , like nebachadnezzars coming in the head of his army to destroy 〈◊〉 〈◊〉 ; and v. 5. he saith , that the glory of the lord filled the house , v. 6. he tels us , that this glory spake to him , and it a man , & saith he , the man stood by me , and he said unto me , &c. v. 7 , 8. he tels you what this glorious king said ; to make it yet more clear , observe v. 4. that this glory came into the house at the east gate . and compare it with eze. 44 , 1 , 2 , 3. and you shall find , that the east gate must be shut , & that none must com in or out by that gate , but the king here m aspinwall may see , that the true kings , set up of god ; may come to the post , and the threshold of that gate , as their own place ; ezek. 46 , 2 ▪ 2 chron. 23. 13. and that the usurping kings , set up by the people , and called ( their kings ) must be put away , ezek 43 , 9. and though saul , who indeed was the lords anointed , 1 sam. 24 6. 1 sam. 8 4 , 5. 1 sam. 12 , 13. 1 sam. 13 , 13 , 14. yet for that the first moving cause for him , was from the people ; his heart was not real to god ▪ therefore saul relying so much upon them , t●●●ease the people ▪ disobeyed the command of god , and lost the kingdom , 1. sam. 15. 〈◊〉 〈◊〉 〈◊〉 aspin wall , concerning your throwing away of our laws , therein you talk idly ; for do you think that your generation ( who are of no such wisdom and learning as our former parliaments were ) can make better laws in one year , then out laws be ▪ which were in making and ●●●●…ing above five hundred years ? and had not our former parliaments the word of god for their direction therein , as well as you or any now a daies ? and were they not more sober and prudent in the understanding of those lawes ? i pray entertain no such foolish conceit . and you tell us likewise of the statutes of omri ▪ mica 6. 16. that is , even such things as you set up ; for if you observe jeroboam , omri and ahab , though they had many sorts of worship , yet any one abject of the people , served to be a priest , or a teacher of them , 1 kin ▪ 12 , 31. 2 chro. 12 , 8 , 9. 1 kin , 16. 25 , 26. and must the statutes of david be cast away , because the statutes of omri be nought ? must the statutes of k. hen. 8. k. edw. 6. and q eliz. which are against popery , be cast away , because other kings statutes are idolatrous , and for popery ? and further , you tell us an untruth ; that jehojada the priest having the supreme authority in his hand , took men recommended to him by some others , whom you call the church ; to put them in civil authority . no sir ; jehojada had not ( as you affirm ) the supreme authority then ; for it is evident , athaliah did reign that six veers while he was guardian to the kings son , 2 kings 11. 3. but in the seventh yeer ( he being the priest of god ) god stirred up the spirit of jehojada , to do right to the king , princes and levites ; so that he sent to bring the princes , who by right were rulers over hundreds ; and took an oath of them to be true to the king , and presented him before them ; and they by his command gathered the faithful levites to come to their charge ; neither took he anv mans advise in the businesse , nor was any upon the attest of others received by him , and put into civil authority , as you falsly assert ; for he had the spirit of god to direct him ( as our every one to his charge and place ; and directed them in what they should do , as from the mouth of god ; and all of them did so obey jehojada , that the work was perfected , even the king set on his throne , as you may see , 2 kings 11. 2 chron. 23. but you seem ( by such fal●e grounds ) to set up the tenent of the romish church , which is , if a man by birth be heir to a kingdom , and ought there to rule , yet if the church of rome do not approve of him ; they will deprive him , if they can ; and give his right by their attest unto another , whereby to enjoy that civil power ; so that their church do unjustly in this thing . thus , there will be brave stir , when your divided churches , which are part of iron , part of clay , even the toes of the image , dan. 2. 33 , 34 , 42. go about to set up men by their attest to govern , in civil authority . then jack straw is set up by one congregation , and hob. carter , by another , to throw him down ; so that there shall be an endlesse war among them , until the stone cut out of the mountain without attest of hands to justify it , smite the image upon the feet , and break it to shivers ; dan. 2. 34 , 35 , 45. for the king needs not the attest of men , because all know him to be the ruler by right . another untruth you would force upon us , on that text in gen. 49. 10 , which saith ; the scepter shall not depart from judah , nor a law-giver from between his feet , untill shilo come ; from judah many kings have sprung , who gave good laws & kept the scepter ; what say you of david and salomons writings , are there therein no laws given out by them ? sure they had power from god to do it , and iesus christ himself alloweth of their laws ; insomuch that he somtimes defends himself thereby against his enemies ; and did not jesus himself come of iudah , who removeth that earthly scepter from iudah , according to the word , and gives it to shiloh ? which shiloh we must understand to be another tribe , come from japhets loyns , and not from sem , gen. 9. 26 , 27. yet you say , the kings of iudah gave no laws , nor could any give laws , till iesus came . how contrary to the truth , even to christs own words , this your assertion is , is manifest by the scripture . christ would no● be troubled with such outward things ; for when the people would have enforced him to be their king , he absolutely refused it ; joh. 6. 15. neither would he be so much as a iudge in a civil cause , luk. 12. 13 , 14. nor would he take , but rather give tribute , mat. 22. 17 , to 22. & 17. 24. to 28. therefore your assertion is utterly false , and you force the text to a quite contrary sense , as you do in all the rest of your pamphlet wrest other scriptures . now for the law of christ , it is altogether a spiritual law , which serveth not for any particular country , but for all in general , as a rule whereby to frame laws . therefore saith christ , by me kings reign , and princes decree justice ; by me princes rule , and nobles , even all the judges of the earth ; pro. 8. 15 , 16. that is , what laws they make according to his word , are made by him . for this cause the apostle peter saith , 1 pet. 2. 13. submit your selves to every ordinance of man , for the lords sake ; first , to the king ▪ as supreme ; then , to them that are sent by him . and why ? because whatever is done by the king , and his nobles , or judges , is done by the lord iesus ; for they being his ministers , rom. 13. 4 , 5 , 6. are directed by him ; and the kings heart is in the hand of the lord , pro. 2● . ● . therefore his mouth cannot err in judgment , pro. 16. 10. now to leave gods rule , and set up silly mean fellows to be judges , & they to search for precepts , that are ( as you say ) scattered up and down the scripture whereby to rule all countries , in all causes , and then be subject to their wresting those scriptures what way they please , would be a brave way of judging the people , who having no known laws whereby to walk , must be alway waiting what scripture the iudge will make use of to please his fancy , either to make them offenders , or to favour them ; and if you say , the iudge must allow a dispute , then may the greatest offender beat him with his own weapon , and escape ; no , christ hath not promised to rule by such vile persons , but by men of eminency , viz. by kings , princes , nobles , & judges , who decree justly pro. 8. 15 , 16 ▪ and if that land be blessed , whose king is the son of nobles , eccl. 10. 17. then that land is cursed , whose rulers are sons of clowns , that have no nobility in them . therefore to conclude , i beseech you to consider seriously what you do , and pull not down your house , before you have ability , skil , opportunity , & time to erect another ; lest you becom in a worse condition then the wilde beast of the field ; all the statute laws , that were in force in the days of k. charls , were right . but for the evil customs that crept into courts , & places of iudicatory , through the corruption of men in authority , which the law never intended , i am against , as much as you can be . and now m. aspinwall you see wherein we differ , and that it is , because you did not search the scriptures so exactly , as to find out the truth of them ; wherein therefore you err concerning k. charls , for i am better opinionated of you ; then to think you did it wilfully , because the times favor such things ; or that you are so hardned , but that you may be yet converted ; which is the humble desire of your friend , and servant in christ iesus , arise evans . postscript . you may please to see the folly and falseness of this aspinwall , in his pamphlet ; who first , would needs perswade us , that the late k. charls was a fierce arrogant tyrant ; whereas indeed , the world knows , there was not a more mild and gracious king upon earth , to his subjects , then he was . 2. he would blind our eys , and perswade us , that those people are saints , and must govern the world , who when they had gotten from k. charls more then ever was g●●●…ted by any k. of england to the subject ; who so rewardeth evil for good , evil shall not depart from his house . prov. 17. 13. rendred him evil for good , most abominably rose against him , & deprived him of life and all . surely there is no man , having the spirit of jesus christ in him , dare say , such doings are the deeds of saints ; or they are saints , that to deceive , will forswear themselves , and keep no faith toward god or man . 3. he would have 〈◊〉 think jesus christ to be the head of such perfidious people ; and that he will put the power of 〈◊〉 kingdom , or fi●t monarchy , into such went hands ; as if he intended that when they get the power of the kingdom of iesus into their hands , they may serve him as they did k. charls , and deprive him of all his right on earth ; but they cannot 〈◊〉 〈◊〉 who is the searcher of the heart , as they deceived k. charls , ier. 17. 10. for saith he ▪ i the lord search the heart , i try the reins , even to give to every man according to his ways , & according to the fruit of his doings ; so that we must rather believe that iesus will judg them for their wicked deeds against him , & his anoynted , then put the power of his kingdom into the hands of such a perfideous generation ; and that he will exalt charls ( that was faithful to the death for him ) to the throne , re. 2. 10. & 3. 21 that charls and his seed for ever , should have the preheminence ever all the earth . 4. he would perswade us to cast away our law , made and composed by holy men , according to the word of god ; which by all mens judgement , hath brought england to such a civility , that no country can be compared to it ; and seek a new law , he saying , it is scattered up and down the scripture . truly the scripture is a sweet garden for that purpose , and serves for all the world ; but since our predecessors sought in this garden , and gathered the sweetest flowers thereof , and composed them together into so sweet a posie , that we , and all the world ( as many of them as came among us ) have found the experience thereof , and bear witness , that there is not the like on earth ; for us to cast this law away , and look for a new law from this generations composing , were , as if a man should leave his sheep , and go snear the hogs ; so he should find a great cry , but little wool ; as we found from our long sitting parliament , great votes , but little good laws : or as if a man have a great sack of wool , and cast it away , and then go a wool gathering among briers and thorns , it could not but be counted a great folly ; so for us to cast away our laws , and be perswaded by such silly fellows as aspinwall , is a greater folly . 5. i beseech you also to consider this shallow brain'd fellow ; a child that can but tell 20. will tell you that ten , and one , is 11. yet aspinwall cannot make more of the ten horns , and a little horn , ( which ten and 1. must needs be counted 11. ) but ten ; which interpretation of the horns , he makes the principal matter in his pamphlet , both in the first and last page thereof ; and judge you whether a man that is not able to tell 20. but misseth 1. in 11. is fit to declare such high things to the world , and to presage of times consider what i say , and the lord give you understanding in all things . 2 tim. 2. 7. arise evens . finis . notes, typically marginal, from the original text notes for div a38773e-8550 isa. ●9 . 19. deut. 32. 33. isa. 22. 15 , 16 , 17 , 18 , 19 , 20. 21 ▪ 22 , 23 , 24 , 25. isa. 5. 20 , 21 , 22 , 23. the pouring fourth of the seventh and last viall upon all flesh and fleshlines, which will be a terror to the men that have great possessions, or, several visions which hath bin made out to me of what the all of all things is now bringing to pass ... george foster, or otherwise jacob israel. foster, george. this text is an enriched version of the tcp digital transcription a40026 of text r15753 in the english short title catalog (wing f1623). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 216 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40026 wing f1623 estc r15753 12006387 ocm 12006387 52339 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40026) transcribed from: (early english books online ; image set 52339) images scanned from microfilm: (early english books, 1641-1700 ; 867:34) the pouring fourth of the seventh and last viall upon all flesh and fleshlines, which will be a terror to the men that have great possessions, or, several visions which hath bin made out to me of what the all of all things is now bringing to pass ... george foster, or otherwise jacob israel. foster, george. [12], 68 p. s.n.], [s.l. : 1650. reproduction of original in bodleian library. eng prophecies. visions. great britain -politics and government -1649-1660. a40026 r15753 (wing f1623). civilwar no the pouring fourth of the seventh and last viall upon all flesh and fleshlines, which will be a terror to the men that have great possession foster, george 1650 44272 11 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-06 elspeth healey sampled and proofread 2007-06 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the pouring forth of the seventh and last viall vpon all flesh and fleshlines , which will be a terror to the men that have great possessions . or several visions which hath bin made out to me of what the all of all things is now bringing to pass , that so the root of al malice , strife , hatred , and war may be digged up , and the only way for universal love and freedom to all sorts of people to be brought in ; but in a more especial manner , and higher and most glorious discovery of god to his peculiar people , whom the all of all things will make the praise of the whole earth . isaiah 28. 21 , 22. and 43. 18 , 19. for the lord shall rise up in mount perazim , he shall be wroth as in the valley of gibeon , that he may do his work , his strange work ▪ and bring to pass his act , his strange act . now therefore be ye not mockers , lest your bands be made strong ; for i have heard ▪ from the lord of host , a consumption determined upon the whole earth . remember ye not former things , neither consider the things of old . behold i will do a new thing , and now it shall spring forth . george foster , or otherwise jacob israel . printed in the yeer mdcl . the epistle to the reader . my dear hearts all and everyone of you , whether high or low , rich or poor , bond or free : i am a creature and one of your fellow-creatures , forced to send unto you a smal mite , which i have had through the speakings of my infinite father in me , which speakings in me have bin so burning hot and so powerful , that i have not bin able to resist as for to keep them in secret , they being things which in this treatise i treat of , i have seen them as being taken in a trance and lying for dead about 22 houres : for the most part of them which in this following discourse , i had made out to me being in that condition , and assoon as i had seen and heard of them and they were over , so that i had no other at that time , i was forced to write them , it being the good pleasure of my father for to make choice of me so poor and and unable a dispised instrument , for to reveal and make known such things as shal surely come to pass , as concerning the levelling of that which men for the present call their own , and so hord up riches and treasures here on earth for to make themselves great and to be applauded of men , forgetting the exhortation of jesus christ , who bid them lay up treasures in heaven and not here on earth : for the laying up treasures here on earth christ said the rust would take it : which the apostle james saies plainly to such men that have horded up gold and silver , even the very rust of it will rise up in judgement against them : looke to your selves , here is the last vial to be poured forth , made mention of for to give you warning of your selves , for behold the day of the lord is at hand , he is coming to take vengeance on all his enemies , and for to confound you all that have bundance of treasures here on earth , and have laid up none in heaven , nay it seems to be an unpossible thing for a rich man to go into the kingdome of heaven ; for saith jesus christ , it is easier for a camel to go through the eye of an needle , then for a rich man to enter into the kingdom of heaven : o you rich men , what say you to these words ? do you think to go to heaven , when the rust of your silver wil rise up in judgement against you ? you had more need throw away your riches here , and give them to the poor ; that the crying of the poor might no longer come into my ear , saith the lord , for their sakes do i come to take vengeance on such hypocrites as you are , because you have formes of godlyness , but deny the power thereof , you would fain appear to be holy , but yet you would be loth to part from that which is the greatest enemie of you , as the apostle saies , men coveting after riches have erred from the faith , and so have peirced themselves through many sorrows : but that this may no longer trouble you and keep you from coming to me , i will shew my self for the poors sake , when you through the hardness of your hearts have rather seen them starve for want of food then give them a peice of bread , yea though they cry for the lord sake give me a peice of bread : when as all things are the lords , and the lord comes ; he comes , what to do ? he comes to bring down the pride and haughty lookes of men ; what pride and haughty lookes ? even such pride and haughty looks that scorne their fellow-creatures , even that must be brought down , even all their glory , and honour too , even that glory wherein you have gloried , and boasted your selves : as because of your riches you have thought your selves better then others ; and must have your fellow-creatures in bondage to you , and they must serve you , as to work for you , and moyl and toyle for you , standing cap in hand to you , and must not displease you , no by no meanes ; but alas , what are you now i come , saith the lord ? for i tell you that the lord of host comes with fire and sword for to bring down your pride , and your glory and honour , and all these things that you have lifted up your selves with , & have thought your selves better then the rest , i say he comes to plague you , torment you , and so to make you weary of your idols which you have made to your selves , for i must tell thee , and it wil prove very true , that the mighty god of jacob is at hand , and will come of a sudden when thou art not a ware of , even that mighty leveller , for to levell and lay mountaines and hils low , even you that are richer and greater then your fellow creatures , even as low as my may be , and so will make all equal with the plaines ; for it is but just for him to do so , seeing thou fat swine of the earth , whatsoever thou hast is not thine own , but it is all the lords ; and though it hath bin his pleasure for to bestow riches on thee , and so have let you usurpe authority over them , yet now the lords is at hand , that he will call you . to an account , and finding you to be unjust stewards , he will put you out of your stewardship , and then you must no longer usurpe , but shal be glad to be fellows with them whom now yee dispise & hate , and cannot abide to let them be in your sight ; though this may seem strange to you and you will not believe it , yet it is the lords pleasure that i should send it forth to the publick view , there being some that will consider these things before hand , & so be made for to go before in this manner , as to count nothing their own , and this they do with joy ; when you that are obstinate , & will not believe the strange work which the lord did speak by his prophets along time before this , & that new thing shall be done which people shal little think of , as i wil do a new work , which the prophets point at , even that the lord should make you throw away that which you do so much hug and look after , even the gold and silver which you make idols of : but whether you wil or no , remember that it is the lords pleasure to send you this , as a thing to scourge you , yea a very strange thing it is like it may appear to you , but read on & fear not , but that the lord of host who caused me to write this , wil in his own time ( when he sees you to be in security and peace , crying peace to your selves ) break in like a mighty man , and confound you of a sudden ; for it is his pleasure to deale harshly with you , and make you weary of your selves , that so he may bring you through the fire to himself ; and make you to glory in himself , & not in any thing else beside himself , for many reasons why the lord should do this may be shown . first , that the people may understand the lord of host is no respecter of persons , as to give liberty to some more then to others , in respect of those things that be necessary to the body , which was all made for the use of man , and that man should have the benefit of them all , which man hath a long time bin deprived of the use of these outward things , as riches which other do injoy ; and therefore seeing it was the pleasure of the father at the first , for to give to the creature man , an equall priviledge to all a like , and not made man to be lord over some part of the creation , and the other part of the creation be in subjection to some other man , no , but made man lord over all , and that all were made for the use of man ; it is therefore no reason that man should be kept in bondage , as now they are , but that the just lord who is in the midst of us , may shew his power for to restore his creature man from the bondage they are now in , and so make man know that he was made a lord over all other creatures , and so now shal once again by my power saith the lord be brought for to injoy the whole work of my hands , and so shal freely enjoy the whole creation without let or hinderance , in this day wherein i will make them free from the power of man , and so will bring man to be fellows one with the other , and not lords over one another ; as they have bin and are now . secondly , it is time for the lord to appear in this way for to soften the hearts of men , who are so cruel grown one to the other , as if they were not all of one mold or mettle , what is the reason men are so hardened one against another , but by reason of private interests which some have , and having more of their own as they cal , it then others , their hearts are puffed up with pride , and so no longer wil they be fellowes , but masters and lords over the rest , and so ingross more and more into their hands , by craftiness , until such time they get their desires , and when they have got their desires in some respect , they cannot rest satisfied , but wil stil proceed on in cruelty , and in making the rest of their fellow creatures their slaves , which is abomination to the lord that they should do so , that they should injoy the works of the lord in full , and have their fill , and wil not give to their fellow creatures any bread , yea though they beg for the lords sake for a peice of bread , yet they are so cruel as they wil not bestow any thing upon them , but many poor creatures dies for want of bread , thus cruelly they deal with their fellow creatures ; which the lord of host wil not suffer long to be , for they have hardned their hearts , and have made them as hard as a stone , but the lord will soften your hearts , and make you know that you have dealt cruelly with your fellow-creatures and have raigned over them , but you shal now no longer raign in pompe , but you shal be brought to see by the power of the lord of host , if you consider these scriptures which are at the beginning of severall visions , you shall see and know that you are as far off from fulfilling the scriptures by your cruelty , and that you may see you break them dayly for exercising so much cruelty as you do , which on the contrary if you did fulfil them , you would freely give to them that have need of them . and reader , i do hereby minde you of the other part , which i have not writ as my judgement , but by the speaking of my father to me , as concerning the jewes , even those that were jewes by nature , and are now dispersed abroad among the gentiles , how that it is the good pleasure of my father , who is infinite in himself , for to bring home his own people into his own light , and so to make them see that jesus whom their fathers crucified , was the king of the iewes , notwithstanding they could not at that time believe it , yet now through his almighty power which he will manifest by his strong and powerful hand , make them know that they have crucified their king , for which cause they have bin dispersed abroad in the nations ; but now the father of love who is infinite of himself , will in love bring home those , even the jewes , and make them his spouse and choise jewels , together with the gentiles whom he will bring out of their countrey both out of misticall and literall babylon , into their own countrey , even into the land of canaan , a land of rest ; whom the father hath appointed to be in judea , even to make the materiall city which the jews formerly did inhabite , the praise of the whole earth , and the people that shall be gathered thither , to be his choice iewes , and his wife ; which spouse and wife shall consist of all his chosen ones , whom he will bring up into his glory , both iewes and gentiles ; and how it will be his pleasure for to make others be quiet , and ly in peace , and will not let them come to disturb them , but will confound and plague them terribly , with such a blow that shall make them amazed , so that they shall not know what to do , but shall be glad , yea they shall think themselves happy if they can be at quiet and ly down in rest ; for the power of the mighty god of iacob , even the infinite iehovah shall be seen to be amongst them , so ( that they even the iewes ) shall not need to be afraid of any , but they shall ly down in peace and take their rest , and none shall make them afraid ; this will be the state and condition of sion , that shall be gathered together to the city ierusalem ; glory and light shal shine upon them , when darkness shall cover the earth . curteous reader , let not the strangeness of these things make thee hard to believe , that such things as are here mentioned shall come to pass , by the rudeness of these lines having no eloquent termes to set them forth , and by reason of the weakness or contemptibleness of the writer of this peece , which must prove a torment and a fire to burn and torment the gods of the earth , and every thing that hath bin idolized of or by men , they haveing set their fancies more upon outward objects then upon the all of all things . but rather let these times move thee to pitty , and softness and tenderness of heart , with a yearning bowels of pitty and compassion to thy poor fellow-creatures , who are destitute of the outward creatures , and perhaps have not bread to eat , or any drink to drink , or cloths to cover their nakedness , i say , be moved to all thy fellow-creatures with such pitty and compassion , as to relieve their wants , and if thou hearest any cry in the streets for the lords sake give me a peece of bread , give him , and turn not thy self away and say thou hast nothing if thou hast , lest the lord turnes away himself from you , and you cry , and he will not hear ; as thou didst hear the poor cry and would not ; for know that pure religion is to visit the widdow and the fatherless , that if you wil indeed appear to be truely religious and not hypocrites , be kind hearted & give up to the relief of those that want . moreover reader , i cannot chuse but minde thee of a word or two , and that is this , you may reade that paul was counted mad , but he said whither he was mad , or whither he were besides himself , it was for their sakes , and so say i , whether i am mad or besides my self , it is for your sakes : as it is the good pleasure of my father for to make me so , that i may give you warning of what he will do , or god in me speaks to you , for to make you cast away your idols and seem to the eye to be less practitioners of religion , that so you may be more fulfillers of your duties , and less hearers then now you are , that so you may be more perfect in doing ; and however you thinke of me , let not the notion of madness possess your spirits , as for you to thinke that i am mad , but rather think it is the pleasure of the father to turn the world upside-down , and so to make use of me as he did of his son jesus christ : and as his son jesus did do things contrary to the custome of the world in those daies , and all the powers of the world was not able for to keep him from doing his own worke , even so i say , the infinite god having chosen me for to declare these things to you , i do not question but he will by his infinite power carry this his own worke on , & none shall be able to hinder him from doing his pleasure . and however you do think of me , as to judge me by your pharisaicall holyness , and are ready to cry out , i have a devil : yet it is no other with me then it was with jesus christ : whom the wise pharises , or those that did seem to be most religious for those formes and customes as were then in use according to the law of moses , which they were loth to be beat off : even i say those did cry out against jesus that he had a devil , and was the chiefe of the divels , and that he were a blasphemer ; notwithstanding he were the only son , sent of the father for to abolish and so put to an end those ways of worships that were then extant ; but they being possest with a fancy of their own , that god would not forsake that which he had given to his servant moses , & so to them for to continue for ever , and so would not believe that the christ were the messias , because he came to alter and change the state and condition of their waies and formes as they walked by , notwithstanding it was the pleasure of the infinite god to forsake those formes although he had given them for to continue for ever , which ever came out so soon as the time was at an end , for to appear in that way , and then to leave that , and so to take to him another : and in forsaking of these formes which he had given them , his son whom he had sent , or his messengers met with many enemies , crying out against him and his apostles or disciples ; and among these his enemies were the learned pharises and priests ; and they did stir up the people for to forsake christ and not to cleave to him , for he hath a divel , he speaks blasphemy , and will you believe what he saies ? and so they cryed out against paul , how he turned the world upside-down , and away with him ( said the learned pharisee ) he is not fitting to live : and if my fathers only choise son met with such hard servants for to deale with him so cruelly , and to tel him he had a divel , it is no wonder in this age of ours why i should ( or any of the messengers of the lord of host that are sent by him ) meet with any other but the same , as to be looked upon as one that turnth the world upside down , & so not sitting to live , by declaring new things ; as if the mighty god of jacob had bound himself to be in one form , and to tarry there for ever , and so it is no more to me why you should call me a blasphemer , and you even you , o destroying priests , that run before you be sent , and so in your pulpits vent your malice as to cry against me , and so to bid people beware of me , seeing the priests in old time , & the outside hipocritical pharise in thosedaies did do it to jesus ; and i say it is no moere to me to be called so by a proud hipocritical dissembling outside pople , that vvould fain appear to be godyl & so for such to say i am a blasphemer , & have a divel ; and thus some doth come as they did to christ , some out of malice , and some out of ignorance , being loth to be deprived of these forms and customs of waies and rules to walk by , for matter of worship , religion being then grown to be more used for custom sake , then for anything else , as it is now aday ; wherby it is high time for the lord of host to appear , and so to take away your life , as your formes and waies of worships now ; and so for not making a right use of them , to deprive you of them , that you may no longer dissemble with your maker which will be but just with god for to do so : for notwithstanding all your formes and waies of worships which you have and walk by , ye are a most eruel and malicious people , full of all manner of hypocrisie , and dissembling with god and with men ; but now your hearts shall be made manifest , and ye shall now appear in your own colours , and so shall be made manifest to all what you are ; for the day of the lord of host is now at hand , to gather his out of mystical and literal babylon , even to gather sion together and so to gather the wheat from the chaffe , and though you do , not believe any thing what i say , as being a people bound up in your own waies , and so loth to be deprived of that food , ready to reason with the mightie creator why he wil reveal or make out himself to one more then to another , & will you say , surely methinks i hear you say so , that if god will make out himself by visions & revelations , surely he will do it as well to me as another , and because he doth it not to me , i do not beleive he will do it to another , and thus oye proud and stout hearted people , that think all are deluded who have visions because you your selves have none , and thus you binde and limit the holy one of israel for to do nothing but what he will first make you acquainted with , and so make out to you , or else you wil not believe ; and not only remain in unbelief , but you cry out against them , they are deluded , and are possessed with a divel , and so wil raile and speak evil against them , and thus you shew your malicious spirits , which rather declares your self to be possest with an evil spirit , or else to walk after the flesh and not after the spirit , for they that are led by the spirit of god , walk in peace , love , meeknes , quietness , soberness tenderness , and full of compassion and pitty , and these desire not to be rash and full of malice , speaking of evil , railing , cursing , judging , and condemning those that are not of the same mind with them , backbiters , adulterers , idolaters , covetous persons , thinking themselves better then others , and these and such as these walk after the flesh , and are the dogs and sorcerers that shall be left without the city , and shal not enter into the gates of the new jerusalem ; for the spirit of god is a spirit of light and love , whereas the spirit of the divel is a spirit of cruelty , and murdering of their fellow creatures and is in darkness : and the reason why i write my name to be jacob israel , is because my name was changed from goerge in in a vision , to jacob israel foster : and so i subscribe george foster . or jacob israel the pouring forth of the seventh and last vial . i saw in a vision a man giving away his money to another , and also giving away food to feed him , and cloth to cloath him . and i heard a voice say , this man lends unto the lord , and that man that feeds the hungry and clothes the naked , lends unto the lord . for he that giveth to the poor lendeth to the lord , saith solomon . o you rich men that have abundance of gold and silver , and corn of all sorts : that hord it up apace , and are loth to feed the hungry and cloth the naked , do you think you do your duty , no saith the lord of host , you do not do your duty , neither do you shew your selves ever a whit kind to me , for if you did , you would not be so eager as to lay up abundance and see your fellow creatures starve for hunger . therefore remember that he that giveth to the poor , sendeth to the lord , but you have not given to the poor ( for by the poor i mean those that are in want ) but ye have rather oppressed the poor , and have caused them to cry , and their cryes are come into mine cares , for i the lord of host to take vengeance on you for your cruelty against me ; for asmuch as you have not done it to one of these little ones , you have not done it to me , which if you had done it , as to cloth the naked and feed the hungry ; and freely disperse to them that are in want , in so doing you had done it to me , and had given me that back which i had given to you : and then you had done your duty in so doing : but because you have hardned your hearts and have heard the crying of the poor , and have not regarded them , but have thought your selves too good for them , and have not laid it to heart that they are the works of my hand , and are made of the same mettle and of the same blood as you are , but have thought your selves too good for them , because of the riches which i have lent you ; and have made your riches and your strength your god , and not me ( saith the lord , ) therefore i will now come and will not tarry , but will come quickly , and will take vengeance on you , and will judge you to be destroyed in my wrath , and confounded and stand amazed at my sore displeasure ; for i now do awake as a giant , and as a man of war to make you houl and weep , and to make you see that the rust of your gold and silver shall now rise up in judgement against you , and shall be a witness to torment you ; because you have not remembered me , as to feed the hungry , and cloath the naked : for i will now reason with you ( saith the lord ) is that which you have your own , or are they mine ? surely you will say they are mine ; for i the all of all things have made them all , yea all the beasts of the field are mine , and therefore you need not be so extraodinarily covetous as to keep these creatures which i lend you for your own private use : for if they had bin your own and you could have made them , then you might have had some colour , and have said shall i make them rich by my labour ? but know this ( o man ) that it is i , and i alone that am the life of all creatures , yea even thy life , and without me you are unable to do any thing , and it hath bin my pleasure to bestow riches on you for this end and purpose , that thou mightest give them freely to those that are in want , and not to make them your idols as you have done . but because you have done so , as to make your riches your idols and your gods , and have not considered that pure religion ( even that religion that is pleasing to me ) is to visit the widdow and the fatherless ; that is , to give and disperse that riches which you can spare to the reliefe of those that have need of them ; and then you had done well ; for in so doing you would have kept saint james from crying against you , but because you have not done it , therefore james bids you houle and weep for your gold and silver even the rust of it , even the rust or cankered stuffe that you have laid up for your sons and daughters portions for to make them rich , while in so doing you have kept back mine , which i sent you for to give to the poor ; therefore houle and weep , for i come , i come . a vision wherein i saw men feeding their enemies , and clothing of them , and so did shew abundance of love to their fellow creatures ; and i heard a voice say that these men do hold forth my image , and do shew themselves to be my sons and daughters in so doing , but they do nothing but what i have commanded them to do ( saith the lord of host ) but i will reward them for so doing , for i will keep them in my love and favour , when i will plague and torment the other that have not done so . if thy enemy hunger , feed him ; if he be naked , cloath him ; for in so doing you shall heap coales of fire on his head : hear o all flesh , for i have a controversie with you , and will now plead with you , especially you that have abundance of riches : have you fed the hungry ? hast thou fed them that thou accounts thine enemies ? if thou hast , thou in so doing hath done well ; but what meaneth the crying of the poor so much ; bread , bread , for the lord sake ? surely this argues that you have not done as you should have done , but have left that undone which you should have done ; thou hast not fed thine enemy , neither hast thou clothed the naked , which thou shouldst have done : thy own conscience accusing thee shall now torment thee ; because thou liest under the breach of that scripture , where it is said feed thine enemy if he be hungry , and give him drink , if he be thirsty : o you rich men , should you feed and cloath your enemies , as this scripture saies you must do so ; how can you think that you are the servants of the most high ? whereas instead of feeding your enemies , you destroy them ; for this is quite contrary as black is to white , surely it is a sin , i know your conscience tells you it is a sin , because you do not fulfil the scripture . if this be a sin , how far greater sin is it when you take from them that that should preserve them from want , or take away their lives ? for you see it is your duty to preserve life , and not to take away life ; it is your duty to feed them , and not to kill them , saith i the lord of host ; who will plague and torment you for not doing your duty , as to give that which you have of mine , ( that overplus which lies by and doth no good ) unto the poor , therefore houl and weep , and crie aloud , for the day of the lord is at hand that burneth as an even , and the wicked shall be but as ashes under the soals of my saints feet : you live like dives in a most voluptuous manner , wearing of the best , and eating of the best , and drinking of the best ; and as he did not remember poor lazarus , so you do not think having your fills of the poor , yea though they cry in your ear , yet you will not give them relief , but will rather see them starve for want of food : how do you provoke me to anger saith i the lord of host ? do you think that i regard you , and you only because of riches ? no i would have you think that i regard the poor as well as you , even so much that i must now come down and destroy you , and give you your portion with dives , even to throw you into my wrath and there to torment you , and so to take away your riches and give them to my saints , even to these poor and hungry souls that are now in great want and misery : houl , houl and weep , for i come , even i that will plead for these poor creatures that you tread under foot , and count them as nothing ; i come and will redeem them from you , and from your powers , and will make you know that i have regard to them , and that they are in my sight as precious as you ; and that i will be such a terror to them that have aboundance of riches , that i will make you weep to think you must part from them , and to think that every one shal have part in your riches ; you shall be so tormented that you shall have but little rest ; for i will make you throw away your idols of gold and silver , and to hide your selves for fear of me , for i am risen to destroy you and bring you to nothing , even i the lord of host , will consume you in my jealousie . i saw in a vision that one rich man had fulfilled all the commands of god but one , and that one was , he was for to sell that which he had , and was to give it to the poor : but he ( like the rich man in the scripture ) rather then he would do so , he would keep his riches , notwithstanding he was commanded to sel and distribute to the poor , and so ly under the breach of gods command ; for the which i saw this man tormented and at length was glad to give up to the poor ; and say , take eat , and fill your selves , for it is not now mine but yours . here you may see the power of the infinite jehovah , and how strict he is to them that fulfil not all his commands . as if he should say , notwithstanding your going to church , and observing sunday , and making a profession of me : and therefore you think that you shall escape my sore displeasure , in that you have done such and such things : but stay , know this afore you have rest , that one of my commands is , that you should sell your riches and give to the poor ; for saith christ go sell all that thou hast and give to the poor , and thou shalt have treasure in heaven : as if he should say if you do it not , it will be unpossible for you to get treasure in heaven , but me thinks , i hear all and every one almost say , this is a hard saying , must we sell houses and lands , and give them away ? what a condition should we bring our selves into if we should do so ? what art thou as can say , shall we give away our houses and lands ? do you know what you say , are they yours or mine ? saith i the lord of host , they be mine , and all are mine , even whatsoever thou hast is mine ; though i have lent them to you it is not that you should only enjoy them , but that you should freely give up to relieve those that are in want , and so fulfil my commandement , sell that thou hast and give to the poor , or else i will torment you as i have done this man in the vision , and will make you be glad to give up and to say , take eat and drink , and fill your selves , for it is not mine but yours ; and will make you know that i will do a strange work now here on the earth , for i will make you to see and know , that i have given unto the creature man , a priviledge for to enjoy the whole creation and so to free them from bondage and slaverie which for the present they ly under , and if you will not freely give up before i come in power , i will make you do it against your will , when i come in power , for behold i come , and will not tarry , in the mean while do not you deceive your selves , and think your selves too good for to give to the poor , for i come and will make you houl , houl ye rich men for the rust of your silver and gold will now rise up in judgement against you , for i come to destroy all things besides my self , and will suddenly take from man his gods , and pictures of gold and silver , and will make them for fear of me give them away ; for i come to take vengeance on those that have afflicted the poor : houl ye therefore that have afflicted the poor , and give up with speed before i take you and throw you into my wrath , and into my sore displeasure ; remember ye rich men that hear the cries of the poor , and come away , make your hands free to give ; remember that these are the last dayes , and that you must now use the world , as if you used it not : do you use the world as if you used it not think you ? that hord up bags of gold and silver , and lay up quarters of grain , when many poor souls are ready to starve for want of them , but is it not to use the world as if you used it not , for to have no more then the present necessity cals for , and so to take no thought for the morrow : therefore up give freely , disperse abroad , and let not the cries of the poor any longer be in mine ears ; but now follow the apostles direction , use the world as if you used it not ; for the fashion of this world goeth : what is the fashion of this world but to strive who shall be greatest and richest , who shall have the most power , and who shall be most applauded , and so have most praise of men : 't is very true that this fashion hath been a long time , but this old fashion must go out , and theremust be a new fashion : which fashion will be instead of striving after riches , giving away of riches to them that have need of them , and so to make themselves equal with the rest , and not to lord it over their fellow-creatures , but willingly do them all the good they can : for whether they be tongues they shall cease , or prophesies , they shall fail ; but charity shall abide for ever ; here the most excellent or the most transcendent things which have bin or are for the present , though little thought of , must go : and whatsoever hath been , must now fly away ; for nothing must abide or continue but charity : the striving after riches must cease , and then there will not be so much oppression as is now , the striving after honour shall cease , and then there will be no killing of men for money , striving after self must cease , and then there will be no envie or malice , as to fight one with the other ; striving after learning must cease , for tongues shall in this manner as it is now gotten by humane industry , though it may please god to indue his saints and chosen vessels with tongues at his first appearing or making out himself to them , as he did at the first appearing in flesh make out himself to his apostles ; but charity shall never cease : for indeed when all the other fore-mentioned shall perish and come to nothing , then shall this be fulfilled , and not till then ; for so soon as all things that are now at the present passes away , and all things become new ; then will charity take place and so will abide for ever . i saw in a vision one give away all that he had and would not have any thing as his own , and i heard a voice say , that this man was come up to be his son , and was a true convert , and one that is come up in that dispensation , wherein i will in time bring all , saith the lord of host . lord , lo we have left all and followed thee ; we have left all , houses , and lands , and silver , and gold , and whatsoever was near or dear unto us we have for thy sake sold , and left all : this was the saying of the apostle who was a true convert , but you that are rich think it your honour for to keep your riches , and so to take delight in getting riches : but you see that the apostle left all , and so must you if you will have that love of god and favour that the apostle had , i come saith i the lord of host , and will bring down all your pleasant things , and will bring down all your glory honour and strength , and will lay them down in the dust , i will terrifie you , and plague you , and will make you know that i the lord of host am a consuming fire , and so will make you freely give up that which you call yours , to your fellow creatures , for i have made all nations of one blood , and so will now at my bright appearing make all people equal and alike for matter of riches , and so will take away the stumbling-block of private interests , and so will make the oppressors and the opression for to cease , and will make you know that i the lord of host will do a new work on the earth , that is you shall now know that i will have all men ( after this little while ) be in no want , and so to this effect you that intend to be kept in my love and favour , be not so stout-hearted as to keep back , but freely bestow on them that have need of the outward creatures , and i will come in power , making the rich men houl and weep , and throw abroad , and give away their idols of gold and silver , and be glad to creep into the holes and clefts of the rock for to hide themselves for fear of me , saith i the lord of host . i saw in a vision a tree , and the boughs spread themselves abroad and was very great , but at length i saw one come with a sword and lopped off the boughs , and then cut off the tree in the middle , and at length digged up the roots of the tree , and so the tree fell away and was no more to be seen . and i said , lord , what meaneth this tree ? and my excellent majesty the king of eternal glory , even that alpha and omega , who is the life and fullness of all , by whom all lives , and moves , and have their being , said on this manner as followeth ; by the tree is meant all powers ( great or small ) whether they be popes , or emperors , or kings , princes , dukes , or parliaments ; he whom you saw hew off the boughes , first represents i the lord of host , who will now cut off those superfluous branches , as those that have made themselves rich by earthly powers , and not only them , but i will cut the tree in the middle , even the very heart of all powers in sunder , and so will proceed on for to cut down the very root and foundation of all earthly powers , as is shown by the digging up the root of the tree aforesaid : thus as the tree was digged up by the roots , even so as this tree represents all powers , so will i root up all powers , even i the lord of host , the root and foundation of all powers for the present are set up by the power and strength of men in all nations . it being the good pleasure of i the lord of host that it should be so : and so by the strength and might of men the mankind that are made all of one mold and clay destroy one another , which arises from a fleshly domineering and esau's power , that would raign over their fellow creatures , which power assoon as one is subdued , another takes place , and will do so still , but the time comes , and the set time of i the all of all things is to be at an end , and when the fulness of these dayes shall be expired and accomplished , then one power shall not destroy another to set himself in power to rule over his fellow creatures , no but that power shall destroy all powers besides my selfe , as honour and riches shall be destroyed , and so the root destroyed , that i the lord of host may be all and in all . and the word of the lord came again saying , behold , and lo i saw men and women runnnig together , and every one said , save my god , save my god : as if men and women had each of them a god , which god must now be destroyed , and i looked to see what their gods were that there was such running up and down to save them , and loe , i saw one company , and their gods were gold and silver , but this god was destroyed ; and another company made houses , and another made their lands , but these gods i saw destroyed ; another made their pride and honour , but these gods were destroyed also ; and so one after another they were all destroyed , even all those things which men and women have run a whoring after must be destroyed and brought to nothing : and i said , lord , what meaneth the people to call these their gods ? and my excellent majestie at whose bright appearing all things besides himself must be destroyed , who will now suddenly appear to make men weep and houl for the miseries that are now a coming upon them , said on this manner as followeth , they call these their gods because they have set their hearts more upon these things then upon me and have with all eagernesse run after these things ; but i at my appearing destroys them all , and so will take from earthly creatures those things wherein they have put most trust and confidence in , and will destroy them in their sight , even their gods of silver and gold , and will make them throw away their pictures . and again the word of the lord said , behold , and loe i saw a company of men with their hands upon their loynes , weeping and wayling , crying out for help : and i said , lord what meaneth these to be so feeble and to stand as they do crying for help ? and my eternal god said , these men represent all my enemies , and all my saints enemies , & as they stand with their hands on their loines crying for help , it showes that i the lord of host have stricken them with fear and terror , even i have taken their strength from them , and they shall become as weak as water , even so weak that one shall slay a 100. and a 100. slay 10000. for all their strength was taken from them : so that i am confident 1. wil make nothing to slay 1000 if it doth please god to bring his enemies in such a condition : which prophesie i look to see fulfilled in the year of redemtion of the creation from bondage , which wil be a year of jubilee , and this jubilee is at hand ; for i the lord of host comes , and wil not tarry , but will arise like a man of war , tearing and devouring in sunder al my enemies , and wil consum them by the breath of my nostrils , & they shal not be able to stand : for i will tread & trample on them in the fierceness of my wrath , & wil make them come bowing down to the soals of the feet of my saints , & wil give the strength , & glory , & honor to my saints , and they shal rejoice and sing for ever & ever . and the word of the lord came again saying , behold what dost thou now see ? and lo i beheld a woman gloriously arrayed with a scepter in her hand , and she had a maid to wait upon her : and i said lord , what meaneth this ? and my god the most high jehovah , answered me and said , this woman represents the sons and daughters of sion , and as you saw her with a scepter in her hand , it denotes unto you that she hath power and strength over all her enemies , and so is a conqueror over them all , and so hath them in subjection , be her enemies great or small , more or less , so then the time is now a comming that sion shal rejoyce and be glad , and shall sing for joy of heart when her enemies shall stand a far off and weep for bitternesse of spirit , and as you saw her gloriously arrayed , it shewes that the sons and daughters of sion shall have of the best , they shall eat and drink of the best , and wear of the best : not that they shall have the others ( which are those whom god in love doth not make out himself unto ) in bondage & slavery , and so deprive them of the outward creatures , no , but they shal have the use of the creation , as to have their fil with food and al necessaries belonging to the body : so they shal in this sense be their servants , as is shewed by the maid waiting on the woman . and presently after , i saw one in glory with an army following him , and he cut down his enemies a pace , and left none to oppose him , and of a sudden i saw all his enemies destroyed , for this form of glory is the mighty god that is now risen to take vengeance on his enemies and to make them his foot-stool , and his armies are his ministring spirits , by which he will confound all the glory , honour , and strength of men , yea even bring to nothing all the glory and powers of all fleshly powers how high soever they be lifted up , for alas poor flesh what art thou now in my hands ? i am now risen to judge thee , to burn thee up , and so to bring thy flesh to nothing , yea i will not leave thee root or branch , for there shall not be son or nephew , but i , even i the mighty jehovah will make a short worke , for i will work , and who art thou that shall hinder me from doing my purpose ? therefore rejoyce and sing for joy of heart , for behold i come , even i thy king ô sion , shout , shout and spare not ; lift up thy voice like a trumpet , and say my god raignes , even thy holy king of sion : therefore sing aloud , and let the high praises of god be in thy mouth and a sharp two-edged sword in thy hand , and so execute vengeance on them that know not me ; bind their kings and great men in fetters of iron , and execute the doom that is written , even utter desolation upon all the high and lofty ones , bring them to utter confusion , that they may houl and weep , because they have made you even my chosen ones , to be in slavery to them , therefore rejoice ô ye daughters of sion , and shout ô daughters of jerusalem , for they king cometh , and he is meek and lowly , riding upon an as , and upon a colt the foal of an ass , sing and rejoice for joy though ye be never so much despised , he , even i the king of glory coms riding upon an ass , even upon such poor despised & harmless creatures , that are willing to bear any burdens that are laid upon them , even such do i the king of glory delight to appear in , and not in high and lofty horses , such as are puffed up in their high conceits , having a form of godliness , and so runs from scripture to scripture , and by their fleshly wisdom would have it as they please ; no , but even in such do i come , that with a meek and quiet spirit have waited upon me : therefore ye meek and despised ones sing and rejoyce , and go with joy , for behold i come , even i the lord of host , and all your enemies shall be your footstool ; for you shall now tread sathan under your feet , and that by the strength of i your almightiness dwelling in you . and again the word of the lord said , behold , and loe , i looked and i saw the appearance of seven hearts , and they did for a little while oppose one another , but at length they were still and left off striving one with the other and were all united together as one , and so became one . and i said lord , what meaneth these hearts to be thus joyned together of a sudden ? and my almightiness , even the eternall god , by whom all creatures were made , and by whom all creatures shall be brought to nothing , said on this manner as followeth , these seven hearts represent my sons and daughters that are now under several dispensations opposing one another in their judgements , one saying this is the way , another saying that is the way , and so by reason of their difference oppose one another , and it is out of a self-ish disposition that rules in them , one would be fain esteemed above another by reason of his knowledge in the scriptures , which knowledge i am now about to confound , and all their fleshly knowledge , let them go under what notion soever , and for that way of baptisme which is now practised and do hold communion with none but those that are of their own judgements , but are bitter and envious against those that are not of their way , judgeing and censuring them to be a people that slight i the lord of host , and so are not my beloved , and not those whom i will have regard unto , but now in the day of my power , i will take away that stone of stumbling , i will break them and confound them , and so will make them to see that they make much of the shell when the kernel is gone , and will make them to know that those whom they looked upon as not worthy to be called brethren , are the choice spouse of i the lord of host , and so will turne unto the people a pure language , that may all serve me with one consent , i wil even in such a clear way make out my self unto them , that they shal all see and know , and all speak by my spirit . and i saw in a vision all manner of beasts and kinds of creaturs , and i was commanded to slay and eat : notwithstanding they were none of my own , and my excellent majestie the king of eternall glory said , i will make all men know in a short time that what they possess is not their own , but all their treasurs are mine , even i the lord of host will recover my wooll and my flox , even those treasurs which they have made use of , and i will take them from them and will make them know that they shall now be for the use of my saints , even for the use of those whom they do most despise ; and if any say why do they take away my goods , as my corn and my wine , and my horses , and my cattell ? then shall even those whom i draw up into my love and favour say , we have need of them , and we in the name of our creator take them for to make use of them , or the lord hath need of them , and therefore we take them ; and what will you say to this o you great men that have abundance ? this priviledge is and will in a more clearer manifestation made out whereby the saints even poor dispised sectaries shall see and know that all things are theirs , whether it be paul or apollo , or cephas , things present , or things to come , all things are yours , and you are christs , and christ is gods : here you may see that the saints by being christs sons have all things , yea the apostle tels them that all things are theirs , houl you therefore , for the rust of your gold and silver wil now rise up in judgement against you , and it shall now torment you , and vex you ; even it will be such a terror to you , and you shall with speed throw it away , even i the lord of host will make you throw away your idols of gold & of silver , and hide your selves for fear of me , for whatsoever is in the shambles take and eat , for the earth is the lords , and the fulness thereof ; all the earth is mine , even mine it is , and all the cattel of the field , therefore slay and eat , and have all things common , as my saints at the appearing of me in flesh had , and therefore be contented , o you rich men , to give up , lest i smite you with a curse ; for behold i come and will make my saints breake bread from house to house , as formerly they did ; and will make them for to have comunion , and all things common ; so that they shall not say this is mine , or that is mine ; but i will destroy this , and so i will destroy all self in them , and they shall now live in the pure enjoyment of i the lord of host , breaking bread with singleness of heart from house to house : so that my sons and daughters shall live in more union then they do now , for now they are readie to cut and destroy one another for a little silver , which shal now perish and be accounted as nothing : even i wil make all sorts of men freely give away that they have , and be contented to have nothing but what they shall have need of from day to day ; for i wil make love and union to encrease , that the whole earth shall be a treasure for all , and not for some ; so that according as they are in want , they shal have one shal have a special care over another ; for the emnity being taken away , and the curse removed from off the earth , self-love shal cease , and universal love shall flow in , and then righteousness shal look down from heaven , and spring out of the earth ; and there will be no complaining in our streets , as there is now , crying out for bread , bread , for the lords sake ; no , but this noise shall cease , and the saying of james come more into their minds : that they shall now not think it enough to say , be ye warmed , and so give the poor nothing , but only pitty them and feed them with words , but they shal now say , come in , eat and drink with us , for you are the work of the lord , and what we have now you may freely take , for the lord of host hath now made bare his holy armes , and all the earth shall see the salvation of god , and all shall now know and see that the lord hath redeemed the creation from bondage into the liberty of the sons of god ; all men shall be freed from the bondage and slavery they now are under , and shall now begin to see and know that it is a sin to have respect to one in glorious apparel , and say , pray sir come you and sit up here , when you say to one in poor cloathes , sit thou at our foot stool , for i the lord of host will make you all know now that you are all of one blood , and so are all now fellow creatures , and that i have as much respect to one in poor cloths , as to one in gay ones ; and that i will make you know that it s your duty for to love one another , even your enemies ; for if you fulfil the royal law according to scripture , thou shalt love thy neighbour as thy self ; which is not for the present , who art thou that hath fulfilled this scripture that can say and thy conscience not accuse thee to thy face , that thou doth love thy neighbor as thy self ? but rather thy conscience will tel thee , that thou dost not love thy neighbor as thy self ; for if thou didst , thou wouldst not let thy neighbour be in want , but would have as much care of him as thy self ; if thou hast rost-meat , to let him have rost-meat ; and in so doing thou will fulfil this scripture : therefore yea that do plead for scripture so much , and make so gallant a show of religion as you do , consider the scriptures aforementioned , and you shall see that you live far short of fulfilling the scripture : for what soever you would that men should do unto you , even so do thou unto them , for this is the law and the prophets : wouldst thou have men to love you and do you good ? if thou wouldst then thou must love them and do them good : but indeed you will say , why should i love them , they are of a strange opinion : this is but the devil in you for hating your fellow creatures , which must be destroyed and brought to nothing , that i the lord of host may be exalted ; which will not be till i make my strange work come to pass , as to destroy all self and private intrest , of saying this is mine ; and when this is done , then you will love your neighbour as your self , and then you shall see and know with the apostle , that all things are lawful for you , that is as the apostle knew that he might do what he would do , and have what creatures he would have for food and rayment , in that they are all gods : so you shall now know that you may have the use of all , and see all to be yours , and that this is the work of god for to bring in universall love and freedome . and the lord said behold , behold : what dost thou see ? loe i beheld , and there appeared a tree full of fruit ; and the fruit , much like to apples one part of them , and the other part of them like unto peares , and i said , lord , what meaneth this tree ? and the lord said , this tree doth represent christ : that as thou seest fruit upon this tree , and it is very pleasant to see to : even so is jesus christ a tree of life that bears abundance of fruit , and as thou sawest these men and women gather this fruit and eat them , and presently there was new fruit in the room of that which was pulled off . these men and women re-present my sons and daughters , who are alwayes a feeding on jesus christ , and yet cannot make him to leave off bearing fruit : and as thou sawest that these men and women that pulled and ate did live for ever , and were not to dy after it , doth shew that my sons and daughters feeding on me the lord of host , shall live for ever : for as thou sawest that this food was very pleasant ; even so am i the lord of host to those that do delight in me . and moreover this tree doth set forth the tree that is spoken of in the revelations , to be a tree of life that shall heal the nations , for as thou did see this tree appear of a sudden with fruit thereon : even so will i the lord of life , that lives for evermore , appear in such an hour , and at such a time , when most men little think of me , to the destruction of them , and bringing of them to nothing , that so i may appear to be the life of those that do now know me and enjoy me : for by my appearing will i make my self manifest to be the food that every one must eat of : and that all other food , which is not of me , must be brought to nothing : for as i am set forth by a tree , so will i appear in power to the confounding of those that feed not on me : and so will make wast all their gods which they have to feed upon besides me , and all and every one shall be brought to nothing , that i the lord of host may be all and in all , and so exalted above all , to which i say amen . and presently after this there appeared a garden full of flowers , as to my thinking , i saw them like roses of all sorts , and cornations , pinks , and all manner of flowers , and i said , lord , what doth these mean ? and the lord said , these do represent abundance of joy , even the verities of joys which my sons and daughters shall have , even they shall enjoy the most precious and most pleasant jewells that are or can be ; for they shall have the use of all things that are precious , and shall have the enjoyment of all the treasurs of the world , and nothing shall be unpleasant to them , but every thing shall give a good smell , and shall be very pleasant to them making of them to rejoyce , and sing and set forth the praise of me the lord of host : for as these flowers did smel most sweetly ; even so , saith the lord of host , will i by my own power , make all things that appear now to be unsavory or unpleasant , to give a most pleasant smell , and as thou didst see in this garden abundance of green herbes : these green herbes , doth set forth the flourishing conditions of my saints , even of my sons and daughters ; how that they shall grow and flourish in dispight of all their enemies , for their bones shall flourish as an herb , and as herbs be good for all sorts of men and women , even so shall my sons and daughters be good for all ; and by their flourishing and growing up as calves in the stall , it shews that people that are now kept in bondage , even the meaner sort , shall be by the flourishing condition of my sons and daughters , restored from that slavery and bondage as they are now kept under by rich men , so as they cannot injoy the creatures of god so as to have their bellys full even into such a condition shall they be restored as that they shall now enjoy the good creatures of god , and shall have enough of the outward mercies , as for the back and belly so that there shall be no complaining in the street . and presently after this , there appeared one that was very glorious , and he had a cup in his hand , and it was full , and he gave it to men and to women for them to drink , and i said , lord , who doth this man represent ? and what doth his cup signifie ? and what is in this cup ? and my excellent god the king of eternal glory said , by this man , is shewed i the lord of host , and the cup doth represent , that i the lord of host have something for to make men and women drink of : these men and women represent my sons and daughters ; and that which was in the cup , which the men and women drank of was wine ; which holds forth thus much : that it is the pleasure of me the lord of host , to give unto my sons and daughters for to drink-wine : for as much as wine is set forth to be a nourisher and cherisher of the nature of man , and as thou sawest them that did drink of the wine which i gave them were merry , and did fall to singing and to dancing : even so by my pouring forth of my spirit , or my self into my sons and daughters , so as to make my self manifest in a more clear discovery of my self to them , as to make them see and know that i the god of love , and peace , and glory , dwels in them , acts in them , and so doth all things in them , and that i have taken them up for to be my dweling place , and habitation , and that nothing can hurt them or do them any harm without me : will ocasion them in like manner for to break forth and sing , and dance , and leap for joy of heart , being filled with new wine of the spirit : for put new wine into old bottels and they will burst if they have not vent , or else the old bottles will spoyl the new wine : so i by filling my sons and daughters with my self , doth cause a spoyl first to be made in the old bottles , their body , and then afterwards doth cause them to bring forth my self , and so do my will : though it be the pleasure of me their king to act them in such a way as will prove the ruin of their good name , yet they must do it ; for the wine of the spirit must have a vent , or else the body will break . and the word of the lord came unto me saying , behold , and lo i looked , and there appeared a man , and he had in his hand a sharp knife , and he ripped up the bellys of men and women , even of all sorts , under what religion soever they were termed to be : and i said , lord , what is the meaning of this man that doth so as he doth . and the lord said , this man represents me the lord of host , and as thou did see him open them , it showes that i the lord of host have a peircing eye to discern what is in them , and what they are , notwithstanding their outward professions , and outward shows of holiness , yet i the god of gods see all their inward parts , and know their secret thoughts , and the private intents of their hearts , and how full of hypocrisie they are , dissembling with me and men , and how they make religion a cloak for to hide their knavery , even because they may the better cousen and cheat their fellow creatures , and keep them in bondage and slavery ; and also from the enjoyments of the outward creation , which i have made for man , that they may have the use of them , of the outward creatures , and so live comforatbly by enjoying the fruits of the earth ; for the earth is the lords and the fulness thereof , and al things are mine even mine ; therefore the crying of the poor , and the hypocrisie of all sorts of men , makes me make hast to declare that i the lord of host am now coming to judge the world with righteousness , and so to give them every one according to their deserts : but shall the son of man find faith on earth when be comes ? no , he shall not , for though i do declare my self by my servants the prophets , whom i stir up for to make out my self unto them ; yet i find and do see ; that amongst all sorts of men there is but little faith , for to believe that i the lord of host am now ready to appear in power , and in glory , and in majesty , for to confound and bring to nothing al powers beside my self , and so to make bare my holy arm in al nations , and so to lay open all mens hearts , and make them see their folly for dissembling with me : for as thou sawst them opened , and when they were opened to thy view , though before they seemed to be very white , yet even the most purest , especially those under the name of presbyterians and independents , who seemed very white , that is , they had very magilded outsides , as forms and ways of worships , as observing of the sabbath , and being zealous for they way of worship , even so zealous , as to judge , censure , and condemn those that were not of their opinion ; yet notwithstanding al this , their hearts are ful of hpyocrisie ; shewed by the blackness that was within them , and so instead of serving me , and bringing glory to my name , they make use of religion to serve their own ends , being as covetous , and as proud , and as ful of ambition and cruelty as those that make no profession at al ; and likwise the church called the anabaptists are linked much in your name , more for to make a shew of religion , then to serve god , even i the god of gods , out of love , as is showed by your harsh judgement and censureing those that do out-strip , or those whom i the lord of host am pleased to take up higher then you ; as such as are deluded and deceived by fancies , and by the divel , as it doth appear by your cruel words and speeches against them : therefore saith i the lord of host , who sees your outward professions , and knowes the secret thoughts and intents of your hearts , how that you do strive for to exalt your selves , and so to make your selves great , and are ready for to dissembly with me , the lord of host , as though you knew not any god at all ; for dissembling , and lying , and cheating that raignes amongst you , and amongst all sorts of people , ye have hardned you hearts as if the lord had spoken to you , and had told you that you shal never fal , and so you prompt your selves up in your ways , which i the lord of host must destroy , even your church ways , that so i may torment you , and purifie that blackness that remaines under your gilded professions , and so draw you up unto me , even to a more neerness and oneness with me , that so lying and dissembling may be taken away from you , and so make you deal plainly with god , and with your fellow creatures ; and for the rest even those of the world , that have no knowledge of me , i must torment them , by destroying their gods , and bringing of them to nothing : yet i must tel you , that they are in one manner not so much to be blamed as you ; because they know nothing ; therefore i look that they should perform nothing : but you that know something , and profess me , and act and walk contrary to me , you are but dissemblers and hypocrites at the best ; for you know that you must love all men , and yet you hate all that differ from you in judgement , and so deserve to be a little more tormented for dissembling with your selves ; i promise you you shal be tormented ; and though the world and you be given to dissembling and lying , and to eat and drink , and marry , and give one another in marriage , as the people of old did , it is but what our saviour jesus christ did prophesie should be the condition of you in the last age ; but as i the lord of host did forewarn my creatures , even man , and all creatures from destruction by my servant noah , and made him a preacher of righteousness , for to tel them that destruction was coming upon them , and that they for their wickedness must be destroyed : even so have i now , even i the lord of host , raised up a man , or two , or three , yea twenty , to testifie that i the lord of host wil shortly appeare , to confound and destroy all things by myself , as i did in the days of noah : for the wickedness of this generation doth surpass the wickedness of those that were in those days , but as my servant noah was mocked at , and laughed at , and also derided for telling of them that destruction was at hand , even so it is my pleasure now to send you a declaration , by one whom i have stirred up , and commanded him to put it in print , that you may see that i the lord of host wil come & confound you , and bring you to nothing , and destroy your gods , even your idols of gold and silver , & wil make you throw them away : but hang it say you , this is a delusion , the divel is in him , & so hath filled him ful of fancies , and hath distracted his braines , & hath made him mad , and so wil rail against him , and revile and speak all manner of evil against him : this i know you wil do , as they of old did unto my servant noah : but remember that that day as noah went into the ark which he builded , and all his family with him , and also all sorts of creatures , even then i the lord of host did begin to poure out upon them the fierceness of my wrath , as i had told them by noah , so you that mock , and laugh , and revile against my messengers now , & say the day of the lord is not at hand as yet , for him to do such things , ( and therefore wil not consider for to relieve the poor , and let the oppressed go free , and so to breake the bands of wickedness but wil stil persist in the evil of your wayes : as if you had no warning at all ; even for your own selves , when you think safty , and cry peace even then sudden destruction comes upon you , even when you little think of it , as it did upon the world of old , and then wil i torment and plague you for despising my messengers and servants , and wil be a terror and a dread to you , and you shal houl and weep , and my servants shall sing and rejoyce for joy and gladness of heart ; for as noah and all them that went in with him became one , and of one family , and all the creatures became one , as being in union and love one with another , even so wil i now make all creatures , especially my sons and daughters , for to eat and drink together , and so to be of one family , and of one houshold , having all things common ; and wil also make you that now revile them , be stil and silent , and in pain for doing so , and i wil make also all the creatures to be at love and peace one with the other , as they that were in noahs arke together , so that there shal be peace and union . and the lord said , behold what i wil shew thee ; and loe i looked , and there appeared a man , and he went up and down , gathering men together : and i said , lord , what meaneth this man togather men together ? and what men are these ? and my eternall god said , this man represents i the lord of host , gathering my people together : and i said , lord , what people ? and my god said , the jewes , that i may bring them in to believe on my name , and so to make them come with weeping and supplications , and and make them know that they have peirced me , and so have not bin in my way as to see and know that jesus christ their king and saviour is already come , but their eies have bin blinded and hardened , so that they could not see as yet : but though they have fell , yet i the lord of host , wil graft them into the vine again , and they shal see and know that i have according to my promise sent them a saviour and a king already , whom they have crucified , and i wil now make them see and know that they have crucified the king of the iewes in their own land , for which cause i have dispersed them , and made them to be a people scattered in all nations ; and all people have had them at command , so that they have bin the reproach of the heathen , and all the heathen or aliens from me the lord of host , hath persecuted them , and have shed their blood , but i will now even in the fulness of time open their eies , that they shall see and know , that they have crucified christ their king , whom all their prophets made mention of , and all their leviticall observations did typifie out : which king they shall now see was not to come at that time to deliver them from bondage of other nations , but shall now even at this time which is to come , see and know that all faces shall be made black with paleness , and a noise from a mongst them shall come forth , that the lord hath founded sion , and the poor of the people shall trust in it ; even i will make my people now come with singing , and with rejoycing , because i have opened their eies , and have taken out their stony hearts , and have given them hearts of flesh , even such hearts , as they shall no longer denie that jesus their saviour is come , but shall confess that he is come , and that they have crucified him ; and so shall see that i have caused them to be in such a condition as they are now in : for it was my good pleasure that it should be so ; but now will i rise , and will show my power for to redeem them from this egyptian bondage they are now in ; even as i did appear for their fathers of old , and did bring them from the land of egypt by my mightie and strong hand , by my servant moses , whom i did stir up for that purpose : even so will i make my power seen in all nations , by stiring my servants up , and also by sending them a leader for to lead them , as my sons of old had , and as all kings and great men fell that opposed them , even so will i make all for to fall and perish , and become as weak as water , that so i may bring you into your own land again ; and all those that hinder you or rise in armes against you , shall be drowned in my wrath and sore displeasure , even as pharoah of old was drowned in the red sea , so i will set me glory and honour , and will make you appear to be kings and conquerours , through me that love you ; and so wil bring you into your one land with joy and gladness , and there will make you for to ly down in peace , and to be at rest , when i will torment and trouble all nations that have fought against you , and they shall weep , and houl , and cry out for sorrow of heart ; but i will make you my chosen ones , and also them whom i wil bring up with you , and have called them by my name , to come and go up to the height of sion , with everlasting songs , singing and rejoycing with abundance of joy , in that i have created jerusalem a joy , and her people a rejoycing : for i will make a new heaven , and a new earth , wherein righteousness shall dwell , for i wil make desolation , and wil destroy all things that are now at the present , and so will make all things new ; new in respect that i have gathered you out of all countries , and have once again brought you into your own land , for to make you the joy , and the praise of the whole earth ; and the place and land where i wil in glory delight to dwel ; and so wil make all your enemies come bowing and bending and submit unto that hath and wil stil bring you in the everlasting joy , where all is joy , and all shal be joy and peace ; so that they shal bring ( even your enemies ) their treasurs and riches , and the fullness of the gentils shall be brought in : rejoyce and sing , and shout o ye daughters of jerusalem ; for behold , i will come , and will take all sorrow from you , and ye shall see evill no more , and i will make all your enemies your foot-stool ; and all evil shal cease from amongst you , and i will make the dayes of your mourning to end , and so will make everlasting joy to shew it self , and you shal sorrow no more : behold i come , even i that wil save you from all sorrow , and from the cruelty of men , and wil make bare my holy arm , and all the nations shall see the salvation of god , even all people shal see and know that i have redeemed you , and saved you , and have gathered you from among the heathen , and have brought you into your own land , there for to make you the praise of the whole earth ; and all the glory of nations shall be brought into it , even into that city , where nothing but righteousness shall dwell , and all dogs , and sorcerers , and whosoever they be that have not right to the tree of life shal not enter into this city , even into this new jerusalem , which shall be made the praise of the whole earth ; for this jerusalem consisteth of all the sons and daughters of sion , who shall be brought out of all countries , and out of all nations , into this land which i have chosen , for to make my self a glorious name , and so to make my name a terror and a dread to all that come not into this city ; for without are none but forcerers , and such as makes a ly , as dogs and such filthy creatures ; for dogs are a most beastly creature , and seem to be a creature good for little , even here such as are to be left out are compared to dogs ; for all dogs are cruel and envious , and are ready to destroy themselves by fighting one with another , and also their condition is , they alwayes are grumbling and snapping one at another , as striving for mastery ; so are these people that are to be left out of this city , a people who have given themselves over to rule and domineere over their fellow-creatures , and would have all in subjection to them , and they would be lords , and so would have their fellow-creatures in bondage to them , and keep them as servants and bond-men , even for to work and labour for them , when they themselves have all the joy and pleasure ; but now , even upon such dogs , that have risen from cain and nimrod the mighty hunter , that have hunted , and also have catch their fellow-creatures in their snare , and so esau-like , would have all in subjection to them , even upon such shall my hand fall very heavy , as for to plague them , and so to punish them , that i may make them know that my time is now at hand , for to give redemption to my creatures , especially to my sons and daughters , whom ye esaus , and great men , have kept in bondage and slavery , and so to make them a joy and rejoicing , singing for joy and gladnes of heart , where ye esaus brood that have a long time raigned over them , shall be trodden as straw under foot , and be fit for nothing but to be left without , even without my joy and love , because of your sorceries , because of your estrangness from me ; counting all your pleasurs and happines to be in things here below even in outward substance , treasuring up gold and silver , which hath bewitched you from the truth , and would not let you hear that the best and cheifest commandement is , for to sell and give to the poor , but when this hath buzzed in your eares , and your own conscience accusing you for it , you have like the young man in the gospel , as you call it , which fain would go to heaven , and so have rest , but loth to fulfil our saviours command ; sell that which thou hast and give to the poor , and so thou shalt have treasure in heaven , as if my son christ had said , do not you think that by observing a little outward way of worship , and so walking on in formes , and making an outward profession of religion , having a forme of godliness , that you shal enter into my rest , not knowing that you are bewitch from me , in that you make so much of an outward estate , as of houses , and lands , and also of gold , and silver , wherein you put more trust and confidence then in me ; therefore it is but just for me the lord of host to deal , or to give you such a hard lesson for you to learn , sell all thou hast and give to the poor , for they have need of it , even of my mony , & , houses and lands ; which if you do not , you are like to incur my sore displeasure , and so to be deprived of my rest , for not submitting to this my command ; which is one of the greatest commandements , as that thou shalt love thy neighbour as thy self : but o thou proud esau , and haughty lucifer , that exalts thy self above thy fellow-creatures , what saies thou to this ? do i command thee for to sel that which thou hast and give to the poor ? and thou instead of doing so , dost quite contrary , even the oppress them , and cousen and cheat them , and bring them before the judgement-seat haling them to prisons , do you think for this that i will be as , wel pleased with you as if you had done what i commanded you to do ; sell that which thou hast and thou shalt have treasure in heaven ? which if thou dost not , i will shut thee out of my love and favour , and so thou shall not enter into the citty wherein my glory shall be manifested , and made for to out-shine all the glory of the world , because thou art disobedient to me , and wilt not love thy neighbour as thy self , according as i have commanded thee to do , but dost still persist in hording up of corn , and mony , and all the best of the things of the world for thy own private use , and so will not give to the poor , but doth count thy honour for to have abundance of the riches of this world , and wil live very gallantly , & go in the best , and eat of the best , when thy fellow-creatures have none of the worst , whom i love as well as you ; but o! thou proud esau that exalts thy self above thy fellow-creatures , i wil reason with you , how or wherein dost thou fulfil my wil ? i commanded thee , for to sell that thou hast , and give away , but that thou hast not , done : thou wilt have houses and lands of thy own , and gold and silver in bags and chests , when others have none ; and wil not if you hear one of your fellow-creatures cry for the lord sake give me something , you wil turn your eares from the crying of the poor , and wil tel a ly too , and say , you have nothing , when you have something ; though they asked in my name , yet you wil not give ; though i command thee for to give all that thou hast ; but thou wilt make a ly to save that which i have commanded thee , even all you that have abundance : to give unto thy fellow-creatures : for lyers are and shal be without : and again how dost thou love thy neighbour as thy self , when thou eatest of the best , and drinks of the best , and wears of the best , and lives at ease , freeing your selves from hard labour , which thy poor neighbours are made for your cruelty over them to undergo ? therefore consider this , left i take you away from your own pleasures , as you cal it , from eating of the best , and drinking and wearing of the best , and instead of it , give you ragges to put on , and the worst for you to eat and drink , even curse your dainty things , and make all things become gall and worm-wood ; because you break this commandement of mine : love thy neighbour as well as thy self : which if you did fulfil , which is my pleasure you should ; then would you give to your poor neighbours such things as your selves have : if you your selves have rost-meat , then would you give them rost-meat , or see that they have rost-meat ; if you your selves have good drink , then would you see that they should not drink water , but have good drink : if you your selves have good cloaths , then would you see that they should have good cloaths , and so would not let them go naked ; but would be like my servant job , give bread to the hungry , and clothes to the naked ; if you your selves have ease and rest from labour , then you would not see them labour like horses , and take no pitty of them ; neither would you then give your selves over to be so cruell and hard hearted , as to make slaves of your fellow creatures , whom i command you to love as wel as your selves : but here you may see how you slight me , and how little you regard me ; instead of doing what you should do , you do that you should not : i command you for to love your neighbour , and instead of my command , you hate your neighbour : but do you think this may serve my turn , or that i wil be pleased for you to do so as you do ? no , i wil not be pleased with you , unless you fulfil my commandements , as in love thy neighbour as well as thy self : which if you did , you would ●●●●●…te them : but you may say , they are my enemies , and shal i love them as wel as my self ? though they are your enemies , it is my pleasure that you should love them as wel as your self : love your enemies , saith my son christ , bless them , and pray for them ; that you may shew your selves to be like my father which is in heaven : but if you do not love your enemies , neither your neighbour , it shewes that you do not fulfil my command ; neither are you like me , who loves all , and causes my rain to rain on the unjust as well as on the just : but you cannot abide to hear of these things ; to let your neighbours be as your selves ; by reason of that proud flesh , that rules and domineers in you , as to make you think better of your selves then you are ; esau-like ruling and domineering over iacob , but i will cut you short , and wil make you , notwithstanding you go to church , and here sermons and have your children baptized , as you call it , and observe sunday ; that you have disobeyed my voice , and have not walked humbly with mee ; and so you are no other but sorcerers , such as must not come into my place where i will make my name known more then in any place , which shall be jerusalem the citty of the living king ; whether i will gather my sons and daughters out of all countries , to go thither and you that have loved to make a ly shall be shut cut even with dogs and sorcerers , and so having no right to the tree of life must not enter into the citty : but they that have right to the tree of life , shall enter in , even into my rest and joys , for the jerusalem which i have built , and wil gather my sons and daughters thither for to be tire place which i have appointed to be the glory of the earth ; and all the nations of the earth , even the great men , as wel as kings , and nobles , and others , that heap up corn and money , they shal bring their treasures and jewels thither , and i wil make them to rejoyce in me , and i wil joy over them and rejoyce in the midst of them ; i will be their god , and they shall be my people , even my chosen and peculiar ones , in whom i have delighted to dwel , and wil dwel ; and make them to be ful of joy and glory , even the glory of all the world ; and all the world shal become subject to me i the lord of host in my people , in my bride and spouse and chosen peculair ones , in whom i wil manifest my self to be a god of power dwelling in them , and they shal dwel in me , and they shal know that i the lord of host dwel in them , and wil make them to be a terror and a dread to all people , and all people that shal hear of my infinite goodness , which i wil manifest to them , shal even weep and houl , and knaw their tongues for pain and anguish , which shal fal upon them , being sensible of that joy , pleasure , delight and glory of that love and favour which i wil make out to my chosen & peculier ones , and nothing shal more torment them then the seeing and beholding my almightinesse ruling in them , making others to be as nothing in comparison of them , this i say shal torment you , even you o proud and stout ones , that are loth to be pulled out of your throns of glory , as to be deprived of that self & fleshly ruling power which in you , but though thou art to be deprived of it , yet thou shalt even of a sudden , yea in an hour when thou art ready to cry peace , peace , and so to flatter thy self in thy own fleshly pampe , to strive after riches and honour , and so to get thy self a great name : as when you have a bundance of oxen and cowes , and two or three farmes and perhaps bushels of money keeping poor creatures under you , even thy fellow creatures ; thus crying peace , and see no likelyness of a change , thou wilt not be mindeful of what i send unto you : but wil make slight of this businesse ; not remembring paules expressions , when you cry peace , peace , behold sudden destruction is upon you : even a consumption to all your outward glory , for a fire is kindling from me the lord of host , which shal enter into you , and burn you , until all things are according to my wil and pleasure ; for this fire is my spirit , which shal burn up all your fleshly pompe , and riches , and houses , and shal bereave you of all your gods , even your gods of gold and silver , and of worships , and houses , and lands , which you have made iodls of : even i the lord of host wil consume your glory , and honour , and wil lay it to the dust ; and thou self-interest that saies this is mine , and that is mine , shal utterly be consumed by my bright appearing , and i wil make you throw away your idols of gold , and silver , and also your lands , which now you possess , and your oxen , and horses , and all things , i wil make you say they are the all of all things , even mine the eternal god , and so say to your fellow creatures whom now we have made slaves of , we have nothing of our own , for if this be not sufficient warrant or message for to make you relieve the widdow and the fatherless , and so disperse abroad , telling of them it is yours and not mine ; i wil come with a far greater torment , and will appear in such fury , that i will make you think that you see the devil standing by you at all times tormenting you , and plaguing you , because you do not give up : therefore give up before i destroy you in my wrath and fury , for i am now risen to cal all my stewards to an account , even you mighty ones unto whom i have lent much ; but finding of you to be very cruel to your fellow-creatures , and that you have not dealt faithfully with them , i come to judge you , and to cal you to an account ; for your wickedness is so often in my eares , that i can stay no longer : therefore i pass this sentence against you , o rich men ; that i wil utterly destroy you , and bring you to nothing , yea i wil torment you day and night , that so i may make you know that the last dayes are now at hand , which my servant paul spake of , even the day is now at hand , that they that are married , shall be as if they were not , and they that use the world as if they used it not : why so , as if you should say ; the same apostle gives a reason ; for sayes he , the fashion of this world passeth away : o you rich men , leave off hording of gold and silver , least the rust and canker rises in your conscience , and so makes you hang or drown your selves , and so you run your selves into a pit of misery , even into hell , for the married shal be as if they were unmarried ; that is , i by my bright appearing wil so powerfully manifest my self , that i wil be a sharpe two edged sword , cutting and devouring in sunder all the waies that have bin acted contrary to me that is now on foot : for i wil gather my own together from the power of their enemies , that if any of mine , whether man or woman , be joined together to one , that is , of my stock , nor wil have no heed to my voice , if it be a man , he may freely leave his wife ; if a woman she may freely leave her husband , and in my sight do it lawfully , because the time is now at hand that those that are married are as if they were unmarried & i for this end and purpose , even i the lord of host wil have it to be so : that i may seperate the just and unjust , that i may gather my sons and daughters out from amongst their hateful enemies , and bring them into their own countrie ; which shal be the jerusalem that now lies wast : but it shal be inhabited once again , and made to be the praise of the whole earth : therefore flee every one of you out of babylon , for her judgements are great and reaches to the skies ; and go you up into your own countrie , and there declare the praises of god : first i would have my people go out of babylon , which if they do , they must not tarry here , or in any place wherein i do not appear for to speak to them : but come you my sons and daughters out of babylon , your captivity , and bondage , and come with me out of this confusion , and out of these false waies and governments , and formes of worships : for i must pour out my judgement upon them all , and i wil plague all them that wil hinder you from doing my wil , as to keep you that you shal not come from them , even every thing that they have shal be a divel to them , especially to those that do not give up and say to their poor fellow-creatures , these oxen , and cowes , horses , bread , wine , corn , cloath , and all things are yours , as wel as mine , but when i have brought you out from amongst them , even into your own countrie , then you shal be at rest ; for it is sion , the place that i have chosen to dwel in , and wil dwel in , even in your o sion , whom i will by my strong hand bring back into your own land , even you jews which at the present seems to be a people scattered and peeled amongst other people , even you wil i bring , with the fulness of the gentiles ; and wil make you rejoyce , and sing , and leap for joy , for the lord , the king , the holy one of israel is in thee , even in every one of you , and none of you shall see evill any more ; o what a bundance of joy wil here be ! o you jews naturall , that have a long time bin strangers , but are now called in , and grafted into the true vine again , and for you also that are gentils by name , but are taken up with the love and favour of god , even i the mightie iehovah , for you shall be both of you united together , and be but one body and spouse of the king of glory : from whom i the king of glory have wiped away all evil , and you shall see sorrow no more ; but shal rejoyce in me , as a bride doth in the bridegroom , and so also will i rejoice in you , as my wife and bride and thee only in whom i do delight to dwel , when others shal be tormented and grieved with my sore displeasure , and with that work , i am about for to make them do : which is for to make the riches which they have made gods of , become devils to torment them that they may remember the words of paul , the time is coming that they shall use the world as if they used it not : but o you rich ones , how do you do at this saying , you must use the world as if you used it not ? which if you did , you would not do as now you do , lay up treasures for the rust and canker to get at , to be a witness against you , or for you ; to lay up great store of riches , is to use the world as if you would never part from it , or as if that should never be taken from you , which i tel you , it must be taken from you , and you also made to throw away your gods of gold and silver , and also all other things , as to claim no right to them more then another man ; in so doing you may be said to use the world as if you used it not , and not while you do so , wil this saying be fulfilled which shal surely come to pass , for the fashion of this world passeth away , but how may it be said , that the fashion of this world goeth away ? the fashion of this world passeth away when that which was once in high esteem goeth out , and instead thereof there cometh a thing that is in opposition of what was before ; that which was highly esteemed of before , now grows out of date , and that which was not before comes now in , the fashion of this world hath bin in whole and in generall amongst all sorts of men under what notion of religion soever , to get riches and strive after them with all eagerness , as may be thereby thinking to get in estimation of the world , and so to be in great esteem among the rich ones of the earth , and also the fashion of this world hath bin to ly , cousen , and cheat , and also to make war one with another , one fighting against the other , with all might and strength , and only through a self and private interest , which hath occasioned so much blood to be spilt , and also hath occasioned many poor creatures to starve for want of food , and others have bin driven to extream poverty , as to steal for something whereby to keep life in the body , and all this hath bin done by the pleasure of my own self , even i the lord of host , who hath and wil suffer the things of my appointment to run their own course , until they come to their end , but now these things being allmost at an end , the word must become new , new in respect of what is now a coming on the world , that as the world hath former ly strived after , shal now become lothsome and abominable & most men shal see & know it to be so , for riches shal now be a hook which shall be readie to choak , those that have them , and so they shall see their folly in laying up treasurs for they know not who ; for what treasurs soever , or how much soever they be , must now be brought out ; for the day of the lord is at hand , which will consume all things besides himself , and so wil make that a plague which formerly hath bin the joy and delight of most men , even of all men : for former things are passed away , and all things must become new , for this ierusalem mentioned so often in scripture , must now be established above the hils and mountains , which formerly hath bin kept under by the power of man , but the world passeth away , gold and silver that hath bin made gods of , wil now be as plenty as it was in solomons daies , and as there were no beggers in israel , so now there shal be none to beg any more ; for former things are passed away , the saying this is mine , and this is mine , shal not long continue ; but at the end there shal be a change , which shal be very suddenly , to the amazement of all world-lings , and those that make riches their god , for these things go out of date , for now the time is at hand that we shall follow the practise of the apostles , and so shal hear them preach , and to break bread from house to house with singleness of heart , and so shal not so much look to our selves , as to let others be neglected , no , but we shal see to others , that they shal be in no want , and so shal have no want of any thing , which if we do , then shal we not only talke of denying our selves , but we shall wholy deny our selves , and shal not seek our own good , our own i say , and not another , but with all willingness seek the good of others , as being fellow-creatures , and all of one blood , made of one and the same mettal ; then shal wars and contention cease , and nothing but love grow and increase , and spring forth in abundance ; for i the lord of host wil make all my enemies to ly down and be at rest one with the other , so that they shal ly like a lamb and a sheep together ; and as for bears and wolves , they shal be taken away , that there may be no devouring , but there may be perfect peace , and love one with another ; for though i do gather my saints out of all nations to go to one place , even to jerusalem , so that they shal be freed from their cruel enemies , yet wil i also make such a work in all the earth , that oppression shal cease amongst them ; even those that are not brought into my love and favour , shal live and be quiet one with the other , and shal have all things common ; but for my saints , which have right to the tree of life , and so enter in through the gates into the citty , shal not be twain but shal be all one , both of one heart and one minde ; for i the lord of host , wil preach to them , and they shal hear me preach , and shal learn knowof me , even so much , that they shal see and know that they possess all things , and enjoy all things , and so have all things at command ; for this tree of life is my self , which if a man eats of , he shall live for ever , and also this tree of life , is in the city ; which city may be taken two waies , either mystical , or literal , mystically , the saints makes one city , literally , it is the jerusalem where my sons and daughters shal be gathered together ; the gates of this city is my power , which all must be indued with before they can enter into it : for the tree of life is my self , which will be there for ever , keeping of them , my sons and daughters alwaies in a continual supply , so that they shal have no want of anything , but the riches of the gentils shal be brought into this city , even into this new ierusalem , whose children shal be all righteous , and nothing but righteousness shal dwel there , nothing but the pure & chosen vessels of my love shal be there even with singing , & dancing shal they come thither , and leaping for joy , for the lord hath founded sion , and the poor of the people shal trust in it : o sion shout , shout and sing for joy , for all people shall tremble and quake for fear of thee , even for fear of thy most excellent king , i the mighty iehovah that dwels in thee , and i wil make thee to be famous , and thee to be desired far among all people ; this word shout , shewes abundance of joy , joy unspeakable in thee , shout and be glad , nothing but rejoyce and sing : let sorrow and sighing , and whatsoever hath formerly troubled thee , be now turned into joy and gladness ; i tel thee , that thou shalt be made the praise of the whole earth ; even thou ( o sion ) that hath bin scattered and driven into all nations , here and there one , but now i have founded sion , even thee , o sion , wherein i do delight to dwel , and will bring thee into my own place , even into a canaan of rest , from all thy hateful enemies ; so that thou shalt no longer be here and thereon , no , but i wil bring you all together , both iews and gentiles , and i wil make you to be both one , rejoycing in you , and wil be married to you , and you shal be my spouse , and my wife , who shal alwaies be feeding on the tree of life ; and so i wil make you live for ever : for all my joy and delight shal be in you , and i wil be your tower , and rock , and wals , and salvation for you ; and in that day you shal say , we have a strong city ; salvation will god appoint for wals and bullwarks ; even a free universal liberty from all sorts of enemies both within and without , and nothing but joy and love all being knit together in love , rejoycing in love heaving so strong a city , and all manner of precious things being there , even such a city and place for delight , that there shal be none like it in the world ; for nothing but joy wil i give you , and wil make you for to rejoyce in me your king of glory , and you shal be as so many kings and princes that shal reigne here on earth , every one of you no less then a king , that shal have all nations in subjection to you , by my mighty power which i wil manifest in you , i wil make you to break the nations in peices like potters vessels , even into , shivers shalt thou dash all thine enemies , whether they be turk or : pope , or any other countries , for all shal become as weak as water ; & i in the midst of you wil shew my self to be strong and powerful ; even so strong , that i wil make all nations to be silent , and sit stil , and let you alone , and instead of making wars against you , they shall beat their swords , and spears , and their weapons of war into pruning hooks , and the nations shall not learn war any more ; but i wil make them say , come let us go up to sion , and they will teach us their waies o what a bundance of glory wil i give unto thee o sion , that nations far and near shal come up to thee to be taught of thee ; and indeed they shall have great need , for i wil empty all other teachings of men , and all shal be barren , so that there shal be no perfect rest but to those that come to sion , where i the lord of host wil be the a lone teacher , and wil make them all to know me , even from the least to the greatest ; not only know me , and cal me god , because of my power being seen , in that i have made the heavens and the earth , for this knowledge of me all men have , yet they are ignorant of what i am ; which my people that dwel in sion shal know ; they shal see me in my glory , and know me what and where i be , they shal see me every where , and know that i am in every thing , and that the whole world is but a garment to cover me from the visible sight of men : and thus wil i appear in my people , gathering them together , where i wil manifest my self unto them , and raise them from the dead , even all israel from this death of sin and corcuption ; and wil make them to be partakers of the second resurrection , on which the first death shall have no power ; and so all israel , even the whole house of israel , shal be gathered together in righteousness and in truth , and they shal glory and rejoyce in me , even in mount sion ; yea even the place where my son jesus was transfigured and changed , so that his raiment became white and glistering , and the two apostles seeing of him in this condition , said it is good to be here ; for the glory that was seen there , which was but a resemblance of my gathering my people to sion , and so making them to be as one , and when i had so gathered them together in the last daies , there to make my glory shine in a more lustrious and glorious manner then ever i did when my son jesus was on the earth , for his being transfigured and shining so bright , shews forth abundance of light and glory that shal be manifested to you now in these last daies ; for as soon as he was in garments that were white and glistering , it shewes that i wil appear to be a light , and a more excellent light to you then yet i have bin , for the glory was so great at the transfiguration of my son , that made his disciples say , it was good for them to be there : even so shal my appearing in you and glathreing of you together , shining in you , and among you in so glorious a manner , rocking you a sleep in my glory , shal make you say it is good for us to be here , even in this place where it is thy pleasure we shal be ; for here shal we be in the same condition as the two dissciples were in ; for at the transfiguring of thy self , made them to say , it was good for to be here , by reason of the more transcendent glory they saw far more then they did before , notwithstanding they had a long time bin in jesus his companie ; so that notwithstanding those glorious discoveries which you have had of me , and those glorious breakings forth of light which hath bin among you , wil appear to be nothing in comparison of that light and glory you shal have when you are taken apart from the people , as the two apostles were had in the mount , even then shalt thou see a more glorious discovery of me , when thou art taken wholy out of babylon , and wholy from all thy enemies , and brought up into the mount even into jerusalem the place which i wil adorne with all manner of precious things ; as jewels of gold , and pearles and precious , stones of all sorts : and i wil change these glimpes of light and glory which thou now hast , and these little sparkes of light , into a full and perfect view , wherein thou maist see clearly my light and glory , and so these sparkes become coales of fire that shall appear in a more fuller manner to thee then ever they did before ; which wil be in such an extraordinary manner that al things else shal become nothing in comparison of this glory which i wil now make you to see . and whereas jesus was transfigured before his two disciples , and they saw him in glory , and he was not alone in this condition but they did see moses and elias talking with him , this is a mistery which shewes , that i the lord of host appearing in my bright and glorious dispensations , which wil now be , i shal appear alone ; but as moses and elias was with christ when , he was transfigured , even so shal moses and elias now be with me in my bright appearing to you ; and not only moses and elias , but all that have bin my faithful servants , even the whole house of israel shal appear in glory , and you shal see and know them that they are moses and elias , and the rest of my saints , whom i have now raised up to come and be with you , and have given them a body as i have seen good , and enoch of old prophesied ; the lord cometh with ten thousand of his saints , so now wil i come ( not only with ten thousand , but ) with all my saints to gard and keep me company , and so wil make my name a glorious name , and a memorial for ever ; and i thus appearing in glory and majesty , wil make all my enemies to tremble and to quake , when they shal hear that i the lord doth raign in mount sion , and that i have brought moses and elias , and all the rest of the prophets thither : there for to make thee rejoyce in me the lord of host , clothing them with my self , and making them for to appear in glory , giving them a revvard , that they shal come and be in my love and favour , and that they shal now rule over all their enemies , and all their enemies shal be but their footstool , and they shal now tread and trample that wicked spirit which hath often persecuted them , to nothing ; and so now shal appear to be kings and conquerours through me that love them : here is but a glimps of that glory which you shal enjoy when you come to sion , when you see me and all my saints with me , rejoycing in me , and i in them ; but how ever know this , that sion shall be made the praise of the whole earth , and all glory shal be there , even all manner of precious things ; and all the nations shal ly down in their dust and be brought to shame and confusion and the lord alone shal be exalted , and wil magnifie himself , and wil get him glory and honour over all his enmies , and so wil bring to nothing all those that have opposed him , and wil make sion a scourge and a torment , that shal torment all nations , when they hear of the love and favour that i wil do to them , and when they hear of that glory and beauty that i wil make to shine amongst them ; and when they hear of that priviledge that i wil give you , o you sion ! that you shal alwaies rejoyce , and sing , and shal dwel in peace , and he of one heart , and of one minde , glorying in me , and rejoycing in me , and blessing your selves in my name ; and shal see nothing but joy for former things be passed away , and all things now become new , nothing but righteousnesse dwelling among you , and the glory of me the lord of host overshadowing you , and keeping of you from sorrow and weeping ; having redeemed you out of the hands of them that were stronger then you , and have made you now stronger then all your enemies , and all shall lick the dust of the soles of thy feet , and cal thee , the sion of the lord , the holy one of israel ; and whereas thou hast been forsaken that no man went through thee ; i wil make thee the glory and excellency of many generations even the joy and delight of the whole world : a place wherein there shal be nothing but singing and rejoycing in god ; even in me the lord of host , who am the all of all things . and the lord said within me , behold , & i looked & there appeared three suns ; and they were one above another ; the lowest was not so glorious as the midlemost , neither was the midlemost so glorious as the highest ; for the highest of them did outstrip the other in glory ; and did shine so gloriously , that it did darken and put out the light of both the rest ; for i did see that the midlemost had put out the light of the first , even so that it did scarse shine ; but the highest did so gloriously shine in such a bright manner , that the lesser lights were but darkness to that . and i said , lord , what meaneth these suns , and one to be so bright over the other , and so to darken the rest ? and my god said , that these three suns hold forth three dispensations , one of them more glorious then the rest , and as they do appear unto you in glory , so did they shine for the time of their being ; and the first sun doth hold forth the first dispensation , even that , which was given by me the lord of host to moses , even that law that was written in tables of stone , and the children of israel had amongst them ; therefore as i did appear to my servant moses in such away as to give him a table of stone wherein was written all my statutes , lawes and judgements , as i commanded my people israel to observe and keep , as the observing of the seventh day , and the offering of sacrifices , and the slaying of the pascall lamb , and the giving of them by tribes an inheritance , that they should not deal with other nations , as to make marchandise with them , were but all tipes and figures of the appearing of my son christ in flesh ; and so it was but a darke dispensation , in regard that it was but a dispensation that did hold forth christ to come in the flesh ; and those that lived under it at that time until christ had lawes and commandements for to observe ; which they were never able to keep or fulfil ; so in this respect it did shine gloriously for the during or continuance of that time they were to continue ; because they my people israel , had lawes and ordinances which all the nations besides them had not , and so god did not deal with other people as he did deal with them ; as the psalmist saies , god hath not dealt so with other nations as he hath dealt with us : that was in regard of my love and favour which i had to them as for to make choise of them at the first ▪ & so did take them as a peculiar people from the nations , to whom i did commit my oracles : yet this was but a weake dispensation , because it could not give life to them that did keep them ; but those that were in the account of me the lord of host , it was by looking to my promise ; even to iesus christ , which i did promise life by ; and so when the fulness of time came , that my son iesus was to be made manifest in flesh , and was borne , then the dispensation of types and figures ceased , and was not to be ; but was put out by the appearing of the second sun ; which was the second administration , even christ a saviour coming in flesh amongst man , and so was by power declared to be the son of god ; herein even i the lord of host did appear most gloriously to the people in that age , by giving of my son iesus and his disciples povver to do and work miracles , which continued so long as my son was visible amongst them in flesh , and then it ceased as he ceased from being amongst them ; and this administration , was to continue for a time , as moses were , for all the lawes , and waies , and rules that are contained in this second administration , as given out by iesus in the flesh as he were , was but to continue for a time ; which time was to last so long until all the kingdome shal be delivered up into the hand of the father , that he might be all and in all ; that is at the end of this administration , i wil take the power uuto my self that is i wil make my self manifest in such an extraordinary way or manner , as wil appear to the confounding or putting out all other lights besides my self ; as the third sun did appear very glorious to the rest , so wil i in this administration of making out my self , or preaching my self in my sons and daughters , make my glory for to shine in a more extraordinary manner then before i did , for though i by my bright appearing in my sons and daughters , and in the world , at the time that my son was on the earth , did so powerfully operate in them , as that they must needs hold forth my image of love , for it is love that holds me forth more then any thing , and love it is that is the image of god , and i the god of gods did make them shew love one unto the other , by making them give bread one to the other , as they did ; and so went from house to house and break bread together and had all things common , this was but a tipe of that great work which i wil now do , as for to make not only my sons and daughters live in love and peace , and union , but also wil make their enemies to be at peace with them , and wil make them weary of their idol gods , as gold , and silver , and so wil take from them that oppression that hath raigned from time to time ; and this i vvil do in my bright appearing in my sons and daughters , that shal see me to be their life and joy , and so to have nothing in worth or esteem besides my self , and so wil make them to be the city or temple that shall have no need of mens light , or candle-light ; but i , even i their god , will be their light , and so wil speak and preach in them peace and joy , and so wil free them not only from looking after creature objects , but wil wholly draw them up to live in me , and wil make them to see that they are dead , and cannot eat or do any thing , but all their life is i the eternal god dwelling in them , and causing them to hear a word behind them saying , this is the way walke in it ; and so the new covenant shal be written in their hearts , they shall all know me from the least to the greatest , and they shall sin no more : at by my bright appearing or making out of my self to my people , i wil make them to know me , and all the rest shal know me , for i wil be a terror and a dread to them , and so wil make them to be afraid of me , and know me by my power that i will exercise over them , when my sons and daughters , even the new jerusalem , shal see former things passed away , and all things become new ; all those things which formerly were sin to them , and did trouble them , to be no longer so , but new , and all sorrow to stay away : then it wil and shal be to them that laugh and mock and revile my saints now , a fear and a dread , whereby they shal be in misery and in pain for doing so as they have done , for i wil appear very glorious in my sons and daughters , i will destroy them all , even all their enemies , even within and without , so that they shal not sin , but shal be wholly seated in liberty and freedome , and shal do nothing but my pleasure , and i wil joy in them , and they shal joy in me for evermore . so that in this third and last dispensation , god wil appear so gloriously in his people , that those that god is not wel pleased for to make out himself in love unto , shall acknowledge that these are the sons and daughters of god , and so shal cal us even the saints , the ministers of cod , and the preists of the lord , such whom the lord hath raised up to be restorers of the breaches , and making of pathes for to dwel in ; for my work is now to make a seperation for them , says the prophet ; then shal ye return and discern betwixt the godly and the wicked , for i the lord of host in this last age wil make a clear distinction , by manifesting my power , and by destroying all things besides my self ; so that i wil make my saints to shine as stars in the firmament , by my bright appearing in them ; for i the day star , being risen in their hearts , wil occasion all darkness to vanish away , and will make them shine so gloriously , by giving them a new name , which none shall know , but them that have it ; for i wil make up my jevvels in that day , and wil make them to shine illustriously , that i wil make the wicked acknowledge of a truth , that god , even the eternal god , dwels in them , and wil now be worshipped in spirit and in truth , without forms , and rules , and ways , which hath already been : but by my teaching in them , i wil make them to give up themselves to me ; and so to rejoyce in me more then ever they have done as yet , i wil fil them with my spirit , for i being of as great power as i was of old , so that they shall now see and know with cleerness , and speak as the spirit moves them , and talk as i act in them , even in such a sure way as my servants the prophets did of old , for my hands are not yet shortned , but can do such a work stil as to make my saints no longer doubt and question what they say , but shal surely say the lord speaketh thus , and so shal speake infallible once again , and not to doubt , as they do now , and have formerly ; for i wil now open that mystery that hath been sealed up with seven seals , as a token of darkness , yea perfect darkness : which mystery wil be opened now the seven last trumpets sound , and the last vial is now a pouring forth , which mystery is only god appearing to all in all ; and i the god , even the eternal king , taking my power my self , as to make all become subject to me , and not to formes , and so to make my self known that i dwel in men , and so wil preach in men , and wil cause other preaching which hath been in my offence to cease ; and i alone wil preach and speak to men , and wil tel them this is the way walke in it , when they turn to the right hand or to the left hand , when they are going astray from me , then i wil speak to them for to make them come in the way which i would have them to walke in ; which if rightly considered , wil make my sons and daughters greatly for to rejoice to see their god eie to eie , or to hear him speak in them , it wil save abundance of trouble ; as it wil make them leave off runing after broken cisterns that can hold no water ; and also from runing from mountain to hil , and so finding no resting place : o saints here is a resting place for you , leave off gadding abroad , and runing after other lovers , for i am your rest , and your dwelling , and be silent and sit stil , and i wil speak in you , yea even i wil speak peace to you , and no good thing i will withhold from you ; and i wil shew you where i make my flock to rest and ly down at noon days , and where i lead them to the lively fountain of living waters : o this place of rest , and place where i make my flock to rest , is for to bring them up in to me and then they shal finde a canaan , a rest indeed , and a river of living water , which shal never be drie , but alwaies flowing forth with life and nourishing , joy and comfort to you that are thus brought up from all creatures , and so only wait for the speakings of me the lord host in you , which i wil surely do to the abundance satisfaction of your soules ; and you shal hear of it , and so shal ly down in ●…est when others shal go about to seek rest by outward objects , and shal finde none , or by looking after outward things , and none shal come . and i saw a vision wherein is shewed that there shal be gathered out of this land a people that shal go to jerusalem , and also the iewes that are dispersed in all nations shal be gathered together , to go with them , and also a remnant of people out of all lands , that shal go to ierusalem ; that so the saying of the prophet might be fulfilled , that all nations shal go and worship at jerusalem , the vision is as followeth . there did appear a pair of scales , and within each seale a weight , one of them being a great deal bigger then the other , and it was to me like lead ; and the other being a little one , and like unto silver , was too light for the other for a while , and so the great one weighed it up , and held it for a while up ; but at length the scales turned , and the little weight weighed up the great weight ; and the great weight fel to the earth , and was no more . and i beheld that out of this little weight there came men and women , and i said , lord , what meaneth this scale , and the hand that holds them up , and the weights in them ? and my god even the eternal king of glory said , the scales signifie the earth , in whole the material frame of heaven and of earth , and the hand by which the scales were held , is shown my power by which i have erected them and so doth stil hold them up from falling down , the weights signifie two peoples , or two powers , the wicked and the godly , or the earthly powers , or my power ; by the great weight is set forth the earthly powers , and also wicked men , which have had powers and have ruled over my sons and daughters a great while , as was shewed thee by weighing up the little weight ; and so have kept my people in bondage and slavery to one thing or other , as to the rudiments of this world , and traditions of men ; but as the scale turned , it shewes a turning of things upside down , and as the little weight waighed the great one up , for as much as by the little one is meant my sons and daughters ; and made the great one fall to the earth , and so to be no longer , is shown a destruction of those thieves that were , and that which were not , is now to come to pass ; as the powers of the earth and wicked men have ruled over my saints , the time is now come , they shal do so no longer , but must become subject to my people ; for the kingdomes of the world shal i now give to my saints , and they shal possess them for ever , and all the might , and majesty , and glory , and strength of men , shal be nothing in my sight , for i wil bring down the proud and haughty looks of men , and wil lay them low , even to the dust , that they may no longer be ; for i will now stain all the pride and glory of man , and make man appear to be but dust and of no strength , that i the lord of host may be exalted , and so become all the povver and strength of men . and whereas thou didst see men & women come out of the little weight , & sprad themselves abroad , & as they went darkness vanished away and light encreased much ; these people are my sons and daughters , vvhom i vvil stir up to go to jerusalem ; and out of this nation there shal go some , even the principal and chiefe leader of them shal be an english man , vvhom i have already chosen for to do the vvork of me : and also vvil i at this appearing stir up the jevvs that are of the natural seed of abraham , to go vvith him in their ovvn country ; and i did see also that vve that should go up should meet vvith many enemies , as moses did vvhen he brought the children of israel out of egypt , before they could get into canaan ; but as god destroyed them all before moses , and loshua and made vvay for his people then ; even so vvil he novv do the like , for he hath chosen one vvhich he hath indued vvith povver and courage ( like moses ) to be a leader , and god himself vvil fight our battels , so that al our enemies shal be made a prey to us in vvhat country soever vve pass through ; and vvhen god shal be pleased for to bring us up to jerusalem , then the lord vvil make all the inhabitants to run avvay , and so the all of all things vvil give us houses that vve builded not , for to dvvel in , and orchards and vinyard : vvhich vve planted not , for to eat the fruit thereof : and also in this vision there vvas shevved me one that vvas measuring a place , and it vvas to build a material temple , and the lord said it should be built , and i did see it built , and it vvas like unto pauls , and there vve vvere to meete tvvice or thrice , and then it should be destroyed ; and of a sudden i savv it destroyed and laid desolate , that vve should no longer meete there in that material temple ; but should worship god even the eternal king of glory , in spirit ; and presently after this , i savv al that vvere there , both men and vvomen fal dovvn to the ground as if they vvere dead ; but of a sudden i did see them all rise up , and so vvere as it vvere changed to a more glorious people then they vvere before , and they should never dy more ; and after this , there vvent a lavv out from amongst them into all nations and countries , for a law shall go out of sion , and so these vvere shevved me to be the bride , the lambs spouse and wife , to vvhom all nations shal become subject , and shal not lift up hand or foot against them , for they shal be a terror to all the earth , and all the earth shal be afraid of them , and shal vvillingly let these that are aftervvards a coming up , come up vvith ease and quietness , and help them forvvard in their vvay ; after this i savv all tears were wiped from them , and they should sorrovv and vveep no more ; but all things are now to them become new , and everlasting joy and gladness of heart , singing and rejoicing in god ; god speaking in them , and teaching them , and being the light of them , both by day and night , so as all darkness shall vanish avvay , and all become light ; and so they shal all of them be of one heart and one minde ; and after i looked and beheld , and i could see nothing but pleasant orchards & gardens , ful of fruit , and making a most pleasant smel , and all there food after this change vvas nothing but the fruit of the trees , and that they may have at any time , for as fast as one vvas pulled off , another appeared in the roome presently , and so there vvas abundance of plenty , and joy , and pleasant musick , and no more sorrovv and sighing ; but all rejoicing , freed from sickness and pain , & living in the i enjoyment of eternity ; & the joy and glory of this happiness , the more i go to relate i● , i shal but darken it , and so i leave expressing any more . and again my eternal god said unto me , behold , what dost thou now see ? and loe i looked , and there appeared a woman all in white ; and presently after the woman , there appeared a man , and he took the woman and carried her round about the room ; and when he had brought her round , he brought her in the midle of the room , and set her upon a high place , even the highest in the room ; and i said , lord , what doth this woman set forth unto me ? and the eternal god , even my father , the king of eternal glory , said , this woman doth represent my church , my spouse , my wife , even my peculiar and choise ones , whom i have brought up to see and know me , as i am the eternall being of all things , and how all things have their right being from me , who am the life all things , and for whom all things were made and created ; and as she was in white , it doth set forth , that i the eternal god have washed her from all her sins , and have taken her from all her foulness , and so have made her white , even so white , that she shal see and know now that all her sins and iniquities are pardoned and blotted out , and shal never come into my minde again , and so she shal know , even my wife , the spouse of my youth , even from all eternity , the peculiar and choise ones , and shal novv sin no more , but shal be like me , even so as i am , so they shal be , when i have gathered them out from al their enemies , into the place where it is my pleasure for to bring them , even into judea , for this is the place of my rest , and the place where i wil cause my spouse , even my wife , for to rest ; and so to be free from all her enemies , and so shal live in peace , and in quietness , resting in me , and lying down in peace , being sure that i their king wil preserve them from all their enemies . and this man which thou sawest take the woman and carry her round the room , sets forth me the lord of host , who by my own power wil do whatsoever i please with my spouse , my wife ; and so wil be controuled by none ; but wil do what i please for to do , and who are they that shal hinder me from doing of my pleasure ? and as thou sawest the woman carryed round ; it shewes forth me the lord of host , who wil by my own power go round , even the round world , and there wil appear in all places of the world where my sons and daughters are , and so by my almightiness , even by my infinite strength , bring my sons from them ; and as thou sawest the man after he had brought the woman round , carry her stil until he had brought her into the middle of the room , so wil i by my own power , not only finde them out , my sons and daughters the jewes only ; but i wil also bring them by my power into judea ; which is the middle of the world ; and as thou sawest the woman which doth represent my sons and daughters , set in the middle upon a hil ; even so wil i by my ovvn povver bring my vvife , vvhich are the jevvs , and gentils , vvhom i have chosen , into judea , and so wil set them above all hils ; even upon the proud hil , and they shal rule over the proud hil-flesh , and fleshlyness , even over al the nations ; and all the greatness of the earth shal be as nothing in my sight in comparison of them , even my chosen ones , whom i have purposed for to bring out of the countries ; where now they be under their enemies , and so wil free them from their oppressors ; and so they shal be by my mighty power , brought into a canaan of rest : again i the eternal god , even the infinite iehovah , by whom all things subsist and have a being , and i only am the life of all things ; therefore be ye not now as you was before in bondage to weak and beggerly elements , and so to be led about by the tradition and rudiments of this world , which shal perish and come to nothing ; but arise , and shine ; for thy light is come , and the glory of i the lord of host , is risen upon thee ; arise from all those foolish things , even from all things that you have lived in below me ; arise , i say , from out of the dust of the earth , and from that darkness which ye have formerly lain in , arise i say , from all death and sin , and from every thing that hath kept thee at a distance from me , and arise from all and every one of thy enemies , whom i have stricken with fear and with terror , and whom i have made to be afraid , arise i say , even ye o jewes , who are by nature the true olive branches , and once were broken off ; because of unbeliefe that the gentiles might be grafted in ; arise , i say , from that unbeliefe , to believe on me ; yea , i say , thou shalt be grafted in again , notwithstanding the unbelief , and hardness of heart ; and though thou hast bin as a woman grieved in spirit , and forsaken , having lost thy first husband , yet thou shalt now be found again , and instead of mourning and garments of sackcloth , i wil cloath thee with joy and gladness of heart , and thou shalt mourne no more ; for the daies of the mourning shall be at an end ; and instead of garments of sackcloth , i wil adorne thee with ornaments and with jewels , even the best and chiefest among all the rich treasures that can be found thou shalt be adorned with ; for i do bid thee arise from all former troubles and sorrows whatsoever thou hast bin subject unto , even from all manner of slavery ; as being servants and subject to the pleasures of kings and other great men , yea from the pope and turke ; arise saith the lord of host , for thy redeemer cometh , that shall turn away ungodliness from jacob , even all those things that you in my absent have busied your selves about , shal now be destroyed ; and all , yea whatsoever it is , must now by my bright appearing be brought to nothing and confounded , that i the lord of host may be all things ; therefore arise from death , yea every thing that you have bin acted in ; arise from them , for the time of the resurrection is now come , that you shal be raised from a condition of sorrow , and trouble , and slavery , and death it self , into a condition of joy and gladness of heart , and of life it self ; whereas formerly you have bin at the command of men , and so they have had their wils of you , it shal no longer be so with you now in this day of the resurrection : but on the contrary , you shal instead of being their servants , and at their commands , becom lords over them , and they shal withall their treasures , come bowing and bending unto you , such is the alteration that i wil now make here on earth , to redeem you out of the hands of your cruel enemies , and to bring you into my promised land , the place where formerly i did make out my glory and my name to your fathers of old , which was the people whom i did chuse out of all nations ; and so did bring them into that land where i did make my power and my name known , which was but a type of that glory which i wil now make known unto you & to my chosen servants the gentils ; whom i wil bring with you into this place where i the lord of host doth intend to hold forth my glory in a more powerful manner then ever i have done as yet ; and in a far more glorious manifestation of my self then ever i have done as yet ; even in so clear a discovery of my self to you , whom i wil bring up into the place of my glory , and the place where i wil make my self known ; and as formerly all were subject to my servant david , who was king of the jewes , even so shal all people be subject to you , whom i have appointed to bring into judea , for this is your resurrection ; i wil now raise you from all sorrow and trouble , and so wil set you free from all your enemies ; and wil make you the praise of the whole earth , and al the nations shal see and know that i have chosen judea to be the place of my rest , where i wil make my stocks to ly down at noon dayes , even in the heat of the misery of the nation wil i make the jewes and the gentils whom i wil bring up by my mighty power shal ly down and be at rest and so be in quietness and so wil cause the work of righteousness to increase , and it shal take effect , and the fwork of rightousness shal be quietness and assurance for ever for or my people , even for you o lewes and gentils whom i wil bring up into judea , and my people shal dwel in peaceable and quiet habitations , even in such peace and quietness after this first resurrection , that al your enemies shal be destroyed from you , and shal not be suffered to come to you or against you by no meanes , for there shal not be a canaanite in my house , even in this city jerusalem , or in the limits of your abode , but i the lord of host wil destroy them al , that you may be at rest , and so enjoy me without any let or hinderance at al , for wil i graft thee into the vine again ; and so wil raise thee up to thy former condition ; even to be my peculiar and choice ones , to whom i wil make out my self in a glorious dispensation and manifestation of my love and favour once again ; so that i wil make all thy sorrovvs to be forgotten , by reason of so glorious an enjoyment of me , vvho am the alpha and omega , and hath novv raised you up from from the dead , and from a condition of darkness into light . arise , and not only arise but shine , make it appear by your condition , that you are not only risen from the dead , but you have also light come into you ; therefore shine , and be not so dark as you have bin , when you were dead , and in your enemies hands , no , but be on the contrary ; shine , hold forth the glory of me your creator and redeemer , who have ransomed you from the hands of them that were stronger then you , shine , and let my glory be seen upon you , for they shal be afraid of you that hate you ; shine , ye therefore , and be like so many stars that shines in the firmament , and glister like so many as the only people that are redeemed from death to light : for thy light is come , i am your life and light , and by being absent from you , your condition was a condition of death and darkness , and you were compassed about with abundance of sorrow , by being scattered abroad in the world ; but i who am your life and light , even i the mighty god of jacob , am now risen to bring you into your own country , even together , ö daughter of sion , shout and rejoyce , and cry aloud , sing and make merry , and be glad in your king , who am now risen with mighty power , for to bring you into your own land ; therefore rejoyce and sing , for thy light is come & sion that vvas scattered abroad ; but now shal be gathered into your own country , even into judea : for the glory of the lord is risen upon you , even my glory is risen upon thee , for to bring thee out of a strange country ; and as pilgrims and sojourners into your country , there for to make my glory and light shine and rest upon thee : for the glory of the lord is risen upon thee , even upon thee ö captive daughter of sion : for to make you see and know that i have purposed to bring you into your own country once again , and there to make thee the praise of the whole earth and the earth to see and know my power by which i do things , saith i the lord of host ; who hath caused my glory for to arise upon thee ; for you have now a more surer word of prophesie , to which you do well to take heed , as to a light that shineth in a darke place , until the day dawn , and the day star arise in your hearts : this was given to the church in that age , who was to observe the word of the apostles then and at that time , they being but babes and children , & so had a rule for to walk by , which rule the apostle bids them take heed unto , that they walke by it : for how long ? even saith the same apostle , until the day break , until there be some further appearance of light , a more glorious dispensation then now is , and the day star in your harts , that is until you do see & know god dwelling in you , and so do see & know christ , who is the bright and morning star : to be one with the father , son , & holy ghost : but one god dwelling in you , who is your life and strength , and so to see this god in love , to be your all and in all , and the very life of all things : til then you being weake , have had need of a writen rule to walke by , but now you have no longer need of any thing to walk by , no not the scripture to walk by ; for i even your king and lord , wil be unto you scripture , and law , and rule , and ways , and formes of worships , yea i wil be all : arise and shine , for thy light is come , and the glory of the lord is risen upon thee , even my glory shall now shine upon thee , for to make thee the praise of the whole earth , and the joy of all the nations , arise and shine , for behold darkness shall cover the earth , and gross darkness the people ; arise , shine , your condition wil and shal be happy , saith i the lord of host , who hath made my glory to shine upon you , even upon you ö sion ; whom i wil gather into judea from amongst other people : but i wil tel you one thing , even you whom i do gather up into judea : for behold this , darkness shall cover the earth , and gross darkness the people : even when you shal see light , and walk in light , and have light to be your guide , and have my glory shining upon you , even then shal others , the earth , be covered with darkness , for there shal be no clear light , and sun shining upon the earth , even upon those that come not up to worship me the lord of host in jerusalem , but instead of light , there shal be darkness , and instead of breaking forth of light , there shal be a mist and a cloud that shal overspread it self for a while , so that they that go not up to jerusalem shal not have that clear light , neither shal they see and know that glory which i wil and shal make out to you ö sion : for you ö sion shal eat , and drink , and be ful , and have the bread of life , and water of life , when they that come not up shal be in want , and shal be hungry , when sion shal be ful ; for i wil take away all their food , even their formes and wayes of worship , and wil utterly destroy them and bring them to nothing ; for these things , as forms of worship have they had some comfort in using them ; but i wil leave these dispensations wherein i have formerly appeared , and wil make darkness cover the earth in this sence , for i wil deprive them of all their formes and church governments ; for i wil forsake them , and they shal receive no benefit by them , even darkness shal cover them , that they shal not see light in them , even gross darkness , even such a darkness wil and shal light upon poor creatures that walke by forms , and so think to be carried to heaven upon the sholders of their priests ; but darkness , yea such darkness that both priest and people shal be amased ; for they shal be driven out of their common-road , and so shal be forced to seek a new way , even this darkness shal light upon those that are malicious and ful of envy , and so would of a sudden destroy their fellow creatures ; darkness wil and shal overcome such ; for though they preach and pray , yet al wil not save them , but that they must be destroyed and brought to nothing ; for saith the lord of host darkness shall cover the earth : there wil be no clear sight of god , and no clear sight of my way : for they shal not come to my knowledge , and so to the enjoyment of me here or in any place , but where sion shal be gathered together , even my people , whom i have raised from the dead , and so wil bring them up to sion , at ierusalem the city where formerly i dwelt , which is in judea , and there i wil make them shine , and be the glory of the whole earth : and after this first resurrection that they shal have for to be raised from a condition of death and slavery , into a condition of joy and life , where the second death shal have no power over them : for this is the resurrection wherein i wil set you free from all death : and you shal dy no more , for i wil be your life , and you shal live for evermore , for now shal appear the sign of the son of man coming in the ayre : which sign of my coming , is now , forasmuch as i the lord of host , doth begin to declare unto my servants what i do now intend to do : for this ayre where it is said , then shall appear the sign of the son of man , is not meant only the ayre above , but rather that ayre which is in this earth of yours ; for as your bodies are earthy , so are they aëry , for they , even your bodys , are not compounded only of earth , but of aire , and so i appearing in your bodies , and so making choice of instruments for to do my work , and my strange worke , that is my sign , or the sign of the son of man coming in the aire : which sign is for to give people warning of what i intend to do , that so if i find them not doing what i would have them to do , they may the better be judged by me : and so punished for not doing of what i would have them do , for the appearing of my sign , is to declare unto them that i am coming to judge and destroy all things in man , especially in my saints , besides my self , and so to raise my son up from that grave and place of imprisonment , as now for the present lies in : even to restore her to life , that she may dy no more : for blessed are they that have part in the first resurrection , on whom the second death shall have no power : it is a most joyful saying to them that have themselves raised up to be brought into such a place where they shall die no more : which will be at the place where i have appointed to make my self glorious ; and so vvil appear in my glory , and so make my povver knovvn , by being a god of povver , vvho have raised up sion from amongst their enemies , and have brought her into her ovvn land , even into a place vvhere she my wife and i must be married , and so they shal live for ever , and never dy no more , for my sion shal be changed , & so shal become nevv ; for the old man vvhich for the present they carry about them , shal be destroyed , and the nevv man christ shal come forth ; and so they shall live for ever , and never dy more ; and so after this they shal be as the angels of god , as my son christ said , that should neither marry or be given in marrige but shal live in the ful enjoyment of me , vvho am the lord of host , that lives for evermore , for vvhen they are brought into the ful and perfect enjoyment of me , and be at peace vvith themselves , so as they shal never marry or give themselvs in marriage , according to the customes of us , novv these customs shall vvholy be destroyed , and a nevv one shal come in , that they shall live in pure and perfect enjoiment of me their creator , and so shal have the use of those vvhom i appoint together , and so shal have the use of one another . for the angels that neither marry or give themselves in marriage , are not any created substances besides man , as to be in a place above the skies , keeping of me company in one place : yea though it is true , the angels , the good angels as you cal them , that left not their first estate , do keep me company , and are where i am , and where i be there they be . for these angels made mention of , and also them made mention of in peter , that left their first estate , and so are reserved in chaines of darkness unto the great day : are no other angels then what is in man . for i the lord of host made man purely good , and before he fel , he was holy , just , and upright , being a pure angel of mine , and so one that should never dy if he had continued in the condition as he was set in : but it was the pleasure of i the creator to set him in such a condition as i knew wel enough he should fal : for had it been the pleasure of i the lord he should have stood and so have lived for ever ; for if he had stood and lived for ever , then should not my power have bin seen so much as it is now : for this adam was made good and just ; and all things in him , and all things besides him were good and not evil : but yet notwithstanding out of this adam who was made good and just , did proceed a serpent for to beguil eve the weaker vessel , and this serpent was not a serpent , a creature that poisons , and so lives as a creature , no , but this serpent was within eve and adam , and so was somthing from adam degenerated from its institution , from what it should be , to what it should not be ; and that is this , as adam was made good , and no evil was to be seen in him , as i the lord of host hath declared at the first : but that i the lord gave him reason , and knowledge , and wisdome , which in themselves were very good : for by these things he did differ from the beasts , and from every living creature ; and by these things , as reason , knowledge , and wisdome , did he give unto every creature which i the lord god had made , and also did he know the nature of every green herbe , and of every thing , as to give them a name . thus was adam in his first estate good , furnished with every thing , and so did live in paradise , even in god , and so had the pure and perfect enjoyment of the creator that made him ; but it did please me for to let him alone , and eve especially , being the weaker vessel and not able to contain her self in that condition , as to know much and do little : but she did put her self forward in a way for to eat the apple that she was commanded to let alone , for she had so much reason , wisdome , and knowledge , as that she knew wel enough that if she did eate of the fruit she should have bin as god ; and this the serpent , who being a more subtil creature then any of the beasts of the field was , did urge eve for to eat of the fruit : which serpent was no other but that reason , wisdome , and knowledge , which is the spirit of men , and women , and is in man very good of it self , if man had but power for to keep it under , from going about to do that it should not do ; and this was the only serpent that made eve to eat of the forbidden fruit : even that reason , knowledge , and wisdome that was in her , for that reason , and knowledge , & wisdome , that was in her , did degenerat from what it should do , and did do what it should not : the degenerating from what it should do , was its pride , by doing what it should not do : as it was given her for to know how she should keep & perform that she had a command for to do . it was good in its self , but instead of keeping , she breaks the command , & that by being beguiled by the serpent ; which is no other but her own reason , wisdome , & knowledge , as her god had given her , even i the creator : & so this reason , wisdome , & knowledge , which was a good angel , & the angels of god in adam & eve , by knowing more then they should have done , and so by presuming to go higher , even to be as god , like me their creator , this reason , knowledge , and wisdome , which was good and the good angels of god , even i the creator of all things did for presumption , turn it from what it was , even from a good angel or spirit in man , into a serpent , a wicked angel , an opposer of i their creator ; and so i did cast this wicked angel , even this wicked reason , knowledge , and wisdome , which became wicked , for presuming to go higher then it should have done , and so for this end and purpose did i the creator cast out this reason , wisdome , and knowledge , for opposing me in eve , and in adam , to be kept in chaines and in bonds of darkness , until the day of judgement , which chaines and bonds of darkness , is no other but giving it up to its own course , and so to let it run its own race in runing from me , and then giving it ever now and then a touch of my power and glory , which i do cause them to behold in whom this serpent doth remain , and so doth cause it to receive torment from me , for not making out my self unto them . and so these angels good and had are both in man ; the good . angels are the spirits of just men , that give themselves up to god , and so their reason , knowledge , and wisdome , which is the spirit of man , are the good angels of god , that are called ministring spirits : & these angels are always gods companions , and so do keep god , even i the all of all things company , and are alwayes with me , and in me , i being their rest and place of ease : for when any of my saints return from the earth , so that the body becomes to be dust again , then do i draw up the soul and its spirit to their centers , whose centers is i the lord of host , who am the life of all men : and their life is their soul , which must return to me again , i being its fountain ; and as for the spirit that returns to me when it leaves the body of a saint ; for i am unto them reason , wisdome , and knowledge , and so their spirit in them answers to mine ; which because it becomes subject to me , it is an angel of light , and also are angels and ministring spirits , whom i the lord of host sends out to minister comfort to my people ; and sometimes in formes and in shapes as i please ; and sometimes by making their spirits answerable to mine , and so make them rest in me ; whence as the body now lies in the grave , for saith the apostle , are not angels ministring spirits , set out to minister to them who shall be heirs of salvation ? sent out to them whom i wil please to send them to : so then the good angels , are the spirits of just men made perfect ; and so saith the apostle , we are come to an innumerable company of angels , even to the spirits of just men made perfect , here you may see by your scriptures that angels are but the spirits of just men , for just men made perfect are angels ; ceasing from labour and sorrow , for to rest in me the all of all things , who am the life of all things ; and so the angels in scripture made mention of , are but the spirits of just men whom i can make to appear in the form of a man , and what in power , or otherwise in what shape or form i please , and so good angels are but the spirits of just men , even of my saints which are deceased , or now contiuing and abiding in me the lord of host . the bad angels that fel and are reserved in chaines of darkness unto the judgement day of the lord of host , is the serpent that is in man , and is the wisdome , and reason , and knowledge , that is in man , which is the spirit of man ; and this reason , wisdome , and knowledge , which was made good , for all things were good , and so there were no evil , this for becoming to exalt it self , as to know more then i was willing to let it know , did cast it self under my wrath , & so became a curse , under which curse it stil lies , and so wil remain unto the judgement day : for this reason , and wisdome that is in man exalting it self against god , and not becoming subject to god , is the serpent that beguiled eve , and so it did adam , and so doth and wil do until it be taken away : and for beguiling eve it became a serpent , and a wicked angel thrown out of heaven , that is , out of the love and favour of i the lord of host , into darkness , that is , into my sore displeasure : and not only a wicked angel , but a divel , and so al wicked spirits are divels : for there were nothing created evil , but all was made good ; and this reason in man was good if it had but kept his bounds wherein i had set it , but by taking liberty to do what i would not have it do , it became at enmity with me , and so became a divel and a destroyer , and so a murderer ; a destroyer and murderer in that it forsook me the fountain of life , where it might have had rest , and so have bin at quiet , and so hath destroyed it self and hath made it self the very curse , and so is become the most odious and greatest enemy to mankind , puffing it self up , and wil not willingly be subject to i the lord of host : though it is true i could make it become subject to me if so be i would shew my infinite power for to bring it from the curse , even then would reason , wisdome , and knowledge , which is the spirit of man , and so consequently , the divel if it opposes god : become the greatest joy and comfort to man : for the divel is evil in it self , not made a divel , but he became a divel by disobedience , it being the good pleasure of i the lord that it should be so , and so then the spirits of wicked men and women are witches and divels : for as you read of men that were possessed with devils ; and as you read that christ did cast out devils : these devils are nothing but the spirits of wicked men deceased ; which as soon as they go out of the body they are not at rest , neither can they rest or be at quiet , but they are alwaies seeking about in whom they may enter ; yea though it be my pleasure for to keep them out of all , yet i do not , but do let them get into some , and there he becomes a worse divel then he were before , and so doth remain for the time of the bodies being ; and after that ceases , it goeth into another ; and these are witches , even the spirits of wicked men are witches , and i make use of them as my instruments to punish and plague other wicked men in whom the same spirit remaines : and i do also allow unto these witches power for to torment , as to bewitch the cattle of men , for they in bewitching of them they dy ; for it is my pleasure to suffer this for a while : and these witches are the divel and serpent mentioned ; and the divel that christ cast forth which run into the heard of swine , was no other spirit or divel but the spirit and divel of a wicked man deceased : its going into the heard of swine by asking christ leave , shewes that it cannot go into any it self or what it doth , it doth it by having permission from me to do it , and so nothing is done but i must give way for it to be done , as i gave way for the divel that was cast out , to go into the herd of swine ; which swine sets forth wicked men , for nothing is more like to a wicked man then a swine , for as a wicked man wil drink and be drunk , so wil a swine swil til he bursts himself , if he might be put to some ale or strong beer ; so that the divel being cast out of a wicked man , and the man become a convert , there is no place for him to be any longer , but the divel begging to go into the herd of swine , shewes his earnest desire to be in his element ; for the swine sets forth wicked men , and so the divel that was cast forth went into the wicked men , even into its center from whence it came . for the very rise of this divel , and also of wicked spirits which are divels , was not made by god , even by i the lord of host , to be so , but they departing from good , and made the good which i gave them evil , and so they became divels , declining from doing that which i commanded them to do ; and so the very rise and fountain from whence the divel came , was from man , his imaginations being continually evil , though man could never do so much as to do any thing contrary to me , but must of necessity do my pleasure ; for i only am active , and the creature only and alone passive ; so that divel that doth most torment men is god , who doth give power unto wicked spirits for to punish them , and wicked spirits do nothing but what is the pleasure of i their king , who suffers them to do as they do , while the time runs round , and comes to the same being and form as it was at the first . for the seed of the woman shall break the serpents head ; this woman is the church , and so the seed is christ in this church ; so then the christ which is the new man , shal in time rise and break in peices the old man , old adam shal be destroyed and consumed to nothing , the serpent whose head must be broke , is that reason , knowledge , and wisdome , even that serpent and divel that came in by disobedience , and must be destroyed , and so cast into the lake of fire ; for the day of judgement unto which this divel is reserved and kept in chaines of darkness , is the day of my power , by which power i wil destroy and bring to nothing this divel , for the day of iudgement when i wil judge this divel , it wil be my bright appearing to confound the adversary , and so to bring to nothing all the serpentine wisdome of the flesh ; and also all the cuning and craftiness of the proud flesh ; for the chains in which this serpent is reserved , is nothing else , but that i do out give unto all that power and strength to come into its first station where in it was set , which in time i wil destroy al besides these things , that shal appear gloriously and shine by holding forth my glory , and wil make christ the new man , appear in power , spreading of it self in all , for to redeem all from this power of darkness , and wil make man to be as he was at the first , taking away the divel & wicked spirits from man , yea out of man , and that which was made good and become a divel , shal once again become good , and so become an angel of light , for my self spreading in my sons and daughters in my chosen and peculiar ones at jerusalem first , whither i wil gather my sion together , and that power that spreads in them shal in time spread it self , and never leave spreading until it hath redeemed the earth from the curse , & so hath redeemed man from being any more subject to the serpent , and so wil never leave spreading its self , until it brings all into its self from whence all came , and so shal all once again return , even into the same condition as adam was in ; for all to be as one , and all speak one language ; for as at the building of babel all were confounded in their languages , even so at the destruction of babel shal all be brought to speak one language , which wil be in revolution of all things , when the time , even that time shal be at an end , then wil there be a redemption from all bondage , not some only , but all , yea the whole creation shal then be wholly set free into the glorious liberties of the sons of god ; all creatures shal then have benefit by christ , yea the very poor beasts ; for all things shal become as they were in adams daies before he fel , even in the year vvhen i the lord even i the mighty god of iacob wil judge and destroy al that enmity that hath bin betwixt the creature , and so all that enmity that hath been betvvixt one creature and another , and all shal be set free even into liberty once again ; so that i vvil make all men to be changed , and vvil take avvay that malicious spirit that novv is and remaines amongst men ; and i , even i vvil bring all things round , and so vvil make my son christ to be a great redeemer , and he shal redeem all that did fal in adam , from death and misery , into the same condition as adam vvas in at the first , even to set all in purity , and so to make all live in god ; and so shal all israel be saved , and all ungodliness shal be turned avvay ; for it is my pleasure for to take pitty on the vvorks of my hand , & not to continue in vvrath against my poor creatures , vvho are not able to do any thing vvithout me , and so the time of the restitution of all things to the same as they vvere in adam before he fel , shal clearly be manifested after 7000 years be accomplished and brought to an end , but vvhile then , the creature man shal not be vvholy set free from the curse that is from serpentine vvisdome , and from being troubled and perplexed , because i the lord of host doth not shine upon them . for darkness shal cover the earth , and gross darkness the people , this darkness that shal cover the earth vvil be by reason it is my pleasure to forgo all forms and dispensations , and all outvvard vvorships vvhatsoever , and so vvholy to give the outvvard court to be trodden under foot , even al forms & rules , and vvorships , and governments of men vvhich they have set up , to be consumed and destroyed , and brought to nothing , and so i alone to be al & in al ; vvhen i doth this , it shal surely come to pass , even then shal the poor creatures be in darkness and not able to see light , by reason of my withdrawing my self to my own place and dispensation , even into my iudea , there for to make my light shine , & there to appear gloriously in and amongst my saints , whom all shal acknowledge that they are the seed which the lord hath blessed ; therefore my drawing my self into this peculiar place for to make my self glorious , and so to make my name in far greater esteem by all sorts of men then now it is , i wil make my light shine in a far more greater and glorious manner then now it doth , for i wil be the praise of the whole earth , i dwelling in my people , and my people dwelling in me , and i will measure the inward court , even my temple , wherein all flesh and fleshlyness shal cease and be no more , and i alone wil appear to be king , and the only ruler , and so wil cause my light to shine upon them , when darkness shal cover the earth , which darkness and gross darkness shal be by reason of my not shining in the world ; for all people shal be left in darkness and not in light that come not up to the place of rest ; where i wil cause my people for to ly down in peace , and so to be at rest , and so to be quiet , and be in peace . when nothing but sorrow and pricks of conscience shal accompany those that go not up to jerusalem , for that must be built in glory again , & set on her foundation , & so this manifestation of god not appearing to the creature , shal be hel & the lake of fire , wherein the wicked and all witches must be tormented , and ●his hel wil be in every place where i do not appear in love to the creature for wherein i do appear in love there shal be , joy , & peace , & no sorrow ; and where i do not appear in love , there shal be nothing but hel ; for hel shal be in this world , even in these bodyes shal men be tormented ; even by being cast out and not suffered to enter into the city , where nothing but peace shal be , but dogs and sorcerers shal be without , even they shal be in hel until the restitution of all things come , that there shal be no more divel nor hel , which wil be ( for all , the divel , and hel , and all witches shal cease then , even ) in the year 7000. for that shal be a year of jubilee to all sorts of people , when all sorts then shal be brought into my love and favour , and shal so remaine ; and they shal dy , even men shal dy as formerly they used to do , that go not up to jerusalem , even they shal dy and be subject to change , until the time comes that they shal dy no more ; but my people shal hear the sound of the arch-angel , and they being dead in christ , shal be raised up to meet the lord in the ayre , even from that death they are for the present subject to , and so shal even in a moment at the founding of the last trumpet be changed , in a moment , even in the twinkling of an eye , and so shal be raised up from death into life , and from sorrow unto joy , and happiness , and so shal be ever with the lord of host , and so shal dy no more , but live for ever , and all the saints shal come with i the lord of host , even to be glorified , and so to receive what bodies it shal please i their king to give them there ; for it is true that my sons and daughters shal be brought to be glorified , and shal have bodies given them , though not the same bodies of clay as formerly they had , even they shal beraised up to live & reign for evermore ; even my saints as the saints formerly were raised out of the graves and walked up and down , so shal my saints be now raised up to be at ierusalem in glory , for the jerusalem is the place which i have chosen for to make my name glorious , and the place of my saints heaven : for though people talk of heaven above , there is none : heaven above is my self drawing my saints into my fulness , then i bring them into my third heaven , which is my highest dispensation , and the highest discovery of my love to them : and this heaven shal be here on earth , even at jerusalem , and the place about jerusalem , where i wil appoint my sons and daughters to be ; and this shal be their heaven they shal live in the ful enjoyment of i the lord almighty , and they shal see all former things to be passed away , and all things become new ; and they shal live in pure love , and in the full enjoyment , of i the lord of host , who hath made them holy whom i wil alwaies cause to rejoyce , and sing , and leap for joy of heart , because former troubles are passed away , and all are now become new , and all things shal be new ; for the lord cometh with ten thousand of his saints , and the . lord will raign in mount sion for evermore : even i the mighty god of jacob wil raign for ever over my people , and over my enemies , and all shal become subject to me . but the lord shal arise upon thee , and his glory shal be seen upon thee , when nothing but darkness shal be in the earth and in the outward court : though there be nothing else in the earth , but darkness , such darkness as men ( earthly men ) shal have no comfort at all in all their outward formes and waies of worships ; which is the outward court , and is not to be measured at all , but is to be left to be trodden under foot , as that which shal come to nothing , and as a thing of no account , by aliens and gentils , even by such as know not me the lord . but as for my sons and daughters whom i have made choice of , & so wil bring them into judea , there to make my glory to be seen amongst them : then shal they see that i am risen upon them , and so consequently , they are the inward court which is to be measured , and so to be made much of : even that new man christ the anointed that is in them , shal increase and grow so strong in every kind or degree , that their old man adam shal be destroyed and quite brought to nothing : and then in these ( i mean the jews and gentiles ) which shal be gathered into iudea the land of promise , where my glory shal be seen and made to appear to all the world , and the partakers of this great glory , shal be the inward court that shal be measurable and made glorious ; and the inward shal increase more and more , and so it shal at length break forth in such a glorious splendour , and in such a clear and bright manner as never hath bin as yet , which inward court shal be taught by my self , and so shal have the injoyment of my self , when all flesh , and fleshly actings shal be destroyed and brought to nothing ; and so shal this new man which is spiritual be wholy freed from the curse , and shal never have the like power again for to come under the curse , even under that curse which adam brought into or upon the world , as to dy and so to be subject to death or dying , but shal be wholly freed from the curse , and so shal be restored into the same condition again as adam was in before his fal , and so shal have no power any more to come under the curse ; but i their god wil so guide them by my eternal glory , which shal shine upon them , even upon the new man , which shal make al the old man cease from being , and so this new man shal be in a more glorious manner discovered to be , even this new man shal spring forth as to be altogether righteous , even the inocency and right cousness that was in adam at the first , when he was commanded not to eat the forbidden fruit : which fruit was nothing else then that he should not seek to be higher then i had set him to be , & so should not breake my words but fulfil them , which i knew wel enough he would break them and not fulfil them , by his longing desire after the fruit which i had commanded him he should not eat of , that is , he should not have any desire to know more then i had given him , but he should have rested himself in that condition which i had placed him in , and then had not he eaten of the forbidden fruit , and so had not done any thing for to displease . it is true i was displeased with him to his apprehensions , because i did curse the serpent , which serpent was that reason , knowledge and wisdome , which i had given him for to glorifie me , and so by cursing of that , it became a divel and so is my greatest enemy that now i have in paradise , even in my own peculiar people , to whom i have made out my glory most too , for the garden of paradise is man , wherein were nothing but glory , or wherein i had made my self to man to tarry , even in adam , and so would not have had him suffered at all , or knew any sorrow at al , had not he have bin so inquisitive for to have known more then i would let him at the first . and when he had eaten of the fruit , it is said he walked in the garden and was naked : that is , knew wel enough that he had disobeyed me , and so in that sence he was naked , as being stript of my glory , and of that injoyment of me which formerly he had ; even so that he could not have that free commerce or enjoyment of me as formerly he had , as to talk with me ; and he being naked , and had covered himself with sigg leaves , that he had sowed together ; was nothing but his own righteousness ; by which he would fain have hid his fault from me , and so would have made eve have lain in all the fault : and so ever since man being driven out of the garden as adam was ; which was from the ful and perfect enjoyment of i their lord : and so from having no more sweet and pleasant mirth with me , as adam had at the first ; have bin inventing and sowing sigg leaves together , that is , they have bin justifying themselves in their waies , and so wil not be ready to confess their faults , but to lay it to another , as adam did his : and adam being put out of the garden , there was set a flaming sword that turneth every way , for to keep adam from the tree of life , that so poor adam might not eat again and live for ever : for this flaming sword that did turn every way , was my power , my infinite power , for to keep adam from the ful enjoyment of me , and so from the tree of life : for i had withdrawn my self , even my power from adam , and so would not let him have that power again , but would keep him from the tree of life ; even from the pure enjoyment of me , and so from life which i had promised him , that he should have lived for ever : which priviledge he lost by disobedience , and by falling from me , and so hath never since obtained the same priviledge ; but all have lain under the curse for to dy : which priviledge i the restoring power wil now restore to my saints first , even to those whom i wil carry out of babylon , both out of mystical babylon , which is the very mystery of iniqity : and out of literal babylon , by my strong hand into judea , and so to ierusalem the place where i wil make my self more glorious then as yet since the fal of adam ; and so wil restore to my saints there , that priviledge as adam lost and hath not as yet bin obtained , but now shal be obtained , which priviledge shal be a ful and perfect enjoyment of i the creator of all creatures , and so to be freed from the curse which is from self , reason , knowledge , and wisdome , that is , they shall no longer have that reason , knowledge , and wisdome , which i did give to every adam , and so to every man going beyond the bounds , but they shal by my power stand in the ful enjoyment of me , as adam did at the first ; and so they shal never have power any more ( as adam had ) for to fal from the pure and perfect enjoyment of i their creator , as adam did ; but shal be restored into the same condition as adam was at the first , even into that condition as for to live for ever , even to all eternity , and so never to dy any more , as adam did by his fal , but shal be wholy freed from the curse ; as from all kind of sicknesses and sorrows which came into the world by reason of the curse which i pronounced against adam for breaking of my revealed wil : which condition they being restored into , there cannot chuse but be abundance of joy , which joy wil light upon my chosen ones , whom i wil gather to jerusalem , and joy and gladness shal be there : even to my sion that shal be gathered together at jerusalem , whom i wil make the praise of the whole earth , foreby light is come , and the glory of the lord is risen upon thee ; even upon thee , o sion , and thou shalt be established in glory , but the lord shal arise upon thee , and his glory shal be seen on thee , and thou shalt be made the praise of the whole earth ; and the gentiles shal come to thy light , and kings to the brightness of thy rising , even unto thy light , o ye jewes , whom i wil gather out of all the countries wherein ye have bin dispersed , even they shal come to see that light that i wil make known unto you when i shal have brought you out of captivity and bondage into the place of rest , or to that place which i wil make to be the resting place ; for thy light shal increase , and grow bigger and bigger , when all other lights shal be put out ; for i am the light , even i the lord of host , who wil make you to shine most illubriously and gloriously ; even so bright , that the gentiles , even my chosen ones ( whom i have made much of my glory out unto ) they shal see and know that your light doth not shine there , because it is my pleasure for to make my light shine upon you , even upon the jewes who ( through unbelief ) were broken off ; and gentiles were grafted in ; but now i wil appear unto them , and wil give them hearts to believe on my name , and so wil make them the desires of all nations : even all nations shal long and desire for to come to thy light ; because my glory shal be seen upon thee , when i have forsaken all other administrations besides this of mine , which i wil make more illustriously to shine , even to draw up my sons and daughters into spiritual communion with my self , and so they shal worship me in spirit and in truth : and kings shal come in , even great men of the gentiles shal be with you , for kings shal come to the brightness of thy rising : even when thou hast risen from that death which thou art for the present subject to ; so that thy brightness shal appear in a more extraordinary manner then now it doth , even then shal kings be brought to see thy rising , and to behold thy glory by my bright appearing and manifesting my glory unto you ; then shal thy glory far surpass all the glory and beauty of the world besides ; and none shal be like to thee for beauty and comliness ; for i wil make thee to shine so gloriously , that thou shalt dazle the eyes of all the earth , and all the earth shal stand and be amazed at thee , for the kings that shal come to thee , shal be such whom i have or shal crown with my love and favour , and so my love shal cause them to come to the brightness of thy rising , even thine , o iewes , who are by nature descended from abraham , and so are hebrewes , and are and shal be made the praise and glory of all nations ; for these kings shal see no light and comfort besides i the lord of host , and therefore shal they be brought to thy rising and shal see i the lord of host in a more especial manner appear to you in ierusalem , whom i wil cause to be inhabited , and made the praise of the whole earth , in such glory as they shal not be able to tarry behinde , but shal come to the brightness of thy rising ▪ even when the nations of the earth shal see that i the lord of host hath raised thee up from that poor estate and condition that thou art now in ; even from death and slavery ; and so from darkness into a most glorious condition ●nd so to make thee shine most bright and clear , o sion , and daughter of ierusalem , that was a poor and peeled remnant , scattered abroad in al the world evenwhen i thy god shal raise thee up from this condition , & make my glory to bee seen upon thee , then shalt thou be enquired after , even by kings and great men , who shal stand amazed at thy glory and honour where with i wil honour thee in this thy day from the resurrection from the dead , which i wil raise thee nito a condition of life and peace , which shal be the first resurrection from the dead ; and so no more darkness , or any longer shal satan or death have power over thee , but thou being raised from the dead , shal now live and raigne with me a thousand years ; which thousand years shal be for ever , even to eternity , and satan shal never have any power over thee , o sion , the praise of the whole earth ; but thou shal sing and rejoyce , and shal go with singing and rejoycing ; when others shal be thrown into hel , even to be deprived of my love and favour which i wil shew unto thee , o daughter of sion ; who● i wil gather into the land of judea , and without shal be those that shal apprehend me to be angry with them , and so their own consciences witnessing against them , and accusing of them wil condemn them , for their unbeliefe and hardness of heart , and so their hel shal be by being pricked in their own consciences , that they have offended me , and so shal suffer by the reason they condemn themselves , and so shal be in hel , because they shal not have any joy or comfort from me to them ; that i am a god of love to them ; and even this portion shal those drinke of that stiles themselves to be ministers , and are sent to preach by me the lord of host , and they know not me , neither can they by all their humane wisdome or phylosophie attaine to the mistery which i wil make out unto them whom i shal be pleased for to do , even for to make out my power and name , and so to cause them to see my glory ; which i wil hide from the learned ones of the world , and wil make choice of the unlearned ; and so wil make them to run when i send them to do my message , even as i stirred up poor herds-men and trades-men before the gospel in the old times , and in the primitive times , when i refused the priests , pharisees , and leaders of the people in those daies , and so those that pretend to be the heads and leaders of the people , as priests and lawyers , even they shal drink deeper then any , of my sore displeasure , because their consciences wil accuse them , and so condemn them ; for not doing that which they know they should do , and so they shal with the rest be thrown into the lake that burneth with fire and brimstone ; which is not meant material fire or brimstone , but is meant the apprehensions which the ungodly shal have of me , who am a burning & consuming fire : not aprehending i their god to be a god of love and peace ; which thou daughter of sion , whom i wil bring with joy into ierusalem , & wil cause it to be built up in glory , & so wil make you for to inhabite there shal do , by my rising upon you & causing of you to shine so to be glorious in all the earth . lift up thine eies round about , and see all they gather themselves together , they come to thee ; thy sons shal come from far , and thy daughters shal be nursed at thy sides , oye my sons and daughters whom i wil bring up into judea , even you that are by nature jewes , and so are natural iewes , lift up your eies , behold , looke , and behold , and see all they gather themselves together , even the gentiles gather themselves together for to come up to thee , o sion , whom i have gathered in judea , and have made the praise of the earth even for the glory wherewith i wil glorifie thee , they shal ( even the gentiles ) make enquire after you , because you are my chosen people , and you are they to whom i wil make out my self in glory to ; therefore shal they come , even those that shal believe that i wil make you the praise of the earth ; they come , even the gentiles come to thee , because i have withdrawn my self from them , and wil not be in their worships , neither wil i cause them for to receive any joy or comfort in any place or kingdome , for to finde rest for their spirits ; but at this place where i have appointed to bring thee , o sion , out of the hands of all thy enemies , and from the power of all they that hate thee ; for thy sons shal come from far , and thy daughters shal be nursed at thy sides , even thy sons and daughters , o sion , shal come from east , west , north , south , even from all places , to be partakers of that infinite joy , pleasure , and glory , which you shal injoy ; sons they shal be , because they come after you to that ful and perfect enjoyment of i the lord of host , and nursed at thy sides , because they shal receive of that fulness which you did receive of before ; & therefore they shal come even as a child doth when he is hungry , & doth receive food with gladness ; even so shal al these that come up to thee , even thy sons and daughters , to be nursed at thy sides , come to thee as to their mother ; for ierusalem abore is the mother of us all ; even come to thee ( ö jerusalem ) for comfort , hearing that i the lord of host is pleased for to make out my self to thee in a more especial manner then formerly i have done ; and so to receive comfort from thee , even to suck , and be satisfied with the fulness of that consolation you do receive from the father : even to suck and receive comfort from the same fountain of life , even from i the lord of host ; this shal be the state and condition of you , you shal have your fil , and be ful , when others shal be in want , and not be satisfied ; and they that come up to you , shal drinke abundance of my fulness , when they that tarry behind shal be deprived of my love , light , and glory ; so that they shal find no rest for their spirits , for i wil make you to be like noahs ark , that was a place of refuge for noah and those that were in it , when others were destroyed in my wrath : even so i have appointed peace and rest to be with you , and nothing but trouble of conscience to the rest , and to those that tarry behind , and come not up to you ; but some there shal be that shal be like noahs raven that he sent forth , which wandred up and down , and could find no rest for her feet , until it came into noahs ark again ; even so shal some be troubled , and shal have no rest , until they come up to jerusalem , the place of my love and favour , and the place where i have delighted to dwel , and wil dwel forever , and whosoever comes up to that place , even to jerusalem , the city wherein i have appointed them to dwel ; shal find rest , and be in peace , freed from sorrow and trouble ; even as the raven found peace in noahs ark , and rested there . then thou shalt see and flow together , and thine heart shal fear and be inlarged , because the abundance of the sea shal be converted , the forces of the gentiles shal come unto thee , their multitudes of camels shal cover thee , the dromidaries of midian , and epha , all they from sheba shal come they shal bring gold , and incense and shal shew forth the praises of the lord ; all the flocks of kedar shal be gathered together unto thee , the rams of nebaioth shal minister unto thee , they shal come up with acceptance on my altar , and i wil glorifie the house of my glory . now shal ye gather your selves together , and rejoyce , and be glad because of those that are converted , for to come up to thee , o sion , who hath bin made a laughing stock in all nations , but now shal be made the praise of all nations , and that all shal come up to thee that wil have any rest , or be satisfied with my fulness , even those that have bin your great enemies shal now be glad to come to thee o sion , which shal be gathered to ierusalem , with their gold and incense , to praise and magnifie thee , and even i the lord of host in thee , who have chosen thee to be the glory of all nations , look and see who are those that fly as a cloud , and as doves to the windows , even these be my sons and daughters , who are gentiles , and want rest , and seek for rest , but can find none , therefore hearing of my glory wherewith i make out my self to thee , o sion : in whom i am in the midst of thee , they fly as clouds , they hasten from their countries , even to come to thee : that so they may have rest and peace with thee o sion , in whom i the holy one of israel is in the midst of , and wil be king for ever . surely the isles shal wait for me , and the ships of tarshish , for to bring thy sons from far , their silver and their gold with them , unto the name of the lord thy god ; and to the holy one of israel , because he hath glorified thee , even these ilands , as england for one , that shal be the first that strive to go to my people , who have a long time bin cast off , but now through my mighty power , will graft them into the true vine again : and they shal become glorious , and shal say , blessed be they that come in the name of the lord , hosanna in the highest , though formerly through unbeliefe and hardness of heart they crucified my son iesus , and so would not have him to be their king , because he did not come in pomp and glory , but came of a carpenters wife , and descended from so low a linage : shal we ( say they ) believe this man is the son of god , seeing that he is so poor and so mean , and seeing he came for to destroy our laws , and formes of worships and governments , and the old customes of offering up sacrifice , which was that law and testament that god gave unto moses for us to observe and keep for ever ? therefore before they would part from their formes of worships , and so would have a new one : they would crucifie my son iesus , and would not then have him to be their king , for which cause i did cast them off , and so did cause them to be dispersed in all nations . but now i have in my mercy and pitty towards them , remembred the covenant which i made to their father abraham , that in him all nations shal be blessed and so wil now restore them by my power from their enemies in what country or nation they be dispersed , and wil make them to be gathered together into their own countrey , and now i wil give them hearts to believe in me , and so willingly to receive me now i proffer my self to them to be their king , and they shal think him now happie that shal come in the name of the lord , and shal crie hosanna in the highest that is , they shal willingly receive instructions ; from i the lord of host whom they wait for and whom they do expect daily for to hear of some tha shal say the lord of host cometh for to redeem them out of all their enemies countries , and to bring them into their own land again , which tidings of their returne they shal have from england first , and how the god of iacob wil appear to be their god , and so they shal see and know that their redeemer cometh , and made himself known to some english men for to bring them word , even the iews that are dispersed about in holland , and spaine germany and italy ; and how it is the pleasure of i the lord of host , for to put my spirit of courage and valiantness for to make you that are dispersed in these countries , as holland , france , spaine , germany , & italy , gather your selves together , and so to meet all of you , and these whom i shal send out of england to you , for to meet in the year fifty ( one now a coming on ) in italy , and i wil be your rock and your strength , and wil in cheife be your leader , so that you shal not fear what man shal do unto you , for i have purposed and it shal surely come to pass that i wil bring you to ierusalem , and not only you , but all the rest that are dispersed of you in other countries , even for to make you the praise of the whole earth ; and i wil stir up armies that shal fight for you , so that i wil bring you safely into your own countreys and wil make the gentiles come with their gold and silver to you and you shal be honourable , and all your enemies that wil not serve you shal perish , for that nation and kingdom that wil not serve thee shal perish , yea those nations shal be utterly wasted , even the most proudest and stoutest king or governour shal be destroyed , even al their armies shal come to nothing , for it is my pleasure to bring down the high and mighty one , and so to lay him low , even wil i not favour any , but wil bring them all down to the ground , yea i wil bring down that potent enemie that doth so highly exalt himself , and he shal come to nothing , even the pose of rome i mean , and before the fifty five years that is now present & a coming , he shal be destroyed , even the pope of rome shal lose his life in 1654. and so i the lord wil make known my power , by cutting off great ones , and by bringing them to nothing , and so wil make them all come bending and bowing to my sons and daughters , whom i wil bring to ierusalem ; and because it is my pleasure that it should be so , i even i the lord of host wil appear for to confound my enemies , and those that have bin enemies to my people the jews : even that proud turk that rules and domineers now , shal be before the year fifty seven consumed & destroyed , & the great head turk shal lose his life in the year 1656 and so there shal never after him , nor never any more pope be , but there shal be such alterations and changes , that things present , and have bin by custome of long standing , turned upsides once again , that i may make ierusalem the praise of the whole earth ; whose gates shal be continually open , and shal not be shut day or night , that men may bring unto them , even unto the new ierusalem , the forces of the gentiles , even such abundance there shal be that shal be brought in for to be your fellows and brethren , one and of the same citty , that the places which i formerly gave unto your fathers for their inheritances , shal be enlarged , and strangers shal build your citty , even the wals of your cities ; even such shal build them up for you , that shal not inhabite there ; and kings shal minister unto you , and shal bring their riches unto you , though you shal have no need of any ; yet it is my pleasure so much to magnifie you , that i wil make my self appear to be glorious in you , even in the midst of you : and wil make people say of a truth , that god is in you ; and so to acknowledge that you are the seed which the lord hath blessed , and so to make them see and know , that i the lord of host am in you , even in you all , ruling in you , and making all your enemies become subject to you . but i must tel you , that i wil not appear personally for to raign over you , and so to give you laws to walk by , no , but i wil raign in you , and i the god of truth wil be in you , and i wil teach you how you shal walk , by putting my laws in your inward parts , and in writing of them in your hearts , and so wil speake in you , and wil also make you for to worship me in spirit and in truth , & not in outward formes as now you do : for the glory of lebanon shal come unto thee , and the box tree , and the fir tree shal come together , to beautifie the place of my sanctuary , and so to make my feet glorious ; such is the worke of i the lord of host , that i wil make the very glory of the world be brought to sion , even for to make them glorious ; and i wil make the place of thy feet glorious , ö sion , and all the sons of them , the feet that afflicted thee , shal come bowing and bending to the soles of thy feet ; and shal cal thee the sion , the citty of the lord , the holy one of israel ; such a great work wil i do for thee , ö sion , that i wil make thee have power over al thy enemies , and none shal be able for to oppose thee : but all shal be brought to nothing and confounded ; yea even they shal be in such terror and fear now , that they shal submit themselves to thee , and cal thee , even thee o sion , whom i wil gather to jerusalem , the citty of the lord , even of i the lord of host . and whereas thou hast bin forsaken , so that no man went through thee ; even thee o ierusalem , that hath been laid wast ; i wil now of a sudden make thee an eternal excellency , a joy of many generations , even i wil make thee to be so glorious , that thou shalt be the glory and joy of nations ; for thou shalt be freed from sorrow and trouble , and vexation of spirit , and shal live in peace , and be at peace , rejoicing in i the lord of host ; when others shal be troubled and vexed , to think that they do not partake of the same glory wherewith i have and wil glorifie thee ; and thou shalt also suck the milke of the gentiles ; even that joy and comfort which formerly they had of me , when i did make out my self to them in formes of worships ; which joy and comfort you shal now have , and thou shal know that i the lord am thy saviour and thy redeemer , the mighty god of jacob : for brass thou shalt have gold ; and for iron , silver ; instead of outward forms , thou shalt have the pure injoyment of i the lord of host in spirit : and i wil make such a worke amongst you now , that instead of giving oppressours to be your officers , i wil give you such that shal be peace-makers ; and i wil make your officers or exacters over you now , to be righteous ; nay there shal be none any longer for to be officers one over another ; but you shal be all alike : for as the master is , so shal be the man ; as the mistriss , so shal be the maid ; as the buyer , so shal be the seller ; even all alike , and none greater then other , but what one hath , shal be the others : for i wil now make all things new ; for violence shal be no more heard with in thy borders , but thou shall call thy walls salvation , and thy gates praise : even thou ( ö sion ) that shal be gathered together in iudea ( and in those places thereabouts ) which by reason of the greatness of thy company , i wil enlarge thy borders ; for i the lord of host wil be your wals and your gates , and wil be salvation to you , for to keep and preserve you from all your enemies . the sun shal no more be thy light by day , neither for brightness shal the moon give light to thee , but the lord shal be unto thee an everlasting light , & thy god thy glory ; the sun shal no more go down , neither shal the moon withdraw her self , for the lord shal be even i the lord of the everlasting light , and i thy god thy glory ; and the daies of thy mourning sha be ended . whereas thou hast bin sorrowing up and down and hast i gone out of one country into the other , mourning and weeping , and so hast found no comfort : now these shal all pass from thee , and thou shalt weep no more : ö sion , for the lord hath founded thee ö sion , and wil be your king for ever , even your light , life , joy , and glory , even your all and all : so that thou shal not have need of outward ordinances , either one or the other : but i wil be a sun and a moon for to give thee light , and for to make thee see : though it hath a long time been neither light nor dark , neither day nor night , but now in the evening there shal be light : even in these last days , light shal now shine in such a perfect and clear manner , that it shal be known to be light , for i the lord of host wil be sun-light , and moon-light , and wil be day , and so indeed it wil be very glorious , when i the lord of host wil never leave them , nor forsake them ; but wil be alwaies with them : even never withdrawing light from them , but alwaies making it for to encrease and grow , and multiply it self : til it comes to be seven fold more light then formerly there hath bin : and until the weakest and feeblest that are among you be as david . and david as the angel of god , even as god , this shal be the estate and condition of you , ö sion : whom i wil gather together to ierusalem , and so wil make you the praise of the whole earth , even the very weakest of or among you shal know as much , and have as much knowledge as david had , and shal be in as great favour as david was with i the lord of host , who hath commanded the writer hereof to write it as my wil , and not as his wil , because i have purposed to appear so bright and in such a glorious manner to them , making them partakers of my glory , that they shal have as much knowledge as david , and they shal be even as , angels of god , yea even angels , and shal know as much of god even of i the lord of host , that they shal all be taught of i their god , and shal have no need of teachers to teach them , for i wil be their teacher and instructer , and so wil guide them in the way of truth , and from it they shal not err , neither shal slip aside as now they do , but they shal al of them be kept upright by my power , and i wil not let them slip aside from me ; but wil uphold them with my right hand , & wil carry them in my bosom , and so wil make them to rest in me as their only joy , even in i the lord of host ; thy people also shal al be righteous , they shal inherite the land for ever , the branch of my planting , the workes of my hands that i may be glorified , even thee ö iudea , whom i have given to my saints for to inherit , and wil bring al my sons and daughters up by degrees to thee , for to inherit and be there , even my choice and peculiar ones to be brought up to ierusalem , the place which i have chosen for to make my name glorious : for i wil make them appear to be the branch of my planting , and so they shal al be righteous , and not any one that shal be wicked shal be suffered to be there , no hypocrite or dissembler , or any one that worketh abominable mischief , or speaketh lies , shal be there , no , for it is my house and place where i have chosen to dwel , even in my saints , and i wil now fulfil the prophesie , there shal be no more a canaanite in the house of the lord for ever : but all shal be righteous and glorious , shining as so many stars in the firmament , and glistering so clear and so bright , that al the spectators shal be dasled , for mine shal be as angels , for knowledge and glory , and power ; for in deed they shal be my angels , for a little one shal become a thousand , and a smal one a strong nation , i the lord wil hasten it 〈◊〉 its time , even in those poor and dispised ones , who are but smal and little in comparison of the multitudes that are so great , even these poor and smal ones shal encrease and grow , even those who have now , the breaking forth of light in them in this nation of england which we were at the first but one , even that one that had light made out to him , as concerning his going to ierusalem , even that one shal become a great nation , and a glorious nation , even the joy and praise of the whole earth ; which i the lord wil hasten in my own time , which now wil be very shortly ; sing and shout ö daughter of ierusalem ; sing aloud ö daughter of sion , for behold thy king , the holy one of israel is in the midst of thee , and thou shalt see evil no more : but now shal go with joy and rejoycing ; and with gladness of heart to sion , singing and leaping for joy to the mountain of the house of the lord which shal be in iudea , and there shal sing and dance with the tabret and pipe , and so shal have all kind of musick and mirth : and thou shalt see sorrow no more , but weeping shall now be hid from thine eys ; for i have called thee by a new name , and so have given thee a new name : for thou shalt no longer be termed desolate and forsaken , but thou shal be called the place where i the lord of host delights to dwell ; for as soon as sion travelled she brought forth , and was delivered of a man child ▪ who hath heard such a thing ? who hath seen such a thing , that a nation should be born at once ? but now as i live 〈◊〉 the lord of host , it shall come to pass , for i will give them a new name , which none shall know but them that have it . my name changed from george foster , to jacob israel foster . finis . 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 approx. 282 kb of xml-encoded text transcribed from 160 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a63812 wing t3197a estc r221812 99833069 99833069 37544 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63812) transcribed from: (early english books online ; image set 37544) images scanned from microfilm: (early english books, 1641-1700 ; 2158:25) 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. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . 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. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 emma (leeson) huber sampled and proofread 2003-04 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion 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 . 