Intelligent and Rationall he may surely be said who even in his sleep hath a ready Use of Reason The Sleeping Man hath indeed some Dreames wherein Reason acts irregularly intricately inconsistently fluctuating and roving up and down that things hang as we say like ropes of sand yet certain in such blurr'd Books some Reason may be read and some foot-steps thereof found But in divers Dreames 't is more discernable Reason acts more regularly and manages matters more methodically so that sometimes Men may finde as effectuall use of Reason in their sleep as when wide awake Whence this may remain a Maxime among us That Man as an Animal creature in Dreaming sleepes And man as a Rational creature in sleeping Dreames Dreames are applicable to Man as Man and so to every Man Though the the Philosopher affirms that some men meet with no such motions of their mindes in sleepe but sleepe without any Dreames of any way or kinde But common experience may much confute True some men may not animadvert discerne or retaine in their memories such movings of their mindes yet that does not evidence that they are not Many a Dreame may possibly pass from a person that he perceives not through a two-fold cause Its Swiftness and His Slowness 1. The Dreame is swift and goes away with a quick foot or as upon the wing rather The wicked shall fly away as a Dreame Job 20. 8. The Ancients hence phancied that a Dreame had wings like a Bird of the aire It may be so considered because of it's celerity and sudden passage through which it is not perceived 2. The Man is slow dull and heavy about reflect acts Often even in a mans waking-time the minde works yet it 's work is not minded A man does not think what he thinks no marvell then if in sleeping-time the minde looks little back upon its own business but much overlooks its own work so that much is done that is not seen much in Dreames transacted that is not observed However man remains the subject of Dreames 2. Man in the condition of this life is likewise considerable as of Dreames the most sutable subject The season we know of Dreames is during the time of sleep now the time of sleep is in the time of this life after this terme of life there is no true sleep Either to Soul Or Body 1. The Soul sleeps not though so some Hereticks have asserted viz. That seperated Souls are cast into a dead sleep not to be awakened till the time the generall Resurrection but such heterodoxe Doctrine hath long since been beaten down by standing Truth plain Scriptures determining two dwelling places The Paradise of Heaven and The Prison of Hell Into one of which all Souls sayes Austin as soon as severed from their Bodies are carried by Angels or Devils to dwell in everlasting weale or woe and indeed the very Scriptures themselves say so much See Dan. 12. 2. Matth. 25. 46. Joh. 5. 29. Luk. 23. 43. Luk. 16. 21 22. 2 Cor. 5. 1 2. 1 Pet. 3. 19. Rev. 20. 13 c. 2. The Body sleeps not in any Physicall or Philosophicall sense The Body bereaved of the Soul and lying dead in the Grave is said to be as asleep in the bed Hence burying places have been called sleeping places but this is onely Sleep in a Tropicall and Metaphoricall sense There be no Dreames in this sleep neither do these men thus asleep ever dreame Dreaming is during the time that the reasonable Soul resides and abides in the living Body The Body of man in sleep as a Heathen observes it lies as if it were fallen down by death but the Soul is so active therein as evidences the life thereof And Dreaming 't is one of those life-evidencing acts Though sleep be a plain Image of death yet Dreames in sleep are a clear Index of life Men while alive are the Centers of Dreames and Dreames are the signes of men alive There is no remembrance of thee in death saies David to God Psal 6. 5. That is A man indeed dead hath no commemorative thoughts of God or any other object to wit in that way or after that manner like to men alive in the world as Mollerus well interprets 'T is living men who do commemorate meditate excogitate matters in their minds both awake and asleep Even sleeping their minds are in motion which we call Dreames This casts me upon the next thing to be noted viz. Secondly The Actings or Dreames actually considered in themselves what they are found to be are discernable by Their generall Descriptions and Their generall Divisions 1. Dreames in a more generall way and according to their common Nature considered may be thus described Dreames are the agitations the egressions or Sallyings out of the Soul in thoughts of the mind while the Body lyeth bound by sleep in the bed A Dreame indefinitely and at large is the transacting of the reasonable Soul in the sleeping Body through the coassisting help of those admirable Faculties The Phantasie and The Memory Both which Faculties are found most active in the season of sleep For in sleep the outward Senses as Hearing Seeing c. being bound from their organicall and extrinsecall exercises and ordinary conveyances The inward Senses and Powers of the Soul as the Phantasie and Memory are at the more liberty and freedome from such externall attendances and so being at better leisure they within themselves fall to reflectings to new forming and erecting new frames of things that are vented in Dreames The Phantasie and the Memory are the Souls working Shops wherein strange things be wrought when the Soul as I may say goes not abroad but stayes at home and works within it self strange things it does w ch be drawn out in dreames So we see how Dreames be in generall described Secondly In generall Dreames may be variously divided As into their Parts And into their Sorts 1. The Parts that commonly constitute a Dreame whereof it is compounded and of which it is compacted or made up are mainly these two things An Apparition to the Thoughts And a Dilation of the Thoughts 1. In a Dreame there is somewhat appeares to the thoughts A dreaming Man sayes Austin he thinks he sees the Sun though the Sun he sees not As there may appeare some things to our eyes as Armies in the air fighting-men and flying-Horses which are no realities only apparitions So to a man in a Dream such things persons appear but they are no realities only fictions in his fancy Philo observes that some awake are like to men asleep while they think they perceive such things do but deceive themselves taking the signs of things for the natures of things meer Shadows for Substance In a Dream are thoughts of things not the things thought Secondly In a Dreame the thoughts dilate expand or spread themselves upon things that so appear
stood up stoutly in the day God hath tumbled and overturned with terrours in the night Job 34. Chap. 25. Ver. On the other side some of Gods Saints who have been down in the deeps of sorrows all day the Lord hath lifted them up by heart-gladding-comforts in the night And God spake to Israel in a Dreame by night saying Jacob Jacob I am God the God of thy father Feare not to goe down into Egypt I will go with thee and I will bring thee up again Gen. 46. 2 3. Much to this purpose see that great Apostle There stood by me this night the Angell of God whose I am and whom I serve saying feare not Paul be of good cheere God hath given thee all that saile with thee Acts 27. 26. O the heart-ravishing cups of comfort that God sometimes brings down for his Saints to drink in in the dark yea O how sometimes by soul-solacing Dreames are their hearts drawn up into Heaven Luther speaking of the Soul of a Saint separated from the body by death saies That it sleeps not but is ever awake walks in Heaven heares the language of Angels sees the visions of God c. The same in some measure may be said of such a Soul while united to the body in this life It sleeps not but being ever awake it even in the night-season ascends up into Heaven and sees the face of God and sings the praises of Christ So that we may say of a Saints sleep in this case as Austin once said of Stevens sleep martyred among the stones O sleep of peace how pleasant and full of delight Quest May not the Devils deluding Dreames have many delighting joys Answ Suppose so yet the joys of Divine Dreames are farre differing and may be discerned by Antecedent preparations Consequent inclinations 1. Before a Christian is penitentially prepared by afflictings of Soul and affrightings for sinne deep humblings and day-tremblings under sense of Gods wrath c. then by night God may represent to the mind his marvellous mercies in the Covenant of grace his favour upon the account of Christ pardon of sinne to the singular joy of the Soul 2. After a Christian is graciously enclined his spirit disposed to the advancing of God the abasing himself the opposing of sin the pursuing holiness of life and the like Such joys in Dreames are more then Dreames of joy One well observeth That all the Devils pleasing power it 's placed in deluding lies He delights to delude and he deludes in his delights He rejoyces to deceive men and he deceives men in their rejoycings Their joys in Dreams be but Dreames of joy They seem to solace but they do not solace as they seem Be such delusive joys examined by things before or after they may be found very vain as in the causes so in their essects whereas the virtuous vigour of true joys that are in and through Dreames Divine we may soon discern as by their good causes so by their excellent effects viz. They engage to truth They enlarge our strength 1. To truth our hearts are hereby engaged obliged more bent and bound to truth-embracements Such a Byas set upon our souls as may carry us the more strait on in obedience to the strictâ—st truths contained in holy Scriptures Yea we are taught not only to retain the truth but to rejoyce in the truth through the truth of joy Whereas false joys that proceed in and through delusive Dreames leave mens minds loose for the letting in most lamentable errors So that the saving truths of God in the Gospel are the sooner very sadly deserted 2. In strength our hearts are hereby enlarged encreased Nehem. 8. 10. The joy of the Lord is our strength Such joys as God sends in sleeping or wakeing they strengthen with much spirial might our inward man making us the more apt and able to the holiest duties and for the heaviest difficulties that may severall waies be set before us Whereas false joys from Dreames delusive do rather debilitate enfeeble and weaken mans soul as to hard service or suffering Thus rightly to discriminate these is a lesson very well worth our learning Yea and let us learn likewise not only how to perceive and discern but how to reeive and maintain not only Dreames reall and truly right for delights but also the most rare and ravishing Dreams that can come from Heaven upon our hearts For the more constant compassing of such high night-comforts we ought through our whole daily walkings To beware To be wise 1. Beware of walking from the setled counsels of God Take heed of turning aside to seek uncertain waies to look for new Revelations and so forsake the antient Tracts and leave the long beaten paths of Bible-truths least we not only prevent from our selves such caelestial sweets but on the contrary procure to our selves the sowrest draughts that our minds can drink day or night May not we concurre with Cassian and confidently conclude That those Christians who during the clear day do deviate from Gods wonted waies from Christs the Kings known rode in his Word paved with Propheticall flints and Apostolicall stones and made plain by the footsteps of all the foregoing Saints yea and the Lord himself to seek out unknown waies and to wander into briery and bushy paths may look to lie down at night with legs all scratched garments torn with souls full of sores such wounds and wofull stings as will not well suffer them to sleep Excuse me good Christians if again and again I give this Caution lest men make a wrong Use of this requisite Subject in our monstrously mistaking season 2. Be wise to walk in the most certain comforts of God We may find that this is without doubt our daily duty not only to walk in the fear of the Lord but likewise to walk in the comforts of the Holy Ghost Acts 9. 31. This for pious persons is possible though indeed so difficult that with Bernard the best may say Such soul-solacing daies and houres are very rare and sweet though very seldome and short Yet without question good care might carry us in and keep us to farre more continued waies of comfort than in which commonly Christians are found Were we so exact as we ought might not we make even our extraordinary comforts our much more ordinary Walks Sure we are not only to take some steps into spiritual comforts but we are to take up our daily walks in the comforts of the Spirit And if we thus walk into these comforts while awake what walks may such comforts have into us when asleep If we in our more constant course could converse with God by the most rejoycing thoughts in the day would not God have a more frequent converse with us by most refreshing Dreames from Heaven in the night Did but we afore-hand accustom our selves to be with rejoycings of soul in the service of the Lord how afterward
another forme The whole tide of Interpreters both Protestant and Popish upon that place so runne as to report Dreames to be a frequent forme or mannner of Gods speaking in the text intended Thus God spake In times past to the Fathers that is To David Moses Abraham after the flood To Noah Enoch Adam before the flood as Paraeus expounds it Even to the beginning of the world this was one of Gods wayes Thus God spake by the Prophets that is the Prophets gave out when awake what they received from God in their sleep In sleep God revealed Divine truths to them which they taught to others in their wakeing times and seasons 2. Observe seasons and times more immediate and neerer to us As in the Apostles times And since the times of the Apostles 1. We find in the Apostles times were Heavenly Dreames May we not say that sometimes in Dreames God spake to the Apostles when to them 't is plain God appeared in visions As the Apostle Peter when God would have him go and preach the Gospell to the Gentiles for their conversion to the Christian Faith he fell into a trance and saw Heaven opened and a certain vessell descending c. Acts 10. 10 11 c. And when God would have the Apostle Paul to goe preach the Gospel to the Macedonian people a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying come over to Macedonia and help us Acts 16. 9. We may imagine 't was a Dreame in his sleep it being a vision in the night Though visions in the day were when men were awake yet visions in the night were ordinary in sleep Thus Eliphaz In thoughts from the visions of the night when deep sleep falleth on men Job 4. 13. so Dan. 2. 19. To the same may suit that place of the Apostle 2 Cor. 12. 1 2. I will come to visions and revelations of the Lord Whether in the body I cannot tell or whether out of the body I cannot tell God knoweth His soul was so set awork in sublime converses with God his body was as it were laid by it might lye asleep having little to do His visions were not to the ocular part of his body but to the intellectuall part of his mind His bodily eyes might be shut the eye of his understanding was open Yea to his visions he adds revelations which Theophylact and others distinguish The result of all may be this That as he saw by his understanding so he did understand what he saw his intellect was so acting though his bodily senses were bound So that Apostle in Patmos when he received those celestiall revelations the vision he had as a learned writer observes was Interna Imaginaria Intellectualis His mind was in motion his body lay as asleep he is said to be in the spirit Not supposing as if he were wholly out of the body but because by his body he saw nothing heard nothing felt nothing in such a sence no deep sleep could make him more Bodyless then now he was yet to his mind great mysteries were manifest yea to his Heart was Heaven open 2. Since the Apostles God sometimes sent in Dreames of deep concernment as various and very good Authors evidence Jerome affirmes that Philo Judaeus a famous man that flourished in the Emperour Caligulas time some 40 years since Christ that he wrote five Books of Dreames immitted of God And Cyprian who lived under the Emperour Valerian about 260 yeares since Christ reports that in his time severall things were made known by Dreames redounding much to the glory of God and the good of his Church So Augustine who was found famous in Africa between 4 and 500 yeares since Christ wrote much relating to Dreames Divine and so it might be easily drawn down Visions that use to be co-temporary with Dreames have been in these latter times Inlarge I might easily out of Ecclesiasticall History take only one instance At a time there was in Antioch such a terrible earthquake as many houses fell flat the people possessed with fear forsook the City and with-drawing from their dwellings one had a vision that he saw a man coming to him who bade him write upon every house Christ is with us stay here which accordingly upon houses standing was written and so were preserved Object God we grant in former times spoke by visions and Dreames but in these last dayes he speaks by his Sonne Heb. 1. Answ As in former times when God spoke by Dreames and Visions God then spoke also by his Sonne though not so apparently so in these last dayes when God speaks by his Sonne he may also speak by visions and Dreams though not so frequently By the preaching of the Gospel is Gods usuall speech and ordinary course requiring mens chiefest care yet from God may come Dreames in the latter times 'T is a promise first reported by the Prophet Joel 2. 28. and after repeated in the Acts of the Apostles Chap. 2. ver 17. That in the last dayes young men should see visions and old men should dreame Dreames A sound Expositor upon the place observes That to young men who may be more quick and cleare in their apprehensions 't is attributed they shall see visions yet though they are named others are not denyed And to old men who may be more calm and clean in their affections 't is appropriate They shall dream Dreames Yet though they are expressed other men are not excluded Great Articles of Faith concerning Christ incarnate have been signified by Dreames To Joseph Mat. 1. 20 21. was Christ in the truth of his two Natures by a Dreame clearly declared The Lord appeared to him in a Dreame saying Joseph thou sonne of David fear not to take to thee Mary thy wife for shee shall bring forth a Sonne that opened his humane Nature Thou shalt call his name Jesus for he shall save his People from their sinnes that evidenced Christs divine Nature for he that saveth from sin must be God as well as Man Let this suffice for the times whereat God hath given out Dreames Secondly See we the Wayes of God in these secret works of sacred Dreames Dreames God hath sent into mens minds Some as with a vision Some as with a voyce 1. With visions representing somethings under similitudes as to the eye In this way was Pharaohs Dreames wherein God admonished him of seven yeares famine in Egypt And Pharaoh said to Joseph I saw in a Dreame and behold seven ears came up in one stalk full and good And behold seven ears I saw come up after them withered and blasted and these devoured the seven good eares And I saw in a Dreame seven kine fat and well favoured And I saw seven other kine poore and leane that did eat up the fat Gen. 41. 17 18 19 20 verses 2. With a voice God not representing any thing as visible to
the eye but onely speaking so as somewhat seems audible to the eare This was Gods way in Abimelechs Dreames about the businesse of Sarah God came to Abimelech in a Dreame by night and said unto him behold thou art a dead man Gen. 20. 3. And God said unto him in a Dreame yea I know thou didst this in the integrity of thy heart ver 6. God did not herein use any similitudes Again God in the way of Dreames hath gone with steps More swift or More slow The making of Dreames lyeth in the moving of thoughts Now thoughts their motions are with expeditions Luther when he would set out the Agility of the bodies of Saints after the resurrection saies They shall move as swift in the Heavens as thoughts in the heart Yet the hearts and minds of some men in these notions are more flow dull and heavy then others And so Gods workings upon all are not with the same celerity because they follow not fully the activity of the Agent but according as is the capacity and receptibility of the Subject God in works of mercy nescit tarda molimina He would passe with all speed but mens hearts move heavy and hence thoughts in some both awake and asleep are more slow In all Dreames God does not keep the same space nor does he passe so sudden with some as with others but much varieth his goings so that some herein have found him easier to follow and others harder to trace Again God in this way and work of holy Dreames Hath made use of Instruments Or hath done all himself 1. Instruments God hath sometimes made use of transmitting Dreames into mens minds by the ministery of Angels When Herod was dead behold an Angell of the Lord appeared in a Dreame to Joseph in Egypt saying arise Mat. 2. 20. God sends Angels from Heaven in the night and sets them about mens Beds when asleep as to prevent Satan in Dreames that be bad so to convey himself in Dreames very good By bad Dreames would Devils break in but are beat off by Angels An Hystorian tells that when Gainas sent a great multitude in the night to burn the Emperours Palace at Constantinople a multitude of Angels met them in the forme of armed men which forced them with feare to flye back When Satan by night with a sinfull fire brought from Hell would set mens souls on a flame Angels bring a blessed fire from Heaven that burns and heats mens hearts in holy Dreames As God hath sent Angels to watch over some asleep for their protection so to work in some asleep for their instruction God hath appointed his Angels to carry his mind down to some on earth while their bodies have been asleep in their beds as he hath imployed his Angels to carry the soules of some up into Heaven when their bodies have fallen asleep by death 2. Somtimes God hath thus wrought himself alone no Angell administring Austin observes upon that Parable of our Saviour Luk. 11. Which of you shall go to his friend when it 's midnight saying send me three loaves He from within shall answer Trouble me not the doore is shut my Children in bed I cannot rise Yet because of his importunity he will arise and give him Here we see saith he how when the whole family was asleep yet the master of the house was awake and at midnight gave out bread to his friend c. Thus when to men-ward Angels are as if they were asleep yet towards them God is awake and in the night-times gives out good Dreames as severall Scriptures beside the text testifie Thirdly The persons unto whom good Dreames God hath given viz Both Sanctified And Sinfull 1. Into men sanctified God hath sent such Dreames as to Samuel when but a child about the businesse of Eli 1 Sam. 3. So to Solomon about the concernments of his Kingdome 1 Kin. 3. O what a comfortable conference passed betwixt God and him in a Dreame The Lord appeared to Solomon in a Dreame by night saying aske what I shall give thee and Solomon said give thy servant an understanding heart to judge thy people and to discern betwixt good and bad And the speech pleased the Lord and God said to Solomon behold I have given thee a wise and understanding heart And Solomon awoke and behold it was a Dreame ver 6 7 8 9 10 c. And indeed holy and good men are for such Dreames most meet Having fit matter for them Being free movers in them 1. Matter fit for such Dreames God finds in holy hearts the habits of Heavenly graces such supernaturall principles disposing them to receive further impressions from God We may see in our selves when our hearts are well inclined how quickly do we close with any good motion how readily do we receive sleeping or waking any gracious suggestion When a good fire is found in our wood the breath of the blessed spirit soon blows up such flames even by night in good Dreames A gracious heart is a fit stock for such graftings God takes pleasure to put in such Ciences with his own hand from Heaven A good soul is a fit soyle for such seed 2. The minds of sanctified men move freely so as actually to concurre with what comes from God In sleep their bodily senses are bound but their graces are free so farre as they are found flesh they are sleepie but so farre as they are spirit they are vigilant and wakefull The spirit is willing but the flesh is weake Mat. 26. 41. I sleep but my heart waketh saies the Church Cant. 5. 2. Her Heart being awake she soone heard his knock Mat. 25. We find while the Bridegroome stayed the virgins slumbered and slept the wise slumbered and the foolish slept say some but concede they all slept yet the wise were in part awake whence they quickly heard the cry at midnight Behold the Bridegroome cometh Then they being ready went in with him ver 10. Let the Lord come at midnight good men are ready to meet his motions 2. Bad men have had Dreames from God as Pharaoh and Nebuchadnezzar named are notable instances yet such Dreames God hath more rarely immitted They have more hardly admitted 1. Good Dreames into bad men brought seldome Amongst good men such matters have been found more frequent Joseph Jacobs sonne had so many Dreames sent in of God above his brethren-that they scoffingly called him the captain Dreamer Gen. 37. 19. Sinfull men they do so oft resist good motions when they are awake that God seldome visits them when they are asleep They are so much against God in the day that God is but little with them in the night 2. Dreames good men bad do hardly embrace sinfull souls have been afflicted when such were injected therein no way active but passive as appears in Pilates wives Dreame which Dreame was not of the Devill to hinder Christs
they be not frequent with men 2. Men good may have more of these in their minds then they manifest This amongst men is a remarkable difference Some have not that good in them they speak of and others have much more good in them then whereof they speak Some Pharisee-like they boast of the good that is in them but the evil that is in them they hide Others like the Publican they confesse their evill but much good there is in them they conceal God upon the spirits and souls of his saints both awake and asleep hath severall sweet workings the world knows not off Even in holy Dreames God may bring Heaven down into their hearts or carry their hearts up into heaven when others are not acquainted therewith but utterly ignorant thereof As the sick paulsie man Mat. 9. while he lay in his bed his body by some friends was let down to Jesus in the house for his cure So the souls of some of Gods Saints lying in their beds have been by blessed Dreames lifted up into Heaven and come before Christ to their comforts 3. The rarenesse of such soul-refreshing Dreames should draw Christians upon the learning a double lesson viz. The cause why they are so few The course how they may be more 1. We should enquire into the cause why good Dreames be so scarce and come so seldom from God God may so seldome send in such suggestions while we are asleep because of our ill carriage to good motions when we are awake As our intermissions therein And our opposition thereto 1. We so much intermit and interrupt good motions from God And touching good meditations on God we make such wide pauses and long intervalls and doe so little stay our minds on good matters in the day that no marvell we meet with no more immissions from God in the night He is a Christian saies Luther who standing and going lying down and rising up sleeping and waking keeps his heart warm with beleeving applications and enlivening meditations of the mercies of God the merits of Christ c. But alas we are herein so loose so little so short so slight and put so many broken stops to the best thoughts that night and day in this secret manner God may meet us the seldomer 2. We which is worse so much oppose and resist God in his gracious approaches and intimate accesses to our souls We strike down what we should stirre up 2 Tim. 1. 6. and what we should kindle we quench 1 Thes 5. 19. Zanchius upon the place observeth that men quench or put out Gods holy fire that falls from Heaven upon their hearts as by not adding of words so by powring on water When instead of making an addition of good matter we make a sinfull opposition to matter that is good God may withdraw his motions and seldome visit our minds either by night or by day 2. We should seek out and set upon such a positive course as may procure Gods frequent converse with our souls that he may in night-seasons send in such motions in larger measures and greater numbers And for that purpose to ponder things of two sorts Sound articles of faith Good examples of life 1. Sound Articles of faith in our souls we should settle and seriously consider In my heart saies Luther I let this article reign of firm faith in Christ out of whom by and about whom all my thoughts both day and night do flow and re-flow Plenty of such principles implanted in us and improved by us may profit us much to the multiplying as of good meditations in the day so of good conceptions in the night 2. Good examples of holy life dayly laid before our eyes may be a means to encrease good Dreames viewed examples and visible objects have not onely an attractive but an assimilative power to produce and forme Phantasms and such imaginations as suite thereunto O how the mind is ready to rise and runne thereupon To look upon the lives of good men to view their vertuous actions and behold their holy conversations is excellent The more of those good visions we have in the day the more we may have of these good Dreames in the night 4. Have we found good Dreames but few in times that are past this should put us on the more for present and future by desires prayers and endeavours every night that comes to cause our hearts to keep wakefull that they may be the more vigilant and observant of God God may often make overtures to us herein and we take no notice thereof God saies Elihu Job 33. speaks once yea twice in a Dreame by night and men perceive him not When our bodies are asleep in our beds grace may be asleep in our hearts and our hearts asleep as to grace and as unto God so that we then regard him not Many words by night God speaks and many motions he makes and we minde him not Did but we seek to set our hearts into such an ever watchfull frame as is fit we might in this manner finde more of God and by night heare more of his minde then ever we did Wicked men can keep their bodies awake and in the night to watch for their prey and work with the Devill and shall not we keep our minds alwaies awake for our profit to watch for and waite upon God to meet him coming to see his first step into our souls and heare the first word he speaks to our hearts As oft as we laydown our bodies to sleep we should call up our hearts and minds to awake and attend Gods work Awake Psaltery and Harp I my self will awake right early Though our hearts be abroad in the day yet let them lodge with Christ at night M r Bradford that blessed martyr saies in a certain letter that as a wife though in the day time she may eat and drink sit talk and walk with her neighbours yet when night comes she keeps her bed for her husband alone So the Soule of a Christian that during the day goes out to meet and mind necessary matters of the world yet at night preserves the bed for intimate converse with Christ Christs sweetnesse We should so study mind and meditate by day as to resolve our hearts and He shall lye neere all night My beloved is to me as a bundle of myrrh he shall lye all night betwixt my breasts Cant. 1. 13. 5. If yet for future we find good Dreames but few and meet with little of Christ in our sleep it must the more prompt and provoke us to walk the more with Christ and work the more for God in the day by the more plentifull practice of all pious duties Did we know how pretious time is and did but we remember how much pretious time goes out in our sleep and did but we consider how little of God is enjoyed all that time it might much move us the
might we meet with that of God which now to the most of men remains a mystery Jerome reports that after some most affectionate and fervent performance of some holy duties as Meditation and Prayer he had sometimes seemed to himself as if he had been caught up into Heaven and had been triumphing with Troops of Angels c. Thus may a good man even after a comfortable intercourse with God in religious exercises be by night in a Dreame as if drawn up into Heaven as if he heard those Hallelujahs and sweet singings of Angels as if he saw the bright and beautifull Body of his blessed Saviour sitting at the right hand of God c. To come out of such a Dream is to come out of Heaven O how happy would it be herein to abide O how blessed and comfortable is the case of that Christian who from personall experiance can hereof make report To such a purpose some Antient Authors do excellently open Jacob's Dream Gen. 28. Let us chiefly marke what the Scripture speaks Jacob dreamed and behold a Ladder lifted up and the top of it reached to Heaven and behold upon it the Angels of God ascending and descending And above he saw the Lord himself standing and heard him speaking such sweet words and in such a way as so well warmed his heart that awaking he break out Surely the Lord was in this place this is none other than the House of God this is the Gate of Heaven Some of our more Modern Writers do also much admire this Dream in the season and subject of it for the expressions and impressions of it That Jacob lying now obnoxious to all the injuries of Earth and Heaven God did graciously relieve him in a Dream that left such legible letters of love and visible Characters of Divine care as in sleep to receive them was exceeding sweet and awake to review them was very comfortable Neither let us think in these latter Times the Lord to be lesser in his love and lower in his care over afflicted Christians but rather let us believe that as the Devill in these latter daies hath not only the same but hath subtiller projects and soarer conflicts to assault Gods Saints So God certainly hath now not only the same but hath stronger supports sweeter and greater comforts for the sensible asistance of his Saints oppressed The policy and power of the Devill as they more decrease in time so they more encrease in their measure The Devill when his time is most short his temptations will be most sharp And when the temptations of the Devill be the sharpest then the Consolations of God shall be the sweetest for the sutable and seasonable solacing the Souls of his Saints whether their Bodies be awake or asleepe FINIS A POSTSCRIPT TO THE READER OR The Authors EPILOG In Some concluding Requests Christian Reader I Crave yet once more and do the praeceeding Treatise considered from my whole soul most seriously beseech the actual concurrence of Thy Piety Thy Charity 1. Thy Piety in most earnest Prayer to Almighty God as graciously to pardon in the precious Blood of Christ those many humane frailties which therein both God and Man may easily find and I confess So successfully to prosper by his abundant blessing my true endeavours therein for the Gospel of his great Name and the reall good of souls 2. Thy Charity in a candid interpreting and right understanding both of the Author and Matter notwithstanding the accidentall errors of the Press The Printer in his Composings and passings through the main Body of the Book hath left great Faults but Few yet too many lesser in literall and syllabicall mistakes with many misplaced Commas c. All which as by thy due Observings thou maist soon find them So by thy right Correctings thou art desired friendly to mend them VIZ. Page 55. line 26. for Dreames read Dreamers p. 71. l. 20. for Suedland r. Sâ—abland p 77. l. 6. for waring r. warming p. 69. l. 19. for strange r. strong p. 113. l. 15. for at r. in p. 135. l. 13. for provision r. praevision p. 163. l. 9. for new r. Mens p. 152. l. 12. for as condition r. his condition p. 242. l. 21. for Chamber r. Chair p 271. l. 21. for Nations r. Motions p. 286. l. 28. for surely r. sweetly p. 296. l. 12. at sleep make a full stop p. 303. l. 13. for Saints r. same p. 304. l. 18. for as r. so In the same line for accept in r. accept us in p. 34. l. 16. for words r. wood With others such like In the Margin all Quotations may be manifest mistakes in the mis-naming of some Authors and the mis-noting of some Numbers of their Pages in their mentioned Writings besides severall other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Errata's especially in the Greek and Latin All which the Learned Reader is likewise earnestly entreated as kindly to excuse and courteously to correct So notwithstanding rightly to receive and to accept c. VIZ. Pagina 34. pro target lege torquet p. 56. pro lit iam l. licentiam p. 34. pro ineo r. imo c. p. 38. pro ineam l. etiam p. 27. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 121. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 232. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. pro decen l. decem p. 284. pro uqae l. quae nec p. 334. pro aptis parentibus l. apparentibus p. 343. pro dooet l. doeet p. 312. pro pretium l. Aretium Et similia And now good Reader that good hand of our most gracious and all-glorious God rectifie and fully reform farre worse Errors or those broader and blacker Blemishe found in the most lamentably mis-carried leaves of our lives And our infinitely good Lord with the indeleble Characters of his heavenly Grace ingrave and imprint the most precious and permanent Truths upon the Tables of our hearts unto his own deserved Honour and to our Eternal Happiness Amen Thine in the Lord P. G. 1657. AN ALPHABETICAL TABLE OR A DIRECTORY BY The Order of Letters Leading To Some Chief Things found In The foregoing Treatise A A Bell what the name noteth p. 171 Actings of man of two sorts p. 166 Adam what God appointed him for to do in Paradise p. 78 Adam considered in a double estate p. 362 Adiaphora or middle matters how far to be granted p. 263 Afflictions how made easie p. 196 Ages of the world how many p. 262 Angels their Ministry what p. 272 Angels their chief help when p. 320 Anabaptists whence their first original p. 32 Anabaptists how dangerous in their principles and practises p. 33 Anabaptists the chief opposers of Magestracy and Ministry p. 36 Anabaptists in Germany their reign and their ruine p. 38
1. To discern Dreames the more that come indeed from God Now such are certainly seen by a Double signe Their resemblings of him Their returnings to him 1. Such Dreames they do resemble God There is in them that Truth Holinesse Goodnesse Purenesse Spiritualnesse and such like properties as bear some similitude with God himself We may be sure man was the workmanship of God because he was made after the Image of God The Antients though they much differ in determining wherein the Image of God consisteth in man yet they all agree that in man is so much of Gods Image as proveth his certain subsistence from God In an Image there is not onely a resemblance Analogie or similitude of one thing to another but there is a Deduction derivation impression of that similitude upon the one from the other with relation thereunto Now as man that hath Dreames in him so there be Dreames in man upon which is such an Impresse of the similitude of God such cleer Characters of Gods Image Imprinted as proves them to proceed from God It remains a maxime Whatever is in God is God and whatever is of God is like unto God â— converso 2. Such Dreames they do return to God Eccles 1. 7. All rivers runne into the Sea from whence they come and thither they return again This observed made One say As the Sea is the Mother of Rivers so the Rivers as the Daughters runne into the Womb again Mans reasonable soule is discerned not to be by Traduction from Parents but by its first infusion from God as its Father because separated from the body by death it immediately returns to God that gave it Eccles 12. 7. Things that have God for their Author incline to make God their Center that whence they take their Rise there they may take their Rest Water which being an heavy body bends downward yet is apt to ascend as high as its own spring Such Dreames as are the mountings of the mind and as make the mind to mount 't is manifest their spring-head is in Heaven Did not they come from God they would not so bend back to God again It plainly appeares their originall was from him because their reflects are to him and their contents are in him c. Thus may we discerne Dreames from God and thus should we the rather discerne God in Dreames considering Satans design in Dreames to deceive 2. To desire Dreames the more wherein God is manifest Shall the Devill be industrious to obtrude Dreames upon us that do pretend to God and shall not we endeavour to obtain such Dreames as do proceed from God indeed Luther observes how diligent the Devill is to disperse his deceits how his breast is full of lies and he labours day and night to bring them forth under fair appearances Should not we then the rather begg into our bosomes an abundance of those blessed Dreames that be indeed from God conducting us in the undoubted way of truth 3. To esteem Dreames derived from God the rather The more counterfeit coyne is up and down the more we account and love to receive Silver and Gold that is good When the Devill is night and day day and night scattering among many his guilded money we should the higher prize that precious gold given into our hearts by Gods hand from Heaven Considering the goodnesse of Gods wheat we should saies Luther live the more vigilant to prevent the Devill that in our sleep he may not sow his tares and considering the subtilty of Satan to sow such tares should incite us to set Gods wheat at the higher rate I meane to estimate good Dreames from God at the greater price 3. To retain these Dreames with the stronger hand and faster hold Luther likewise reports of some who did so doat upon their delusive Dreams that from them they would not be drawen by any strength of Reason or Scripture-argument supposing in sacred things themselves only wise and all others ignorant O how in an humble way ought holy hearts to hold Heavenly Dreames and with good care to keep them firme and fast in their remembring-minds 4. Object But we see so many in our times miserably mistaken with their trances strang extasies and raptures visions and revelations as may make as misdoubt all suggestions and be afraid of all unusuall motions c. Answer Unusuall motions suggestions raptures revelations and visions it may well become Christians to question and with care to examine that so they may with the more prudence Eschew the bad Pursue the good 'T is very memorable of the virgin Mary when the Angell of the Lord was sent and said to her Haile thou art highly favoured the Lord is with thee and blessed art thou among women And when she saw him she was troubled at this saying and cast in her mind what manner of salutation this should be Luk. 1. 28 29. However this comfortable discovery came from God yet this good woman does not suddenly receive it but seriously considers it Austin and others of the Ancients observe That as she was not wholly suspicious so she would not be rashly credulous Though thus commonly men and women are made by delusive motions deceiving visions and lying revelations The falsenesse of which suggestions whether asleep or awake may be further found out By what they divert men from By what they transport men to 1. They divert turn and take men off from those things that true discoveries from God do keep men to viz. From the publike Ministery From conscience of the Sabbath From the rule of Scripture From relative duties c. 1. They withdraw persons from the publike ministery so that they will not heare the Gospell publikely preached by the most faithfull dispensers though those perhaps which formerly themselves rejoyced in and blessed God for Luther relating the case of some Anabaptists in Germany who by Dreames and such like wayes were deluded saies thus We have now daily experiences of divers who not long since not only willingly but even hungrily heard us preach acknowledged God in us and esteemed us as the Ministers of God are now gone from us and there is none that doe lesse endure our Doctrine or abide our name then they c. 2. They decline men from a conscionall keeping the Lords day Hence though some have entred their names and so are bound to beare armes and ought to fight under the colours of Christ that they may maintain all the concernments of Christ yet they treacherously deliver up this fort-royall of Christ The Christian sabbath The sabbath whereof Christ is the Lord they leave This day they disregard that God from the beginning hath made among dayes the most blessed They pluck and fling away this sabbath flower as not sit to grow within the garden of Christ 3. The Rule of Scripture lying â—evelations lead men from Herebâ—…n
more largly to lay out the time of the day in all holy duties Do we sleep out whole nights and not heare one good word from God nor of God have any one good thought And shall we passe away the day also and Christ and our hearts God and our minds scarse meet Doe we lodge so much asunder in our sleep O let us live the more together when awake it may be blame-worthy we have no more communion with God in good Dreames Indeed it is sad that deceiving Dreames the Devils tares should come up so thick and grow so fast in the worst of our fields and that in the best of our fields Gods wheat of good Dreames should spring up so thinne and thrive so little Alas a multitude of vain idle foolish and frivolous Dreames like birds at night that lodge in the trees of our hearts and boughs of our thoughts when good Dreames are driven away and by night be forced to flye As in Pharaohs Dreames the leane kine devoured the fat c. So in our Dreams matters bad prevent much good impertinent and idle things shut out all serious thoughts This I say is sad but more mournfull may this be made if in the day also we live look and labour but little for God Indeed did we in the day time abound in good delight in holy obedience and make religion our businesse we might meet more of God in our minds at midnight Aquinas observeth that commonly good students in the day have best Dreames in the nights and they who have the best affections when awake have the best suggestions in sleep Were we in the day more with God by meditation and prayer it might promote these matters in the night As for evill Dreames we should pray against them My Lord let this Dreame be to them that hate thee Dan. 4. 19. So for good Dreames to pray Lord let such Dreames be to all them that love thee Were these our daily prayers to God and were our day-meditations on God delights in God and labours for God it might fare farre better with us by night Did we like God in the Creation looke back upon every dayes work whether good and did we every evening make cleere with God and never dare to go to bed in our sinnes we might in the night meet much of God in our soules O how comfortable might it be if day and night by holy motions we made our minds to mount upward Among many marvellous things recorded by Galatinus out of the Jewish Doctors to have been about the Temple at Jerusalem this was one That as fire was continually kept in the Brazen Altar for burnt-offerings so no wind nor weather could night or day hold down the smoke thereof but it would by a direct and strait line still ascend up towards Heaven Thus ought it to be with our soules against corruptions temptations persecutions c. Our minds should day and night in good motions go directly to God as a comfortable evidence and infallible fruit of holy fire kept kindled in our hearts Were we expert in this work O how much good might we see and do in the dark 6. Object Dreame-discoveries are but like candle lights or starre lights no need of them seeing now that the Sun of the Gospel shineth out bright in our eyes Answer 1. Though the Gospel of Christ or rather Christ in the Gospell now shines as the Sunne yet that need not put out all candles or extinguish the light of these stars starres are of good use though the sunne does surpasse Of the Suns superexcellency severall Authors speak admirably and amply yet also they grant that much of the great God in little stars doth appear of his power prudence providence for the pleasure and profit of mankind in the world 'T is observed God did not make the starres first and after abolish them having created the Sunne But God is said first to make the Sunne and after 't is said He made the starres also Gen. 1. 16. 'T is also observed that not onely the Eclipsing of the Sunne but the Elapsing of the starres may portend tempestuous events As 't is no bright day wherein the Sun does not shine so that night is dark wherein no starre appeareth And when no sunne nor starres day or night appeared no small Tempest lay upon us Act. 27. 20. As it should be the sorrow of our souls not to see the Sunne of the Gospel to shine in the day so should it be our grief when there is no starre ippearance of God in the night during the day-time and while we are awake t' is good to walk in the warm beams of the Gospel-sunne to wait at the gates of wisdomes house conversing with others to exercise our selves in all Evangelicall ordinances as was the practise of the primitive Christians They continued stedfast in the Apostles doctrine and fellowship in breaking of bread and in prayer Act. 2. But in the night season and when we are asleep we are unfit for such performances yet then are the proper times for soul-converse with God in this hidden way of holy Dreames 2. The light of these starrs may lead to the sunne 't is observable 't was a starre that guided the wise men to Bethlehem where Christ was born We have seen say they his starre in the East and are come to worship him Mat. 2. As false Dreames from the Devill do dispose men to desert and forsake Gods publike service and the wonted wayes of his worship So true Dreames from God doe encline Christians to close with and keep to all Gospel-ordinances Yea these motions having been first in the night they may be the more apt to religious actings all the day after 3. In good Dreames may be more then the light of a starre even Christ the Son of Righteousnesse may shine therein God himself as the most glorious Son may therein breake out with the brightest beames Some of Gods Saints can safely say that when all the day hath been dark their hearts as the Heavens covered with clouds thick and black yet God as a Sunne of mercy hath arose at midnight and shined full faire in their face If I say surely the darknesse shall cover me even the night shall be light about me darknesse hideth not from thee but the night shines as the day For thou hast possessed my reines Psal 139. 11 12. God may suspend mercy by day and dispatch a sweet message by night 'T is well observed how God himself was once said to rest from his works in the day But God hath night-works from which we never read of his rest God hath in the night-season towards his servants certain works as for their protection from evill so for direction in good as for their guiding to duty so for the giving out of his mercy God while we sleep may be so awake in his mercifull works and may bring in such a cleere