1. We say there is a great difference betwixt sleeping dreaming men, and mad-men. 1. Because madness is wholly in it self penal, and is a disease following sinful man as other diseases: but so it cannot be said of such dreaming; for as sleep was natural (there being before Adam's Fall a Day and a Night as well as now, and there b •ing an instance then of Adam's sleeping) so must dreaming be, being procured by the restlessness of the Fancy, and the roving of the Imaginations, which is some way natural; but that men dream of such subjects, or that their dreams are of such a nature (as filthy or profane) seems clearly to follow sin, which dreaming simply doth not; and therefore man is not so passive in this, as in madness. 2. Because in dreams men have more use of Reason than in madness, though (as the School-men say) that use be imperfect, yet as they grant (and Experience confirmeth it, and Augustine lib. 10. Confess. acknowledgeth it in himself) men may reason and debate in sleep, yea sometimes reject some motions, and though dreaming yet not give consent unto them; and that upon reasons which at other times possibly they will embrace. Hence is it that there is a sort of suitableness and likeness betwixt mens ⟨p. 20⟩dreamings, and th •ir rational actings when waking; children and mad-men, or men in a distemper, having more foolishness and less reason in dreams than these who have more use of reason; but wise men in a distraction, and natural fools, have no such difference then: Beside, we conceive that dreaming is more proper to reasonable men than Beasts, and to men that have exercise of reason than to children, but madness may be in all. •. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason, than it can be said to have upon him when in madness, as to the things committed by him in it. 4. Neither is it without some weight, that under the Law, Levit. 15. Deut. 23.10. Sacrifices and Washings were appointed for some sins committed in sleep and dreaming (whatever they be in themselves •) which were not appointed for the sins of such as were frantic: All which put together, and duly considered, we cannot look upon sins, I mean things otherwise unlawful, in dreaming, and sins in distraction, as equal.
1. We say there is a great difference betwixt sleeping dreaming men, and mad-men. 1. Because madness is wholly in it self penal, and is a disease following sinful man as other diseases: but so it cannot be said of such dreaming; for as sleep was natural (there being before Adam's Fall a Day and a Night as well as now, and there b •ing an instance then of Adam's sleeping) so must dreaming be, being procured by the restlesness of the Fancy, and the roving of the Imaginations, which is some way natural; but that men dream of such subjects, or that their dreams are of such a nature (as filthy or prophane) seems clearly to follow sin, which dreaming simply doth not; and therefore man is not so passive in this, as in madness. 2. Because in dreams men have more use of Reason than in madness, though (as the School-men say) that use be imperfect, yet as they grant (and Experience confirmeth it, and Augustine lib. 10. Confess. acknowledgeth it in himself) men may reason and debate in sleep, yea sometimes reject some motions, and though dreaming yet not give consent unto them; and that upon reasons which at other times possibly they will imbrace. Hence is it that there is a sort of suitableness and likeness betwixt mens ⟨p. 20⟩dreamings, and th •ir rational actings when waking; children and mad-men, or men in a distemper, having more foolishness and less reason in dreams than these who have more use of reason; but wise men in a distraction, and natural fools, have no such difference then: Beside, we conceive that dreaming is more proper to reasonable men than Beasts, and to men that have exercise of reason than to children, but madness may be in all. •. Because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason, than it can be said to have upon him when in madness, as to the things committed by him in it. 4. Neither is it without some weight, that under the Law, Levit. 15. Deut. 23.10. Sacrifices and Washings were appointed for some sins committed in sleep and dreaming (whatever they be in themselve •) which were not appointed for the sins of such as were frantick: All which put together, and duly considered, we cannot look upon sins, I mean things otherwise unlawful, in dreaming, and sins in distraction, as equal.
