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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49980	The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.	Leeds, Daniel, 1652-1720.; Wither, George, 1588-1667. Abuses stript, and whipt.; Bacon, Francis, 1561-1626.	1688 (1688)	Wing L915; ESTC R224149	138,032	220

goeth forth from Eternity to Eternity continually from the Father and Son and replenisheth the whole Father he is nothing less or greater then the Father and Son. Here we cannot say with any ground that God is three Persons but he is three fold in his eternal Generation b●… begetteth himself in Trinity having three manner of workings and yet but one only Essence as may be seen i●… the over-flown Power and Virtue in all things but it is especially represented to us in Fire Light and Air which are three several sorts of working●… and yet but in one ground and substance And as we see that Fire Light and Air arise from a Candle though the Candle be none of the three but a cause of them so likewise the eternal Unity is the cause and ground of the eternal Trinity which manifesteth it self from the Unity and bringeth forth it self in first Desire or Will which is the Father secondly Pleasure or Delight which is the Son and thirdly proceeding or out-going which is the Holy Ghost Of the Creation of the holy Angels and how an Angel and a Man is the Image of God. THe Powers in God do operate or Qualifie in that manner as in Nature in the Stars and Elements or in the Creatures No you must not conceive it so for Lord Lucifer in his Elevation made the Powers of impure Nature thus burning bitter cold astringent sower dark and unclean But in the Father all Powers are mild soft like Heaven very full of Joy for all the Powers triumph in one another The quality of the VVater is not of such a condition or man●…er in God as it is in this world The bitter Quality qualifieth in the sweet astringent or ●…arsh and sower Quality and the love riseth up from Eternity to Eternity As all the Powers of God the Father rise up from Eternity to Eternity so all the Powers rise up also in an Angel and a Man into the Head ●…or higher they cannot rise for they are but Creatures which have a beginning ●…nd an●… end And in the Head is the divine Council-S●…t or Throne and it signifieth God the Father And the five Senses are the Counsellors which have their Influences out of the whole Body out of all Powers Now the five Senses always sit in Council in the Power of the whole Body and when the Council's Decree is concluded then the compacted or concruted Judge speaketh it out into its Centre or midst of the Body as a word into the Heart for that is the Fountain of all Powers from which also it taketh its rise Now it standeth there in the Heart as a self-subsisting Person composed out of the Powers and is a VVord and signifieth God the Son and now it goeth ou●… from the Heart into the Mouth on to the Tongue which is the sharpness and that so sharpneth it that it sendeth sorth and is distinguished according to the five Senses From what Quality soever the VVord taketh its original in that Quality it is thrust forth upon the Tongue and the power of the destruction or di●…erence goeth sorth from the Tongue and that 〈◊〉 the Holy Ghost The Mouth signifieth that thou art an unalmighty Son of thy Father whether thou art an Angel or a Man for through the Mouth thou must draw into thee the power of thy Father if thou wilt live An Angel must do so as well as a man though indeed he needs not to use the Element of Air in that manner as a ●…an doth 〈◊〉 he must a 〈◊〉 into himself through the 〈◊〉 the Spirit from which the Air of this World 〈◊〉 For in Heaven there is no such Air but the Qualities are very meek and joyful like a pleasant cheering breath of Wind. And this the Angel also must make use of or else he cannot be a moveable Creature for 〈◊〉 must also eat of the heavenly Fruit through the Mouth Thou must not understand this in an earthly manner for an Angel hath no Guts neither Flesh nor Bones but is constituted and composed by the divine Power in the shape form and manner of a man and hath all Members like man except the Members of Generation and the Fundament or go●…ng out of the Dross neither hath an Angel need of these For man got his Members of Generation first in his doleful and lamentable fall An Angel sendeth forth nothing but the divine Power which he taketh in at the Mouth wherewith he kindleth his Heart and the Heart kindleth all the Members and that he sendeth forth from himself again at the Mouth when he speaketh and praiseth God. But the heavenly Fruits which he eateth are not Earthly and though they are of such a form and shape as the Earthly are yet they are meer divine Power Indeed it is most certain and true that there are all manner of Fruits Plants and Flowers in Heaven as in this World and not meerly Types and Shadows As the Angels are so are the Vigitation and Fruits all from the divine Power These heavenly Sprouts and Springings thou must not wholly liken to this World for there are two Qualities in this world a good and an evil and many things grow through the Power of the evil Quality which doth not so in Heaven For Heaven hath but one Form or manner nothing groweth there which is not good only Lord Lucifer hath deformed and dressed this World in that manner Of the Place and Government of Angels WHen God Almighty had decreed in his Counse●… that he would make Angels and Creatures ou●… of himself then he made at first three Kingly Governments or Dominions answerable to the number of the holy Trinity and each Kingdom had the order or ordinance Power and Quality of the divine Beeing First Prince Michael signifieth the great Strength and Power of God and is created according to God the Father that circumference or space Region or Province wherein he and his Angels are created is his Kingdom which is above the created Heaven Secondly Prince Lucifer this high and mighty glorious beautious King lost his right Name in the fall He was created according to the quality beauty and condition of God the Son and was bound to and united with him in Love and his Heart also stood in the centre of Light as if he had been God himself and his Beauty and Brightness well transcended all For his circumference Conception or chiefest Mother was the Son of God his Court Province Place or Region wherein he dwelt with his whole Army or Company and wherein he is become a Creature and which was his Kingdom is the created Heaven and this World wherein we dwell with our King Jesus Christ. For our King sitteth in divine Omnipotence where King Lucifer did sit and on the kingly Throne of expulsed Lucifer and the Kingdom of King Lucifer is now become his O Prince Lucifer how dost thou relish that Lucifer had still been an Angel if his own Will had not introduced him

Life both external and internal consists in Poyson and Light as we understand that the wrath and anger-fire of God is a cause of the divine Joyfulness The like also me are to know externally for all Life devoid of the poysonful Mercury is amort and abominate and accounted as dead Now Mercury is the kindler of the Fire and every moving Life consists in the Fire and albeit some Creatures live in the Water yet Fire is their Life In the highest Mercury is the highest sharpest proof of all things the more poyonful a thing is the more sharply is proveth a thing for the sharpest taste and smell consists in the greatest Poyson viz. in a dying Source Now we are to consider of the Serpent which deceived Adam with his craft the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtil then any Beast of the Field and this subtilty Eve desired The Devil was a fair Angel and the Serpent the subtile Beast and Man the likeness of the Deity Now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or ●…unning All whatsoever is eternal proceedeth originally from one ground as Angels and Souls but the serpent is not out of the eternal ground but out of the beginning of Time all things were good in the beginning also the Devil was 〈◊〉 while he was an Angel so also the Serpent was good in i●… Creation before the Curse But being the Devil went into the highest Fire 's desire God parted from him as a light that is put out or extinguished in a Candle and afterwards he lived according to his own desire But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his desire into the Serpent and took possession of the Serpent's Tincture and wrought forth his desire through the Serpent against Man to introduce him to long after the Serpent's property for the Serpent's tincture was from both Originals viz. out of the deadly Mercury from the dying in the Fire viz. from the coldness in the Impression and then also from the wrathful fiery property in the impression the cold Impression is earthly which ariseth from the Wrath viz. from the dying in the Wrath in the Impression and the fiery Impression ariseth from the quick poyson of Mercury in which ●…roperty the Spirit 's life consisteth Thus Adam and Eve was infected with the Devil's desire through the Serpent viz. through the earthly deadly property and also through the wrathful living property of God's wrath according to the Devil 's own property and was inflamed in his divine Oyl that is in the heavenly Essentiality even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him for the Curse ●…oized upon the Soul. Now God's cursing is a withdrawing viz. the divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson Thus Adam dyed unto God and lived to Death nere it was necessary that God should regenerate him and ●…herefore the Serpent was cursed because it had served and willingly obeyed the Devil We declare with good ground that there is nothing so bad but there lieth a good therein but the badness is not capable of the good Also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poyson-will may be introduced into the same then he himself manifests the Pearl for he changeth himself The Power of the Most-high hath given to all things even to every one according to its property a fixt Perfection for all was very good as Mos●…s saith but with the Curse the Turba is introduced so that the Properties do stand in the Strife of Mercury yet in each property in every Herb or whatsoever is I say in whatsoever doth grow or arise out of the walm of the four Elements there is a fixity hidden for all things which are in the four Elements are originally sprung forth out of the eternal Element in which there is no Strife neither heat nor cold but all things were in equal weight of all the Properties in a Love-play as it is even so now in Paradise and the same Paradise sprung forth in the beginning of this World before the Curse through the Earth thus it is also yet hidden in all things and may be opened by Understanding and Art so that the first Virtue may overcome the inflamed Malignity Albeit we men have not full power to do it in self-might yet it may be done in God's permission who hath again turned his Mercy towards us and again opened Paradise and its comprehension in man Hath God given us Power to become his Children and to rule over the world wherefore then not over the Cur●…e of the Earth Let none hold it for impossible there is required only a divine understanding and knowledge thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written Whatsoever groweth liveth and moveth in th●… wo●…ld consisteth in Sulpher and Mercury is the life 〈◊〉 Sulpher and the Salt is the corporeal Beeing of Merc●… his hunger Sulpher is the Mother of all Spirituality and Corporality Mercury manageth the dominion therein and Sol is the House of its habitation which Mercury it se●… maketh i●… Sulp●…r Reason ariseth in the Oyl of the Sulpher wherein t●…e Constellation giveth its desire viz. the Essence of ●…ts property whence forth-with the Sences and Thoughts do ari●…e There are especially seven Forms or Properties in Nature which are before described both in the eternal and external Natu●…e for the external proceeds from the eterna●… The 〈◊〉 ent Philosophers have given Names unto the seven Planets according to the seven Forms o●… Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the ●…eneration of all Essences There is not any thing in the Beeing of all Beeings but it hath the seven Properties in it for they are the Wheel of the centre the cause of the Sulpher in which Mercury maketh the boyling in the anguish-source These seven ●…orms or Properties make in themselves a three-fold Spirit viz. a Vegita●…ive Sensitive and Rasional the Vegitative consists in the four Elements the ●…ensitive in the seven ●…orms of Nature and the Rationative in the Constellation but the understanding proceeds only from God for it ariseth out of the eternal Nature all Life whatsoever which hath its limit in the expressed Word doth consist in Sol Sulpher and Mercury for therein consists the seven Properties of every life of this world and also the Spirit of Vegitation Sensation and Reason When I speak of Sulpher Mercury and Salt I speak of

it ca●… not be done Thus you may understand what the Soul Spirit Image ●…nd Turba are the Soul dwelleth in it self and is an essential Fire and its image standeth in it self in the ●…magination in the light of the Soul if it cleave to God if not then it is an Anxiety in the wrath of darkness and is an abominable Image or an image of the Devil The Turbae of the Soul which destroyeth the divine Image is the essential wrathfulness and s caused by the imagination or false love and representation and therefore all lieth in the Imagination the Image consisteth in that which we suffer to come into our desire If the will of the Soul change it self then its form will 〈◊〉 also ●…hanged For if the source of the Soul be fiery then it hath also a fiery Image if the Soul turn its imagination into the centre into the strong Astringency and Bitterness then its fair ●…mage is also captivated in ●…he dark Astringency and infected with astringent wrath And then this wrath is a Turbae which possesseth the Image and destroyeth the similitude of God for 〈◊〉 God there is Love Light and Meekness but in this Image there is darkness astringency and bitterness Again the Soul in its real Life and Understanding 〈◊〉 in three Kingdoms The 1st is the eternal nature viz. the potent Might of Eternity the dark fire-world according to which God calleth himself a strong zealous ●…gry God and a consuming Fire in which the Devil hath wholly plunged and diabolized himself The second is the holy light world where the eternal understanding hath displayed it self through the Fires sharpness in the light of the great fiery Love-desire ●…nd turned the wrathful Darkness and fiery Property to a Kingdom of Joy which is the true manifestation of the Deity and is called the holy Heaven of the angelical delight and bliss The third Kingdom is the outward Astral Elemental Kingdom viz●… the Air with its dominering Constellations wherein all the five outward Constellations rule viz. Superior and inferior of the four Elements out of which Constellation the five Senses take their original wherein the vegetable and reasonable Life consisteth this is the Animal or beastial Soul which ruleth over all the Creatures of this world The ●…ire-Soul must subsist in the Fire of God and be so pure as the clear refined Gold for it is the Husban●… of the noble Virgin Sophia viz. Christ●…s Humanity which is from the woman's Seed it is the ●…ire's tin●…ure and Sophia the Light 's tincture if the tincture of the ●…ire be wholly and throughly pure then its Sophi●… will be given it and so Alam receiveth again into 〈◊〉 Arms his most precious and endeared Bride which was taken from him in his Sleep and is not any longer Man or Woman but a Branch on Christ's Pearl-Tree which standeth in the Paradise of God. To the description whereof we need an Angels tong●… and yet we are understood well enough by our School●… fellows we have not written this for Swine Of the Eternal Predistination and Election of God. WHen the Scripture speaks of God's eternal purpose or Predistination it speaketh not of a purpose or predistination that hath been long before for in God there is no beginning but there is an eternal be●…inning where the beginning and the end is all one the first is continually the last and the last first whatsoever ●…od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee I can say with good ground thus that if I were in my Mother's Body or Womb comprehended in his Anger●… then God hath from Etern●…ty seen me apprehended me in his Anger I were from Eternity elected in his ang●… But if I convert in Repentance so that God's love 〈◊〉 me then I am from ●…ternity foreseen out of the A●…ger into the Love for in God all is eterna●… ●…hatsoever at this day beginneth to alter in the eter●… that is from Et●…nity 〈◊〉 ●…rnity equally in the 〈◊〉 the matter ●…sists only in the Conversation of the Will. And though it standeth written that it standeth not in 〈◊〉 willing that is only concerning those that desire 〈◊〉 and 〈◊〉 will not go fo●…th out of their ●…ful Will 〈◊〉 keep their Sin and yet will be saved therefore it 〈◊〉 not in his willing but in this that man go 〈◊〉 ●…om Sin into God's Grace and then it lieth in the mer●…y and that God doth readily for 〈◊〉 hath promised it Therefore men should better consider the Scripture 〈◊〉 to such Terms or Expressions for it often speaketh ●…ut of the eternal Mouth which beginneth every ●…oment For when the Scripture saith he hardneth their Hearts 〈◊〉 they believe not and so come not to be saved then it ●…eaketh of those who would be saved by their own Ability and their evil Will and Life those he suffereth ●…o go on in their purpose or predistination for they will do it As also Adam did he would not be resigned into God 〈◊〉 a Child but be his own and apprehend and know Good and Evil and live in all the three Principles for 〈◊〉 went out from God's will into his own off-set purpose and God left him and then he fell down and slept And when he had eat the forbidden Fruit then God's ●…nger elected him to the damnation of Death and God's ●…ove spoke against it saying The Seed of the Woman shall 〈◊〉 or crush the Serpent's Head and that was also the ●…ternal Election and yet it was also a beginning tempo●… Election for how ●…an an Election pass upon a thing when as yet it hath no Root God's Anger hath from Eternity continually and still 〈◊〉 this very day electeth it self to be a Darkness that God's Love and Light might in the Anger become manifest or revealed Of Free-Will NOw that which is out of the Eternal as the Soul of 〈◊〉 that hath also free-will to manifest it self in 〈◊〉 Light or in the Darkness not that it hath the Light or Dar●…ness in its power but it hath ability to work in good or evil that is in the power of the Light or of the Da●…ness and 〈◊〉 which soever it wor●…th that manifesteth it self in it The might or power is God's and the Soul is his 〈◊〉 a branch in the Tree proceeded out of God's Mouth out 〈◊〉 Love and Anger all that lieth in it and is its own property who will then take away the Free-will from it being it is branch of the eternal Tree hath Love and Anger in it self For the Fire-Soul is a Root proceeded from the divine O●…nipotence and therefore it hath Free-will and nothing 〈◊〉 deprive it and therefore it may conceive either in the Fire 〈◊〉 Light. The Souls free-will is as thin as a nothing and though it ●… in its Body indeed encompassed with the something yet in 〈◊〉 or conceived something is in a false distinguis●… Essence by reason

one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal ●…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion whe●…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lube●… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. th●… Spirit of Christ in the new Birth out of his Humanity i●… us presen●…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behav●… it self towards her when Virgin Sophia appeareth to i●… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble a●…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into ●…t self denying it self as utterly unworthy to receive such a Jewel This i●… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into th●… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ou●…ward World and ●…ave fallen in love wit●… a Stranger and had been constrain●…d to walk in the Valley of Darkness in this strange Love if thou had●… not come to me into the House of my Misery in thy great faithful●…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee t●…e Mercy of God which was hidden from m●… be●…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me t●…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand ●…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep ●…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast boun●… I have kept my ●…aith with thee but thou desir●…st now an exceeding great thing of me which I will not willingly ve●…ture with ●…eeThou wouldst have my Pearl as th●… proper own remember I pray O my belove●… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original ●…ire thou walkest in that Country wherein God calleth himself a strong ●…ealous ●…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps ●…n thy great Jo●… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the ha●…mony of God and then I must afterwards be deprivo●… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until tho●… puttest away this Earthliness from thee and then●… will give it thee to possess But I will readily affo●… and present my Countenance to thee and the swee●… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and b●… thy faithful loving Bride I will not espouse my se●… with thy earthly Flesh for I am a heavenly Queen m●… Kingdom is not of this world yet I will not cast th●… outward Life away but visit it often with my rayes o●… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Go●… create it in Adam with a purpose to have it so gro●… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but th●… self up into my Will I will not forsake thee in this eart●… ly Life in thy danger though the anger of God shou●… pass upon thee so that

the Fire and the fire the ●…ather of the Blood. And as God dwelleth in the world and filleth all things and yet possesseth nothing And as the fi●…e dwelleth in the water and yet poss●…sseth it not Also as the Light dwelleth in Darkness and yet possesseth not the Darkness As the Day is in the Night and the Night in the Day Time in Eternity and ●…ternity in Time so is man created according to the outward Humanity he is the Time and in the Time and the Time is the outward world and it is also the outward man. The inward man is Eternity and the spiri●…ual Time and VVorld which also consisteth of Light and Darkness viz. of the Love of God. as to the eternal Light and of the Anger of God as to the eternal Darkness which soever of these are man●…fest in him his Spirit dwelleth in that be it Light or Darkness for Light and Darkness are both in him Now if the Light be made manifest in the Darkness then the Darkness loseth its darkness and is not known or discern●…d Also on the contrary if the Darkness arise in the Light and get the upper-hand then the Light and the power thereof is extinguished this is to ●…e consi●…ered also in man. The eternal darkness of the Soul is Hell viz. an aking Source of anguish which is called the anger of God But the eternal Light in the Soul is the Kingdom of Heaven where the fiery anguish of Darkness is turned into Joy thus the Soul hath Heaven and Hell in it self Of Tincture BY the word Tincture is meant the power and virtue of Fire and Light and the stirring up or putting forth like a Bud of this virtue is called the holy and pure Element the virtue of the Sun is the Tincture of all things that grow in the visibility of the world so also the Colour is the Tincture of the Ground Christ is the Tincture of the Soul in brief the Tincture is the Life and the perflu●…nt and informing Vi●…tue by which any thing doth sub●…ist for without the Tincture that proceedeth from the Sun Gold were no Gold And so also the Image of God in the S●…l without the true Tincture the eternal Son of Righteousness were not the Image of God. Of the great Turba THe great Turba or Turba Magna is the stirred and awakned wrath of the inward ground when the foundation of Hell is made manifest in the Spirit of this world from whence great Plagues Diseases arise and it is also the awakned wrath of the outward Nature as may be seen in great tempests of Thunder and Lightning when the Fire is manifested or generated in Water In brief it is the effusion of the anger of God by which Nature is disturbed Often times the Children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his Wars and likewise in Abraham and many other Prophets how the zeal of God did enkindle it self in them that they in the Spirit of Zeal have often-times awakned the Turba Magna in the anger of God and raised great Rebukes Judgments and Plagues upon whole Countries as Moses in Egypt did with his Plagues upon the Egyptians But we must here distinguish if the Zeal of God should awaken it self in an holy man without his purposed Will and give him the Sword of God's Anger such a one desires much from those who in their own thoughts contrive and plot in the wrath and introduce the conceived or purposed Will into the Serpent's Ens and make it to Substance for that is Sin yea though the most holy man Prophet or Apostle should do it Therefore Christ so empathetically and punctually teacheth us in the new-birth Love Humility and Meekness and would that a Christian should not at all Revenge also not be Angry for he saith Whosoever is angry with his Brother is guilty of the Judgment ●…or anger is a conception in the Serpent's Ens which must be cut off by the Judgment of God from the good beeing All War howsoever blanched over and under what pretence soever taketh its original out of God's Anger It doth not belong to any true Christian born of Christ to raise the Sword of the Turba unless the zealous Spirit of God do ●…tir it up in him who often will rebuke Sin whatsoever exalts its self in the wrath about it●… own Honour and Pride and brings it self to Revenge or Blood-shed is from the Devil Earthly Dominion and Government hath its original from the fall in the Serpent's craft All War and Contention doth arise out of the nature and property of the dark world viz. from the four Elements of the Anger of God which produceth in the Creature Pride Cov●…tousness Envy and Anger these are the four Elements of the dark world wherein the Devil and all evil Creatures live and from these four Elements aris●…th ●…ar For although God bad the People of Israel drive out the 〈◊〉 and wage VVar yet the command was wholly from the angry 〈◊〉 od viz. from the ●…ire's Property for the 〈◊〉 had stirred up the VVrath and Indignation which would devour them But God so far as he is called 〈◊〉 wills not any VVar but the kingdom of Nature in Gods Anger willeth it SOund Sion sound the Praises of thy King Let 〈◊〉 well 〈◊〉 Instrument honour bring To him for Sion thou right-well dost know The Gentiles and their I●…ol-Gods must bow And bend unto thy King or br●… must be For none's like Sion's God in Majestie Then Sion's Sons your Instruments prepare With strained Strings most ex●… rare And sweetly 〈◊〉 with Mus●… 〈◊〉 most sharp Our God's renown and praise 〈◊〉 to harp Since from his Hand abundantly your Souls Have drunk Salvation up like Wine in Bowls And made you eat of Mercies numberless And clo●…'d you with Compassions in distress And let his Glory be your Meditations And his high Honour all your Contemplations For such effects will sure produc●… increase Of joy and gladness joyn'd to endless peace For how can Stones but speak With Iron Steel and Brass And Adamants but break At what is come to pass And sound in one set ●…ur Forth shouts of his renown Whose Glory and mighty Power Eternity doth crown For hath not he made Owls With Moles and Bats to sing Like as the chanting Fowls Harmonious tunes in Spring And Eagles he and she Made both to loath their Pey Two Turtle Doves to be In Shiloa's shining day And hath not he the Bear The Panther and the Lyon In substance made appear Like Lambs in holy Sion And by his Mercy rich Transformed the Serpent's ●…ing Into a virtue which From Death to Life doth bring And made of Rocks a Fountain And Stones refreshing Streams And of a Grain a Mountain And darkness Orions Beams And made of puddle-mire A limpid Pond of pleasure Where Fishes joys as Fire Ascend exceeding measure He turn'd