The way to the city of God described, or, A plain declaration how any man may, within the day of visitation given him of God, pass out of the unrighteous into the righteous state as also how he may go forward in the way of holiness and righteousness, and so be fitted for the kingdom of God, and the beholding and enjoying thereof : wherein divers things, which occur to them, that enter into this way with respect to their inward trials, temptations, and difficulties are pointed at, and directions intimated, how to carry themselves therein ... / written by George Keith in the year 1669 ... : whereunto is added the way to discern the convictions, motions, &c of the spirit of God, and divine principle in us, from those of a man's own natural reason, &c.

CHAP. IV.

Shewing

How the Soul, after its converting unto God and Jesus Christ in the Divine Seed, must, in its per∣sisting and continuance therein, stand in great passi••eness, stillness and quietness, bearing and forbearing, before it enter upon its operative ex∣ercises.

I Say the Soul, after its first converting unto the Divine Presence in the Divine Seed, must, in its persisting and continuance therein, stand in great passiveness, stilness or qu••terness (otherwise called Silence) for that its place, at present, is more to be passive than active, yea, excepting only its simple act, or acts of Conversion, for sometime, as much as possibly it can, to be wholly passive. The reason of which is very evident and demonstrative, as I do thus make appear: If it would be active, and give it self unto operative exercises, as to matters of Holi∣ness and Religion, it must first be somewhat de∣livered and freed from the positive impediments and lets, which hinder all such actions and ope∣rative exercises, which belong, or pertain unto Holiness. 2. It must be cloathed or endued with such a power, as whereby, it is impossible for it, in some measure, more or less, to perform them, as for example, I cannot perform the ope∣rations

of sense, but I must be endued with the ••en∣sual powers, as I cannot see, but I must be endued with the power of seeing, also I cannot walk, or go but I must be endued with the loco-motive ••aculty or power, without which also I can not move my hands to write, or do any other bodily occupa∣tion; also without the power of speech I cannot use my tongue, to express or declare my mind: Moreover, I cannot exercise my self in opera∣tive acts of Reason, unless I be endued with the power of Reason: Hence it is, that a tree cannot perform the sensual operations of a beast, be∣cause it hath only the life of vegetation, and not of sensation: therefore, tho by its growth it can shoot upwards, from the vegetable life, yet it cannot remove its whole body from the place it stands in, for that it wants the sensual life and lo∣co-motive power. Again, among these creatures, who are endued with the sensitive and loco-mo∣tive powers, we find a great difference, as to their motions, and bodily exercises; some are beasts, which go upon all four, and some creep upon the belly; others are Fowls flying in the Air, and others are Fishes swimming in the Sea and Rivers. Now, tho the Beasts, such as the Horse and Ass, can move upon four, and run with a good pace, yet they cannot fly, as the Fowls of the Air: neither can the Fishes move upon dry Land? and we would judge it a most unnatural and ridiculous thing, to observe a Horse essaying to mount up into the Air, and Fly like a Fowl, or a Fish to move on dry land:

the reason of all which, is, because these moti∣ons are of different kinds, and proceed from different powers of the sensual life, and require different organs, for their performing, as the Fowl its wings, the Fish its fins or scales, &c. Beasts their four feet or leggs. Furthermore, a Beast cannot perform the natural operations of Man, even as a natural man, such as to build, plant, write, speak, discourse, for these are the operations proceeding from the reasonable pow∣er, which beasts want. Now as to the other part, to clear it also by example, Suppose I have the locomotive power, and organs, yet if there be such strong impediments, as do univer∣sally hinder either the one, or the other, I can∣not move, as if the body were in some Lethar∣gy, or Swarf, or universal Gout, which stops the power of motion, or if the power were free, yet if some external impediment be on the or∣gan, as the hands, or feet bound with fetters, they cannot move, &c. I have the more fully insisted on these examples, because they do very pertinently hold forth the thing in hand, for in∣deed as impossible as it is for a man to perform the works and operations of Holiness, without he be endued and cloathed with the life and power of holiness, and receive the organs requisite thereunto, as it is for a tree to walk, or an horse to flie like an eagle, or a fish to run up∣on dry land, or for a brute to understand and discourse the things of reason, like a man: for

the life and power of holiness standeth in a regi∣on above the life of the natural reason and the natural powers of man-hood, as much i•• not more, as the life and power of natural reason and man-hood standeth in a region above the sensual life and powers of brutes. Now man in his natural, or unrenewed, or unregenerate state, doth not live the life of holiness, is but a natural man, and not a Saint. Therefore it is as impossible for him, to do the works of a Saint, as it is for a beast to do the works of a man. Indeed a natural and unrenewed man may counterfeit the works of the Saints, speak and do something like them, as to outward appearance, but they cannot truly perform; there is as great a difference betwixt the actions and motions of the one and the other, as be∣twixt the flight of a living Dove, which comes from a principle of life in her, and the flight of that Mechanical dove of Architas, which he is reported to have made flie, from some in∣ward Mechanick springs and devices very artifi∣cially composed: The motion of the one be∣ing living and natural, and that of the other dead and artificial: So it is, as to the Motions and works of the Saints, and those who are not Saints; the Saints works and motions are living, and do savour of that holy and precious Life, which produceth them, but the motions and works of the unholy and unrenewed, are dead, having no savour, nor vertue of the holy life

in them. Every man acteth, according to that principle and power of Life, with which he is indued; ••o the holy man acteth from the power and life of holiness, which endueth and cloatheth him, and putteth a seal or impression of it self upon every work, more or less, which proceedeth therefrom, that he, which hath the spiritual eye, can read, without any difficulty; but the unholy man, the life and power of un∣holiness enduing and cloathing him, and being predominant over all in him, all his works and operative exercises are unholy, and have their seal and impression also; VNHOLINESS is written in great lette••s upon them all, let them Preach, Pray, Confess, or do any other work, as to Religion, all is unholy and unclean, and so are neither accepted of God, nor profitable to themselves, nor any other.

Yea, they are so far from being profitable unto him or them, who use them, that they are a great hurt and impediment, which will let them from their entrance into a holy life, or making progress therein; for whatever works of that kind they produce, its from that princi∣ple, life and spirit, which is contrary unto the Principle of God, and therefore choaks and bur∣dens it: also the Soul being so inwardly conver∣ted to this evil principle, through its workings thereby and therefrom, cannot so convert it self, or persist in its conversion, till it come to pas∣siveness, or forbearance.

So from all this i•• is manifest, that the Soul ought to be passive, and forbear its workings, and operative exercises, until, at least through its conversion unto the Divine Presence in the Di∣vine Seed, and i••s cont••nuance therein for some time, it come to be endued and cloathed with the power and life of Holiness in some measure, which it drinketh in from these Divine touches of God and Christ present in it, in the Divine S••••d, as it abideth in its conversion thereu••••o, even as the needle, by its being touched by the Load-stone, and being for some time applied thereunto, drinketh in a Magnetick power, and vertue, whereby it moveth toward the North, and tho by some violence it should be moved out of its line, it returneth to it again, through the innate i••clination begot in it, by the vertue it hath drunk in from the Load-stone, wherewith it was touched.

Now such is the state of the Soul, before it hath drunk in this vertue and power of an holy life, from the Divine Presence in the Divine Seed in it, that it not only wants altogether these powers, whereby it can move in holy actions, but it is also cloathed with many powers of a contrary life, which in no wise would permit it to move truly in any holy action, tho we could suppose it otherwise to have both the powers and organs requisite thereunto. There is a body of sin and death, with many members, which hang upon it, and cover it all over, and lies so

heavy upon it, even as so many talents of lead, that it cannot move in holy actions, more than a body, that hath an hundred stone weight of Iron, loading it, can walk: indeed with these weights of sin it can move swiftly and vigorously in unholy actions and exercises; also it can use Legerdemain, and by hypocritical tricks and knacks, counterfeit holy actions, but it cannot perform them by any means, till it begin to re∣ceive some measure of deliverance from these powers of sin, which hold it in bondage; its Tongue is bound, that it cannot speak the holy language, so is its heart, that it cannot meditate or conceive holy thoughts, nor exercise it self in these operative exercises of the will and affecti∣ons, which holy Souls have power to do.

Now in the Souls being thus passive and quiet, standing still in a cessation from all its operative∣ness, but simply persisting in its conversion, the Divine fire receiveth a great opportunity more and more to enkindle it self in the Soul▪ and so to kill and consume the lusts and evils, that are in it, for by its activeness and operative exercises it quencheth this Divine Fire, and hindereth it to burn, and by its doings and workings, it is like unto a man, who coming unto a Chyrurgion, to get some infectious member of his body cut off, when the Chyrurgion comes to cut off the member, or grate it off with his Tool, be it a Leg, or an Arm, should with all his power struggle and work to resist the man he comes un∣to

for his cure, whereas he should be passive and still, and busied in nothing, but in holding the infectious Member steadily and stoutly unto the Chyrurgions hand, bearing patiently the pain of the Cure, and forbearing all these things, which do any waies hinder its more speedy ac∣complishment. So shouldst thou come before the Lord, and convert or turn thy infectious Members of sin, which hang upon thee, to∣wards the LORD's hand, and arm of power revealed in thee, to destroy them, yea thou shouldst stand as passively, and receive the stroke, as the condemned person, to have his head cut off, standeth, or applieth himself quietly, with∣out wrangling, or moving, to receive the blow: and it will be a great happiness for thee, so to be killed and slain by the Lord, for if he kill thee▪ it is but as unto sin, which separateth thee from enjoying him, that he may make thee alive unto holiness, so as to live in him, and with him, in blessedness everlasting.

Besides, the Souls being so operative doth not only weaken, and quench the Divine fire, that is ki••dled in it, for its mortification, but doth also strengthen the life of sin and unrighteous∣ness, for even as the fire goeth out, if it be hin∣dred from its motion, and the life of any thing dieth, if it be not suffered to breath, or per∣form its vital actions, but if it have scope and liberty to act and move, it gathers strength, so the life of sin is greatly strengthened by its being

permitted to act, for its actions are like unto the pouring of Oyl upon a flame, which causeth it to burn more vehemently. Wouldst thou have therefore this unholy fire to be extinguished in thee, then keep Oyl from it, that is to say, keep thy self from thy operative excesses, as a∣foresaid, which, in this thy present state, are but the works of th•• unholy life and power, the holy life not yet being formed or begotten in thee. Behold how a fowl keeps it self up in the air, by its motion, and waving of its wings, whereas, if it ceased to work, and wave, as it doth, it would suddenly fall down to the earth, or water. Now thy thinkings and willings and doings keep thee aloft in that unholy and im∣pure air, where Satan hath dominion, cease but from them, and as the bird falleth down, so thou shouldst find thy self, after a wonderful manner, to sink, and fall out of that element, thou wert in, into another, even into a river of living water, which killeth every unclean thing, but afterwards reviveth and quickeneth it again, with a pure and holy life; by which River I understand the Divine Power and Spirit, that is nearer unto thee, then the air, thou breathst in, but because of thy impurity at present, thou ca••st not enjoy the sweetness and glory thereof; thou must first fall into it, and die ere thou canst live.

But perhaps some may say, Is not Conversion a being operative, how then dost thou require us to convert, and cease from being operative?

The answer to this is plain, for the conversion of the Soul to this Divine fire and Principle in it, is so simple and so little operative upon the Souls part, that it is rather a being (so to speak) passive, then active: and if it offend, or seem harsh unto any, that I bid them convert, in the A∣ctive Mood, then it may be converted into the Passive, as Peter said unto the Jews, Be conver∣ted, saith he; so I say, I thou canst not convert thy self, be converted, or suffer the Divine Pow∣er to convert thee unto it self; and whether the first step of conversion be active, or passive, or whether most of the two, this is certain, that by the touch and attract of the Divine Power upon any Soul, were it never so impotent and lame, it is possible for it, to convert or turn thereunto, and may be able to convert it self, by such a simple act, by the Divine and gra∣cious touch, and yet at that present not able for any other acts.

The example of the needle and the loadstone will here be of use, for though the needle, be∣fore it be touched by the loadstone, cannot di∣rect or move it self, towards the pole, albeit being influenced by the stone, it be brought near unto it, yet in vertue of that influence it can convert it self unto the stone.

Thou mayst perhaps say, It doth not convert it self, but is by the load-stone drawn or attracted to it.

But be it so, the matter is not much: for whether it be said, that, the Soul in the first step of its conversion, doth not actively convert, but is converted by the Divine touch or influence: o•• that she is both passive and active, in that step; Passive as being touched or influenced by the Divine Grace; Active as receiving and drinking it in, and so may be understood to have that inclination begot in it, by which it can actively convert or turn it self unto God. The matter, I say, is not much, for the Children of Light have large experience of it, that they find an ability given them many times, to perform simple acts of conversion, when they are not able to do others, as to speak, or pray, or meditate divinely, or spiritually; yea when we find an inability, as to these things, and some impediment in our way, or any hurt or blemish, by converting or turning in our minds unto the Divine Power, we will find our strength renewed, and ability given us to do these things, which formerly we could not, and the impediments removed, and the hurt or bruise taken away, and so in like manner pro∣portionably, it may be with beginners.

Again, it may be objected, that the Soul would willingly come unto this passiveness and for∣bearance and silence of mind, but it cannot at••ain unto it, the powers of nature and sin so strongly set it upon working.

Answ. Indeed the difficulty is great, because both the powers of nature and sin work strong∣ly,

and joyn their forces together unto acting and doing; and besides, nature is so unacquain∣ted with such a thing, that it is very impatient of it, yet, I say, it is not impossible, and if thou dost rightly perform the simple acts of conversion, turning thy mind still nearer and nearer unto the Divine Prefence in the Holy and Divine Seed, thou wilt find by degrees thy heart to come into this passiveness and for∣bearance, and to continue or persist therein for a time.