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. VIII.

Wherein divers Advertisements and Cautions are given unto the Soul, in relation unto its apply∣ing it self unto Works, or operative Exercises, inward or outward, through the Holy Life and the Powers thereof.

WE are his Workmanship (said the Apostle) created unto Christ Iesus unto good works, that we should walk in them. So that the Lord giveth not unto any man the being of a holy life, with its powers in vain, or for no effect, but that he should make use of it and them, to bring forth good works, even as the Husband∣man planteth his Vines and other Trees, that they may bring forth Fruit. We must improve and make use of our Masters Money, to profit withal, that our Talent may encrease to the honour of him, who hath given it unto us, and to our own happiness and comfort: and unto this that maxime in Naturals doth well answer, Esse est propter operari, Being is for work∣ing, for to that end hath every thing received its being and powers of a Natural Life, that it may reduce them into act, and perform the operations, which are proper unto them.

So if we shall take a survey of the whole Crea∣tion, and of all things in it, in the Heavens, the

earth, and the other elements, we shall find them all upon motion, and working the works, which belong unto the powers of their natural being. And thus the crea••ures do in some sort re∣semble their Maker, who not only wrought the creatures into a being by creation, but continueth still working, to preserve, uphold and govern them, according to which the Lord said, My Father worketh hitherto and I work.

Now if thou hast in any measure passed through the aforesaid steps of Conversion and continuance therein in passiveness and forbear∣ance, were it but for a very small time, thou art by this time become a partaker of the holy Life and its Powers in some measure, and so art en∣tred at ••east into the way and path of holiness, and art come unto a true and sound beginning, being come unto Chri••t, who is the Beginning and the End, both the Alpha and the Omega, the Way, the Truth, and the Life, the Door into the Sheep-fold and House of God. So having entred by him, thou art no Intruder, no Thief, nor Robber, but a true Servant of the House of God; wherein thou art to work the works of God, and having received Christ, so must thou walk in him▪ being now planted into him, as the branch into the Vine-tree, and made a real partaker of the vertue of the Root, and hereby joyned to the tree as a natural branch thou must now bring ••orth the fruit of good works, and being come to live in the Spirit, thou must also walk in the Spi∣rit,

and work and do all thy works in him and through him.

But some may say, According to this method and way of proceeding, a man is kept long off from working, for it may be a long time ere he pass through these steps, and so during this time (sup∣pose it were a years time, or more) shall he pro∣ceed to no operative exercises of Religion, but re∣main as a cypher or blank, till he has got through these steps? May it not be said unto him, Why standst thou so long idle?

Answ. This is an Objection, which is much with many, and hath deep place in the minds of some newly convinced ones, and who are but beginning, they would fain be a doing and work∣ing, as others, yea and the hypocritical part and spirit, which hath its life in dead perfor∣mances and works, will still be dogging and pricking them forward unto the doing of things before the time.

Now learn a Parable of a Fruit-tree, be it an Apple-tree, or the like, into which a graft is imped, being cut off from another Tree, where it did grow as a natural branch, and did bud green, and flourish, and bring forth Fruit, but such Fruit as was naught. Now suppose that such is the good nature of the Tree into which it is grafted, that it makes the graft bring forth other sort of fruit than formerly, even good fruit and that in abundance: it's true it is not so with the common Trees in the outward, for

they do not change the grafts, imped on them, into their own nature, but rather the imp chan∣geth the sap and vertue of spirit of the Tree, that it causeth the Tree to bring forth fruit, ac∣cording to the kind of the graft it self. But it is otherwise betwixt Ch••ist and us men, for we be∣ing planted or grafted into him, he changeth the nature of our Fruit, from evil to good, other∣wise the comparison holds very well. Now when the graft is cut off from its natural stock, it was very g••••en and full of life, yea suppose it was full of blossoms or fruit, yet when by the hand of the Husband-man it is cut off from its natural stock, and grafted into another, it doth not instantly spring, and green, and flourish, as before, far less bear new fruit, but first of all dy∣eth, its greenness and flourish withereth, and its fruits fall off, so that it remaineth very bare and empty-like for some time: yet the powers of nature are not altogether idle in it, for by little and little the power of life in the Tree, into which it is ingrafted, doth infuse and insinuate it self into it, by which it uniteth and knitteth the graft to the Tree by a natural union, and then in process of time the graft beginneth to green and flourish again, and bring forth fruit, both much better and more abundant, as is said. And here we may observe somewhat of all these steps in a similitude, which the graft passeth through, before it cometh to bear fruit, as 1. The power of the life in the Tree insinuating it

self into the graft taketh hold of the faint and dead powers of nature in the graft, and con∣ve••teth or turneth them into it self. 2. The graft being thus turned or joined to the Tree not by any outward bonds, but by the influence of the Tree continueth and persisteth therein, which if it did not, it could not receive life from the Tree. 3. In this continuance it remaineth very passive, doing nothing, but secretly drinking in the vertue and power of life from the Tree, in∣to which it is grafted; and so by this means it becomes in due time as a natural branch of the Tree, and brings forth its fruits, as aforesaid: now such is the discretion of the Husband man, that he requires not present fruit from the Tree, neither is he offended with it, that it yields not present fruit, but patiently waits for the fruit in the season of it.

Even such is the discretion of the Lord (yea and much more) towards men, that if they convert and turn into the true Vine and Tree of Life, not resisting the Power of Life therein, but suffering it to work in them, to kill the unholy life, by which they live and bring forth fruit un∣to sin; and if they continue thus converted, in a passive and forbearing way, suffering the Spi∣rit and Power of God in the Divine Seed in them, to do in it what him pleaseth, this is ac∣ceptable unto the Lord, even thus to die in him, and blessed are such, for their works shall follow them in due time. And this is according to what our

Lord taught himself, Vnless, said he, a grain of Wheat fall into the ground and die, it remaineth alone, but if it die, it bringeth forth much fruit: this he spake in relation to himself, but it holds good also in relation to others. Wouldst thou indeed bring forth the fruits of good works unto the Lord? then thou must fall into the ground and die like a grain of Wheat, and afterwards thou wilt live again, and spring up, bearing friut both good and abundant, and the Lord, who is the Husband-man requireth not fruit of thee before the season, but patiently waiteth for it.

Yet the time is not so long betwixt the time of the first converting and the season of bearing fruits, and producing good works, as thou maist think, if thou pass truly and faithfully through these few steps, thou maist come to bear some fruit, that is to say; to be able and fit to do some good works in a very short space, much less than a year, yea much less than a Month, yea what if I say, than the space of one day? Nay I add further, it may be possible for thee within an hours space, and yet less, after thou hast truly converted unto the Lord, and touched, as it were, the hem of his Garment, and drunk in vertue therefrom, to do some good works, in a true measure of acceptance unto the Lord: yea the time may be so short, wherein, after thy con∣version, thou maist be put into a capacity to do something both inwardly and outwardly, that

we cannot determine the least bound or limit of it, for it is an easie thing for the Lord to raise his holy life in thee in an instant, or the twinkling of an eye. And indeed the waies of the Lord, with men, in this respect, are very wonderful and past finding out, as in many others: in some he raiseth life, as it were, instantly, in others he taketh a longer time to do it, in others yet a longer, &c. For he is the unlimitted Holy One of Israel, who limiteth us, but will not, nor ought he to be limited by us. And tho he may raise this life sooner in one than another, where that other is no more wanting, as to the aforesaid steps, than his Neighbour; yet usually these, who with most diligence and faithfulness cleave unto the Lord in his appearing in them in his own Seed, do most readily and speedily find the ho∣ly life raised in them, and the Powers thereof sensibly moving in their inward parts.

Now I find it with me yet more particularly to point at some advertisements and cautions in relation unto the Souls applying it self unto works and operative exercises, after it hath attained unto some measure of life and power, whereby it is put in some capacity to perform them, which I may not call Rules and Prescriptions, as pro∣ceeding from me, (tho herein I know the mind and counsel of God) but advertisements, being only of use to point the Soul inwards unto the manifestations of Truth in the springings up of life in its own particular, where it will see the use

and need of these things, more than what it can hear or read of them, from anothers decla∣ration. And truly they are such things, that the want of the true knowledg, sense and ob∣servation of them has been a grievous block in the way of many in their pro••ress in holiness, yea has hindred them from growing up to any considerable pitch or perfection in holiness, that they have continued as Weaklings and Babes there-through, whereas otherwise they might have been strong men in Christ.

I. Having now attained unto a measure of the Holy Life and the Powers thereof, so that thou findst the Powers of this Life in thy heart, as it were a wheel within a wheel, or as a Soul within a Soul, (yea it is truly so) and that also thou findst thy Soul in a measure of pure union with it, and every power of thy Soul affected and touched with the powers of this Holy Life in pure embraces, every one, as it were, kissing each other; and hereby thou wilt feel thy self strong, in some measure, to do some things pertaining unto a holy Life, yea thou wilt even so find it with thee, as if thou wert cured of a bodyly lameness, or as if thy tongue were loos∣ed, which was formerly bound: then thou art to stand in great fear and reverence, and be very cauti∣ous that thou fall not upon doing any thing, or things, less or more, at all adventures or hand over head, as they use to say, as to set about any performance in thy own natural and selfish will,

because thou findest strength in thee, as thou conceivest, to perform it, for if thou so do, thou wilt provoke the Lord, and grieve that holy life, which hath sprung and appeared in thee, not at all to be ruled or led into any action by thy will, but by the will of the Lord alone. And if thou goest about to do any thing in such a manner, though thou findst both clearness and strength of mind with thee at first, yet after∣ward thou wilt, to thy great loss, feel weak∣ness and confusion to enter thee, and a thick cloud of darkness will come betwixt the eye of thy Soul and that pure Light of Life, which shined in thee, yea a vail of death will come over the tender Life in some measure: and thou wilt find the pure Life in thee burthened and oppressed, which will occasion pain and grief of Soul unto thee, which cannot be ut∣tered. And of these things we have had expe∣rience divers times, so that had not the Lord in tender mercy recovered us, we had gone down in∣to the grave, after some measure of quicken∣ing.

The reason of all this is, because of man by his own will usurping and presuming to lead forth the holy life, which usurpation it cannot endure, so as to yield or consent unto it: There∣fore it withdraweth its holy powers of Light and Life from the powers of the Soul, concen∣tring them within its own particular being. And thus the Soul is left in darkness, confusion

and weakness, and the tender Life is both grie∣ved and burthened, as aforesaid: For whatever seeketh to move it from its perfect unity with the will of God, doth hurt it, for it standeth for ever incorruptible with the Divine will, and that which seeketh to move it to the contrary may well bruise and wound, yea kill it, while it is but young and tender, but it can never draw it to consent. When therefore at any time thou findest it well with thy Soul, and thy heart is strengthned as with bread, or with some strong cordial or liquor by the springings forth and effusions of the streams of this holy Life in thee, then thou art to stand in a passiveness and forbearance, waiting upon the will and motions of this holy Life, which is for every one with the will of God, that thou mayst do such or such things, which that Life requireth of thee, and then whatever thou sets about to do, not in thy own natural will, but in the will of this which is the will of God, thou shalt find thy clearness, thy peace and strength, which for∣merly thou hadst, not only to be continued with thee, but to be multiplyed and abound.

II. And yet more particularly know, or con∣sider it, that thou art to do nothing without a clear and infallible knowledge of thy warrant, and that from this inward Guide, the Holy Life of Christ, and his blessed Spirit now raised and formed in thee. For this is he, whom the Lord hath given thee for a Leader and a Commander,

and he is worthy to have this place, for that he is an infallible Guide, Instructor, Counsellour, and Teacher, which never sinned, nor can sin; and him hath the Father given unto thee for a Head that in all things thou shouldst obey him, and do nothing but in his will. Even as it is in the natural body and life and powers thereof, for the powers of Life, which are in the head and heart being supream over the powers, which are in the other members, do rule and com∣mand them, and the members, in which they are. And so it should be here: and where the inferiour powers of the natural life do not obey the superiour powers of the same, there is confusi∣on and disorder in nature, as indeed it hath fal∣len out through mens disobedience to this holy Life, because man's supreamist power of Life, videlicet, his will hath not stood in subjection to the Powers of this Holy Life, which is its su∣pream; therefore hath its power been taken from it in great part, that it cannot rule its in∣feriour powers, as of the natural passions and affections▪ but they often rebell against it. So that many times a man is led by his very ani∣mal passions into things against his very will, which would not be so, were his will brought into a perfect subjection unto the will of this Hol•• Life, its supream and higher power, for then it would give it a perfect victory and do∣minion over them.

Now when I speak of the absolute need, that

the Soul hath, to know its warrant from its in∣ward Guide and Leader, viz, this Holy Life, and God, who is so therein, and so in conjunction therewith that, when I speak of the one, it is never to be understood but in conjunction with the other. By this warrant, I say, I do not conceive that the Soul for every thing it doth, is to have an absolute and possitive command? nay, but it must have either that, or at least an inward felt permission, allowance or liberty given to it, in and from the same; and where this is clearly and distinctly received and known, it is warrant sufficient unto such, who have it. And whosoever do any thing, or things, in this inward and felt liberty of the Holy Life and Spirit of Jesus Christ, do the same in true faith, and gruonded upon the known will of God, either mandatory, or permissory. And if this permission or liberty be not granted unto thee, thou wilt sensibly feel in thy heart the Holy Life, with its powers repugnant thereun∣to, so that it will sensibly move and stir in thy heart against the thing, thou hast before thee to do.

III. And as thou art not, forwardly or rashly in thy own will, to do any thing without the warrant aforesaid, of the Holy Life, mandato∣ry or permissory; ••o thou art to be as careful that thou be not backward, negligent, or unwil∣ling to answer the will of this Holy Life, in doing those things, which it moves and in∣clines

thee unto, and requireth of thee, for the hurt is one and the same in both, viz. in going about to do a thing, or things, contrary to the will of God, and forbearing to do that, or those things, which he requireth of thee; the one is the sin of commission, the other is the sin of emis∣sion, both of them the sin of disobedience against God, and so both of them provoke the Lord, bur∣then and grieve his Holy Life and Spirit, and both of them bring weakness, con••usion, dead∣ness and darkness upon the Soul.

IV. Do nothing doubtfully and with unclearness and confusion of mind, but exercise a perfect pas∣siveness and forbearance as to all these things, which are not cleared up unto thee to be the mind and will of the Lord. The right knowledge, use and observation of this, is of both great comfort and advantage unto the Soul, as we have often found by great and good experi∣ence.

1. It is of great comfort, for it signifieth the great lenity and moderation of the Lord towards us, that, if we be singly given up in our minds, having a willingness of heart, in simplicity and uprightness to know the will of God perfectly in all things, if some things (even of great im∣portance) be unclear unto us, he spareth to charge the guiltiness of disobedience upon us (till we be clear) tho we be ••ound in the forbearance of them, which is great gentleness upon the Lords part.

2. Again, It is of great advantage to us, for

First, It riddeth us of many superstitious fears, which others have, whilst one while they sup∣pose they should do this; other while the contra∣ry, and still imagin God to be angry with them one way or other, which begetteth most woful superstitious fears in the Soul; and indeed I may say, the ground of all superstition is the unclear∣ness and confusion of mind as to the understanding the will of God, one while over-rating things, and judging it self bound in things, wherein the Lord hath left it free; and then again, imagining (but both doubtfully) to please the Lord, in things he doth not regard.

Secondly, It reduceth our whole work, as it were, within a narrow or small compass, and yet not narrower than the Lord alloweth; for according to this advertisement concerning the many things, that come before us as duty by way of consideration, if we stand in a true and sin∣gle resignation unto the will of God in all things, or truly aim thereat, we may thus reason with our own hearts.

Either such a thing is made clear unto me from the Lord, by the manifestation of his Holy Life in my heart, or, after singly waiting upon him, it is not as yet made clear unto me: If the former, then it is my work to do it, and I must not forbear, what∣ever trouble from the enemy without, or within, I meet with, in the practice thereof: If the latter, I have nothing more to do with it, at present, but

to wait upon the Lord, if he shall afterwards clear it up unto me, and so I may let it alone, with a quiet and peaceable Conscience.

And thus ye may see there is a great difference betwixt doing and forbearing; for unclearness of mind in the thing may be a ground for me to forbear it, but I must not do any thing upon the ground of unclearness.

A third advantage is, that thereby our minds are kept clear, and pure, and open, even like a free and clear air, which doth with readiness receive the light, that shineth in it, and every impres∣sion made in it thereby: whereas doing things in the unclearness, and doubtfulness confuseth and disordereth the mind, yea maketh it mud∣dy and gross, bringeth darkness and death over it, for he, that doubteth, is condemned in his own heart.

Fourthly, It giveth us an opportunity to cut short the work in righteousness, touching the doing or forbearing of divers things, which are called in question and debated among people in this day.

But now for the further opening of this Par∣ticular, I find it with me to add somewhat more, as

1. When I say Do nothing doubtfully, I do not understand it so, that thou art not to do a thing, if there be any objections, which thou findst arising against it, either from thy carnal reason, or unbelieving part, till thou get rid of them: for notwithstanding them, thou maist find a

good clearness in thy mind, which shuts them out, or puts them under. And so thou maist pro∣ceed upon thy clearness from the Lord in thy mind, notwithstanding these objections, altho' thou canst not give them any direct and positive answer, but this, that thou art clear of the Lord to the contrary: yet if the objections should so far prevail, as quite to cloud thy clearness, so that thou losest sight of it, this is indeed thy sin so to have permitted them to do, yet, till thou get them in some measure removed, and clearness in some measure be given thee from the Lord, thy safety is to forbear.

Again: Whereas some wrong Spirits may take an occasion from this unjustly to shelter them∣selves under a cover, in their omissions and neg∣lects of those things, which the Lord requires, saying, they find not clearness to do them, there∣fore I must add this also, that if thy unclearness proceed from a wrong and deceitful part of thy heart, which is unwilling to be cleared, because it is unwilling to obey, it is another case, for then thy forbearance is thy sin, though thou be un∣clear, because thou mightst have been clear, hadst thou stood singly, and yet if thou dost things in this unclearness, thou sinst also.

Thou maist say then, What shall I do? For this is a strait ••••se.

I answer, Come unto the Light, and turn to it, in singleness, and that will clear thee, and so thou art to do them.

V. Be careful to keep thy heart and mind in a sense and feeling of the Holy Life and Powers there∣of, at all times, as much as is possible. I know, at first, and for some time, it will be hard for thee; yea at times, till thou witness a further growth, and become more inwardly acquainted with the enemies workings, thou wilt, as it were, lose much what all and clear and distinct sense, feel∣ing and discerning of the Life, as if it were not in thee. But this is, as it were, a fit of a Lethar∣gy, a fainting or falling into a swarf, for even the Spiritual Life suffers these things at times, especially when it is young and tender, no less than the natural. But now as one live in the na∣tural Life, doth what in him lies to be kept out of such fits, which bereave him of the present use of his natural senses, and doth greatly de∣sire alwaies to have the free and lively use of his natural senses, which are very needful unto him, for his preservation from outward dangers, even so one, who is come to live in the Spiri∣tual Life, and hath once received the powers of of the Spiritual Senses, whereby to hear, see, taste, smell, and feel heavenly objects, as also to have a sense of what hurteth from the con∣trary life and powers thereof, he will and ought to be very careful to preserve the free and lively exercise of them, for they are given unto him both for his comfort, and also to be helps unto him, whereby he may know things good and evil, profitable and hurtful unto his spiritual con∣dition,

that so he may chuse and imbrace the good, and refu••e the evil. Now if he run out from the inward sense and feeling of the Holy Life and its Powers, till he be restored again into the sense thereof, he is out of any true capacity to know either the things he should do, or the manner how to do them.

Therefore it plainly appears how needful it is unto a man, who is come to be a partaker of the Holy Life, to be very careful to live al∣waies in the sense and feeling of the same, and the powers thereof, and this he shall the more readily attain unto by the due and right use and observance of the former Advertisements, and those which yet remain to be mentioned.

This particular is contrary unto the Doctrin, that passeth generally among the Professors, who are taught to say, that they should not seek to live by sense, but by faith, alledging the A∣postle's words; but this is a meer abuse of his words, for he doth not say, We walk by faith, and not by sense, but thus, and not by sight, whereas a man may have the exercise of divers other senses, and yet at present have not the exercise of his sight.

Now there are divers other spiritual senses be∣sides the sight, whi•••• is the clearest manifesta∣tion, and it's true that many times the Children of the Holy Life can believe, when in some sort they do not see, yet I altogether deny, that any can believe without some inward spiritual

sense or another, whereby that which they should believe, is proposed unto them objectively, for otherwise it were a groundless faith. Also by these works, We walk by faith and not by sense, may be understood the outward senses, or the inward, which reside only in the lower parts of the Soul, which are wrought upon by natu∣ral and outward objects: by these we are not to walk, nor expect to have the Lord to propose himself unto us, in order to satisfie us, by our outward senses, or by the inward sensible af∣fections in the lower parts of the Soul, for it is the excellency of a Christian Life, that gives us to walk with God, both confidently and comforta∣bly, to follow him in the waies of obedience, when we have nothing from these inferiour sen∣ses, to help or encourage us, but many times to the contrary. And as for that, which they call sensible devotion, which some say, we must not much seek after, if by sensible devotion they un∣derstand that, which only affecteth the inferi∣our sensible powers of the Soul, such as the phancy and imagination, whereby the inferiour affections of love, joy, fear, grief, &c. are moved and stirred, which can be do••e by some pathetick discourse or de••cription of things by a form of words, I agree unto what they say. But if by sensible devotion they understand that, which moveth the very spirit and will of man with the supream affections of the Soul, by the workings of the Holy Life and the powers

thereof, upon its spiritual senses; I say this, De∣votion is most needful in some measure, and is to be sought after, by all, for it is the highest and noblest kind of Devotion, and the most rational, even that we have a real sense and feeling upon our hearts, of the power of the Holy Life, of the only and true God, when we worship him, so as to be inwardly melted into a holy tenderness before him, through what we feel and taste, and savour of his Divine Power and Goodness. And if the inferiour powers and affections of the Soul be also there∣withal moved, and with the words, which pro∣ceed therefrom, it is a good thing and comfor∣table in its place, but not too much to be looked after. But we are to be careful that we keep them in such stedfastness, as not to suffer them to be moved simply, or barely by meer words or outward works, when the Holy Life doth not move upon them, and that principally, for all such motions are hurtful, and not profitable. It is the Coal from the Altar, that is to say, such a heat or warmth, that comes from the Holy Life, th•••• doth only work the true impressions on the affections, whether by words or without them, or doth only qualifie and concoct them, (so to speak) after the right manner, working out the evil, crude and beastly humours and dispositions out of them.

VI. Thou art also to know, that, though thy present condition admit thee to do some

things, yea, divers works, both inward and outward, pertaining to a Holy Life, as being come in measure to be a partaker thereof, yet thou art in this time of thy weakness and child∣hood in the Spiritual Life, more to be passive than active, except as to the simple acts of conver∣sion, wherein thou art constantly, so much as possible, to be found: for thereby thou wilt be still drinking in from the Living Fountain the Waters of Life, by which thou wilt live and increase more and more in the Holy Life, so as to grow up from childhood unto youth-head, and from that unto a perfect man in Christ Iesus. Therefore it will be altogether fit and needful for thee, to be often repeating these former steps of conversion, and persisting there∣in in great passiveness and forbearance, not only from all evil things, but even from these, which are not clear unto thee to be good, or at least harmless and innocent. And as thou knowst that the several ages and states of a man, of in∣fancy, childhood, youth-head, and perfect man-hood, have their several works and ex∣ercises proper unto them (beside what is proper unto all these four) so it is much what here: for indeed the spiritual man also hath his four states, as, his infancy, his child-hood, youth-head, and perfect manhood. Now if thou be yet but in the infancy of a spiritual Life, thou canst do but little, unless to turn thee to thy Mother's Breast, which hath conceived thee, that is to

say, to the Divine and Holy Life, and abide in thy conversion thereunto, drinking in the sin∣cere milk of the Word, that thou mayst grow there∣by. And if thou be come up to a state of child∣hood, as out of infancy, yet thou canst as yet not do many, nor great things; but this is a good time for thee to go unto the School of the Holy Ghost, and learn the things of God, in his immediate teachings, so as to drink in a solid sound and digested knowledg of them, in some measure, before thou much speak of them to others, being swift to hear, but slow to speak. But if thou be come up to the state of a young man, yet thou canst not do all those things, which a man of perfect age can, neither is it given, nor required of thee.

VII. Be very mindful to regard thy own mea∣sure of Life, so that thou be not drawn forth, or lifted up to do greater things, or any things, in a greater or higher strain, then thy present ability of Life permits; for if thou bend, or screw, or wind up the Powers of thy Soul too high, above thy measure, yea, if in any thing above it, it will much mar and spoil the work that thou art about, and displease the Lord, and grieve his Holy Spirit and Life, even as the winding of some string or strings, on a musical instrument, above what may keep in true concord with other strings, doth quite spoil the harmony, and render it ungrateful unto discerning ears. Yea, many hereby have suffered great loss, and

brought many grievous burthens upon that Ho∣ly Life, and also upon their own Souls in so doing. And let not the greater measure of ano∣ther be an occasion to draw thee forth from thy own, as seeking to do things equally with him, or to go beyond him; also to mind and re∣flect by an inward observation, when the Life or Powers thereof begin to cease or shut up, that so thou mayst therein also follow them, so as to cease at their ceasing, to be shut up with them, and opened with them, and keep time and measure and touches with them, that thou mayst not be left doing alone; for if so, thou art not doing the Lords's work but thy own.

VIII. Thou art to learn to distinguish betwixt the powers given thee from the Holy Life to do such and such things, and the exercise of that Power; for, though the Power may be said, after a sort alwaies to remain with thee, while the Life it self remains, yet thou hast not the exercise of this Power at thy will and dispose: and so thou mayst observe a great difference be∣twixt thy exercising thy natural Powers, and these Spiritual, for the natural thou canst use, when thou wiltst, as to speak, write, sing natu∣rally, &c. But thou canst not use the spiritual powers (though they be in thee) in thy own will. Therefore thou art to wait upon the Lord, that he may give thee the use of them, by the new and actual influence of his Spirit upon them, which is, as it were, the key,

which opens them, otherwise they are shut up and locked.

IX. And lastly, Watch against the enemy, who lieth near thee, in all thy workings, one way or other, to mar them. For indeed so long as the body of sin lives in thee, in any measure, so far hath Satan a place in thee; for this body with its members, and powers of its unholy life, is the very Kingdom and Throne of Satan, in which he lives and rules, after a sort, as the Lord doth in his Kingdom, which is the hea∣venly Body and Birth with the Members and Powers thereof: and as the Lord doth work mightily in his own Kingdom and place, which he hath gained in the Soul, and strongly moveth the Soul with its Powers, to concur and co∣operate with him: so the enemy worketh strongly in opposition to the Lord, and also moveth the Soul with its powers, to concur and co-operat with him. And thus the poor Soul is set, as betwixt two contrary streams, the one seeking to carry it one way, and the other to carry it to the contrary: and on this account it is, that the Soul sometime obeyeth the one, and sometime the other; sometime it is carried forward, and sometimes backward, yea, and sometimes it doth the Lord's work, and some∣times the work of the enemy; and at other times the works, which it doth, are (so to speak) mixed, or standeth in a mixture, so that one part of its work may be of and in the Lord,

and done in his Power and Spirit, and the other part may be of the enemy; yea, the Soul may begin to do something well, and in the Spirit, and yet end it in the Flesh, through its weak∣ness and inadvertency.

Nevertheless we must not conceive any such mixture possible, as if what the Lord doth in the Soul, and what the Soul doth with him and by his Power and Spirit, could be corrupted and defiled by the Enemy. Nay, for the work of the Lord is still pure, so far as it goeth. But now the Soul giving way to the Enemy he enters, and so putteth a stop to the Lord's work at that time, but he can never defile or corrupt it. And thus the Lord's part of the work is still his, and the Enemy hath no share in it, nor any influence upon it, so as to defile it, but he may stop it, as the Lord permits him, and as the Soul gives him way so to do.

Now one may readily object, According to this, it would seem, that so long as sin hath any life or power in the Soul, it being as is said, the Devils Kingdom, it were impossible for it to do any work unto the Lord, and in him, from fi••st to last, but that it should be marred, and stand in the mix∣ture as aforesaid, for the very state and condition of the Soul being in the mixture, as partly the Holy Life and its Powers having place therein, and partly the unholy life and its powers, How can it be, but that the work it self should stand in the mixture also, and that proportionally, according

to the mixture of the Souls own state and condition? For while the Soul is working that, which is good, by the Powers of the Holy Life, in and with the Lord, will the powers of the unholy life be idle and asleep, or rather will they not work in opposition? Yea, will not the Devil move strongly in them, to resist and mar the work of the Lord?

Answ. This objection indeed doth evince, that the things is somewhat difficult, but not impossible; It's true, the powers of the unholy life, do of their own nature, incline to work in opposition to the work of the Lord, and Satan will never be wanting, as much as he can, to move and stir them up; but this answers it plainly, that, as the Soul turns unto the Lord, and breaths unto him, through the Powers of his own Life and Spirit, for preservation, and continueth thus inwardly, turned and converted unto him, in fear, watchfulness, and singleness, the Power of the Lord God cometh over the unholy Life and its Powers, yea, and over the whole power of the enemy therein, and doth bind and captivate them, that they can no more prevail, to hinder the Soul from doing the work of the Lord, in purity and perfection, in a measure, then if they had no such place in it. Even as in the outward, if I were doing a piece of work, and some strong bodied man, had a resolution to stop or mar me, yet if a stronger than he come, and bind him up, I may do the work compleatly, maugre him, he

may fret, and make a noise, like a mad Dog, or Lion upon a Chain, but he can do no more. And truly we have found the truth of this ma∣ny times in our own experience, that, as we have kept diligent nigh unto the Lord, with our minds towards him, in tender breathings and desires, that we might be preserved, we have found him chained as aforesaid. But when we have but a little become remiss, and suffered our minds to slide back from that dili∣gence and watchfulness, as was requisite, then the Lord suffered the enemy somewhat, as it were, to break loose upon us, and use his strength, in some measure against us, to the end that thereby we might be stirred up unto the more watchfulness. And indeed many times we find it so with us, in this matter, as it was with the Jews, at the rebuilding of the City, who were so put to it; that, while they builded with the one hand, they behooved to fight against the adversary with the other. Thus ye may see that there is a time, wherein sin and its powers may be captivated, before it be utterly slain, and the strong man may be bound, before he be utterly cast out.