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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47199	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.	Keith, George, 1639?-1716.	1678 (1678)	Wing K235; ESTC R33462	109,527	235

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 strongly and joyn their forces together unto acting and doing and besides nature is so unacquainted 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 forbearance and to continue or persist therein for a time CHAP. V. Shewing How the Soul after its Conversion unto GOD and continuance therein in passiveness and forbearance for some small time becometh a partaker of the Holy and Divine Life and the Powers thereof in some measure through some beginnings of a Spiritual Death and Regeneration by which it attaineth unto some measure of union with God and Christ and thereby is put in some capacity for operative exercises of Holiness unto which it ought to apply and that any other way of entring upon these exercises is but freigned and hypocritical OPerari sequitur esse that is to say Working followeth being is a maxime in Naturals it holdeth as much in Spirituals So that before a man can do the works of ●olines● he must be a partaker of the Life and Power of Holiness and that not in a notion or imagination but in substance or being And before that a man can work his works in God he must have a being in God in some measure through his attaining an union with him for even as the body cannot co-operate with the Soul in natural actions unless it be a partaker of the Soul's Life and be in union with it so nor can the Soul co-operate with God in spiritual and holy actions till it be a partaker of his Life and attain unto some union with him Now I have shewed above that the Soul through its converting unto God and continuance therein in passiveness and forbearance as aforesaid were it but for a very small time becometh a partaker of some beginnings of a spiritual Death and Regeneration For when the Soul converteth unto God and Christ in the Divine Seed and persisteth were it but for a little therein it beginning to feel the Divine fire to inkindle in it in the Divine Seed which mortifieth and purifieth some place in the heart whereby it becometh a fit matrix or womb for the Divine Seed to take root in and for to spring up and p●t forth some tender buds and beginnings of a Holy and Spiritual Life which do no sooner appear but they do impress and endue the Soul in some measure with their powers and vertues by which it is put in some capacity for operative exercises of Holiness unto which it ought to apply It is generally granted that Faith is as it were the Root of all holy and spiritual actions and the Scriptures do hold it forth plainly that Faith or believing is the first step unto a holy life and the very entrance thereinto and that Fa●●h by a natural order is to go before Works for for without Faith it is impossible to please God though men should do never so many things for it is Faith which drawing Spirit and Life from God infuseth the same into works which maketh them living and therefore as the Apostle Iames said Faith without works is dead so it is no less true works without faith are dead Faith without works is dead because if it want works it is an infallible sign that it is but a dead and false faith for the true and living faith is operative and working and cannot forbear but it must be breathing forth its life in holy actions Works without ●aith are dead because it is faith which drawing life from God infuseth it into them and as I have shewed above this faith is the Soul 's converting or turning unto God through the Divine and gracious touch and influence of the Spirit of God upon it in the Divine Seed by which a man cometh to be partaker of Holiness and Right●ousness according to which the ungodly are said to be justified not by working but by believing which is to be understood unquestionably of these works which men endeavour and go about to perform in the natural and unconverted state whereby they seek to work themselves into holiness which is impossible for that were to invert the very order of Nature both in Naturals and Spirituals which setteth the being of a thing before its operation but not the operation before the being as who would say The Fruit makes the Tree whereas on the contrary it is the Tree which makes the Fruit. And hereunto will agree these words of Augustin Bona opera non praecedunt justificandum sed sequuntur justificatum that is to say Good works go not before the making of a man righteous but do follow a mans being made righteous Also when the Jews came unto Christ asking what they should do that they might work the works of God he bid them believe This saith he is the work of God that ye believe in him whom he hath sent Furthermore he said unto them While ye have the Light believe in it that ye may become the Children of the Light And thus Peter exhorted them who were come to be partakers of the precious faith Add unto your faith vertue c. Whereby it appears that faith which is the mind 's turning in unto God with both its understanding will and other powers is the first step or entrance into a holy Life And when these Jews Acts 2. inquired of him what they should do to be saved he bid them Repent and be baptized And p. 3.19 he said again unto others Repent and be converted So that Faith which is one and the same with conversion and Repentance a●e the two first principles of the Doctrin of Christ and his Apostles and are plainly so called Heb. 6.1 and are said to be the very foundation or first beginning of the Christian Life of which foundation or ground-work Iesus Christ is the foundation for the word foundation signifieth sometimes the ground whereon a House is built and in this sense Christ is the alone foundation other whiles it signifies the ground-work or as it were the first beginnings of the building on the foundation and in this sense Faith and Repentance are the foundation or fundamentals of a Christian Life Now Repentance is the Soul 's entring not only into a sorrow for sin and an aversion therefrom but also into a spiritual death unto sin and a regeneration into a new life and so much doth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred into English Repentance plainly import for it s as much as to say as a change of the mind which change is nothing else but its dying into sin and becoming

all times to help the travelling Soul but yet there are some times more especially wherein the Lord doth give more abundant access and opportunity unto the Soul which every one is to observe within himself and improve the same Let none therefore strive or wrastle in their own will or natural strength to attain to this Silence but let them be faithful to God in what they know to be his will and be diligent in some honest and lawful imployment and carefully attend the meetings of the faithful when they meet together to wait upon the Lord and speak the Word of the Lord to one another as they are moved and to worship and call upon him in Spirit and in Truth For the Life of the faithful and of such as are near unto the Lord who are become strong men in Christ hath an exceeding great influence upon the weak to help them and gather them to the true silence and the presence of the Lord is more abundantly manifest where the faithful meet together in his Name as ●e hath promised whereunto many can set their seal And thus every one who is sincere and faithful to what they know and have received will naturally and as it were by a natural growth in the Truth attain by degrees more and more unto such a state until they perfectly come to enjoy and possess it so as to see Jerusalem a quiet habitation and to behold the King in his beauty and see his goings in the Sanctuary which will cause the Soul to sing with David and to say as it is Psal. 84. ver 1 10. How amiable are thy Tabernacles O Lord of Hosts For a day in thy Court is better than a thousand But of this I warn thee that if thou hast time enough to spare as thou think'st to rest from all outward affairs that thou mayst the more abundantly apply thy self to this Silence and silent waiting yet thou mayst exceed through a wrong and blind zeal and so mayst indanger and hurt thy self For such a silence as doth not allow us to mind and be employed in our honest and lawful affairs is not alwaies required of us but at certain times that we set apart unto that end either in private or publick as the Wisdom of God doth teach us and his Spirit doth move Which times although they be frequent yet ordinarily are not to be of long continuance for it is the will of God that so long as we are in these earthly tabernacles we be exercised in bodily and external actions whereof Christ himself gave us an example who went about doing good and at times retired with his Disciples and sometimes alone to watch and to pray and again returned unto the people to minister unto them both in Soul and Body what they had need of Nor doth the moderate use and exercise of the body in lawful affairs hinder as is said the true silence in some degree that is sufficient for the present time but doth rather help and contribute unto the same but the highest degree of it is neither alwaies required of us nor is indeed at all times possible to be performed by us for unto all things there is a measure and what is within measure is good but to exceed is hurtful and dangerous GEORGE KEITH In the Prison of Aberdeen the 15 of the 4 month 1678. The Way to the CITY OF GOD. CHAP. I. Holding forth Certain Doctrinal Principles of the TRVTH whereof a M●n being convinced by the Spirit of God it contributes much to his making a right entrance into the way of Holiness A Man doth not nor can he enter into the way of Holiness but he must first have his understanding some way opened by the Spirit of Truth so as to receive some convincement of certain Principles of Truth For how can a man enter into a way and know nothing thereof neither more nor less It is the usual method and order of the Spirit of God first to convince a man of divers things before he proceed further so as to convert him into the way of Holiness or carry him on wards therein Therefore I shall in the first place lay down a few certain Principles the knowledg of which is of great advantage unto beginners for their first entrance into Holiness and I shall at this time but name and suppose them as known rather than prove them referring their probation to other Treatises And though I may not say that none ever attained unto any measure of Holiness without the clear distinct and explicit knowledg of all these Principles hereafter delivered yet I am very free to say that the knowledg of them all doth very much conduce to beginners for their entrance into Holiness and the ignorance of them hath been a grievous let to many a Soul which though it hath not made the entrance absolutely impossible yet hath it made it extream difficult even much more by far than it is indeed and in Truth or is found to be by those whose Understandings are well informed in these Principles I. That all men in their natural and unregenerate state are unholy and unrighteous altogether and so as such unable to do any thing acceptable to GOD and unfit for fellowship and communion with him II. That GOD hath not left men wholly in this condition but hath given unto all and every one of them an occasion in a day or time of Visitation whereby it is possible for them to come out of their first state of unholiness and unrighteousness which is also a state of Spiritual blindness and death into a state of holiness and righteousness which is a state of enjoying spiritual Light and Life of GOD. III. That this occasion is ministred unto every one through Jesus Christ who is freely given of the Father unto every man that comes into the world for Salvation as attainable by every man through him IV. That the coming of Jesus Christ into the world both outwardly and inwardly was necessary unto mans Salvation so that the one is not to be understood in opposition to the other for that both have their great uses and blessings unto men Hence all who are saved are saved no less by the benefit and grace of his outward coming in his becoming man suffering dying and resurrection then by that of his inward coming as a Light and quickening Spirit c. Yet that the knowledg of his inward coming is that which is the more needful and in the first place as being that by which the true and comfortable use of his outward coming is alone sufficiently understood V. That the Lord IESVS according to his inward coming is come a Light into the world lightning every man that cometh into the world that all through him might believe and by believing might have eternal life VI. That his coming in the inward is in a Divine and Heavenly SEED which the Father hath given from Heaven unto every man and hath sown in the

the ministration of the Law than of the Gospel yet we must not too nicely or subtilly distinguish them far less divide them for the ministration of the Law in the Spirit is never administred in that rigour or severity by the Lord unto men in order to their Salvation but it hath somewhat more or less of the Gospel mixed with it even as in the midst of wrath he remembreth mercy and so as Law and Gospel Iudgment and Mercy are mixed and complicated together in like manner the effects are mixed also partaking of both but most of the former at first and for some considerable time following Now these and such like effects as do follow upon the Souls first converting unto God in the Divine Seed we do usually comprehend under this term the work of Iudgment And as the Spirit of the LORD hath its divers names according to its divers workings so in this it is called the Spirit of Iudgment and of Burning as in Isa. 4.4 Others also not unfitly if rightly understood have called it the work of the Law and Legal ministration in Spirit also it may be called Repentance or the baptism of repentance in Spirit and by Fire And tho I have mostly insisted upon comparing the operation of the Spirit in this administration unto fire which similitude is most used in Scripture yet it is not to exclude other resemblances as that of Water and of Soap mentioned also in Scripture and it is also likened unto that of a Hammer and Sword and that also of a Cross very significantly in relation to which term the work of the Spirit here is fitly called a crucifiction or being crucified oft also used in Scripture and Mortification which tho it taketh its beginning from the Law yet is consummated or perfected by the Gospel As touching the inward trials or troubles the Soul usually meeteth with in this state they are divers proceeding partly from its own weakness partly from its corruptions and partly from Satan First from its own Weakness for the Soul entring into a new way it knew nothing of formerly and meeting with many strange and wonderful things with which it was never acquainted heretofore cannot but occasion great inward trials and troubles unto it even as if in the outward a man should be brought unto some violent bodily death as Burning or Crucifying c. Yea it is represented in the Scripture under such terms as of the Suns losing his light the Moons becoming black the Stars falling from Heaven the Earth shaking and such like dreadful and astonishing things 2. From its corruptions which beginning to be assaulted and set upon for their destruction will combine all their forces to avert and turn back the Soul from its progress in this new way also they will call in for the aid and assistance of flesh and blood which in its corrupt state is a very great impediment to the poor Soul in this way whereof flesh and blood has no liking at all for it perceiveth it will be greatly straitned and restrained from its wonted liberty it rrceived by sin and corruption and put to endure great and many hardships through the Souls entring into the way of mortification and holiness 3. From Satan who as the strong man has formerly kept the house in peace and now another coming to cast him out he will use many methods and waies with the Soul to turn it aside and divert it from it's new way that he may keep his place in it for it is as torment to him to be cast out and lose his usurped possession He will suggest unto the Soul the novelty of its way the difficulty of it and how few take such a course Also he will alledge unto it that it may get to Heaven by easier means yea he will endeavour to perswade the poor Soul that the Light within is but some fancy or Imagination or at best some insufficient thing and that the very works the Soul feels begun in it by and through the Power of that Light are but melancholick imaginations and that the fire the Soul finds kindled in it is but the heat of the fancy or sparks of its own kindling or if he cannot prevail that way but that the Soul still persists in its conversion unto this Sacred and Divine fire then especially when he perceives that the Souls feels it great force he will be tempting to despair telling it that God has kindled this fire in it for its utter destruction and torment And if he cannot prevail thus then he will tempt it with hard thoughts of God as if the Lord were too severe and rigid in using such waies with it Also he will endeavour to stir up in it impatience grudging and fretting weariness and discontent and a longing to return unto the flesh-pots of Aegypt even to its former evil and licentious way of life in sin These and many such like troubles and trials will the poor Soul meet with besides many outward occasions from the World both of pleasures and afflictions to divert it and turn it aside from its persisting in its conversion unto God in the Divine Seed By reason of these and such like inward trials and troubles divers after some measure of a real and true application and conversion of their minds unto God and Christ in the Divine Seed have turned back again and not continued in their begun conversion even like some unwise and cowardly patients who at first give themselves up unto the Physian to be lanced and tented and scarrified but afterwards finding the pain and anxiety thereof shrink back and chuse rather to remain in their wounds and distempers though it should cost them the losing of their life then indure a little trouble and pain for their cure Therefore it 's said in relation to this Mal. c. 3. v. 2. Who may abide the day of his coming and who shall stand when he appeareth for he shall be as the refiners fire and fullers Soap Which words do import that some may receive his first appearance but not abide it nor stand it out nor indure unto the end of the fiery trial which comes by it for to abide and to stand are words signifying continuance and persisting But notwithstanding all these things thou must persist and continue therein with a stout and bold resolution which will be given thee of the Lord if thou be not wanting on thy part to receive it and if thou persist not the work of thy Salvation will be stopt It is much better for thee to indure these inward trials and difficulties then to lose thy own Soul and be cast into endless torment hereafter for thy negligence and carnal ease better thou go maimed into Heaven losing a right eye a right hand then that thy whole body should go into Hell fire The cure is worthy all the pain and much more A woman when she is in travail hath sorrow and pain but after she hath brought forth

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 conversion 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 holy 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 proceeding 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 declaration And truly they are such things that the want of the true knowledg sense and observation 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 loosed which was formerly bound then thou art to stand in great fear and reverence and be very cautious 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 afterward thou wilt to thy great loss feel weakness 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 uttered And of these things we have had experience divers times so that had not the Lord in tender mercy recovered us we had gone down into the grave after some measure of quickening 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 Therefore it withdraweth its holy powers of Light and Life from the powers of the Soul concentring them within its own particular being And thus the Soul is left in darkness confusion and weakness and the tender Life is both grieved 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 formerly thou hadst not only to be continued with thee but to be multiplyed and abound II. And yet more particularly know or consider 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

discerned from the counterfeit which proceed only from the meer Natural Principle or together with the same from Satans transformings but as there is a regard unto the Principle from whence the effects do proceed for the true Divine Principle as the mind is duly applied thereunto doth infallibly discover its own effects and also the counterfeit workings and effects of the Enemy And therefore all outward rules do fail and come short to give an infallible discerning betwixt these two Principles where the inward living discerning which the true Divine Principle begeteth is not attained But where this inward living discerning is attained and kept unto in any measure outward rules may be useful in their place but they only who have this discerning that proceedeth from the Principle it self can sufficiently make a due application of any outward rules or other outward helps that can be given in the case GEORGE KEITH FINIS ERRATA IN the Preface Page 6. line 20. after made dele any p. 8. l. 18. r. into some l. 28. r. I do l. 29. r. kinds p. 12 l. 20. f. or r. and. In the Book p. 26. l. 18. f. an r. and p. 30. l. 27. f. souls r. soul f. it r. its p. 32. l. 26. f. of r. oft p. 39. l. 15. after perform r. them p. 44. l. 6. f. excesses r. exercises p. 45. l. 22. after here r. also p. 48. l. 22 f. beginning r. beginneth p. 50. l. 18. f. saith r. said l. 31. f. p. r. cap p. 66. l. 25. f. or r. for p. 69. l. 7. f. with r. of l. 30. f. begets r. beget p. 70. l. 20. f. though r. through l. 22. after weaken r. it p. 75. l. 12. f. object r. objective p. 85. l. 7. f. unto r. in p. 90. f. the r. thy p. 103. l. 8. after all dele and l. 14. f. live r. alive p. 105. l. 4. f. works r. words p. 108. l. 29. r. the other p. 109. l. 7. f. or r. and l 16. f. powers r. power p. 112. l. 9. f. things r. thing p. 113. l. 5. r. diligently p. 116. l. 4. f. bring r. bringeth p 121. l. 17. r. and how and p. 134. l. 26. f. and uinon r. an union p. 142. l. 21. f. but r. that The CONTENTS CHAP. I. CErtain Doctrinal Principles of the Truth whereof a man being convinced by the Spirit of God it contributes much to his making a right entrance into the way of Holiness Pag. 1 CHAP. II. That the Soul converting it self unto GOD in the Divine Seed within its self through the Influence of the Divine Power upon it for that effect is the very first thing that is requisite unto it in order to its entring into the way of Holiness 10 CHAP. III. How the Soul ought to persist and continue in its conversion towards God and Christ and of the effects which follow at first thereupon as also of the Inward trials and troubles it usually meeteth with therein 19 CHAP. IV. How the Soul after its converting unto GOD and Jesus Christ in the Divine Seed must in its persisting and continuance therein stand in great passiveness stilness and quietness bearing and forbearing before it enter upon its operative exercises 36 CHAP. V. How the Soul after its Conversion unto GOD and continuance therein in passiveness and forbearance for some small time becometh a partaker of the Holy and Divine Life and the Powers thereof in some measure through some beginnings of a Spiritual Death and Regeneration by which it attaineth unto some measure of union with God and Christ and thereby is put in some capacity for operative exercises of Holiness unto which it ought to apply and that any other way of entring upon these exercises is but feigned and hypocritical 47 CHAP. VI. Wherein divers things needful to be known by them who do or would enter into the way of Holiness in relation to the nature of Conversion Regeneration of the Life and Power of Holiness and of Vnion with God are opened and the gross mistake of most Professors touching these things discovered and cleared 60 CHAP. VII How the Soul is to reflect upon it self and enter into a trial and examination of it self whether it hath truly passed through the aforesaid steps of Conversion and continuance therein in passiveness and forbearance and whether it hath attained unto any beginnings of the Divine and Holy Life and the Powers thereof before it enter upon other operative Exercises and how or by what rule or touch-stone it may infallibly know the same 71 CHAP. VIII Wherein divers Advertisements and Cautions are given unto the Soul in relation unto its applying it self unto Works or operative Exercises inward or outward through the Holy Life and the Powers thereof 85 CHAP. IX How that though Works can have no influence upon the very first beginnings of a Holy Life that being only received through a receptive Faith yet they do greatly conduce unto the growth and continuance thereof also unto the killing and mortification of the sinful and unholy Life with its Powers more and more till it be utterly slain where also the distinction of a two fold property of Faith viz. Receptive and Operative is somewhat opened 114 CHAP. X. Of the great influence that the Coming of our Lord Iesus Christ in the outward in his birth life doctrine works sufferings death resurrection ascension glorification c. hath upon our mortification to sin and regeneration unto holiness even unto perfection and how and after what manner we should improve the same effectually in order thereunto 121 How to discern the CONVICTIONS that proceed from the Light of Faith or Divine Principle in us from those that proceed from the Light of Nature or meer Natural and Humane Reason assisted by Arguments drawn from Scripture 158 BOOKS Printed and Sold by the Assigns of J. Sowle at the Bible in George Yard in o Linbard-Street A Brief Account of the Rise and Progress of the People called Quakers in which their Fundamental Principle Doctrines Worship Ministry and Discipline are plainly declared to prevent the Mistakes and Perversions that Ignorance and Prejudice may make to Abuse the Credulous With a Summary Relation of the former Dispensations of God in the World by way of Introduction By W. Penn. Price Bound 1 s. The Christian-Quaker and his divine Testimony stated and vindicated from Scripture Reason and Authority By W. Penn. Price Bound 2 s. Primitive Christianity Revived in the Faith and Practice of the People called Quakers Written in Testimony to the present Dispensation of God through them to the World that Prejudices may be removed the Simple informed the Well-inclined encouraged and the Truth and its innocent Friends rightly represented By W. Penn. Price Bound 1 s. A Defence of a Paper entituled Gospel-Truths against the Exceptions of the Bishop of Cork's Testimony against the Quakers By W. Penn. Price Bound 1 s. An Account of W. Penn's Travels in Holland and Germany for the