The MORE EXCELLENT WAY: Or, A brief DISCOURSE OF THAT Noble Principle In which All Worthy actions are wrought.  
LONDON, Printed for GILES CALVERT. 1650.   

To the READER.  
Beloved Reader,  
I Have here offered to thy view and consideration a few Lines, wherein I endeavour to be both searching and healing. Be thou as willing to be wounded as cured. For it is Gods ordinary Method, like a wise physician, to lance the putrefied part, before he apply healing. Christ is a Judge to the old man in us; and in the new man in us, is he a Saviour to us. Christ, to the flesh, is Moses, and an administration of Condemnation; but in the new man, is he appearing like himself, lovely altogether, as an administration of Righteousness. The Law, in Christ's hand, cannot wound, nor condemn; the sting and venom of it is taken away: But Christ, in the hand of Moses, searches to the deep and quick: he is a dreadful or delightful object, according as the eye that beholds him is a double or a single, a dark or a light eye. Christ is altogether Love, and lovely, to a light eye, to one seeing by Faith; but a consuming fire, to a dark understanding. He may be one or both to thee, in these few lines. But whatever he be to thee, stooping to, and kissing the Son, will be the best way thou canst take: For, never any that withstood the Lord, prospered. The smallest appearance of his wrath, maketh the mountains to tremble.  
The End of these few Lines, is, to prove mens work, and to help men to prove their own work. If it be good work, it will patiently abide the trial; but if not, it will be apt to censure, though not able to withstand. If the heart lye down under the Trial, 'tis a good symptom; but if not, but that it rise up against it with a boiling spirit, all's not sound: sound flesh will endure to be touched and handled. So is a sound spirit: if it make entrance into the secret place of the heart, 'twill operate and effect something. All work is good, that is done from a good and sound Principle. If the Principle be not sound, the Work cannot be sound, though it be fair to see to. If your Works be done in Adam, they are of the worst sort, to be sure: but if in Christ, they will abide. Adam doth nothing well; Christ doth all well, and nothing amiss. Ask the question then seriously, with a desire to know, whether you are in Adam, or in Christ. You were better not work at all, then not to work from the last and best Principle of Christ.  
What follows, designs the clearing upon what Bottom men stand, what Legs men go on, and with what Hearts men do the things they do: for if they do not do from Christ, they do but undo themselves, and labour hard to multiply and contract guilt to themselves, and condemnation.  
He that writes these few Lines, desires to have you do soundly and searchingly; Nathanael-like, and not Pharisee-like: which you cannot do, but in Christ. I had rather you know the Name of God, and the Truth as it is in Jesus, then my Name, or who it is that writes these Lines; and therefore subscribe myself, A Friend to Truth and Peace.  
If the Lines that you red have not authority in themselves, in the sense they hold forth, no name under heaven can give them authority, but onely the Name of God, whose Name is my Sanctuary and Refuge.  
farewell.   

CHRIST in MOSES, and MOSES in CHRIST: OR, The Law in Gospel-clothing, OR, The Gospel under Legal administration. OR, What Works are the works of the Law, and what the works of Faith.  
Explained in a word or two by the different Principles from whence all Actions flow, of ADAM and CHRIST.  

In Moses shape may Christ appear, when Love commands to do;  
And Moses in Christ's shape may be, when Fear of God acts you.  
If therefore Law's commands you'd change to promises of grace,  
In Love alone do and perform, and not from Fear so base.  
If of the Law you'd Gospel make, in Moses Christ you'd see,  
Then Fear must not you set a work, but Love your King must be.   
I Have here a word or two to speak to the Knowing ignorant Righteous sinful world; and 'tis a searching unbottoming Word; 'tis to turn the garment of Profession, that will hardly bear or abide a new dressing. 'Tis the last and worst Age of the world, that's certain, that hath its best side outward. All the work of the Times now-a-days, is to get a fair Covering for rotten Principles; to get the Name of God into their mouths, and to banish his Power out of their hearts. I censure no mans person, but judge and condemn that Principle of unrighteousness that runs and shrouds itself( May I not say everywhere?) under a Form of Godliness. And it appears to be but a Form, by the general Contention and Strife of Tongues that are amongst us, an onely mark of Carnality. Through Pride, comes Contention, and Contention has brought us to Confusion; and blessed be the Lord for it, whose immediate hand we may now expect to restore us, and to create his own Order amongst us again. All Orders and Sets of people are miserable lost and mistaken in this main and onely thing, that while they so earnestly press conformity to the Letter, they neglect the looking after what Principle people act upon: They generally labour to action people, but not to foundation them aright in acting. Some foolishly labour to make men comform to their wills, by the power of magistracy; and others, that have not that power, by the curse of the Law: but rarely is it seen that any endeavours to draw hearts to obedience by the power of Christ. This is much to be lamented. But that cannot be well done, that we are driven to by the power of the Law, and not drawn to by the power of the Gospel, or the manifestation of the love of God.  
I would not have men leave off the keeping of Moses's Statutes, while the world stands; but I would have them not driven, but drawn to the keeping of them, by the grace of the Gospel; which grace is onely and alone able to make men soundly and sincerely to keep the Law. I would fain have Saints so do, that they might do righteous works in Righteousness. I would fain have Christ's righteousness dwell in and possess all your actions. I would fain have your actions be spirited, and proceed from life. I would fain have the Fruits have a good Core, as well as a good Skin and Colour: and that for this reason would I have your hearts no less, but bigger then your actions; that as your name smells sweet, by the influence your actions have; so your souls, and secret parts within, might rejoice and cheer, from the influence of a good and righteous Principle: that as your Works declare Faith to the judgement of men; so Christ, or that righteous Principle in you, might witness you righteous in the sight of God, in the secrets of your own bosom. My design is your Bosome-satisfaction, that you may have a clearer testimony within, from the Spirit, then without, from all your goodly and gallant works and performances.  
But thus much onely to usher in my following Discourse.  
Question. WHat is it that makes a real and true Christian?  
Answer. Christ, that Anointing or a sound Principle, the love of God: not a work, or works though never so many and lovely: not the fulfilling of all the Commands in the Bible, but a heart filled and principled with Love that holy Unction: not bare action or form, but that that creates them, and gives being to them; which is Christ.  
Q. What makes actions bad, that are seemingly good in themselves?  
A. Their principle they come from. And the Principle that makes good actions bad, is Adam, or Self, that original of all unrighteousness: this Principle makes a man to terminate in himself whatever he does, to make himself his end in all he does.  
Q. How doth this Principle discover it self, or how is it discerned?  
A. When all our goings out in action or performance, is but to fetch in to ourselves some good: when we pray for ourselves, and preach for ourselves, to procure or get worldly good or heavenly good thereby: when we are not happy in acting; but act that we may be happy: when 'tis not our glory to do, but do that we may have glory: when we seek for grace but in order to glory, and not for grace as being glory itself.  
Q. But are all our works nothing? Upon this ground, how are we to account of our works thus acted?  
A. We call and account them to be but the righteousness of the Law, not of Faith; but rags; and menstruous stuff, that are to be forgotten; and of no account, but to be accounted as dross and dung: they are but our own works, and not Christs works: let them be what they will in bulk; though they be the highest in act, giving all our goods, and that to the poor too, from whom there is no return; yea though it be our bodies to the fire for the profession of Christ, by whom we hope to be saved.  
Q But what will become of all the good Works in the world, if it be thus? Where is the man that acts purely and righteously, if it be thus?  
A. There is a Day coming, a Day of judgement for all such Works; a Day wherein the Lord will try all Works by fire: and these Works are the stubble that shall be consumed to ashes.  
Q. But cannot it be so, that all should be nought? what, all the Zealous Performances of these and former times? Have not some, nay many, suffered much to obey and keep Commands? and is all this so little worth?  
A. If they suffered or did for such an end as before, hoping or expecting thereby a reward; if it were not a reward to them to suffer, 'twas all drossy and reprobate-stuffe, and laid out for the fire.  
Q. But if it be thus, no flesh shall be saved.  
A. No, Not any flesh, not any thing of the Old-Man in us, or without; not the Old-Man in the newest and best apparel of Works that can be, shall escape the Fire: all flesh▪ and fleshy Works, as these are, are allotted to the Flames.  
Q. But pray let me more thoroughly understand what this Principle is: for certainly 'tis a Serpent in our bosoms, full of venom, that can poison such gallant Works, and that doth so abominate all our best things.  
A. Adam in us, is the spirit bound up in and to itself, whereby all freedom is stisted and imprisoned. The heart so Principled in all it does, does for itself: It makes Creatures look more at the end of their Work, then the Work itself: it makes them quick-sighted for their own advantage in every thing. Christ is One for us all, and Adam is One onely for himself. And because Self hath no righteousness nor good in it, to teach and act it; therefore it must have a Character to guide it, a Course to drive it, and a Promise to draw it. It can wind itself into any Form or Duty for advantage-sake. It can bear Reproaches, Imprisonment, Humiliation, Buffeting, Banishment, Fire, Loose all, and Endure all for Heaven; because 't'as heard that Heaven is a full reward. It is a Spirit encompassed or bounded within the circled of Propriey, and cannot find the way out. 'Tis never infinite, but finite, and little, and scanty: If it do any work of freedom of that nature, it strives and labours in it, and 'tis not natural work to it. It acts cheerfully when its wages are before it: but take away the Reward, and the Work dies. Tell such a Principle that there is no other Heaven but living in and doing the Will of God, this flats and sads the heart exceedingly; it raises a Tumult in the soul, and makes it cry out Blasphemy.  
Q. Well, I experience a great depth of mischief that may and doth arise from this Principle: But how shall I be delivered from it?  
A. 'Tis Christ onely can make you free; and he ●an make you free indeed, and to purpose: He can break all bands and cords, all chains and fetters from our Legs; and make us free-hearted, and pure-sighted, and openhanded, and bring all good to us.  
Q. But what is this Christ that is said to be the Way, Truth, and Life; that is, He in whom we do all well, and as it should be done; soundly and righteously? I have been used to the name Christ much, and I have heard of the man Christ much; but pray is there not something more meant by that Christ, our Righteousness, Justification, and Life? is it not some inward Principle?  
A. Yea, Christ Jesus our Saviour known after the Spirit, is a Spirit of Love; a Spirit made Love: And this is the Principle of all Righteous actions, and the Guide of all Holy and Pure doings. Christ is a Spirit of pure Love, nothing else mixed with but Love, without all mixture. This Spirit of all Love, is God in Life, Light, and Strength in the soul. This is Christ Jesus the New man, spoken of; that is, our wisdom, Righteousness, Sanctification, and Redemption: This is that Principle that makes Infinite in apprehending, and Eternal in doing: This is He; that Mas●uline, that onely One, the Chiefest of all, the express Image of God and his Glory; the onely begotten Son: what ever He does, the Father is well, exceeding well pleased with it. Christ is then a Spirit of Love.  
Q. How does Christ discover himself where he is?  
A. He is known by his Super-fleshly, and Super-natural actions and goings forth, his singular Works. He lays down his Life for his enemies, He prays for them, He blesses them, He forgives them. He feeds them, He heals them: He freely expends himself for the good of others. He seeks not his own, He bears all injuries, Endures all crosses, and seeks others help to His own hindrance: He is especially delighted in works of Mercy and Compassion. It appears He is but a little in the World: He delights more in giving then in receiving: He is Infinite to others and Finite to Himself. Mercy is to Him more then all Burnt-offering and Sacrifice. Relieving a beast out of misery, is more then observing of a day, though it be the first in seven, called the Lords-day.  
Q How is it that Christ's Works are better then Adam's?  
A. Because He acts in freedom. He is better and bigger then he seems to be. He works more soundly and cordially more really and inwardly, more cheerfully and comfortably, more powerfully and effectually more boldly and courageously, more thoroughly and eternally: it has it's end in what it does; and it does to the end, and never ceases: It does in Peace, and not in Fear; it does being Justification, and not for Justification: It does from being one with God, and not to be one with God: It delights not in shadows, but in substance. When Love works Life itself works. Whereas, Adam works for Life and Salvation, &c.  
Q What rule does Love walk by? or what guides and directs it in it's actions?  
A. It is a rule and guide to itself. It rules and governs by its own Law and sceptre: 'tis the sun in the firmament of a soul, that rules the day there. Where hearts are voided of this Principle, there the Moon and the stars govern them: The Laws and Judgements of Men is their guide; and so they change as the Planets alter them. But this is such an all-sufficient light, that there needs no other; there needs no other teaching but as this teaches. This Lamb it is that is the Light of the Holy City.  
Q. But what, does Love lay aside the Law, and it's teaching and government?  
A. It makes no use of the Law at all for teaching and discipline, as a School-master; 'tis no longer so under it. But the Law or Scripture is of very good and excellent use, to testify and bear witness to it, as the messiah: therefore search the Scriptures, for they are they that testify of it; and upon it depends the whole Law and the Prophets. Love is the fulfilling of them: 'Tis the Sum, Substance, and Spirit of all truth: 'Tis all the Commandments and all that have been have, wrote of this Saviour Christ to come, as the onely deliverer of his people.  
Q. Well, but we are then mistaken in our Saviour too. I understood Christ in the literal sense, as he was once in the World in one person dying and suffering for the sins of mankind?  
A. Mistakes are ordinary in the dark: Christ rightly known, is known after the Spirit, not after the Flesh. Paul had so known, but that was past with him: he now knew him in the New-man in him, which was this divine and all-sufficient Principle, Christ. In that one person was a glorious dispensation or manifestation of this glorious Principle, to act in lively demonstration to the World: but Love in the Spirit of that one Person Christ, was that Almighty in him that made him to do and suffer all those heroic acts as he did, to the worlds admiration. 'Twas this enabled him to leave the Glory, and veil himself with Misery; to leave the Crown, and submit to the across: 'twas that enabled him to do all: and for this, was he called the express image of his Fathers glory, who is said to be Love; God is love: and thus is he called our elder Brother, and the first fruits unto God, of or in this Spirit and Principle, and none else. This it was that was called the Son of God, the onely Son; and this makes us to be the Sons of God; and Co-heirs with our elder Brother in this glorious Principle of Life: and so much of Love in any spirit, so much of the Lord Jesus is in that spirit. So that if the Faith of men be destroyed by this in any point, let it be so; it is but the the faith of men; and Christ came to ruin the Flesh, and to advance the Spirit: which himself is.  
Q Well, but how is Love a Saviour? how does it justify and acquit from Sin and Condemnation?  
A. By unveiling the eyes of our Understandings; by delivering us out of all bondage, and from being under a Law of carnal Commandments; by breaking down all partitionwalls. The heart once changed into this Principle of Love, the Law ceases to it; all its rigor and power is taken away: and now Christ commands, instead of Moses: And so Christ being our Light, and Power in doing, we are at peace; and all dreadful apprehension is taken away, and there is now no Condemnation: For we are in Christ Jesus wrapped up in Love: the Law of that Spirit of Life, hath made us free from the Law of sin and Death. And this is that thing that is born of God, that cannot sin, and with whom the Wicked one hath nothing to do: and this is that immortal Seed, that Word that lives and abides: This is that High-Priest of the purest order, that had neither Father nor Mother, but was immediately begotten of God. That high-Priest that is holy and harmless, undefiled, and separate from sinners, that has entered into the Holy of holies, there to appear in the presence of God for us; this is he that hath suffered for sin, and had none in him: and that saves from sin and wrath, by the sacrifice of himself; and doth for ever perfect.  
Q. But a little more of this. How does Love justify?  
A. By Union with God. When once our Spirits are made Love that Love apprehends us, and we apprehended it as God: then we dwelling in love, dwell in God, and God in us, and are one with him: We are no more twain, but one; so making peace we are now in him and he is in us. Christ's prayer is, that we may be all one. Love makes us one with God; and Union is the root and foundation of Justification and Peace. And this we find to be Christ's employment, to make us one with the Father; to draw us nigh, that are afar off, by reason of alienation and enmity in our mindes; to work reconciliation.  
Q. I have much mused at the advancing of this Principle, and the high commendation that is given to it in Scripture beyond all other gifts, as the onely Excellent Way. Paul, in 2 Cor. 12. runs over all the giftsorders, and gallantries of the Saints: but brings in this at last as more excellent then all the rest; and sets down more noble acts performed by this then all the rest, in Chap. 13. and commends it among the Saints as the excellentest of all; wherewith he would have all things they do, be seasoned: Let all your things be done in Love saith he. And Christ abridges the Law into this one Commandment that he calls the New Commandment, that they love one another, and calls it the whole Law, and the fulfilling of all righteousness. So that I begin to see it to be a mighty and noble Principle; but yet I want to be resolved in this one thing, What order it is that Love walks in? or among what people? and what it is exercised in?  
A. Love walks in the order of God, it being God himself: and is confined to no one form, or to no one sort of people, but is free to al sorts of people in their several dispensations; seeking therein to heal and comfort all to hurt none; and none can hurt it. It exercises itself in doing as the weak do, that it may beget itself in the weak. Where doubt or question is made, and that people put more holiness in one Day or Form of worship then in another, there it can condescend to them in that thing, as being nothing but shadow, to advance itself in them, as the onely substance. Thus Paul became all things; a Jew to the Jews &c. Thus he could be Circumcised, as well as Baptized with water; and he blames not Timothy for the thing done, but for his manner of doing, his dissembling in in it; which if he had done it in love, he could not have dissembled: whereby he lost his advantage upon the hearts of the people. 'Twas not Circumcision, nor Uncircumcision, that was any thing to him; but to further the work of the new creature in them.  
Q But is Circumcision lawful? That was an old administration of the Law, and is past and gone, and not to be revived.  
A. All things are lawful, but all things are not expedient; all things do not edify at all times. Though Circumcision be old and gone, with many, or most; yet if there were a people bound up to it, so that they could not see beyond it, Love would teach the heart of one under its power to condescend to a people under it, out of policy, to insinuate this onely thing itself, into them: For, he that thus observes it, observes it to the Lord; and he that thus observes it not, observes it not to the Lord: so that we may do, and not do, and serve the Lord in both. 'Tis not Doing is any thing; but our Manner and End in doing that is the main.  
Q. What is the action of Law, or the action of Grace? I pray distinguish to me.  
A. 'Tis action of Law or Grace, according as 'tis originall'd or principled. Circumcision may be an act of Grace, and Baptism with water a work of the Law; if Fear drive to the one and Love draw to the other. If the Fear of God and his displeasure act thee, in any work, to do what is commanded, 'tis but a work of the Law: Let it be what it will, selling all thou hast giving thy body to the fire for God, these are but works of the Law, if they be done from the Adamite-principle of Fear or Self-endedness.  
Q But is it not good to keep the Law of God, and to observe it; and not to run out into extravagancies and excesses, as many do now-a-days, professing and speaking high from this principle?  
A. Yea. 'tis excellent and beautiful, sweet and comely to be an observer of the Law; but it must be with a Gospel-spirit, or else 'twill be but a bare observing indeed; and it will be no more satisfaction to thee, then the Pharisees washing of pots and cups was to them. But, upon such ground as Paul speaks, to keep the Law is good; not as bound to the Law, or under the power of it for life or death; but as binding ourselves to it by the command of Love, and doing of it upon this account, to serve your brother in it. Use not your liberty, though you be called to liberty, as an occasion to the flesh, but by love serve one another; and to provide things honest in the sight of all men. Whatsoever things are good, honest, of good report, &c. these things follow, and thus do. Destroy not thy brother in such things, for the want of doing them, for whom Christ died: for then thou hast not Charity. Excessive behaviour destroys, rather then saves. I shall not here judge, but leave the judgement to the Lord; but I am persuaded that the extremities of many in These Times, and the excess in action to which they have been carried out, has been a Judgement to themselves, as well as an Offence to others; and that they having been carried out in extremities of spirit, as being under the power of their action, have had little peace or comfort in or after such actions: walking so uncharitably 〈◇〉 them as they do, the Lord hath judged them for it, and will judge them. For this undoubtedly the Rule and practise of Christ is, to do such things as are honeft in the sight of all men; and it is the practise of the highest measure that ever was, and such a practise as serenity of heart and a still quiet spirit will led to. In this, I speak as one that hath obtained favour of the Lord. Therefore, let your actions be under your power, but be not you under the power of your actions. I can do all things, saith Paul; but I will not be under the power of any thing, Whatever you do, do it in Love; and then, be sure, you shall do nothing but what is good and well; and all you do, shall be also well done. If Love command you to do, whatever you do, Christ is the power of that action: for Love behaves not itself unseemly.  
Q. But what is the salvation that God will work for us in the world, and amongst the sons of men?  
A. He will destroy the Reprobate-seed of the Serpent, or first Adam, in the hearts of all men; and infuse into the hearts of all his own, Elect-seed of Grace or Love; and that shall rule and command in all men. Then, when thus the Lord hath accomplished, shall those words be fulfilled, that the Lion and the Lamb shall agree together, &c. and our swords shall be turned into plowshares, &c. and there shall be no hurting nor destroying in this holy mountain. The sceptre of righteousness shall bear sway; and the government shall be upon Christs shoulders: and the Prince of peace shall rule: and the cry of Oppression shall no more be heard; but Joy shall be, and Gladness, in all corners of the earth, from one end of the world to another. Ephraim shall not envy Judah, nor Judah vex Ephraim: but we shall be all of one heart and one way: the Lord shall be one, and his Name one in all the earth: for we shall be all taught of God.  
Q. But how long shall be the time of fulfilling? We see an increase of misery and oppression rather then a remedy: the state of the world being run into great extremities everywhere what hopes can you give us of reviving in the midst of ou● servitude?  
A. The vision is for an appointed time; it shall come, and shall not tarry. Wait for it; for it is at hand. When you see all these things come to pass, then lift up your heads; for redemption is at hand and salvation is at your very doors. When you see the world divide into parties, and when you see confusions everywhere, and desolation; Nation against Nation, &c. when you see the poor crying, and none to deliver; then, at this time, Now will I arise to save, and lift up and exalt myself. When you see all the tribes of the earth to mourn, and discontents in all mens hearts; iniquity abounding, pride and cruelty, and love grow could: when you see tears in all eyes, and paleness in all faces, and vexation in all hearts; no satisfaction to be had anywhere, or in any thing; all things come to a height of extremity; when there is none to help or uphold: Then the Lord's own Arm will work salvation for us, and his Goodness will uphold and deliver us: then is the Lord's Now, his time and season to work salvation in for his people. The Lord never saves Souls and Kingdoms, till they are undone first of all. The ruins of the world betoken that God is at hand to do us good. Therefore, you that are in the grave, hope there, and wait: for the Lord is not far off.  
Q. Well: but let us see some discovery of personal salvation. Where the Lord hath raised up his own elect seed in any heart, what are the buddings or blossoms of that seed?  
A. I shall here use my following Lines, to hint out, or make a draft of Love's attire, or the clothing of Christ, his habit and apparel. And I would not have you expect me so much in this or that Form of Worship which every one sets up to themselves, but to look upon Love as one all-sufficiently able to give and create to itself action suitable to its own divine teaching. By the way, note, That Christ, or the Spirit of Love, does not go to any for direction but to itself. The Sun cannot go anywhere but to itself, for light: it infuses light into all, but all cannot add to its light; it being the light of all, and altogether light. Therefore, all actions that have their being truly and purely from Love, are holy actions, and righteous performances, 'Tis not so much this or that Form of duty instituted or commanded by the Law; but what is ordained by, and acted from this grace, that is to be called righteous action. That action, then, that proceeds purely from the Spirit, and is but the clothing of this Spirit, is righteous and good action.  
Q. But it will be said, Whatsoever action, without any limitation at all? then may a man do that that is unseemly, or that is not good in all mens eyes? If it be in Love done, 'tis well enough, you may imagine the worst of action, if it come from this Principle?  
A. This Quere the answer of it is weighty and consequent to all hearts: therefore consider, That Love clothes itself with no action but what is seemly, and of good report; but what is honest in the sight of all men. Love aims at others good, and at others peace; and therefore will not do, but to advance the good and peace of others. Love, where it is, does not destroy the Law, but fulfil it. While the world stands, the Law will be in force,( I mean outwardly;) and therefore Love will keep it for peace and order sake and for its own sake. The Law is its own garment, and therefore Love will wear it: but not so wear any one form or act, as that it may not change its apparel; but it will go comely and decent always, as becomes holiness; 'twill put on no other clothing but such. I will speak to the highest in this Principle, this word, that for any one to put themselves into any other apparel then what is seemly and good according to the Law, is not the actings of Love, from itis mixed, moderate, settled, and serene Estate; but that that proceeds from a kind of compulsive Principle, filling the heart with unquietness, and distemperd thoughts, blown up and down by a mighty boisterous wind: and not from a still gale of the Spirit, the still gale of the Spirit leading out or drawing forth into no other actions, but what the Law, and those under it, may call good; the excellent end of Love at present, by restoring to universal freedom within, to settle the heart in peace and satisfaction, to dismiss guilt and bondage; but to limit itself in outward act according to the Law, upon the ground of condescension. Which work of condescension, I find and experience to be the onely employment of those that have attained the mark of the high calling of God in Christ Jesus. So that pure mixed Love is not disorderly, but orderly in all its ways and walks; it being the practise of the third heaven, to do the will of God here on earth. And this I have experienced in many; who having besmeared themselves with action, have washed themselves again, and coveted to do those things that are honest in the sight of all men. God bestows his grace for these two ends principally, as I find in mine own experience: 1. To heal and satisfy our hearts, and to make them sound and joyful. 2. To enable us to hold way with our brethren in all their weakness: the strong being made so to bear the infirmities of the weak, and not to please themselves.  
Q. How does Love act? Make a little draft of Love's Modum or manner of acting that I may be able to distinguish it from the old and base carnal Principle.  
A. For your sake, O thirsting heart, I will endeavour to inform you how Love paces, what are the properties and dispositions of this noble and royal Principle. And  
1. She does, or he does: for 'tis the Masculine virtue; and I prove it, by God his owning of it to be himself. 1. I shall tell you Love's property is not to do for itself; 'tis better at scattering then at gathering, at giving then receiving. Carnal men do all for themselves; and he that does so, let him do what he will, he is a Carnal man, a Son of Adam. A Carnal man prays, reads, hears, Preaches, gives his alms to the poor, his body to the fire, and all for himself; thinking to get by it, to have a reward for all his work, to have a hundred for one: He is a great Usurer. But this heart does all for God and his sake; for the works sake, or for the sake of those he does it to. The one seeks Grace in order to Glory, and the other's Crown of glory, is to do the will of the Father.  
2. Its property is, to be always bigger in heart, then it is or can be in action. Its desires are greater then its performances. 't'as an infinite heart, when but a finite and narrow hand. Its heart is to relieve all hungry souls, when its purse is not able to relieve one. It wishes to have more of the dust of the world, to throw it away to the poor, or to cast its bread upon the waters. The poor are now like the Sea; they are many, and their cry is great; it wisbes it had for them all, every one. It thinks that stock best improved, that is given to the poor. It finds it so. You little think what rich returns are made by God into free hearts. If 'twere thus, if Christ reigned in men, the poor need not go a-begging. There was no beggar in Israel; and 'tis a shane there are so many in England. You that sit in the Stern, look to it: there is more Sacrifice in England then Mercy, which the Lord prefers.  
3. Love, or Christ's property, is to do secretly; not to let his left hand know of it. He does not Idolize his actions, and begod his performances. Christ does not let others see, no nor himself see what he does: he does all out of sight, out of his own sight. Hypocrites view and review their shadows, as the substance, as indeed it is: their substance is but shadow. They call every thing great in their own hearts, if it be but a penny to a poor man: but Christ's substance lies in the root; and all his actions, if it be giving all he has, or undoing himself, suffering in the fire, it is but a shadow of that eternal and almighty Spirit.  
4. Christs property is to do eternally. Action lasts as long as Principle; and that lasts for ever and ever; it out-lasts all; it sees an end of all. Adam grows faint, and weary in well doing; but Christ renews his strength in doing, like the Eagle; it runs, and is not weary; it walks, and is not faint. Christ is eternal, and does eternally; and is never weary, but refreshed in doing. It makes itself, in undoing itself. It desires to live eternally in the body, that it may do eternally, and for no other end. Its action is as abiding as itself.  
5. Christ is well pleased with all he does. He does nothing that he repents of, if it be undoing of himself. Hypocrites do heavily, and sweat at their work; take pains at it, and get little by it: but Christ does easily and merrily: his yoke is easy, and his burden light: his work is no burden to him. Adam gives grudgingly, and repiningly; but Christ gives cheerfully. Adam looks for a return of his work; but Christ looks for none. A great gift, is a great burden to Adam; but the bigger the gift is that comes from Christ's hand, the more easily and the better is he pleased. Christ can give away his estate and life, with more ease then Adam can give a penny. So that Christ does all with ease and cheerfulness.  
6. Love is not limited or stinted to one sort of duties, or to set-Times, but is free to all; to every thing, at all times; and does all it does, evermore. hypocrisy worships by fits, and at certain hours and days, and is much zealous for them; but Love is always, and in all things, glorifying: it honours God in every thing and time, more then Adam does at his best time, and in his best work.  
7. Christ wears his own clothes, his own apparel: he is, and gives being to all his own actions: But Adam, or the Hypocrite, walks by others appointment, and puts on others habit; Paul's, and John's, and Peter's and Moses's, and patches up a Garment, a Profession altogether theirs. But Christ habits himself: he is not tied up to any Form, but creates a Form to himself; acts in its own likeness and not in imitation of others. Love is the father that begets, and the mother that bears all its own actions. Love does much with its little: and all were too little, if it had never so much, to manifest its own Royalty, and noble freeness. It does excellent things, things that are most excellent: It is too narrow a world for it to live in. Hypocrites words and works are bigger then their Principle; but Christ is bigger then all he does: and whatever he does, 'tis his own work; he does not writ after another's copy; but, by his own skill and power, he propagates himself.  
8. Love is the onely one at Praising and Thanksgiving; it does nothing but praise in all it does: in every thing, it gives thanks. It is fullness in itself therefore it praises. Wanting hearts are not apt to praise. It sees mercy in all, God in all; therefore it praises. Those that see God but of one side, in one thing, or some things, cannot praise. Nothing but all Glory is in its eye, and all praise is in its heart. It fears not God; for it is one with him: nor the Devil; for he's under its feet: Therefore it praises. Praises is the onely employment of Christ; to sing, Glory be to God in the highest, on earth peace, and good will toward men.  
9. Christ is absolute satisfaction in himself: nothing disturbs or disquiets; nothing wounds or vexes: all's at peace, all's well; and it can be no better. Adam does nothing else but fear and doubt; lives in distrust and torment: If it be but to be lost in the opinion of the world, or approbation of men, it causes paleness of face, and sadness of heart. But Christ is not shaken by the strongest blast of wind, nor the greatest tempest that wind and water can make: for he is the foundation. Christ can endure the blasts of Blasphemers and Devils, and cares not for it. But Oh how such Nick-names wound the Flesh! All's sound within, says the heart to itself; and come what will without and welcome. hypocrisy fears every blast; mens censures are sentences of death: it loves to be well thought of, and well spoken of: it can envy for an ill word from another man, especially if it concern Reputation. But Love bears all, and takes it in good part, imputing all such things to proceed from weakness; and is strong to forgive injuries.  
10. Love is excellent at that divine and supernatural work of doing Good against Evil, of loving enemies, of praying for persecutors: none but Christ can do this: This is too heavy work for the Flesh; that studies Revenge and Amends for all Injuries done to it: it hath always the best zeal in its own vindication; but Love calls that Folly, by Solomon. Christ died for enemies that slay him, and crucified him. Christ prayed hearty for them; Father, forgive them. Christ earnestly entreated them to glory. If his enemy hungered he fed him; or thirsted, gave him drink. But Adam says. If I give, I will give to my friends, and to those from whom I hope to have some return again. 'Tis onely Christ that is cordial and sincere at self-denying work.  
11. Love does all it does in season, and thereby makes its actions beautiful and comely. It does not give the honey-comb to a full stomach, nor cast pearls before swine; but it deals its bread to the hungry, and administers great things to widened spirits: it drives as men are able to go: it knocks and entreats, before it threatens and commands: it loves to take every heart and business in hand, when all is fitted for accomplishment: it waits till the time come; and when 'tis come, it makes no delay: it answers to a call, and calls when an answer is ready: it speaks when hearts have ears to hear: it suffers when suffering advances the glory of God and his Cause: it does, as God, all in the fullness of time: it buds in the Spring, when beauty is upon all its appearances.  
12. Christ out-lives all things else. All Form and appearance dies and perishes in the using: But Love out-lives all the Religions in the world, and is the death of them all: it sees an end of all such perfection. 'Tis the immortal and the incorruptible seed. Every thing else lives and dies; but Love's state is onely life. 'Tis the excellent glory. All things that the Old man knows or does, have beginning and end: but Love was, is, and shall be, when all is vanished. Gifts, Faith, and Knowledge cease; this remains. If you would be sure of Eternity, get Love into your hearts. If you will writ Eternity upon any thing, writ it upon Love. All the worship and work of Saints, must be melted, and dissolved into this one and onely-excellent thing. 'Tis eternal life, and God himself. 'Tis the almighty, and All-holy, and All-happie, and All-glorious God. I do not say there is no other God: for there are that are called gods: But unto us there is but one, and this one; who will in time grind all Images to powder. Well, not to dwell upon, but to live in this excellent one; If you would do more worthily then any, and exceed all that have gone before you, let this be your Strength. If you would be of the true undefiled Religion, mortify the Flesh, overcome the World, conquer the Devil: if you would be the death of the Body of death; if you would do all Gospel-work, and in righteousness be above the Law, overcome enemies, be faithful to all, oppress and wrong none: if you would walk in the excellent way, and enter in within the veil, into the Holy of holies and understand all the secrets and mysteries of God, his hidden things: if you would do miracles and wonders; stop the mouths of Lions, quench the violence of Fire, blunt the edge of the Sword, and do all that is to be done; you must be strengthened with this Almighty power. In a word, if you would do all things well, Let all your things be done in love. If you would fulfil the Law in righteousness, then you must do in love: Love is the fulfilling of the Law, the spirit and substance of it and all right ousness. If you would have your sins forgiven you, and be freed from condemnation, and justified; you must know all and do all in Love. If you would know right, and do well, 'tis by this light and power; and this will teach you both the beginning and end of all things. This is Alpha and Omega, the Beginning and the End, the First and Last. There was nothing before it, and nothing shall follow it. 'Tis the God of Abraham, Isaac, and Jacob. 'Tis ALL in ALL.  

THEREFORE,  
If live eternally thou wilt in Love thou must  
Then live: 'tis bliss: without it all's accursed.  
This is the power of Christ; 'tis God's right hand,  
In Saints, enabling them all to withstand,  
Without, within. To it shall all knees bow;  
All Powers in heaven and earth to it shall vow,  
And yield subjection: Kings their Crowns shall throw  
At Zion's feet, when this God once they knew.   
FINIS.