lasting life to all that by true repentance, and by faith in Christ, are converted unto God. Like an act of oblivion, which is made by a prince to a company of rebels, on condition they will lay down their arms, and come in and be loyal subjects for the time to come.

But, because the Lord knows that the heart of man is grown so wicked, that men will not accept of the remedy if they be left to themselves, therefore the Holy Ghost has undertaken it as his office to inspire the apostles, and seal the scripture by miracles; and to illuminate and convert the souls of men.

So that you see, as there are three persons in the Trinity, the Father, the Son, and the Holy Ghost; so each of these persons have their several works, which are eminently ascribed to them.

The Father's works were, to create us, to rule us as his rational creatures, by the law of nature; and judge us thereby: and in mercy to provide us a Redeemer when we were lost; and to send his Son, and accept his ransom.

The works of the Son, for us, were these: to ransom and redeem us by his sufferings and righteousness; to give out the promise or law of grace; and rule and judge the world as their Redeemer, on terms of grace; and to make intercession for us, that the benefits of his death may be communicated; and to send the Holy Ghost, which the Father also does by the Son.

The works of the Holy Ghost, for us, are these: to indite the holy scriptures, by inspiring and guiding the prophets and apostles; and sealing the word by his miraculous gifts and works; and the illuminating and exciting the ordinary ministers of the gospel, and so enabling them and helping them to publish that word; and by the same word illuminating and converting the souls of men. So that as you could not have been reasonable creatures, if the Father had not created you; nor have had any access to God, if the Son had not redeemed you; so neither can you be saved, except the Holy Ghost do sanctify you.

So you may see the several causes of this work. The Father sends the Son: the Son redeems us, and makes

the promise of grace: the Holy Ghost indites and seals this gospel: the apostles are the secretaries of the Spirit to write it: the preachers of the gospel proclaim it, and persuade men to obey it: and the Holy Ghost makes their preaching effectual, by opening the hearts of men to entertain it. And all this to repair the image of God upon the soul; and to set the heart upon God again, and take it off the creature, to which it is revolted: and so to turn the current of the life into a heavenly course, which before was earthly; and all this by the entertainment of Christ by faith, who is the physician of the soul.

By this you may see what it is to be wicked, and what it is to be converted. Which I think will yet be plainer, if I describe them as consisting of their several parts; and for the first, a wicked man may be known by these three things.

First, He is one who places his chief content on earth, and loves the creature more than God, and his fleshly prosperity above heavenly felicity; he savours the things of the flesh, but neither discerns nor savours the things of the Spirit: though he will say that heaven is better than earth, yet does he not really so esteem it. If he might be sure of earth, he would let go heaven; and had rather stay here, than be removed thither. A life of perfect holiness in the sight of God, and in his love and praises for ever in heaven, do not find such liking with his heart, as a life of health, and wealth, and honour, upon earth. And though he falsely profess that he loves God above all, yet indeed he never felt the power of divine love, but his mind is more set on the world, or fleshly pleasures, than on God. In a word, whoever loves earth above heaven, and fleshly prosperity more than God, is a wicked unconverted man.

On the other side, a converted man is enlightened to discern the loveliness of God; and so believes the glory that is to be had with God, that his heart is set more upon it than on any thing in this world. He had rather see the face of God, and live in his everlasting love, than have all the wealth or pleasure of this world. He

sees that all things else are vanity; and nothing but God can fill the soul: and therefore let the world go which way it will, he lays up his treasures and hopes in heaven; and for that he is resolved to let go all. As the fire mounts upward, and the needle that is touched with the loadstone turns to the north; so the converted soul is inclined to God. Nothing else can satisfy him; nor can he find any content and rest but in his love. In a word, all that are converted, esteem and love God better than all the world; and the heavenly felicity is dearer to them than their fleshly prosperity.

Secondly, A wicked man is one that makes it the principal business of his life, to prosper in the world, and attain his fleshly ends. And though he may read, and hear, and do much in the outward duties of religion, and forbear disgraceful sins; yet this is but by the by, and he never makes it the business of his life to please God, and attain everlasting glory. He puts off God with the leavings of the world, and gives him no more service than the flesh can spare.

On the contrary, a converted man is one that makes the principal business of his life to please God, and to be saved; and takes all the blessings of this life, but as accommodations in his journey towards another life, and uses the creature in subordination to God: he loves a holy life, and longs to be more holy; he has no sin but what he hates, and longs, and prays, and strives to be rid of. The bent of his life is for God; and if he sin, it is contrary to the bent of his heart and life, and therefore he rises again, and laments it, and dares not wilfully live in any known sin. There is nothing in this world so dear to him, but he can give it up to God, and forsake it for the hopes of glory.

Thirdly, The soul of a wicked man did never truly discern and relish the mystery of redemption, nor thankfully entertain an offered Saviour, nor is he taken up with the love of the Redeemer, nor willing to be ruled by him, that he may be saved from the guilt and power of his sins, and recovered unto God: but his heart is insensible of this unspeakable benefit, and is quite against

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the healing means by which he should be recovered. He never resigns up his soul to Christ, and to the motions and conduct of his word and Spirit.

On the contrary, the converted soul, having felt himself undone by sin, and perceiving that he has lost his peace with God, and hopes of heaven, and is in danger of everlasting misery, does thankfully entertain the tid ings of redemption; and believing in the Lord Jesus as his only Saviour, resigns up himself to him for wis dom, righteousness, sanctification, and redemption.He takes Christ as the life of his soul, and lives by him, and uses him as a salve for every sore, admiring the wisdom and love of God in this wonderful work of man's redemption. In a word, Christ does even dwell in his heart by faith, and the life which he now lives is by faith in the Son of God, who has loved him, and given himself for him. Yea, it is not so much he that lives as Christ in him.

You see now, who are the wicked, and who are the converted. Ignorant people think, that if a man be no swearer, or curser, or railer, or drunkard, or fornicator, or extortioner, nor wrong any body in his dealings, and if he go to church, and say his prayers, he cannot be a wicked man. Or if a man who has been guilty of drunkenness, swearing, or the like vices, do but forbear them, they think that this is a converted man. Others think, if a man who has been an enemy and scorner of religion, do but approve it, and join himself with good men, and be hated for it by the wicked, this must needs be a converted man. And some are so foolish as to think they are converted, by taking up some new opinion; or by falling into some party, as Anabaptists. Quakers, Papists, or such like. And some think, if they have but been affrighted by the fears of hell, and thereupon have purposed and promised amendment, and taken up a life of civil behaviour and outward religion, this must needs be true conversion. And these are the poor deluded souls that are like to lose the benefit of all our persuasions: and when they hear that the wicked must turn or die, they think that this is not spoken to them; for they are not wicked, but

are turned already. And therefore it is that Christ told some of the rulers of the Jews, who were more moral and civil than the common people, that publicans and harlots go into the kingdom of God before them.(i) Not that a harlot or gross sinner can be saved without conversion; but because it was easier to make those gross sinners perceive their sin, and the necessity of a change.

O sirs, conversion is another kind of work than most are aware of: it is not a small matter to show man the amiable excellencies of God, till he be taken up with such love to him as cannot easily be quenched; to break the heart for sin, and make him fly for refuge to Christ, and thankfully embrace him as the life of his soul; to have the very bent of the heart and life changed; so that he renounces that which he took for his felicity, and places his felicity where he never did before; and lives not to the same end, and drives not on the same design in the world, as he formerly did. He that is in Christ is a new creature: old things are past away; behold, all things are become new. (k) He has a new understanding, a new will and resolution, new sorrows, and desires, and love, and delight; new thoughts, new speeches, new company (if possible), and a new conversation. Sin, which before was a jesting matter with him, is now so odious, that he flies from it, as from death. The world, which was so lovely in his eyes, does now appear but as vanity and vexation: God, who was before neglected, is now the only happiness of his soul: before he was forgotten; but now he is set next the heart, and all things must give place to him; and the heart is taken up in the attendance and observance of him; and is grieved when he hides his face, and never thinks itself well without him. Christ himself, who was wont to be slightly thought of, is now his only hope and refuge, and he lives upon him, as on his daily bread; he cannot pray without him, nor rejoice without him, nor think, nor speak, nor live, without him. Heaven itself, which before was looked upon but as a tolerable reserve, which (k) 2 Cor. v. 17.

(i) Matt. xxi. 31.