The Almofl-Cbriflian Difcovcrcd. tu re, fo they may have common and ordinary \~larks of the Holy Ghoft upon them, that may c:ury them out to a very great progrefs, they may be made, fJith the Apoftle, partakes of the Holy Ghoft. Hcb. 6. 4· and that is~ of its common Gifts and Operations; it is rh~ Spirit of God that inlighterl'; their Underfi:andings, that awakens their ConfcJences, that excites their AflCctions it is the Spirit that works Conviction, that works Reformation ; yea, and SanCdfication in wicked and u nregenera~e M~n. For we .have that expreffion concerning them : There is a twofold SanCt:~ficauon, ( 1.) Of the F!efr., contifting in the removal of all. Carnal and exernal filthmefs, called by the Apoftle an cfcaping of the pollutions of the ~world through luft, ~Pet. 2. 2~ •. And that confiftsin a feparation from all thofe grofs and vile Sins, wherein the flagtuous and debauched World do wallow. (2) There is likewife a Sanffijication of the Spirtt confifri11g in a fcparation from a State of Nature to a Star~ of Grace, the one ~s c:x~crnal by Reformation, the other is inttr·nal by Reno'!J11t1on; the former SanChfi:au~n a na~ural Man may be made parqker of by the Holy Ghoft, fo as to h.ave hts Life and A~ions fta.nd at a great~r diftance from, and~ greater o~p~fitlon to carnal grofs Stns, wh1ch t~~ World is generally defiled wnh, but thiS Is no more than a common and orduury \Vork of the Holy Ghoft, they may account the blood, whereby they are fanCtified an unholy thing : -:rhere: is a far different force an~ energy, that the Holy Spirit puts forth, when It works Converfion, and when It works only outward Sa'lfrification in both it may work upon the heart, but in Converfion it works upon the heart f~ as to change it and renew it, but in the reformation of 3 natural Man, he works upon the heart indeed, but it is only to change and amend the life, the Spirit may perfuade the one to change his heart, but then he changeth the heart of the 0 _ ther: He may perfwade the Will of the one to fubmit to Chrifr, but then he fubdues the Will of the o.th.er, h~ perfwade.s the one :o b:come a Chrifrian, but he makes the other a Chnfban. Nowthc1e Is a very wide difference between thefe two ways of working, by the one he only excites Men to ufc fomewhat of the Power they have, but by the other he gives them the dower they want: And thus you fee what there is in Man confidered, both in nature and with the help of the commo 1 : Work of the Holy Ghort, that may carry him fo far towards Chriftianity. Secondly, There is alfo fomcthing confiderable in the ObjeEI:, viz. .Religion and Chriftianity it felf, whence it is natural Men may make fo great a progrefs towards it and that is twofold, (1) The AttraEfivenefs ~f Religion. (2) The Subjfrviency of R~ligion to it felf (1) The Attraflivencfs of Religion, and this confifts not only in the inward and fpiritual beauty of Holinefs, which thefe Men have not Eyes to difcern but alfo in that happinefs which is annexed to Religion and Chriftianity. This i; that which draws out natural Men to all their Attainments, Happinefs is the e:rear bait of _Men's defires, and .tkat which fwcetens the means ~ending to i~, th~ugh they be m thcmfelveJ very difficult and burdenfome; yet leading to happ1nefs they clofe with it; and therefore, as the apprehenfions of Heaven and Hell work upon a natural Man, more or lefs, forcibly, than the thoughts of the difficu lty or tediouiilefs of holy Duties; fuch is his progrefs, more or lefs, ftrong and vigorous towards Chriftianity. Secondly, Another thing in Chriftianity or R:e!igion, that. advanceth fome to fo great a progrefs, is the Subferviency of Religion to it felf. Religion doth mightily promote and advance it felf. . (t) Firft, in that the performance of one parr, and of one duty of RehgiOn, It obltgeth and engageth to to the performance of another: As one Sin draw.s on anoth~r, by confequence !ikewife cloth one Duty draw on another. There Is a connex1on and dcpen.dance between them, Hearing engageth to Med!tt>.tion, and Medit.ttion to Pr4Jer, and Prayer for Grace to endeavour after it, a glorious Profeilion it obligeth tofomething · at leaft that may be anfwerabJe to that Profeilion. Thus one Duty of Religion, it hands a Man over to another, and when he is paired through one, another ftands ready to receive him. Secondly, A little progrefs in Religion it doth facilitate, it is hard at firft to begin, then having be~un to co~tinue, becaufe.ufe an~ cuftom in any thing makes it ealie. How ! ls thts fubfervtency of Religion to It felf, that may carry Men very far in it, when they have begun Profefiion, and entered upon one Duty, that Duty delivers them over to another, and makes it more facile and ea fie to them, becaufe the precedent Duty as it cloth engage them to, fo it prepares them for the fubfequent Duty, as well as engage them to the prefent Duty : One Duty doth
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