and then the heart ftarts back. They love the gold but they do not dig for it. And they have not another spirit, a new fpirit, as Caleb had, to put them forward. Hence any attempts they make that way are faint, and therefore fruitlefs: Luke, xiii. 24. "Strive to enter in at the strait gate: For many, I fay unto you, will feek to enter in, and shall not be able." Like a cowardly man, offering to cut off his own hand, which threatens the ruin of his whole body, he takes up the knife, lays it to the skin, but always the heart mifgives, and he pulls it back. Whereas a man of another fpirit, will do it refolutely, because he is refolved not to die. Hence fuch tampering with idols, in the way of mortification. Then finding the fruitleffnefs of these faint attempts, they even give over, lofing all courage. They fee it will not do that way, and they defpair of getting any more power over them: Jerem. ii. 25. "With-hold thy foot from being unfhod, and thy throat from thirst, but thou saidft, There is no hope; no; for I have loved strangers, and after them will I go." Lufts are like an unmanageable horse, which therefore gets the reins on his own neck. They have tried to roll the ftone away, but it comes down on them again; and therefor they even let it !, and leave it.-Finally, their endeavours then are turned to the foothing of confcience for peace. For this caufe the man pretends he can do nothing, but Christ must do all. What is left is but an infirmity, from which the best cannot be freed on this fide of the grave; he will look for pardon, and fo makes the blood of Chrift a defence for his bofom-luft. For as great an enmity as the natural man has to Chrift, the devil will preach Chrift to serve a turn; and thus the grace of God is turned into lafciviousness. (3.) This fubject points out to us, that the righ teous teous is more excellent than his neighbour. He has another spirit. O what a glorious difference does this other fpirit make between one man and another! I will inftance this in a few things. How is it that one man contemns the world, with all that is in it, the luft of the eyes, the luft of the flesh, and the pride of life, while another man adores the world, and drives after it as his chief good and happiness? He drives a trade with another world, looking beyond others. What is it but that he has another fpirit, a finer fpirit, a spirit of a greater elevation and compass than others, which cannot take up with the little views of time. How is it that a ferious holy Chriftian, appearing in his own colours, ftrikes a damp upon the profane, and even on the formal hypocrite? Is it not that another spirit fhines out of him, which compels them to fear him, though they hate him, to give him a fecret teftimony, though openly they reproach him? Is it not because greater is that fpirit which is in the faints, than that which is in the world? How is it that when many are carried away with the strong tide of an evil time, keeping but one principle, which is to fave themselves on any terms, others do refolutely row against the stream, `keeping one principle, which is, to please God, to follow the Lord, from which they will not be diverted, whatever they meet with in the way? No worldly advantage, the preventing of no worldly lofs, do they think worth their going out of their way, to attain it. O! is it not another spirit? How is it that one man enjoys fuch ferenity and tranquillity of mind, amongst the fwelling waves of outward trouble, which carry others quite off their feet? That one stands as an unmoveable rock, before the temptations which carry others others hither and thither, as the chaff before the whirlwind? Is it any thing but another fpirit, fixed on the Lord, his word, his promife, which are better things than what the world has, and the tempter offers. (4.) Hence we may fee, the ground and rife of the fpiritual combat which is in the faints. They have another fpirit. They have a spirit in them, naturally as the reft of the world, which ordinarily takes the first word; but then they have another fpirit, that contradicts and corrects it: Gal. v. 17. "For the flesh lufteth against the spirit, and the spirit against the flesh and these are contrary the one to the other." The natural man has one spirit, which is corrupt, and not another; therefore he is wholly corrupt, in heart, lip, and life. The faints in glory have one fpirit, which is holy, and not another; therefore they are perfectly holy. But the faints on earth have one spirit that is corrupt; but they have another fpirit alfo; and therefore their heart becomes a field of battle.-Hence we see how it comes to pass that the faints are at war with these lufts, with which the natural man cannot but be at peace. He has another spirit, which is contrary to them, while the natural man's lufts and his spirit are of the fame nature, and he has not another spirit contrary to them. If a man have a father, a brother, or fon, in the oppofite army, how can he find in his heart to lift up a fword against him? The natural man's spirit, in the faint mortification which he makes, fays to him, as David faid to his three generals, " Deal gently for my fake with the young man, even with Abfalom." The man that has a wooden leg can take it off, and caft it from him, but how can one do fo with his limbs? A man that has meat on his ftomach, which loathes and disorders it, can vomit it up, but how how can a man do this with a dainty morfel which he loves. Hence we fee alfo how there comes to be fuch difficulty in dealing with these lufts; there is a resistance made by one spirit, which is opposed to another. Lufts have a friend within the bofom of the faints, which takes part with them, and gives that other spirit fo much work. You will fee in them, as it were, the company of two armies,twins ftruggling within them. (5.) Hence we may fee the ground of that enmity that is betwixt the feed of the woman and the feed of the ferpent. There is a holy amity among the faints as people of one fpirit, which is a most close knitting thing. They cleave to one Chrift; they pursue one object; they point towards one place; because they have all one fpirit. And what jars are among them, flow from their own spirits not being fufficiently fubdued by that other fpirit. But betwixt the godly and the wicked, how can there be but great enmity, feeing the godly have another spirit than they? Those of different spirits and tempers are ill-yoked. This makes that enmity.—It is, [1] A fpiritual enmity, it breeds a natural antipathy betwixt them, for they have not only other actions, but another fpirit. Hence the man whom the world careffed, and embraced, while of the fame fpirit with itself, when once he becomes truly ferious, and gets another fpirit, he is quickly turned out of the world's favour, he loathes them, and they loathe him. [2.] It is a most diffusive enmity; the spirit of the world is carried out after these things which favour of the flesh, that other spirit is carried out after the things which favour of the fpirit. The fpirit of the world has things which it loves, and hates these which the other fpirit loves. Hence fuch an enmity against holiness of life, against di vine ordinances, preaching the word, and other duties of religion; but trace all these to their fountain, they will be found to meet in that of their other fpirit. [3] It is a moft violent enmity; for the two fpirits ftrike like two flints against one another, to raise the fire. No enmity like that which obtains on account of religion; it breaks over all bounds of humanity, while no other reason can be given for it but religion. It fets the daughter against the mother, the fon against the father, &c. [4.] It is a moft rooted and fixed enmity. This quarrel began fooner than any in the world; Cain and Abel were thus enemies. Many other quarrels have begun fince this one, which have been long fince rooted out. But no length of time can root out this; the wicked children continue the quarrel, though they have feen the fathers fall in it. (6.) This fubject directs us to the great ob ject towards which such as would follow the Lord fully are to look, it is to their fpirits. If our spirit be right, we will be carried through; if not, we will fall off. The great work of religion lies inward. Take heed, therefore, to your fpirits; fee that these be of the right kind, that your hearts be right with God, and found in his ftatutes.-I fhall have done with, 2. An ufe of exhortation. Labour then to get another fpirit, earnestly seek it, aim at, and purfue after it. To obtain your compliance with this exhortation, I would lay before you the following MOTIVES. (1.) The prevailing fpirit among us is a spirit which is our plague, and therefore we have great need to labour for another spirit: Luke, xix. 55. "Ye know not what manner of fpirit ye are of." Thisis among the rest of our plagues. Men are little at |