be steady in our contemplations of them. And I shall unto this purpose, first give some general rules, and then some particular instances in way of direction.

1. Observe the especial calls of providence, and apply your minds unto thoughts of the duties required in them and by them. There is a voice in all signal dispensations of providence. The voice of the Lord crieth unto the city, the men of wisdom shall see thý name; hear ye the rod and who hath appointed it;' Micah vi. 9. There is a call, a cry in every rod of God, in every chastising providence; and therein makes a declaration of his name, his holiness, his power, his greatness. This every wise substantial man will labour to discern, and so comply with the call. God is greatly provoked when it is otherwise. Lord, when thy hand is lifted up, they will not see, but they shall see and be ashamed;' Isa. xxvi. 11. If therefore we would apply ourselves unto our present duty, we are wisely to consider what is the voice of God, in his present providential dispensations in the world. Hearken not unto any who would give another interpretation of them, but that they are plain declarations of his displeasure and indignation against the sins of men. Is not his wrath in them revealed from heaven against the ungodliness of men, especially such as detain the truth in unrighteousness, or false hypocritical professors of the gospel? Doth he not also signally declare the uncertainty and instability of earthly enjoyments, from life itself to a shoe-latchet? As also, how vain and foolish it is to adhere inordinately unto them? The fingers that appeared writing on the wall the doom of Belshazzar, did it in characters that none could read, and words that none could understand but Daniel. But the present call of God in these things is made plain upon tables, that he may run who readeth it. If the heavens gather blackness with clouds, and it thunder over us, if any that are on their journey will not believe that there is a storm coming, they must bear the severity of it.

Suppose then this to be the voice of providence, suppose there be in it these indications of the mind and will of God, what are the duties that we are called unto thereby? They may be referred unto two heads.

1. A diligent search into ourselves, and a holy watch over ourselves, with respect unto those ways and sins which

the displeasure of God is declared against. That present providences are indications of God's anger and displeasure, we take for granted. But when this is done, the most are apt to cast the causes of them on others and to excuse themselves; so long as they see others more wicked and profligate than themselves, openly guilty of such crimes, as they abhor the thoughts of, they cast all the wrath on them, and fear nothing but that they shall suffer with them. But alas! when the storm came on the ship at sea, wherein there was but one person that feared God; upon an inquiry for whose sake it came, 'the lot fell on him ;' Jonah i. 7. The cause of the present storm may as well be the secret sins of professors, as the open provocations of ungodly men. God will punish severely those which he hath known; Amos iii. 2. It is therefore certainly our duty to search diligently, that nothing be found resting in us, against which God is declaring his displeasure. Take heed of negligence and security herein. When our Saviour foretold his disciples, that one of them should betray him,' he who alone was guilty, was the last that said, 'Master, is it I?' Let no ground of hopes you have of your spiritual condition and acceptance with God, no sense of your sincerity in any of your duties, no visible difference between you and others in the world, impose themselves on your minds to divert them from diligence in this duty; the voice of the Lord crieth unto the city, and the man of wisdom will see his name.'

2. A diligent endeavour to live in a holy resignation of our persons, our lives, our families, all our enjoyments, unto the sovereign will and wisdom of God; so as that we may be in readiness to part with all things upon his call without repining. This also is plainly declared in the voice of present providences. God is making wings for men's riches, he is shaking their habitations, taking away the visible defences of their lives, proclaiming the instability and uncertainty of all things here below; and if we are not minded to contend with him, we have nothing left to give us rest and peace for a moment, but a holy resignation of all unto his sovereign pleasure.

Would you now know what you should fix and exercise your thoughts upon, so as that they may be evidences of your being spiritually minded? I say, be frequently con

versant in them about these things. They lie before you, they call upon you, and will find you a just employment. Count them part of your business, allow them some part of your time, cease not until you have the testimony of your consciences, that you have in sincerity stated both these duties in your minds, which will never be done without many thoughts about them. Unless it be so with you, God will be greatly displeased at the neglect of his coming and call, now it is so plain and articulate. Fear the woful dooms recorded, Prov. i. 24-28. Isa. lvi. 12. lxvi. 4. to this purpose. And if any calamity, public or private, do overtake you under a neglect of these duties, you will be wofully surprised, and not know which way to turn for relief. This therefore is the time and season wherein you may have an especial trial and experiment whether you be spiritually minded or no. It is the wisdom of faith to excite and draw forth grace into exercise according unto present occasions. If this grace be habitually resident in you, it will put itself forth in many thoughts about these present duties.

But alas! for the most part, men are apt to walk contrary to God in these things, as the wisdom of the flesh is contrary unto him in all things. A great instance we have with respect unto these duties, especially the latter of them. For, 1. Who almost makes a diligent search into, and trial of, his heart and ways, with respect unto the procuring causes of the displeasure and judgments of God? Generally, when the tokens and evidences of them do most abound, the world is full of outrageous provoking sins. These visibly proclaim themselves to be the causes of the coming of the wrath of God on the children of disobedience.' Hence most men are apt to cast the whole reason of present judgments upon them, and to put it wholly from themselves. Hence commonly there is never less of self-examination, than when it is called for in a peculiar manner. But as I will not deny, but that the open daring sins of the world, are the procuring cause of the wrath of God against it in temporal judgments; so, the wisest course for us is to refer them unto the great judgment of the last day. This the apostle directs us unto, 2 Thess. i. 6-10. Our duty it is to consider on what accounts 'judgment begins at the house of God,' and to examine ourselves with respect thereunto.

2. Again, the other part of our present duty in compliance with the voice of Providence, is an humble resignation of ourselves and all our concernments unto the will of God, sitting loose in our affections from all earthly temporal enjoyments. This we neither do, nor can do, let us profess what we will, unless our thoughts are greatly exercised about the reasons of it and motives unto it. For this is the way whereby faith puts forth its efficacy unto the mortification of self and all earthly enjoyments. Wherefore without this we can make no resignation of ourselves unto the will of God. But alas! how many at present do openly walk contrary unto God herein? The ways, the countenances, the discourses, of men do give evidence hereunto. Their love unto present things, their contrivances for their increase and continuance do grow and thrive under the calls of God to the contrary. So it was of old; they did eat, they drank, they married, and gave in marriage, until the day that Noah entered the ark.' Can the generality of professors at this day give testimony unto the exercise of their thoughts upon such things as should dispose them unto this holy resignation? that they meditate on the calls of God, and thence make themselves ready to part with all at his time and pleasure? How can persons pretend to be spiritually minded, the current of whose thoughts lies in direct contrariety unto the mind of God?

Here lies the ground of their self-deceivings; they are professors of the gospel in a peculiar manner, they judge themselves believers, they hope they shall be saved, and have many evidences for it. But one negative evidence will render a hundred that are positive useless. All these things have I done,' saith the young man ; yet one thing thou wantest,' saith our Saviour. And the want of that one rendered his 'all things' of no avail unto him. Many things you have done, many things you do, many grounds of hope abide with you, neither yourselves nor others do doubt of your condition. But are you spiritually minded? If this one thing be wanting, all the rest will not avail you, you have indeed neither life nor peace. And what grounds have you to judge that you are so, if the current of your thoughts lie in direct contrariety unto the present calls of God? If at such a time as this is, your love to the world be such as ever it was, and

perhaps be increased; if your desires are strong to secure the things of this life unto you and yours; if the daily contrivance of your minds be not how you may attain a constant resignation of yourselves and your all unto the will of God, which will not be done without much thoughtfulness and meditations on the reasons of it, and motives unto it, I cannot understand how you can judge yourselves to be spiritually minded.

If any therefore shall say, that they would abound more in spiritual thoughts, only they know not what to fix them upon; I propose this in the first place, as that which will lead them unto the due performance of present duties.

2. The special trials and temptations of men, call for the exercise of their thoughts in a peculiar manner with respect unto them. If a man hath a bodily disease, pain, or distemper, it will cause him to think much of it whether he will or no; at least if he be wise he will so do; nor will he always be complaining of their smart, but inquire into their causes and seek their removal. Yet are there some distempers, as lethargies, which in their own nature take away all sense and thoughts of themselves; and some are of such a slow secret progress, as hectic fevers, that they are not taken notice of. But both these are mortal. And shall men be more negligent about the spiritual distempers of their souls; so as to have multiplied temptations, the cause of all spiritual diseases, and take no thought about them? Is it not to be feared, that where it is so, they are such as either in their own nature have deprived them of spiritual sense, or by their deceitfulness are leading on insensiblty unto death eternal? Not to have our minds exercised about these things, is to be stupidly secure; Prov. xxiii. 34, 35.

There is I confess some difficulty in this matter, how to exercise our thoughts aright about our temptations. For the great way of the prevalency of temptations is by stirring up multiplied thoughts about their objects, or what they do lead unto. And this is done or occasioned several ways: 1. From the previous power of lust in the affections. This will fill the mind with thoughts. The heart will coin imaginations in compliance therewith. They are the way and means whereby lust draws away the heart from duty and enticeth unto sin; James i. 14. The means