which is as far from the consolatory light of his countenance. As the fire of concupiscence is dark, so is the tormenting fire dark. If you hate the converting light, because your deeds are evil, and will not by this light be made manifest to yourselves (John iii. 18-21.), this will be your condemnation, and by this will you deprive yourselves of the glorifying light. If you love darkness, who can you blame but yourselves, if you be cast into outer darkness? and if you hate light, you cannot reasonably expect to be partakers of the inheritance of the saints in light; Col. i. 13.

What say you then, beloved hearers, are you willing to know your hearts, or not? Whether you are dead to the world, and the world to you? Methinks you should be willing; when you see the question is as great, as whether you are Christians indeed or not; and as great, as whether you are in a state of salvation or not. Methinks you that naturally love knowledge, and would be at some pains to know all that is about you in the world, should not be unwilling to know yourselves, and specially, so great a matter by yourselves, as whether you are the heirs of salvation or damnation; for in the issue it is no less. Especially when your disease is such as must be cured by the light, if ever it be cured. You cannot lament your worldliness and sensuality, you cannot lament your disaffectedness to God, and intolerable neglects of him, till you find them out. You cannot betake you to Christ for the pardon of this sin, till you have discovered it. A sin unseen will never humble you and break your hearts, nor fit them for Christ to bind them up. If you see not that the world is yet alive in you, you will not apply the cross, for the crucifying of it, nor have recourse to a crucified Christ for that end. Moreover, it is the nature of all sin, and worldly vanities to seem best in the dark, and basest in the light. As God and heavenly things seem best in the greatest light, and worst in the darkness. None do set light by God, and grace, and glory, but those that know them not. And none do set much by worldly, fleshly things, but those that know them not. As illumination brings in God into the soul, so doth it help to cast out satan and the world. When men's eyes are opened, and they are turned from darkness to light, they are presently turned "from the power of satan unto God;"

Acts xxvi. 18. These infernal worldly spirits cannot endure the light they walk not by day, but haunt them whom they captivate, in the night of ignorance; and if we do but come in upon them with light, they are gone. It is the same devil that is called "the prince of this world, and the ruler of the darkness of this world," (Eph. vi. 12.) and this power is "a power of darkness," (Luke xxii. 53.) and therefore as light immediately expelleth darkness; so if you will admit the light of Christ, it will deliver you from the power of darkness (Col. i. 13.), and cause you "to cast off the works of darkness," (Rom. xiii. 12.); that is, your worldly, fleshly works.

For my part, I have not access to your hearts, unless grace persuade you to open me the door. I cannot promise to illuminate you, and go with you into the inmost rooms; but I shall stand at the door and hold you the candle, by which you may see yourselves what is within, if you will but consent and take the pains of a thorough inquiry. I do therefore earnestly entreat you, to set up a judicature in yourselves, and by the word which you have heard to try your states, and let conscience be judge, and do it speedily, faithfully, and effectually. By this means you may prevent a sharper trial. If you are afraid of conscience, how much more should you be afraid of God? Will not his judgment, think you, be more dreadful than your own? What madness is it to leave all to that terrible judgment, rather than to judge yourselves for the preventing of it? Believe it, you shall be condemned by yourselves or by God; yea, both by yourselves and by God, unless your self-condemnation be seconded by an effectual execution of the sin which you condemn. Willing or unwilling, you must to the bar either of conscience or of God, or both. Come on then, beloved hearers; rouse up your sleepy souls, and remember that your salvation is the thing in question; and therefore put it not to a wilful hazard, and leave not loose a matter of such consequence: but if you are men of common reason, if you do not hate yourselves, and have not a resolved plot to damn yourselves, take time while you may have it, and accept the light and help that is offered you, and speedily and strictly examine your own hearts, whether they are crucified and dead to the world, or not. Is it so,

or is it not sirs? Cannot you tell? If you know but what this mortification is, and know but your own hearts, no doubt but you may tell. And if you are ignorant of either of these, it is because you are shamefully negligent, and have not much regarded the things which you should know.

For those that are willing to be acquainted with their state, I shall, besides the foregoing discoveries, here give you a few more signs, by which you may discern whether you are crucified to the world. And I beseech you do what you can in the trial, as we go, and make up the rest at the next opportunity, when you come home, and follow it on till you come to a resolution.

It is not a perfect work of mortification, that I shall now inquire after; for that no man on earth hath obtained; nor is it any high degree, which only the stronger and better sort of true Christians do attain; for if I convince you that you want either of these, you will not much be humbled by the conviction. But it is the very least and lowest measure that is consistent with sincerity, and which is in all that are heirs of heaven. This is it that I shall now discover to you.

1. If you are sincerely crucified to the world, it is not carnal self that is your end, but your ultimate end is God and glory. Can you but tell me what is the main design of your life? Whether it be for earth or for heaven? Know this, and you may resolve the case. A worldling may speak contemptuously of the world, and speak most honourably of God and the life to come. But speculative knowledge and practical are frequently contradictory in the same man. Still it is this world that hath his chief intentions, and is the end of his designs and life; and the world to come is regarded but as a reserve, because of their unavoidable separation from this world. The main end of every upright Christian, is to please and enjoy God; and the main end of all the rest of the world, is how to please their carnal minds in the enjoyment of some earthly things. If you could but discern which of these is your chiefest end, you might discern whether it be Christ or the world that liveth in you. For Christ liveth in you, when he is your end, and the world liveth in you when it is your end.

But because some are such strangers to themselves, that

they do not know their own ends, the rest of the signs shall be for the discovery of the former, that you may discern whether the world or God be your ultimate end.

1. That which is your principal end, is most highly esteemed by your practical judgment. Not only by the speculative, but by that which moveth and disposeth of the man. Is God or the world, heaven or earth, thus most highly esteemed by you? Let your practice shew it.

2. It is your principal end, that hath the principal interest in you. That can do most with you, and prevail most in a contest. Can God or the world do more with you? Which of them doth prevail, when an opposition doth arise? I speak not of God in his efficiency; for so I know he can do what he lists; and will do it, whether you will or no; and will not ask your consent to do it. But it is God as your end, that I now speak of; as he worketh morally by your own consent, and upon your wills. Honours, and profits, and pleasures are before you, and these would draw you to something that he forbids. And God and glory are propounded to you to take you off, and turn your hearts another way; which of these can do more with you? which is it that can nullify the persuasions of the other?

3. It is your principal end, that hath the principal ruling and disposal of your whole life. You do purposely contrive the main part of your life in order to it. If you are indeed Christians, and God be your end, the main drift of your life is a contrived means for the obtaining of that end; that is, to please God, and to enjoy him in everlasting glory. If you were such as you should be, you should have no other end at all, nor should you ever do one work, or receive or use one creature, or speak one word, or behold one object, but as a means to God, intending the pleasing and enjoying him in all; as a traveller should not go one step of his journey, but in order to his end. But while we are imperfect in our love, and other graces, this will not be. But yet the main bent and drift of our lives must needs be for God and the life to come; and thus it is with every true believer; and you are none, if it be not thus with you. I say it again, lest you should slightly pass it over, though you may through infirmity sometimes step out of the way, yet if God be your end and happiness, that is, if he be your God, and you be Christians, the main scope, and bent, and

dritf of your lives is for to please God and enjoy him in glory. But if the main scope and drift of your life, be for the flesh and the world, and God and religion come in but upon the by, you are then no better than unsanctified worldlings. Though you may do much in religion, and be zealous about it, and seem the most devout and most resolved professors in all the country where you live; yet if all this be but in subordination to the flesh and the world, or if co-ordinate it have the smaller interest in your hearts, and when you have done or suffered most for Christ, you will do and suffer more for the flesh and the world, you are carnal wretches, and no Christians. O that you would let conscience do its office, and judge you as we go along according to evidence! It is not by one or two actions that you can judge of your estate, but by the main scope, and bent, and drift of your life. What is your very heart set upon? What is your care, and your chief contrivances? Are they for heaven or earth? Speak out, and take the comfort of your sincerity if you are Christians! and if you are not, know it while there is remedy, and do not wilfully deceive yourselves. Have you been so far illuminated by the word and Spirit, as to see the amiableness of the Lord by faith, and have you so firm a belief of the everlasting glory, where we shall see his face immediately or more nearly, and praise him among his angels for ever? I say, have you so firm a belief of this, that you are unfeignedly resolved upon it as your happiness, that you take it for your portion, and there have laid up your hopes? Can you truly say, that God hath more of your heart than all the world, and heaven is dearer to your thoughts than earth? Can you say, that whatever you are tempted to on the by, that the main care, design, and bent of your life is for God and the glory to come: and that this is your daily work and business? If so, you are Christians indeed: you have crucified the world by the cross of Christ. The world is dead and down, where God reigneth and is exalted, and nowhere else. But if all this be clean contrary with you; and if the flesh and the world have the prevalent interest, and these cut out your work, and form your thoughts, and choose your employments; if these choose the calling that you live upon, and the manner of managing it, and your very religion; or set limits to it; if it be these that rule your tongue and hands,