are they? Pray tell me their names? They shall be instantly dismissed.

Godli. Old-Man, Carnal-Affections; and Hypocrisy.

Formal. Dear Sir, be not unreasonable. As it regards Old Man, no christian can be quite rid of him; God forbid however I should show him any countenance. As to Carnal-Affections, in this you mistake; I have no such domestic, my affections are spiritual. But why should you think I harbour Hypocrisy in my house? I will assure you there is none in all the world I hate more than that base fellow, for I know God hates him; and shall I show countenance to him? Lord, far be it from me.

Godli. Nay, Formalist, be not too confident; it is not your bare denial of it which is sufficient to acquit you of the suspicion I have of you upon this account. Let us see if we cannot find him out. You have a certain officer in your house, who I am sure can make a righteous decision, if he be not basely corrupted and blinded by your zeal and love to seeming holiness. I know he will not flatter any man, but speak according to his light and knowledge impartially at all times. Sir, I will appeal to him.

Formal. What is his name?

Godli. His name is Conscience.

Upon this, Conscience was called, and interrogated after this manner:

Godli. Conscience, I require you, in the fear of God, to answer me a question or two concerning your master. Doth he not secret. ły lodge and hide one in his house, called Hypocrisy ?* For I very much suspect him herein to be guilty; what do you say?

Con. Sir, if you please to give me his character, or give me some certain signs of his behaviour and properties, whereby I may know him, I will faithfully discover all that I understand touching this matter.

Godli. Conscience, I thank you; you speak like an honest man, and indeed I have always found you impartial according to your light.†

* Hypocrisy is here intended to mean self deception as well as the deception of others We know of no book where the evidences of grace are more clearly described than here. The following eight particulars should be read with the most prayerful earnestness.

Ed.

"According to your light."-Many make too much of Conscience. It is by no means an infallible guide. One man is conscientious in opposing what another is equally conscientious in attempting to per

I will then give you such a description of this subtle and deceitful enemy of mine, that you cannot well mistake; and this I shall do by propounding a few questions to you.

First. Sir, was your master ever thoroughly wounded in the sense of sin, being convinced of its ugly and abominable nature? There is nothing more hateful to God than that; not only convinced of the evil which attends it, or is the fruit of it, but that cursed evil there is in it; being utterly contrary to the holy and pure nature of God, a breach of his law; and that which hath made a breach between God and man, defaced the image of God in him, and is the cause of all that abominable enmity that is in his heart against God, and me his blessed offspring; and also makes a man in love with the ways of the devil; nay, to be like the devil, conformable to him, and to do his will.

form. The Hindoo mother conscientiously gives her babe to the Ganges; and the Mussleman conscientiously opposes Christianity, as did Saul of Tarsus. It is the province of conscience not to make duty, but admonish concerning it: not to enact laws, but call for obedience. It must therefore have a standard:that standard is the Bible: and its dictates will be true or false, as they do or do not find authority there.

Ed.

Secondly. Is there no one sin that secretly He loves and lives in (the evil habit never being broken)? Have you not found him now and then telling a lie for his advantage, either to please the company by embellishing his stories, or better to sell his commodities, or to obtain a greater bargain, or to excuse himself from some duty, or to screen himself from censure? Is he not sometimes over

taken by drunkenness ? Is he not proud, minding more the honour, praise, and applause of men, in what he doth in religion, than the praise of God? Is he not covetous? Does he give according to his ability to the poor? Does he not rob God to serve the world? I mean, neglect hearing God's word, and other indispensable duties, for worldly profit, and so prefer the world above the word? Is not the world more in his love and affections than God and Jesus Christ? Does he always give just weight and measure, and not take unlawful profit? Does he not make gain of Godli ness, and use religion as a cloak to cover his secret sin? Does he concern himself for the interest of the gospel, and, by his open-heartedness, shew upon that account, he loves Christ above son or daughter? Is he resolved to part with all, rather than to sin against God, and to

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offend you his Conscience? Does he see more evil in the least sin than in the greatest suffering?

Thirdly. Does he desire as much to have his sins mortified as pardoned; to be made holy here, as well as happy hereafter? Is he as much in love with the work of holiness as with the wages of holiness? Does he love the word of God because of the purity of it? Is he willing to bear the cross as well as wear the crown; to be with Christ in his temptations here, as well with Christ in his exaltations hereafter? To live to God on earth, as well as to live with God in heaven?

Fourthly. Is he the same in private as in public?

Does he not rest satisfied upon the bare performance of duty, not minding whether he hath met with God or not?

Does he pray

in private as if men saw him; and in public, as knowing God sees him? Does not his satisfaction more lie in his asking of God, than in his receiving from God? Does he not seek more for suitable words in prayer, than for a suitable heart? Does he not study more for acute expressions to affect the hearts of others, than to meet with powerful impressions uponhis own? Does he not lengthen his prayers before others, and hurry them over in pri