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ties, disgraceful duties, and with David to be religious, when it shall render bim vile; this is to do more than others. The philosopher could say, “It is noble indeed for a man to du well, when he knows he shall bear ill for it.” To take up religion when every one Licks it off, to stand up alone, with Luther, for the truth, when the whole world is gone as wandering after the whore ; to have his hand against every man, and to be for Christ, witlr Athanasius, against the whole universe : this is indeed to do some singular thing.

Rule VIII. To strike in with God's interest when it is falling. To join ourselves with the Lord's people, when it is the weak. est, to espouse their interest, with Moses, when they are in deepest affliction, Heb. xi. 25, 26, to own ourselves to be some of them undauntedly, when this way is every where spoken against ; this is to tread Antipedes to the course of this world.

Rule IX. To be most cruel to the sin that is naturally most dear. The hypocrite hideg his sweet morsel under his tongue; he spares, as it were, the fattest of the cattle ; be saith, The Lord pardon his servant concerning this thing. But when a man shall off with his right-hand, out with his right-eye, serye his Absalom as Joab did, when he took thtec darts and thrust through his heart; this is to do more than others. The sincere Christian is most angry with the sin of his temper, against this he aims the arrows of all his, prayers. He keeps him from his iniquity; he drives the whole herd of swine before bim,


but especially shoots at it, singles this to run it down.

· Rule X. To live upon the divine promises, when others live upon their profession. Others are all for what is in hand ; with them words are but wind, they cannot live upon them; the promises are to them a barren heath, and dry breasts. But when we make the promises our heritage, the staff of our life, the life of our hearts, when the promises are the bottle we run to in all our fainting ; and wbile others, hope in their wealth, our hope is in the word : this is to do more than others.

Rule XI. To love that best, and choose that soonest, which crosses the flesh most. The godly man's rule is to take the self-deniał aside, so be be sure it be safe. When other's study is to please themselves, his is to curb himself: the life of others is a flesh-pleasing, his a self-denying life ; other's joy is when they can gratify themselves, his when he can get victory over himself.

Rule XII. To be most hot in that wherein self is least concerned. Paul is meek as a ļamb under personal injury, 1 Cor. iv. 12, but how is his spirit stirred when God is dishonored? Acts xiii. 46. A man of understand

his own con. cern ; but Moses the meek waxes liot with indignation at the sight of the calf. To be hot and forward in those duties where the flesh's interest is not concerned, is to do more than Jehu, 2 Kings X. 16, 20.

Rule XIII. To make a true conscience of the least sins, but most conscience of the great

ing is of a cool spirit, that is, in

est. In one of these will the hypocrite be found tardy. It may be be will fly from open sins, and startte at gross staring sins, but of little sins he makes little conscience; this he allows of and connives at; or else he will be very tender of little things, scruple the pluck- . ing the ears of corn on the sabbath-day, or the curing of the sick; and strain at the gnat,

: when he will in other things swallow a camel, and devour widows' bouses. The sincere will indulge no sin ; grieves for, groans under, cries out feelingly against his

very infirmities; but most dreads what God most hates.

Rule XIV. To allow yourselves in the neglect of no duty, but to reserve your zeal for the duties of most weight. To tithe mint and cummin, and neglect judgment, mercy and faith ; te be zealous for human ceremopies, ordinances, and men's traditions, and omit the weightier matters of the law, is right the Pharisee's guise, Matt. xxiii. 23, and xv. 2. To eye both the tables ; to join sweetly together morality, and piety; to be punctual with men, but not careless of God; to give to Cesar the things that are Cesar's, but first to give to God the things that are God's: this is to do more than others. The sincere Christian hath respect to all God's commandments, walks in all his statutes ; he is throughout with God; but he is most zealous in those things that lie next the heart of religion.

Rnle XV. To love your reprovers. Herein David doth more than Abab : see their con trary frames, 1 Kings xxii. 8. Ps. clxi. 5.

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Rule XVI. 10 subject all your worldly interests to your Maker's glory, and perform holy duties with holy ends; and while others do their best actions with carnal aims, you must do your common and civil actions with heavenly aims.

Quest. How may we know whether we be and do more than others that are unsound?

I shall answer this question by propounding eight questions to you, beseeching you to retire to the most solemo and strict examina. tion, and make conscience to give a clear answer to these few interrogatories, and that will resolve the case.

Quest. I. When others do pick and choose, have you respect to all God's commandments. The bypocrite may have great respect for the comforts, but he hath little to the commands of religion : he is much for the privileges and promises, little for the precepts and duties : he is partial in the law; he will take but here and there where he likes, and where God's commands will serve his interest, or at least will not pinch too hard upon the flesh. The sound Christian sets all God's commands be. fore him ; he eyes all his copy, and heartily designs and studies a thorough conformity ; be hath no starting boles, no contrived haunts; nor doth he halt between the Lord and Baal, nor serve two masters; he doth not fear the Lord, and serve other gods, nor divides his service between God and mammon : but he is all uniformity, and entirely devoted to : God's service, and fear alone ; he hath a good

; conscience, willing in all things to live hon.

estly; and doth truly, though not perfectly, forsake all bis sins, and keep all his statutes that are known to him. Let me therefore ask you two questions : (1.) When others divide the tables, do you sweetly conjoin them in your practice. The hypocrite, may be, is just and square towards man; but follow him to his family, or closet, you sball find but little of God; his family is neglected, his soul is neg. lected : or it may be be is a forward first table man; but you sball find him tardy in the second. He will make many prayers, and long prayers, yet make no conscience of de.vouring widows' houses. He is a great pre

tender to piety, but meanwhile neglects judg. ment and mercy. The sincere join all togeth: er : he is so far careful of justice with man, that meanwbile he will not neglect the first and great part of justice, viz. To give God his due: he doth justly, he loves mercy, but withal walks humbly with God: he walketh soberly with respect to himself, righteously towards his neighbor, and godly towards his Maker. He is not one of those that are good only on their knees, but you shall find him every where conscientious; you shall have teme perance at his table, chastity and modesty in his behaviour, grace and truth in his works, charity in his deeds, faithfulness in his trust, justice in his dealings. He doth not only seem to be religious, but bridleth his tougue; he is not only a good Christian, but a good neigbbor; not only a good man, but a good husband, a good master, a dutiful child, a dila igent and faithful servant, a good subject.

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