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to abstain from those vices which may bring loss, and are out of credit; which human laws punish, and all men cry out against: but such as, through the iniquity of the times, are in countenance with the greatest, and practised by most; the forbearance whereof may threaten and procure danger and discredit, Dan. iii. 18; Acts iv. 19; the doing whereof may promise and promote much worldly gain and honour. Moreover, the upright man does not only strive to do those holy and virtuous actions, which are in credit, and for his advantage in the world; but those also which may expose to disgrace and loss even of his life and livelihood, Dan. vi. 10. He would abstain as well from less evils, even from appearance of evils, 1 Thess. v. 22, as from gross sins, and would so do the greater things of the law, as not to leave the other undone, Matt. xxiii. 23. But the hypocrite does not so, Mark vi. 20 - 27; there is some sin he will not leave, some duty he will not do, &c. Follow the opposition.

Secondly, An upright man is known by this: where God has laid a special charge, there he will have a first and special respect to it; as, to seek the kingdom of God and his righteousness, Matt. vi. 33; that one thing necessary, Luke x. 42; and to show a special love to the household of faith, Gal. vi. 10; Psa. xvi. 2; to be first and most at home, reforming himself, pulling the beam out of his own eye, Matt. vii. 5: to be most zealous for matter of substance in religion, and less in matter of ceremony and circumstance, Matt. xxiii. 23. Lastly, his chief care will be to apply himself to a conscientious discharge of the duties of his particular calling, Luke iii. 10 - 14; 1 Thess. iv. 11; knowing that a man has no more conscience nor goodness in truth, than he has will and desire in it to show the works of his particular place and calling. The hypocrite is contrary in all these, Matt. vii. 3 - 5; 1 Tim. v. 13; 2 Thess. iii. 11.

Thirdly, The upright man endeavours to approve himself to God, as well in secret, as openly; as well in the inward man, as in the outward; as well in thought, as in word and deed. But it is quite other-