_Direct._ IV. See that malignity in every one of your particular sins, which you can see and say is in sin in general.--It is a gross deceit of yourselves, if you will speak a great deal of the evil of sin, and see none of this malignity in your pride, and your worldliness, and your passion and peevishness, and your malice and uncharitableness, and your lying, backbiting, slandering, or sinning against conscience for worldly commodity or safety. What self-contradiction is it for a man in prayer to aggravate sin, and when he is reproved for it, to justify or excuse it! for a popish priest to enter sinfully upon his place, by subscribing or swearing the Trent Confession, and then to preach zealously against sin in the general, as if he had never committed so horrid a crime! This is like him that will speak against treason, and the enemies of the king, but because the traitors are his friends and kindred, will protect or hide them, and take their parts. _Direct._ V. Keep as far as you can from those temptations which feed and strengthen the sins which you would overcome.--Lay siege to your sins, and starve them out, by keeping away the food and fuel which is their maintenance and life. _Direct._ VI. Live in the exercise of those graces and duties which are contrary to the sins which you are most in danger of.--For grace and duty are contrary to sin, and killeth it, and cureth us of it, as the fire cureth us of cold, or health of sickness. _Direct._ VII. Hearken not to weakening unbelief and distrust, and cast not away the comforts of God, which are your cordials and strength.--It is not a frightful, dejected, despairing frame of mind, that is fittest to resist sin; but it is the encouraging sense of the love of God, and thankful sense of grace received (with a cautelous fear). _Direct._ VIII. Be always suspicious of carnal self-love, and watch against it.--For that is the burrow or fortress of sin; and the common patron of it; ready to draw you to it, and ready to justify it. We are very prone to be partial in our own cause; as the case of Judah with Tamar, and David when Nathan reproved him in a parable, show. Our own passions, our own pride, our own censures, or backbitings, or injurious dealings, our own neglects of duty, seem small, excusable, if not justifiable things to us; whereas we could easily see the faultiness of all these in another, especially in an enemy: when yet we should be best acquainted with ourselves, and we should most love ourselves, and therefore hate our own sins most.