causeless, Matth. v. 22. or excessive, and that either in measure or time, exceeding the value of the impulsive cause; be it more crausient or abiding, yet it is a sin, and is matter of humiliation before God. Now the means to keep the heart from it, underprovocations, are these ;

I Mean Get low and humble thoughts of yourselvs, and then you will have meek spirits, and eaceable deportments towards The

Pride is the roof passion; a lofty will m is ever the patient man. be a surly spirit bladders blown up with wind will not lie ose together; but prick them, and you my pack a thousand in a small room: only b pride cometh contention, Prov. xiii. 1o.When we over rate ourselves, then we thak we are unworthily treated by others, and that provokes. And here (by the way take notice of one great benefit of acquantance with your own hearts, even the mckning and calming of your spirits. Christian, methinks thou shouldst know so much by thyself, that it is impossible any should lay the lower, or have baser thoughts of thee, than thou hast of thyself, Some render the original of that text, Hab. ii. the proud man is as he that transgresseth 5. thus by wine, and drunkards, you know, are

quarrelsome. O get more humility, and that will bring you more peace.

2 Means. Be often sweetening your spirits in communion with God, and they will not easily be imbittered with wrath towards men.

A quiet conscience never produced an unquiet conversation. The peace of God doth rule in the heart, as an umpire in appeasing strifes; for so much that word, Col. iii. 14. imports wrath and strife are hugely opposite to the frame and temper of a spiritual heart, because inconsistent with the delight and contentment of that dove like spirit, which loves a sedate and quiet breast. O, saith a soul that feeds upon the sweet communion of the spirit, shall the sparkles of provocations now catch in my passions, and raise such a smoke in my soul as will offend and drive away the comforter from me? This is so effectual a remedy against passion, that I durst almost venture, in a christian of a hasty nature, to make long suffering a sign of communion with God. Seest thou such a christian quiet and calm under provocations? it is very like his sou! feeds apon such sweetness in God as he is loth to leave and, on the other side, seest thou a christian turbulent and clamorous? doubtless all is not well within; his s

rit is like a bone out of joint, which cannot more without pain and trouble.

3 Means. Get due apprehensions of the evil nature and effects of sinful anger. Anger is a short madness, saith one. Saith another, anger is the fever of the soul. It is the interregnum and eclipse of reason, saith a third.

The effects of it are also very sad :

1 It grieves the spirit of God, Eph. iv. 30. banishes him from that breast in which it rages and tumultuates. God is the God of peace; the presence and comforts of God are only enjoyed in a calm. It is a golden note one gives upon the fore cited text, God doth not usually bless with peace of conscience, such as make no conscience of peace. 2, It gives advantage to the devil, Eph. iii. 26, 27. satan is an angry and discontented spirit, and finds no rest but in restless hearts; he lives, like the salamander, in fires of contention ; he bestirs himself when the spirits are in a commotion: sometimes he fills the heart with revengeful thoughts, sometimes he fills the lips, and inflames the tongue with undecent language; even a meek Moses sometimes spake unadvisedly with his lips. 3, It distunes the spirit for duty. Upon this account, the apostle dissuades husLords and wives from jarring carriages

and contentions, that their prayers be not hindred, Pet. iii. 7. All acts of wor

ship must be suitable to the object of worship; but God is the God of peace, and the God of love. 4, To mention no more, it disparages the christian religion. How would Plato and Pythagoras shame us, if they were now living? Christ was a lamb for meekness, and doth it become his followers to be like lions? O keep your hearts or you will at once lose, not only your own peace, but the credit of religion.

4 Means. Consider how sweat a thing it is to a christian to conquer his corruptions, and carry away the spoils of them.

He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city, Prov. xvi. 32. Is there any content in venting a passion? how much more in mortifying it? When thou comest in a calm mood, or upon a death bed, to review thy life; how comfortable then will it be, to reflect upon the conquests thou hast got, by the fear of God, over the evil propensions of thine own heart! It was a memorable saying of Valentinian the emperor, when he came to die ; "Amongst all my conquests (said

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he) there is but one that now comforts and, being asked what that was,

CC enemy

"he answered, I have overcome my worst mine own naughty heart." Mans. Shame yourselves, by settjefore you those eminent patterns that ha ve been most excellent for meek

ing

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Above all, compare your spirits with the spirit of Christ; learn of pe (saith he) for I am meek and lowly, Mat. xi. 29. Christ was meek and lowly, but I am proud and passionate. It was the high commendation of Moses, Numb. xii. 3. Now the man Moses was meek above all the men of the earth and this was the man that knew God face to face. It is said of Calvin and Ursin, that they both were of cholerick natures, but yet had so learned the meekness of Christ, as not to utter one word, under the greatest provocation, unbesceming religion. When I read the pretty stories of the very heath. ens, that never had the advantages we have, how the Pythagorians, whatever feuds had been among them in the day, would hush all, by sending to each other this message, the sun is almost set ; and that of Plato to his scholar, I would beat thee, if I were not angry.

When I read what lenity and tenderness Lycurgus shewed to an insolent fellow that had struck out one of his eyes, I am