A PLAIN DISCOURSE ABOUT Rash and Sinful Anger; AS A Help for such as are willing to be relieved against so sad and too generally prevailing a Distemper even amongst Professors of Religion.  
Being the Substance of some SERMONS preached at Manchester in Lancashire.  
By HENRY NEW COME M. A. and a Minister of the Gospel there.  
LONDON: Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, near Mercer's Chapel. 1693.   

TO THE Christian READER.  
I Have of late been much pressed by a dear Friend (not only to me and mine, but to all good Men, and to the Church of God) that I would have done something this way, about Family Worship. A thing sadly dis-used even amongst great Professors of Religion. A thing greatly to be complained of and lamented, as that which betokens decay of Piety amongst us; and that Hypocrisy in the Professors of Religion herein expressed, joined to the professed profaneness amongst us, may portend Ruin and Destruction unto us. I confess I have upon occasion insisted oft on this Subject, but it having been still by the by, and of no one Subject on purpose, it seemed too much for me, both for want of strength and leisure, to gather into one, what lies so dispersed: And besides, I could not per suade myself into any opinion of such a Performance if it had been done by me; especially when so much is extant already on that Subject. Besides some of former date, as Mr. Paget's Demonstration of Family Duties; and Mr. Ambrose in his Media: so of late the Reverend Mr. Baxter in his Christian Directory, hath spoken fully to it, and proved the Divine Appointment of it, p. 489. and p. 594. to this Question, Is a Man bound to pray ordinarily in his Family? He answers; I have answered this affirmatively, and proved it. One grain of Grace would answer it better than Arguments can do. And the truth is, if Men out of wicked partiality, and love to their neglect of their Duty, will take it for granted, and venture to go on, and will not so much as consider what is thus offered against their Course. they may die in their sin, and be damned, and who can help them, or will pity them. And the latter answer about one grain of Grace, is mighty startling, I should think. Implying a total want of true Grace, where these Duties are wilfully neglected. True Grace sets upon Prayer naturally; a newborn Child is not better known to be alive by crying, than a newborn Soul by praying: Acts 9 11. Behold he prayeth; and therefore doubt not but he is converted— And this grain of Grace doth so naturally carry the Soul out unto God, for assistance and only satisfaction, that it is rather inclined always to be in Prayer, than to neglect it at any time when it may lawfully do it. And his Zeal to God and the good of Souls disposes him to take his Family with him; and if there were not a Duty to God, to do other Business, (which God allows of, and is mediately served in) he would do nothing but read, and pray, and praise, much less refuse it, when he is permitted as oft as he can. There is a great deal of difference between them that would always be in these Duties if it were lawful, and those that are so apt to neglect them as much as they can, as not necessary. And worthy Mr. Doolittle, in his Sermon on that Subject in the Morning Exercise, in p. 74. Serm. 15. hath so learnedly, exactly, and pathetically spoken to that Subject, that I know not what can be added to it. I did sixteen or seventeen years ago myself earnestly move him, that he would print that Sermon by itself, as that which I was desired to press him to by some in the Country, that thought it might do much good in a single little Book by itself; whereas, as it was, it lay out of the reach of the most, (especially that most needed it) as not being able to come up to the Price of the whole Volume. His answer was, That the Copy was the Booksellers, and not his, and so it could not then be done. But I would humbly renew my Request to my Reverend Brother, thinking that that Objection in this time should cease to be of any force, and that the Bookseller might have no cause to complain, if he had the Profit of it in a single Book, of which it need not be doubted, there would be a ready Sale. I cannot but be grieved at what I remember I was affected with, (to hear when I was but a Youth) concerning London, that it would have ravished a Man's heart almost, to have gone in the Streets on a Lord's-day at night, and to have heard them almost in every House singing or reading or praying, that one would have thought himself almost in Heaven. I was much surprised and troubled when many years after I came first to London, and found so little of these practices; Singing of Psalms almost quite disused in Families (and professing Families too) a practice that obtained from the very beginning of the Reformation, and that whereby Bishop Burnet hath observed the Protestants were distinguished from the Papists; the Lord's-day much neglected and made common (and it is so in most other Towns) whereas it was the Badge of a Primitive Christian, without which he could not assume the name; implied in that Dominicum Servasti? Christianus sum, if not misapplyed and true, it had been a great Charge. This Man is not of God that doth not keep the Sabbath-day, Joh. 9 16. It is observable, that in times when these practices were least favoured, that a Law should pass, That all and every Person and Persons, whatsoever, 
Act for the better observation of the Lord's-day. An. 29 Ca●. 2. 1677.  shall on every Lord's-day apply themselves to the Observation of the same, by exercising themselves thereon in Duties of Piety and true Religion publicly and privately. How this is consistent with unrestrained walking about the Streets, that Day, many making their Visits, and discoursing of Dogs and Horses, and such like; that have so heavily reflected on others for not observing the Laws (which have been of disputable matter) and yet this Law to be no way binding, it remains un-understood. It hath been observed that Nations and Places have flourished, or not flourished, as the Lord's-day hath been more or less observable. [See the Epistle to the Reader to Sabbatum Redivivum, the first part.] Some may be sure that Religion shall never keep up in that Town, Family, or particular Soul where the Lord's-day is profaned or neglected. Famous Judge Hales was so strict an observer of the Lord's-day, that he observed things went well or ill with him in the Week, as he had been strict or negligent on the Lord's-day. And let Men observe it in their Families, and in Persons, that Religion shall languish, and sensibly go back, where the Christian Sabbath is neglected. I shall take it for a sign and a means of Proficiency or Nonproficiency in Religion, as this holy Day is observed. And let me here suggest a word of humble Advice: 1. That all Persons would make Conscience of needless neglect of their Attendance on the Public on the Lord's-day. Not to make necessities, nor easily and pleasingly to admit them; but to account it a burden and a loss to be hindered. Pray ye that your flight be not on the Sabbath-day, Mat. 24. 20. Some make this savoury and likely sense of it, That though if necessitated, they must fly for their Lives on that Day, yet it would aggravate their Grief and Misery, that it must be on that Day, to deprive them of the Comforts of the Ordinances of that Day in the full Liberties of it, Psal. 65. 4. & 27. 4. As the good Woman, that when with Child, prayed still, that if the Lord pleased she might not Travel on that day, as if she were desirous that others might not be hindered for her necessary help, and that she herself might have the Comforts of the Sabbath to help her to bear up under her Pains. It is very sad when People cast to set out, or to keep on a Journey on that day, as if they counted it so much time gained; or to cast to take Physic that day, etc. The conscience of never having needlessly or willingly neglected the Public, when in a capacity for it, will be a great Relief when by sickness or weakness a Person is under an unavoidable detention: And on the contrary, it will gall sadly when a Person cannot go, that he has wantonly and carelessly neglected to go when he might have gone. And 2dly, when the Public is done, to make conscience of keeping within the rest of the day, to attend to Catechising the Children and Servants, and to secret Duties, etc. There needs no part of this holy Time to lie upon your hands, if you consider your own Needs, and the Advantages of a total and thorough Improvement of it. Renowned Judge Hales was so afraid of losing any part of that holy time, that wherever he was, he pursued some pious Subject for holy Meditation, the product whereof mostly are those excellent things of his that are printed. And this I will subjoin as a matter of (true, though) sad Observation, That as many have at the Gallows acknowledged that the beginning of their Ruin was in the profanation of the Sabbath, and in the total neglect of it; and many on their sick Beds have been loaden with their sin this way in a chief place: So the Scandal that some Professors have run into, hath been justly ascribed to their too much Liberty on that Day, being either needlessly going out, or having Company coming in for Diversion or common Converse, without the respect due to that holy Time. And for Family Duties, I desire it may be considered and observed, 1. Whether Success in Affairs can be expected, when not prayed for? 2. If Crosses unexpected befall you, you could look for no other, when you did not commit yourself and Family and Affairs to God's Blessing and Protection by solemn Prayer. And 3dly, for your Souls, how should they thrive, when no Worship of God among you? No marvel if unfaithfulness be in Servants, disobedience in Children, drunkenness, and bastardy, and what not break in upon the House, where there is neglect of Religious Duties in it: what is there to keep such Mischiefs out? As I remember a holy Man once to a Family related to him (where he called at the Door to inquire of their health and welfare) asked, Whether there was any thing done to keep the Devil out of the House? meaning, was there any religious Duties in the House to entitle and relate the House and Family unto God. If it be Carnality and Flesh-pleasing, and love of Ease that makes you lie in Bed so long, that you have not time for Duties when you get up (and it may be you cast for it that it may be so) because you love it not. I remember what I have heard a reverend Minister say that knew the famous Mr. Bruen, that he had-heard him say, That it was better to deny the Body a little rest, than deprive the Soul of the benefit of a good Duty. Old Christians would have got up on purpose, that they might be ready to worship God in the first place with all their Family. Good Men in the former Age, they would have robbed themselves of rest at a night, to have read the Scriptures and good Books, whereby they became brave knowing Men, and got up early in the Morning to have Duties with their Families, and so had orderly and religious Families. If worldly Business crowd in upon you, and hinder religious Duties, to neglect them or shorten them, you must cast to be up before them, and be afraid lest any thing should come in before the Blessing. But if these Necessities are consented to, and frequently hinder your Duties, it will be a load to you when you come to die. A good Man on his Deathbed (dying from home) desired me to warn People of their being too busy and eager in the World, to the neglect of Prayer in their Families, as what he found then a burden to him. And for Duties at Night, I will suggest one thing, that Men should make conscience of keeping good hours in coming in; that by tarrying out late, they do not unfit themselves for performing them, or unfit the Family for joining in them. And for Friendship and good Neighbourship, I should never be against it, provided you consider the time, with respect to Family Duties to be performed, both in the House you are in, and at your own House too. But there is another great Fault, and sadly general, and that amongst Professors of Religion, who do keep up Family Worship, and that is of rash and sinful Anger; of which the Men of old (and Women too) professing Godliness, made conscience, as well as of the Sabbath and Family Duties; and to be guilty of such Outrages as many of us are, was counted little less than scandal. I have therefore very lately taken up that Subject to testify and help against it, if it pleased God. The same Friend requiring at my Hand to publish these Notes, I was not willing to deny it. Out of my great and deserved respects and deference to him, whom I rejoice to oblige, and for that being so lately preached, I could with some more ease recollect what I have on the Subject; but chiefly for that I am satisfied in his Reason for such a Work, for the great Necessity of it, only a better Hand for it had been desirable. I have oft said it, That there is scarce any sin that prevails so generally as this does, that does so much mischief as it does, and that so little conscience is made of, as is of this. They generally make it the Professors sin, and set it against the Profaneness and Drunkenness that abounds amongst the Irreligious. And though under favour we may say it is not only the Professor's sin, for there is Rage and Wrath enough with them, together with their other Wickednesses; they can be angry and drunken too, etc. yet it is a reproach to Religion that there is so much of it amongst the Professors as there is, and though it be not proper to us, yet it is sadly too common amongst us. I do not design an Invective against it, nor any Persons guilty of it, but a compassionate charitable relief and help against it; and so it may prove, if God bless it, and set it on, and it be taken as it is in sincerity intended and designed. And if it should take effect, that Men and Women should make more conscience of it, and be more watchful against it, so that it might be less amongst us than it hath been, I shall account it as considerable a Success as almost of any Subject I could have preached of. And why should we despair of seeing such an effect, what is too hard for Grace and the Spirit of God to work us unto? To make Lions and Lambs to lie down together. I deserve no Applause, nor look for any; nor yet will beg pardon of any, for being to bold with his sin. And if I meet with Scorn from some, it is what I look for, and have had Experience of in those few things I have troubled the World with. But he that will not bear a Scorn, if he can hope to do good to any Soul, is of too narrow and selfish a Spirit for a Minister of Christ. The humble modest Christians that shall get good hereby, I desire they will be thankful to God, and pray for  
Their Servant in the Gospel, Henry Newcome.   

TO THE READER.  
THere are two Discourses lately come to our view, by two very excellent Servants of Christ, the Authors whereof both labouring in the Lord's Vineyard in the same Country 
* Lancashire. , and not at a remote distance from one another; are however much nearer to each other in Spirit, Judgement; Design, and dearness of mutual Affection. And the agreeableness of these Discourses to one another, and their joint subserviency to one common End, the promoting of practical Godliness, is not less conspicuous than that which is between the Authors themselves. The one treating of Personal Order, the other of Domestical. 
Viz. Mr. Heywood's Treatise, entitled, A Family Altar, now comeforth at the same time with this.  That, Christian Reader, which is here offered to thy view, is a most useful Preparative and Prerequisite to the other. 'Tis plain, they can neither be capable of being good Governors, nor indeed useful Members, of Families (much less of larger Societies, Sacred or Civil) that have not learned to govern themselves, or bear rule over their own Spirits. So unruly a Creature as Man is, within himself, must undergo a great transformation, to make him regularly, and profitably sociable with others.  
It was predicted by the Evangelical Prophet, That in the happy Times of the Gospel, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Fatling together, and a little Child shall lead them, Isai. 11. 6— 9 By which Metaphorical Expressions, is represented in lively colours, the strange effect, which the Government of Christ shall have upon those, who by the Ministry of the Word, shall be subdued by him, and made the obedient Subjects of his Spiritual Kingdom, and his willing People in the day of his Power, in the Beauty's of Holiness. They shall through the efficacy thereof upon their Hearts, be so changed, that they shall seem New Creatures, metamorphosed, or transformed, as it were, out of Beasts into Men: Such as before were of a fierce, hurtful, venomous Disposition, like the forementioned savage and venomous bruit Creatures, should become meek, and gentle, harmless and tractable, and converse together in peaceable and friendly manner, as becomes the Subjects of the Prince of Peace, and Professors of the Gospel of Peace. But how, or by what means shall this strange and stupendous change, be brought to pass? This is rendered as the Reason, for the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea. The abounding saving Knowledge of God in Christ, revealed in the Gospel, and made effectual by the Spirit, shall thus new mould and transform Men into the Image of God, and make them conformable unto Christ, who was meek, and lowly in heart, and was love incarnate. We live in Times wherein Knowledge does abound; but how little of the forementioned effect, and powerful change of the temper and disposition of men's spirits, is discernible, or to be found? Hath the Gospel, which at its first Promulgation, was so powerful to change sinners of the Gentiles into Saints; and to turn them to God, from Idols, to serve the living and true God; by calling them out of darkness into marvellous light: hath it now lost its power, and become like the Law, weak through the flesh? No certainly, the everlasting Gospel is still the Power of God unto Salvation, to every one that believeth; and is mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the Knowledge of God, and bringing into Captivity every Thought to the Obedience of Christ, 2 Cor. 10. 4, 5.  
But though we have the Gospel, yet we have too little of the Spirit of the Gospel, though the Gospel be come unto us in Word, yet too little in Power and in the Holy Ghost: for how little of the fruit of the Spirit, which is Love, Peace, Long-suffering, Gentleness, Goodness, Meekness, etc. is to be found amongst those who profess themselves to be the Disciples and Followers of Jesus Christ? But the Works of the Flesh, are so manifest, that they need not be named; unless it be to reprove them. Amongst these, rash and sinful Anger, does partake, and discover much of that Root of Bitterness, from whence it springs, in its mischievous effects, in which it is so fruitful, that they cannot be numbered for their multitude, nor enough bewailed for their sinfulness; the Tongue is called a world of Iniquity, when set on fire by this Passion, yea, set on fire of Hell, as the Spirit of Truth, who speaks both of Persons and Things as they are, doth assure us, James 3. 6.  
No Passion stands in more need of Moderation than this, because it is one of the frequentest that Men are troubled with, and the most unruly, and does the least admit of restraint, from Reason, or Religion, the one being dethroned, and the other quite forgotten, while the Passion prevails and is predominant. How useful then and seasonable is this Treatise, as a Remedy to so common a Malady▪ as an Antidote against so pestilential an Infection; for 'tis very catching, and speedily spreads from one to another.  
The Reverend, Pious, and Learned Author, hath comprised much in a little room, convincingly setting forth the sinfulness, with the mischievous Effects of rash Anger; and also the most effectual Means to prevent, restrain, and keep it within its due Bounds. The Treatise may serve as a Glass, wherein they that are subject to this Passion, and the Excesses of it, may behold how ill it becomes any, who pretend to the Government of Reason; and much worse becomes those who make profession of Religion; for if it be considered, how much of Religion lies in Love, (Love being the fulfilling of the Law; yea, he that dwelleth in love, is said to dwell in God, and God in him.) It's easy to infer, or whether Men will make the Inference or no, because unwilling to condemn themselves, (as the Jews in the Question about John's Baptism) yet the Consequence is unavoidable, that where there is much Passion, Strife, and Contention, there is but little of Religion: He that bridleth not his Tongue, may seem to be religious, but his Religion is vain, James 1. 26. i e. comes short of obtaining the end of Religion, which is Salvation. But how lovely and endearing in itself, and what an ornament to Religion is Meekness, Slowness to Anger, Readiness to Forgive, and not only so, but to render Good for Evil? A meek and quiet Spirit is in the sight of God of great price. Reader, let it be so in thine, and then thou wilt answer much of the Design of this Treatise, and ours in recommending it, who are  
Thy Servants in the Lord, JOHN HOWE., JOHN STARKEY.   
PROV. XXV. 28. He that hath no rule over his own Spirit, is like a City that is broken down, and without Walls. 
THE Proverbs of a latter Collection, ascribed yet to Solomon (which begins in this Chapter) admit of more connexion than the former did; yet some of them are entire Sentences, as this is for one, entreating of a Matter divers to what went before, and so admits of no Light from the Coherence. And it will be our work to handle it as an Entire Proposition, and as a Doctrine, in the very words, viz. That he that hath no Rule, etc.  
And so show, 1. The sense of the Similitude, A City that hath had Walls, and has them broken down, or is an unwalled Town, is of no Defence. Jeremy sadly laments the Walls of Jerusalem to be broken down, and Nehemiah also, and was at great, care and cost to rebuild them; and thought the People but half restored till this was done: A place that lies open is in a sad condition, and next to being ruined, especially when Invaders are abroad, and Enemies near, as were about Jerusalem. In such a Case, (1.) Any Body may come in unnoted, and rob and spoil; and Forces may come upon them, and nothing to make resistance with, they may take such a City without the cost or trouble of Besieging. (2.) Any Body may go out and escape Justice, and go over to the Enemy and betray it. (3.) Stranger's may come in and inhabit, and so spoil its Riches; may swarm all over it, and eat up the Inhabitants. The Safety, Honour, and Government of the Place all void when it lies open on this manner; they are sure of nothing; can call nothing their own whilst in this Condition.  
This in the Application of the Parable signifies, 1. That the Soul of Man was at first made a defenced City, encompassed with Walls, and bravely secured from Enemies both from without and from within. 2. That these Walls by the Fall are broken down, and in the Unregenerate all lies open to Invasion without Resistance or Defence. 3. That there is something of great value in the Soul which is worthy to be kept, and in danger to be lost. 4. That it is the great Work of Grace to build up the Walls which Sin hath broken down, and to set up the necessary Defences and Fortifications. 5. That to keep them in constant good repair, is a good Man's great care and duty. The Muringer is a great Officer in this City. 6. That it is a most deplorable and lamentable thing to have these Walls broken down that sometimes have been up, and betokens ruin to that Place (and Soul) if it be suffered to lie in that order.  
2dly, In likeness to this, What is it for a Man to have no rule of his own Spirit; the Man that hath no Cohibition or Retention to his own Mind. No Bridle, says one, no Command or Empire, says another, who doth not, or cannot keep in himself homo animi sui incontinens. Such a Man is obnoxious and liable to many Losses and Dangers.  
Now his own Spirit, the Subject of this Empire and Rule is, 1. By many taken largely (and truly) for all his Affections; they ought to be bridled and restrained, The Flesh lusteth against the Spirit, Gal. 5. 17. and the Spirit that is within us lusteth to Envy. James 4. 5. It may signify the force of both the Concupiscible and Irascible Appetite, that we should check and restrain the inward corrupt Lustings of the Soul, that they may not break out into inward or outward act to his own or others prejudice. And Judicious Cartwright on this place says, It concerns us to search especially what Vice we are most addicted to, and to take special care that we do not in that thing break out, by leaving our Spirits without guard. We must take care to compass about our Mind and Affections with a Wall, Gates and Bars, and all little enough, that what should not go out be kept in, and what would not come in be kept out. All Excess in any of our Carnal Affections, restraint must be carefully and duly laid and kept upon. There are those Men that have no government of themselves, and their Fort lies open to be taken upon every Summons by the Enemy. Such are the Lustful and Unclean, 2 Pet. 2. 14. Having Eyes full of Adultery, and cannot cease from Sin. Every Whoremasters then. Prov. 7. 21, 22 The Drunkard, that counts it a piece of Kindness and Civility and good Nature to go with every one that asks him to the beloved Alehouse, and that on the Lord's-day itself. He hath no Walls, can see no time to give over; he hath no rule of himself at all; when he awakes he will seek it yet again, Prov. 23. 35. He loves drink at first (at least as he says) for Company sake, but he will soon love it for Drink's sake) that he cannot be without it. Ale and Wine is his Element, he has commenced and taken his Degrees in Debauchery, and now adds Drunkenness to Thirst, (Deut. 29. 19) hath attained to a drunken Thirst, and now he hath made Excess natural and necessary. We have a distinction of seasoned Drunkards, such as have arrived to a great habit, and cannot but drink; and can drink too, and not be prejudiced by it. These are men of Empire in their Slavery: but many Wellwishers to the Trade are spoiled in the seasoning. But seasoned or seasoning, they have no power in the case. And for Unrighteousness, Oppression and Covetousness, many have no rule of themselves at all. If they can but get in the World, they care not whom, nor how much they hurt, nor how much wrong they do to their own Souls. And some have no rule of their own Spirits for Acts of Charity; they have no power to part with any thing, but are scandalously sordid and base in their Contributions; hardness of heart and covetousness hath the whole Empire in them; they forget to distribute, Hebr. 13. 16. or not at all proportionable to their place and have.  
2. The Passion of Anger, many restrain it to that Eccl. 10. 14. the Spirit there signifieth Anger. So Prov. 16. 32. he that is slow to anger is better than the mighty; the more truly great and valiant Person, that keeps down and keeps in his Passion. He is a Man of great strength that is rarely Angry: 1. Because there are always Provocations enough: 2. Because a Man is naturally apt to be provoked. Men are the most mistaken in their Judgements in this thing, to count him a poor pusillanimous Man, that is not angry when provoked and injured; it is not weakness of Mind, but great strength and mightiness; He is better than the mighty, and is liker to God, and in greater honour with God, Angels and good Men, than the most valiant Man; 
Fortior est qui se, quam qui fortissima vincit moenia.  and he that ruleth his Spirit, than he that taketh a City. He that can keep out of Anger, or can keep it down, is a mighty Conqueror. He is more honourable than the most glorious Victor over a strong City. He is better, 1. Because it is a sorer War that a Man has with his own self and with his own Affections, than to fight with others, because the Enemy is more unseen, and has more interest, does all by Treachery and Ambuscade; and the danger and loss is greater to be beaten; in the other Warfare it's but loss of Honour or outward Goods, etc. but this is in the loss of the Soul. A Man fights with himself to save his Soul. 2. Because this Victor profits himself, and hurts no Body else; in the other case Men are sure to hurt others, and it may be not much profit themselves. 3. Because the other overcomes by the help and hazard of others; the Patient overcomes per seipsum & in seipso, by himself (assisted only by Divine Grace) and in himself. 4. The Dispassionate Man overcomes not only Flesh and Blood, but the powers of darkness, Eph. 6. 12. And I will assure you the Powers of Hell are no little concerned in these Wars and Victories, since he that moderates not his wrath giveth place to the Devil, Eph. 4. 26, 27. Now how aptly doth my Text annex to this, That he that hath no rule over his own Spirit, is so far from being such a mighty Man, and a Conqueror, that instead of being better than he that conquereth a City, he is one so base, that he loseth his City: He makes his City, that might be a strong Hold for God, to lie open and naked, and to be invaded and spoiled at every turn, as being broken down and without Walls.  
3dly, Some will have it signify the neglect of the Tongue, and certainly there is much unfortifiedness on this account, and so great damage, when Men have no rule of themselves in what they say, make no choice in their words, but to say what's next. Psal. 39 1. and 141. 3. When Men pour out every thing without respect, 1. to Time, 2. Place, 3. Company, (4. many times Truth) to throw out what comes next, much damage comes to the poor Creature this way; In the multitude of words there wants no sin, Prov. 10. 19 It is a great thing to have Walls in this case. It is something of government when a Man can hold his peace, so as (1.) Not to trouble the Company with impertinent Stories of himself; and (2.) To be sure not to speak what shall hurt them that are present, or them that are absent: Prov. 29. 11. A Fool uttereth all his mind (or spirit, Marg.) and such an one to be sure hath no rule of his Spirit: But a wise Man keepeth it in till afterward; saith not all always that ever he can, but keepeth some for another time. The known story of Pambo's Lesson is of great Instruction. Some wise Heathens had such bounds on their own Spirits, with respect to their Tongue, as to say, they would never speak at all, but when their speaking might do more good than their silence. And Thomas Kempis, It is an easier thing to be silent than not to offend in speech and multitude of words. Talkative People want rule, and walls about their Spirits. James 3. 2. If any man offend not in word, the same is comparatively a perfect man, and able also to bridle the whole Body. As if, rule the Tongue and rule all. Prov. 17. 27, 28. He that hath knowledge spareth his words. It is want of wisdom to be too talkative. Even a fool, when he holdeth his peace, is counted wise; and he that shutteth his lips is esteemed a man of understanding. When some Stranger was among the wise Men of Athens, (if I misremember not the story) and took notice of, and writ the wise Sayings as they came from each of them; and when one among them let nothing fall towards the Collection, and was solicited to do as the rest had done, he answered, You may report where you go that there are some in Athens that can hold their peace. Where there are no Doors about the Lips, nor guard there, there oft much hurt is done. Prov. 15. 2. The tongue of the wise useth knowledge aright; venteth not all at a time, nor at all times; but the mouth of fools poureth [or belcheth or bubbleth] out foolishness. And Verse 28. The heart of the righteous studieth to answer [considers to speak appositely and to purpose] but the mouth of the wicked [for want of that due consideration speaketh at random, and so] poureth out evil things.  
Now this rule over a Man's own Spirit (to serve my design) I shall take in the latter Senses conjunctly, with respect to Anger expressed by Words (and Actions, if it goes so far, as oft it doth.) But Anger and angry Words seldom are asunder. Men have no rule of their own Spirits, and lie open without Walls, that offend this way. 1. Anger is a natural Passion, and may be without Sin; nay, is given us for the due resisting Sin, Eph. 4. 26. Be angry, but sin not. If you be angry, be sure you sin not with it. Our Saviour looked on them with anger, being grieved for the hardness of their heart. Anger and grief for men's sins are justified by our Savours example (as Mr. Baxter on that place). Anger at sin, and an Anger with grief and pity to the sinner, is the only lawful Anger. It is Anger at sin, but not an Anger to sin. They that are Angry and sin, are seldom angry at sin, as sin, at all. Pure Zeal is sanctified Anger. In human things (says one) Anger is lawful, when it is for Virtue's sake, or in the cause of others, but than it must be in measure. And this modus irascendi [the measure in Anger] cum ne plus aequo irascamur, tum ne aequo diutius [is when we are not angry more than is fit, nor longer than is fit.] We pretend Anger (says a great Divine) to the Sins, not to the Persons, for God's, not our own Cause. But this may be discovered, 1. In the partition of God's and our own Cause; 
Numb. 16.  as Moses in the Rebellion of Korah, he was Angry; God's and his own Cause engaged in it. But see them single, Miriam and Aaron offered a private Injury (though a great one) and he gave them not a word. 
Numb. 12. 3.  The People make a Calf, he throws down the Tables, 
Exod. 32. 19  and chides all. A meek Lamb in his own Injury, a fierce Lion in God's. 2. If it be against Sin, we shall not sin in it. As David about Nabal, falls to swearing, 
2 Sam. 25.  and conceives a bloody Intention of Murder, and an ungodly Revenge. 3. Holy Anger doth not unfit us for any Duty towards God or Man. As Moses was angry with the People, and chid them and more, yet even then he prayed to God for them. Jonathan angry at his Father, yet a Son and a Subject at the same time. 
1 Sa. 20. 34.  Sincere Anger is a loving Anger and a devout Anger (says the same excellent Man.)  
2. Anger therefore to Sin (which is sinful Anger, as God knows most of our Anger is) is a great Evil, as Mr. Baxter (on the forequoted place) but use it not blindly, rashly, and inordinately to sin. Those that have Walls strong enough to keep in just Anger and Zeal for God, that it degenerate not into some selfish end at some side of it, may have no Walls to keep out intemperate Wrath. Now it is sinful,  
1. When it is against that which is good. To be angry when Men do well, and will not sin with you, nor sin as you do, and to speak evil of good Men and good Practices, this is Diabolical Wrath. The Spirit that is within us (if we have no rule over it) lusteth to Envy, James 4. 5. Men may be really and wickedly Angry, when others do better than they can find in their hearts to do. And hence proceeds detraction and lessening others all that ever we can. And some have no rule over their own Spirit in this respect. If no Body were better nor stricter than thou, It would please thee better.  
2. When Men are angry at their Brother without cause. No design to offend thee, and no real true Cause of offence, if examined; yet upon misapprehension Men oft are angry. This is for want of rule of your Siprits. That Men oft fly at others in the dark, and are in a rage without scarce any colour of Provocation; like the barking Dog that flies at the next comer, and it may prove his own Master.  
3. When Men are angry for a small Cause. Anger is too great an Effort of the Soul, to be let out for a Trifle; like as to raise the Militia to set a Vagabond in the Stocks. The matter, whether real or no, however it goes, will not bear so great a commotion, so great a ruffle and disturbance. Thou couldst not have been in a greater heat if some body had offered to have killed thee, than thou art for a wrong look, or a misplaced or mis-accented word. Some with some sort of People, know not when they shall offend, they will be offended for so little a thing. It is all one almost what is the occasion, if they can be angry they will be angry, as if they were big of it, and it were an ease to them to be delivered.  
4. When Men are angry too much for a real great Occasion. To be angry without Cause, Aristotle expresses it to be quibus non oportet, de quibus non oportet, & magis quam oportet; with whom we ought not, and for what we ought not, and if Person and Thing would bear it, yet we must not be angry more than we ought. The Party hath done greatly amiss, yet you should not be angry without bounds, as to break out into all manner of bad words; some times against God himself. Some will curse and swear when angry, and speak any thing to vilify his Brother that hath offended him. Racha and thou Fool are nothing with some of you. Where are your City Walls and Gates and Bars this while? And if it proceed to Blows it is sadly Excessive; thou art in too great a Passion to strike for Correction, or indeed to intend it; and to do it for Revenge is a great and dangerous Usurpation upon the Sovereign Avenger, and he will be avenged on thee. A moderate Anger and Resentment might have served for a Fellow-servant, that hath a Master in Heaven to account unto.  
5. When Men are angry too often. We should be slow to wrath, and long-suffering, and not easily provoked. But when Men are as oft angry as ever they can; when it may be said to some, when did you ever avoid Anger if there were occasion for it? where are your Walls this while? The holy and blessed God, it is truly to his glory said of him, Psal. 78. 38. Yea, many a time turned he his Anger away, and did not stir up all his Wrath: But far be it from you to do so; you have waved many an Opportunity for the Soul, many an Opportunity for Charity, and of doing Good; but an Opportunity for Anger many can truly say they have rarely, if ever miss.  
6. When Men are Angry with too many. An ordinary thing, when some hath angered us, to be angry with all about us; some one hath displeased thee, and now no body can please thee; the Innocent are disquieted, and▪ equally treated with them that have offended; a most unreasonable and unjust thing: This is one way, that the Fool troubleth his own House, and shall inherit the Wind by it, Prov. 11. 29. A hard task some have for their desired Peace, that to please for their own parts will not do it, unless every body else please too, which is in no one's power to procure.  
7. When Men are Angry too long: Can never give over when they begin. How great a matter a little fire kindleth, James 3. 5. If you intent amendment to the Party, fewer words in love were liker to effect it; but this length of Dispute provokes more sin, and no one knows when it will be at an end; and then to let the Wrath settle, no one knows what it will end in: when you cannot end your Wrath at one bout, but fall into sullenness, and keep it up for days: O sad! what a dismantled City is this? Is the Sun gone down upon your wrath? Was there so great matter for it? or rather, will you so far give place to the Devil (Eph. 4. 26, 27.) as to take him to be your Bed-fellow. God is slow to wrath, and will not keep his Anger; but you are ready to be angry, but not ready to lay it aside, unless it be quickly to return to it again.  
8. When it proves digested wrath, and ends in hatred (which is ira inveterata, inveterate Anger) and desire to revenge. If you are Angry with any one, so as to be willing to do them hurt, this is sinful and unchristian. You should not admit every one that hath crossed you, (nay, if he hath wronged you) into the List of your Enemies (for you are to keep no such Roll). And none should be your Enemy so far, but you should love him, and be ready to do him good so much the rather, that you may win him with kindness, and overcome evil with good, Rom. 10. 20, 21. To do any one any hurt in your sudden Passion, is a great wickedness; and to say you did it in your Anger, will not excuse it, (no more than doing such a thing when drunk) but rather aggravate your sin, and double your guilt. Who gave you leave to be Angry? To cast Firebrands about, and to say it was in sport, (Prov. 26. 18, 19) is as good as to say, I was angry when I did this undecent thing. What Mischief had David like to have done in his wrath? and how thankful is he to God that he was restrained and prevented. What a grief of heart might the angry Expedition of that Day have been unto him, when he had been in best Prosperity, as was wisely suggested by Abigail, 1 Sam. 25. 31, 32, 33. John Cardinal de Medicis, Son to Cosmo Duke of Florence, road a hunting with his Brother Cortia, at the kill of the Hare, the Brothers fell▪ to debate about the first hold, each of them attributing the honour of it to his Hounds; one word drew on another, till the Cardinal gave Cortia a Box on the Ear; Cortia immediately drew upon him, and thrust him into the Thigh, of which he died presently: A Servant of the Cardinals, in revenge, gave Cortia a sore wound, so that (saith the Historian) with the Venison, they carried home to Duke Cosmo one Son dead, and the other wounded, of which he died soon after. The brave Achievement of Anger let loose, and the destruction upon destruction upon the City without Walls. But to premeditate Revenge, and to bear Grudges after you have fallen out, and to dare to say, I will do to him as he hath done to me, (or as in our own Dialect, I hope to be even with him) Prov. 24. 28. or to rejoice when any Evil comes to him, Vers. 17. This is sublimate Wrath, and no way consistent with the Religion of Love and Forgiveness, of which you make Profession. Here is a Spirit ruled by the Devil himself; for you know not what Spirit ye are of; for the genuine Spirit of the Gospel is Diametrically otherwise: 
Luke 9 55.  Whereas there is envying and strife— are you not carnal, and walk like Men, 1 Cor. 3. 3. but if you design Hurt and Revenge, you walk like Devils; and where are your City Walls this while? This poor Soul lies open, naked to all the Invasions of the Enemy; and where this is in this height▪ there is confusion and every evil work, James 3. 16.  
I shall subjoin in this place once for all that famous passage of our Saviour on this Subject, Matth. 5. 21, 22. where he to vindicate the Law from the corrupt and too scanty Interpretations of the Jewish Teachers, he speaks of the Law about Murder; where he takes notice that they made the Law to reach only the outward Act, and the Punishment only to reach the outward Man: but he shows that this Law may be broken by the heart, and a Man may be a murderer that is unjustly angry with his Brother, and hates his Brother. For (1) such a one would kill if he could, for the time that his Passion is up. And (2) oft murders are owing to such Causes. And such Passions, if indulged, none knows what they may end in. But the Punishments are from God sure to fall on them that kill, and on them that are angry in order and tendency to kill, in allusion to their several courts and degrees of punishment, which rise from simple Death, Stoning and the Sword; and for heinous and most flagitious Crimes to burning alive, or burning their Bodies when dead, an execrable thing among them; and this was counted the Punishment of the Valley of Hinnom; you shall find worse from God than all this comes to. If you be angry without cause, so as to be wrathful and evil-minded towards your Brother, to hate him, and wish him hurt; if it go no further than the heart▪ it is a damnable sin, if not repent of; but greater the sin and danger if it break out into words: To say Racha, a vilifying expression, and the action that usually accompanied it is implied, spitting on him or at him; vilifying him unjustly, as the vilest of Men; with respect to his Person and outward Condition, to treat him with the greatest Scorn and Contempt. A thing God allows not towards any, for the honour of our common Nature. A Malefactor that deserves disgraceful Scourging yet he must be beaten within such a number of stripes, (Deut. 25. 2, 3.) lest thy Brother (even such a one as this, even as one at the Rogue's Post) should seem vile unto thee. And will God suffer it unrevenged, that ye shall in your Spleen and Passion vilify any one on some private (it may be but conceited) Injury, to call him ugly, beggarly, pitiful Fellow, because he hath angered you. But it is higher yet to call him Thou Fool; in Scripture sense this reflects upon his Mind and Morals, as a most wicked Person, to be cast out of all Society, as an Heretic and one Accursed, and judged fit for nothing but Hell. To reprobate them in thy Rage and Malice, and wickedly to pass thy doom upon him, and to damn him as far as in thee lies, by making him a Scripture Fool, which is a flat wicked Man. Dr. Lightfoot will have rash Anger to be guilty of the Judgement of God, and these two latter to be obnoxious to Punishment from the Magistrate, as things not to be tolerated, as tending to break the Peace, and to further Mischief if not kerbed. And Dr. Gell on this place says, There aught to be in the Church, Courts and Counsels to judge and censure reproachful words.  
All shows the great evil of unbounded unjust Wrath, the evil of it and the mischief that it doth, and that much more if it take degrees with you, and break out in unchristian words, it shall not escape the Judgement of God, and if not repent of, it shall meet with his Hell fire properly so called.  
Men must not begin Anger without a just Cause, nor continue in Anger above a just time. One reckons up (appositely enough) four sorts of angry Men: 1. Some it is soon kindled in, and soon goes out; the choleric People, like Gunpowder, no sooner touched, but instantly fire in your face, yet all but a sudden flash. 2. Some long in kindling, and long in going out. These are of a melancholy temper, long before they burn, but last a great while. 3. Some soon kindled, and long in burning; and these wrathful Wretches are worst of all. 4. Some long in kindling and soon cooled; and these are best of all, and likest unto God; they will not begin Anger unreasonable, nor continue it unseasonable.  
There are two things to be done to pursue this Similitude to the designed end of it.  
1. To show the Damages we are liable unto whilst thus unwalled and unfortified, which may serve as Motives to the Duty implied.  
2. To show the way to be fortified better, as the best Means against this great Evil.  
1. The Damages we are liable unto, by not having due rule over our own Spirits, by being unwalled and unfortified. Our Wall is broken down, and we lie open.  
1. In General. 1. To our vigilant Enemy to break in upon us at pleasure, and that is the Devil; if we abide in Wrath, we give place to him, Eph. 4. 27. which implies he hath a chief hand in kindling this fire, and adding fuel to it, and is highly pleased with it, and gets great Advantages against us by it. You make one another sad, but him merry by your clamours and quarrelings. Now is his time, 1. To destroy Love; 2. To aggravate the Offences; 3. To help you with provoking words; 4. To put you on in your heat to say or do something, that else would not have been said or done; and 5. To lay a foundation for more work of the same kind for the future, by boiling it to hatred and malice and enmity and perpetual uncharity.  
2. To our base Corruptions to break out (which yet had been kept in) to the disquiet of some, and scandal of others. One would not have thought there had been such a superfluity of naughtiness in thee, as this Passion hath let out to the hurt of all about thee. That gets out now which will not easily be gotten in again; and that gets vent now, that will not be fetched back again. Such base words had never took Air but for this occasion: but where there is no Walls, these Salleys will be frequent as they are filthy and mischievous, such as are bitterness, and wrath, and anger, and evil-speaking and malice, Eph. 4. 31. If there be any thing within against thy Brother, that were fitter to be kept in, now it breaks out to his reproach and great prejudice, by the hurt it may do him, and the hurt it may tempt him to do in his own defence or vindication, or it may be Revenge. Any thing that is evil within (and there is always enough) may now break out, for the Walls are down, and there is nothing to keep it in.  
2. Both these ways more particularly, there is great hurt done by, and to, this unguarded Spirit. By the Incursions and Excursions beforementioned. It damnifies  
1. In thy Innocency, and lays thee under guilt; thou canst not be innocent, and do thus from time to time; thou art a Transgressor of the holy Command, that forbids unjust and inordinate Anger. Thou sinnest in thyself, within thyself, and thou sinnest in thy words and actions. He loveth transgression that loveth strife, Prov. 17. 19 and an angry man stirreth up strife, and a furious man aboundeth in transgressions, Prov. 29. 22. It is sin, and that is no little evil; but the Sin of Anger seldom goes alone. 
* You should rather hate Anger, that occasions you to swear, than think to excuse swearing by being angry abominable.  Swearing, 
† In the fit of Anger Men care not what they say, true or false, and after oft to cure and mitigate the matter, they stick not falsely to represent the whole thing.  lying, reviling, violence, etc. do oft attend it.  
2. In thy good frame and disposition for holy duty, without which thou canst not live. The performance and acceptance of Religious Duties is sadly hindered hereby, because rash Anger is so great a sin; therefore before you offer your gift you should end your quarrels, Matth. 5. 23, 24. Take special heed of Anger that your Prayers be not hindered, 1 Pet. 3. 7. that it hinder not the duty, or the success of it; you must remember to pray lifting up holy hands, without wrath and doubting, 1 Tim. 2. 8.  
3. Consequent, or a part of this, it will damnify in the presence of God to thy Soul, without which thou wilt have a poor dull life, Psal. 63. 1, 2, 3. Thou hast fumed him to a distance from thee, and shalt not find him to influence thee and comfort thee, as sometimes he hath done. He may well take his turn to be angry, and thou mayst find it to thy cost.  
4. In thy Peace. If you would not grieve the Spirit that should seal you, you must put away all bitterness and wrath, Eph. 4. 30, 31. The sweet Spirit will not abide in the House, where there is so much noise, that good men have no mind to be there, if they could help it. No marvel if you want inward peace, when you are so unquiet, that we cannot know by this work, what Spirit you are off. To be sure in this temper and outrage you are not of the Spirit of Christ, choose what you are in the main. And if the Truth of Grace can be consistent (at least evident) amidst such habituated Passion, is very hard to understand. That sad word (of a great Man of God) I have often mentioned, That they rarely have much Peace of Conscience that do not make Conscience of Peace. Who will wonder, or almost pity you, when you complain of unassuredness, when you indulge Anger as you do. How can you hope that God should be well pleased with you, when no body almost can please you.  
5. In thy wisdom. It is want of presence of mind (that is, of Wisdom) or thou wouldst not turn thyself out of doors, on this fashion, for a slight cause, or for any cause, Prov. 17. 27. a man of understanding is of an excellent (or as it is in the Margin) of a cool Spirit. It is a Nabal, and folly is with him; that is, morose and evil humoured that he cannot be spoken to, (1 Sam. 25. 17. 25.) that setteth Will and Humour above Reason. Anger resteth in the bosom of Fools. Eccl. 7. 8, 9 The discretion of a Man deferreth his Anger, Prov. 19 11. It is want of Discretion to be angry. Ira [Anger] is ab ire, to go out of himself, and to be pacified, is redire ad seipsum, to return to himself. A proud man (saith one) has no God, an envious man no neighbour, and an angry man hath not himself.  
6. In thy Honour and Reputation. It is a great abatement to any man that he is a rash and passionate man. Proud and haughty Scorner is his name that dealeth in proud wrath, Prov. 21. 24. It is a blemish to him to be under such a Character. An Heathen advised an angry man to look in the Glass in the Paroxysm, what a disfigurement it is, Eyes flaming, Countenance distorted, Mouth frothing, etc. Nescio utrum magis detestabile vitium an deform, Seneca. I know not whether it be a more detestable or deformed Vice. Men have no pleasure in converse with such a man, lest he be hurt or infected by him, Prov. 22. 24, 25. And is it not a fine credit for thee to be marked, and to be warned of, as one to have as little to do with as may be? Make no friendship with an angry man, etc. He is too hot to make a Friend of, or to keep in with any while, or to have much comfort from, or not to be prejudiced by at some turn, or at the long run. But especially it damnifies the honour of the Religion thou professest; when Men shall have an occasion to say, If this be your Religion, or these be your religious Folks, fair fall a good quiet Carnal man, as People call them.  
7. In thy Authority, where thou shouldst have it and use it for God. He that knoweth not how to rule his own House, how should he rule in the Church of God, 1 Tim. 3. 5. And how should he rule his own House, that cannot rule himself? This passionateness makes him cheap to those he should govern. They will not heed him when he speaks importantly, because he oft speaks passionately and unadvisedly. Such a one is an angry passionate Person, and therefore not so much to be heeded. The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. 9 17. A quiet sedate man that speaks quietly and weightily, shall be more heeded and obeyed, than those that make a noise▪ and think to rule with great words, and by strong hand, whom none but Fools will much regard.  
8. In thy ease and comfort of life. Anger of itself is trouble, and brings troubles from those we converse with, and God oft severely punishes this Sin in crosses and disappointments, in sickness and sin of relations to tame them. God doth not fail to afflict to make men see, and repent of this sin, and to seek Peace with God and Men: Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? 
Prov. 23. 29.  but the angry man as well as the drunken; as well he that hath no rule of his own Spirit, as he that tarries long at the wine.  
9 In the danger of the Soul. He that is angry with his brother without cause, is in danger of the judgement, Matth. 5. 22. that is, of God's wrath and judgement, if it be not repent of and forsaken; and this judgement of God reaches the Soul with respect to eternity: And the truth is, the danger is greater, because men are loath to be in a fault for Excess this way, and so to humble themselves, as they should do, that they may obtain mercy and favour of the Lord. And if ye forgive not men their trespasses, neither will your Father which is in heaven forgive you, Matth. 6. 15. the sad Process of habituated Anger. The poor Wretch is so used to it, that Salamander-like, he lives in the fire, always crossing, and chiding, vexing himself and those that are about him; it is his Element. Angry with Enemies and angry with Friends; angry for little things, angry for nothing; angry at his work, angry at his meat; angry in health, angry in sickness, Eccl. 5. 17. Hath great wrath in his sickness. It may be he is angry at his sickness, or at least angry with all about him when sick, and no body can please him] and it may be sadly feared it will end in wrath passively, lest the remainder of wrath the Lord put on [as some read that instead of restrain; Psal. 76. 10.] least he now take his rightful turn of Anger, and make thee feel it to all eternity.  
To improve our Parable, I shall conclude this Head in comparing this City broken down to the lamentable condition of a glorious City, in the taking of it, and the desolation of it. 1. In the taking of it (Jerusalem I mean) Jer. 39 2, 3. the City was broken up. And all the Princes of Babylon came in, and sat in the middle gate [where their own Kings and Rulers use to sit, to rule and do Justice, and acts of Government] even Nergal-sharezer, Samger-nebo, Sarsechim, Rabsaris, Nergah-sharezer, Rab-mag, with all the residue of the Princes of the King of Babylon. Now I sometimes think that it was in no honour to these men, that they are named thus in the holy Records; but it is to give Emphasis to this sad change which sin had brought upon this famous City. To have men of such names, of such uncouth sounds sit here, so divers to Hilkiah, Eliakem, etc. Strangers, Heathens, 
Psal. 79. 1.  etc. O God, the Heathen are come into thy Inheritance, Jerusalem have they defiled. So when thy City is broken up and dismantled by the Enemy, that always lays siege to it, and thou sufferest thyself to be invaded. O what a gang of Aliens sit in thy Gate, that where Reason and Grace and the Spirit use to rule, now Nergal and Rabsaris and Rab-mag sit in thy Gate, and has the whole Command for the time of thee. Envy, and Hatred, and Malice, and Jealousy, and Rage, and Cruelty, with the rest of the Princes of Babylon, have the sole rule in thee. And not unlike 2. to the Desolation of this City, will it be here, if Repentance do not relieve. A poor Wretch given up to his Passion is like the City. Isa. 13. 21, 22. The wild beasts of the desert shall lie there, 
Zijm and Ochim.  and their houses shall be full of doleful Creatures; Owls shall dwell there, and Satyrs shall dance there, and the wild Beasts of the Islands shall cry in their desolate Houses, and Dragons in their pleasant Palaces; that is, Anguish, and Vexation, and Sadness, and Darkness, and Discontent, etc. shall overrun and possess this Soul.  
Enough sure is said to persuade us against this great Evil, of having no rule of our own Spirits, but to lie broken down and without walls.  
The second thing to be spoken to, is, What is to be done, so as to be fortified, to have the rule over our own Spirits, so as not to be as a City broken down, and without walls. We see the Mischief that is done to, and by ungoverned Spirits; what is to be done for remedy? And this may serve for helps and means in this important case.  
1. A true Principle of Good in the Soul. To be transformed by the renewing of your mind, Rom. 12. 2. To be brought into the true Spirit of Christ, which is a Spirit of Meekness. The hidden man of the heart, is the ornament of a meek and quiet Spirit, 1 Pet. 3. 4. A Soul full of the true fear of God, to be truly regenerate. The old man is a man of wrath; put off all these, anger, wrath, malice, for you have put off the old man with his deeds, 3 Col. 8. 9 True Grace builds up the Walls, and engarisons the Soul for God. Grace reduces the Soul to its rightful Lord, and at the same time it is restored to the rule of itself; like a City delivered from a Usurper is restored to its lawful Sovereign, and to its own Franchises the same day. Base men in Office before, and now the best bare rule that were turned out before. Then Lust and Pride, and Passion, and Covetousness ruled, now Reason and Discretion, and a good Understanding do bear sway. Prov. 2. 10, 11. When Wisdom entereth into thine heart, and Knowledge is pleasant unto thy Soul, Discretion shall preserve thee, understanding shall keep thee.  
2. The Example of Christ; whose Name we bear, and after whom we are called [Christians] for his Patronage and Imitation. 
Frustra appellamur, Christiani, nisi sumus imitatores Christi.  He did not cry, nor was his voice heard in the streets. Learn (says he) of me, for I am meek, dispassionate. In a world of provocations it was great wisdom in that great Man, that to keep him out of Anger, had that saying Matth. 11. 29. written in his Study always before him, to temper himself by whenever he was provoked; Christ endured the contradictions of sinners against himself. Hebr. 12. 3. Christ hath left us an example that we should follow his steps, who when he was reviled, reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2. 21, 23. and that in the case of Life itself, and great bodily Sufferings; and will not this Example serve to bear slight Indignities, which is our usual Exercise at most?  
3. To live in a constant sense of God's presence. Psal. 119. 168. I have kept thy Precepts and thy Testimonies, for all my ways are before thee. To break his Law before his face is very daring; It's dangerous to threaten or strike in the King's presence, nay, in the Verge of his Court. If you can get out of God's Court, you may chide on. Besides the undecency, rudeness, and unmannerliness, not to forbear your Contests, whilst he stands by, is unaccountable, a respect expected by any stranger, not much better than yourselves. It may cool you, one would think, to consider that God hath seen and heard all. Potest miles coram rege suo non irasci, ob solam Regiae Majestatis eminentiam, Basil. A Soldier (though Wrath and Envy seem to be the essential qualities of a Soldier) can bridle his Rage, and put up an Injury in the presence of his King, how much more should not God's Eye check us in these transports of ours?  
4. To labour for true Humility, and low esteem of yourselves. If you were lowly in heart you would be meek, Matth. 11. 29. Only by pride cometh contention, but with the well-advised is [humility and] wisdom, Prov. 13. 10. You are too good to be controlled, and no body knows any thing but you, and Wisdom no doubt shall die with you, and that makes you testy and touchy, and impatient of any Contradiction or Noncompliance, as if you were infallible, and none must think or speak otherwise than you do, on pain of your high displeasure. Prov. 28. 25. He that is of a proud heart stirreth up strife, but he that putteth his trust in the Lord shall be made fat. He that over-values himself despiseth other men, and is impatient of Contradiction, and the least 'Slight or Injury, and indulgeth his own Passion, shall not be fat, but shall be lean and miserable: But the humble man is one that trusteth in the Lord. He is mean and vile in his own eyes, and therefore trusts not to himself, but to God only; making God's Will, and not his own Will and Passion, the rule of all his Actions, and can easily deny himself, and yield to others; all which are excellent Preservatives against strife. He shall live happily and comfortably, because he avoids that strife which makes men's lives miserable. (Mr. Pool on the place.) Mr. Ball hated Passion in Professors, and would say, Look well to your hearts, for Passion is the effect of Pride. Keep a fresh sense of thy own vileness upon thy Soul. This humbleness of mind will make us for bearing and forgiving, Col. 3. 12 Alas! all Wrath and Contention, and spiteful Words, and Revenge comes from Pride, and some rooted conceit of some Worthiness in thyself. Remember thyself, and it may make thee meek and placable, though abused and provoked. Alas! Who am I, they vilify me, and am I not vile? I am beholden to my Enemies or my Friends when Angry, to know my faultiness and imperfections. Can they say worse by me than I know by myself? A great matter, if it be true who speaks it: This poor man knows not me; or this is not all the evil he would have said by me.  
5. To be mortified to the world. Oft your great quarrels are about worldly Concerns, which if you were mortified to as you should be, you would not count them worthy of so much heat and passion about them. Those that are covetous, are oft horribly cross; they are afraid the World should overgo them, and so oft withhold more than is meet, and trouble their own House, Prov. 11. 29. How should sinful Anger be kept out, when Wives are straitened, and have not honour (of due maintenance as the word imports) and are not used as fellow- heirs of the grace of life, (1 Pet. 3. 7.) And in other Occurrences and Occasions, men's too much love to the World will hazard the greatest kindnesses, if any thing of Meum and Tuum be touched upon; then these Dogs snarl and fight about their Carrion. Let the World rule you less, and you will rule yourselves better.  
6. To live by faith. There is an evil heart of unbelief in all roots of bitterness, that spring up among you, 
Hebr. 3. 12. 12. 15.  one towards another at any time. Faith in unseen things sets a huge wall about our Spirits, against all Incursions or Excursions to our prejudice. Actual believing gives reality to greater things, which may possess our Minds, and stir up other Affections in us, to employ us, so as not to be vacant to such mean things as these are that we vex about. Moses endured, as seeing him who is invisible, (Hebr. 11. 27.) And Faith will fetch in help from Heaven, to repel and overcome all Assaults made upon us, Luke 17. 4, 5. Our Saviour spoke considerably to this matter, when he advises his Disciples to take heed to themselves, and that is about passing by and forgiving many provocations, for you are sure to have many; and unless you take great heed, you will be liable to miss in this, as in any thing, in not forgiving as you should do: but it is your duty to forgive, and that again and again. And on this the Apostle said unto the Lord, Increase our Faith; without more Faith than yet we have, we can never pass by such reiterated Provocations; but if our Faith be increased, it will furnish us with Arguments enough, why we should do it, and with strength in Soul whereby we may be able to do it, and a great deal more. When your Passions are so high, your Faith is low; believe, and you would be calmer at any time; Faith is a mighty stickler of Tumults in the Soul; and Faith is set aside when you give way to such intemperancy of Spirit as you do. Through Faith (and it alone) you do more than subdue Kingdoms, [you may subdue yourselves] and work righteousness [even the righteousness of God, which the wrath of men never worketh, Jam. 1. 20.] and out of weakness be made strong, 
Hebr. 11. 33, 34.  wax valiant in fight, and turn to fight these armies of the Aliens. What a disappointment and defeat doth believing Patience give to your Enemy, when Anger and Wrath is suppressed and turned by? He thought by it to have had the Plunder of the City, and to have quartered his Legions upon you, to have enthralled you, and to have kept possession for him. But by the Fortifications of Faith and Patience you hold out, and keep your Peace and a good Conscience, and it may be you cause your Enemy to fly to his loss, and gain to yourselves by it, to increase your strength against another time, from the Success and Comfort you find in this stout resistance.  
7. Live in Love. Christian Love in its genuine Latitude would rule thy Spirit. It will cover a multitude of Sins of other Folks, and prevent abundance of thy own. If Love suffereth long, and is kind, envieth not, vaunteth not its self, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13. 4, 5, 7. Where could Anger get in? If love had this ascendency in the Soul, there would be no room for Passion. And it is evident that so much the more Anger, so much the less Love, at any time, look and judge where you will. He that covereth a Transgression seeketh love, Prov. 17. 9 And he that truly loveth, will cover what Transgressions he can. Uncharitable suspicion (says one) is a cause of Anger, a good disposition makes a good exposition. Love one another, and then you will not willingly offend, nor easily be offended with one another. And study the Love of God; 1 John 4. 11. If God hath so loved us, we ought also to love one another. Under sense of the Divine Favour, it is so taking, that we can do no less than love all about us: In a sense of his turning his wrath from us, and forgiving us, it cannot but make us lay down all wrath, and forgive all that offend us. And if we labour under the want of the manifestation of Divine Love, and feel his Displeasure, that he may be pleased with us, we would sure be willing to let our displeasure towards others, to fall, and to be at peace, that we might have peace. A thing not to be expected whilst we continue our Anger and undue Wrath towards any, Matth. 11. 26. But if you do not forgive, neither will your Father which is in Heaven forgive your trespasses, Matth. 18. 35.  
8. Labour to have the heart always possessed with some holly thing. To be always under the powerful influence of some good word of God, to keep the heart savoury towards God; Psal. 119. 11. I have hid thy word in my heart, that I might not sin against thee. The word of God should dwell in you richly, Col. 3. 16. If the Book of the Law is prescribed to the King, that he must have it with him, and read in it all the days of his life; among other reasons, that it might help the temper of his Spirit, that his heart might not be lifted up above his brethren, Deut. 17. 19, 20. Why should not this blessed word, read constantly by every good man (with understanding, observation and application) help his heart to carry without pride and passion towards all about him? If it be sufficient to temper the heart of a King, shall it not be enough to temper such poor Wretches as thee and me. You should have Forces from Heaven to keep Garrison, or you can never keep Enemies out, nor keep order within. An empty drained heart will easily be surprised and disturbed.  
9 Keep constant watch in this case. We must, because of the many Enemies that are ready to come against us, make our Prayer unto our God, and set a watch against them day and night because of them▪ Neh. 4. 9 In the case of Offences, and passing by and forgiving, you will easily miss it, (there will always be so many occasions) unless you take great heed, implied in that of Luke 17. 3. (as I hinted before). If you would carry as you should, do towards all Relations and others you have to do with, you must take heed to your Spirits, Mal. 2. 15, 16, you must cure your Miscarriages at the root, by getting your Spirits better compounded, and mixed and made up with the Graces that make a right Spirit, and then you must watch to keep it so, that you may neither deliberately nor suddenly deal treacherously. Though your Walls be built, you should keep a watch too, and all little enough.  
10. Religious and rational Consideration. Have you no consideration with you, that you are thus transported on this manner? Consider,  
1. That rash Anger doth not work the Righteousness of God. Jam. 1. 20. It hinders duty to God, and oft brings in much sin.  
2. That it seldom rightly intends our own good, and rarely effects it. What doth Anger do, but what Calmness might do, and do it better, and escape this trouble of vexation? unless like the Dog in the Fable, that would not have his Bone unless he might fight for it. The soft tongue breaketh the bone, Prov. 25. 15. Wise men speak quietly, and do their business without noise, (Eccl. 9 17.) and by this means prevail more with the weightiness of their counsel and calm delivery, than he that hath more power, and dealeth all in proud wrath. If what I would have done, may sooner and sooner be done by fair words, who would chide to have it done? What a fine Life is it to have all things done in quiet? Unless you love Anger, who would be angry, if he could do things as well, nay better, without Anger.  
3. Consider that provocations are either intended, or not intended, (as to the Party you are provoked by). If not intended, you do wrong to the Party to lay such an imputation upon him, to lay to his charge the thing that he knew not, or thought not of. If intended to provoke you, you are a Fool to gratify him, and to fulfil his Design upon you. None can vex you, unless you will yourself.  
4. Consider the quality of the person you are concerned with. Seneca hath almost done this to my hand. Is it a good man that hath done thee the Injury, do not believe it. Is it a bad man, do not wonder at it. To strive with thy Equals is doubtful, with thy Superiors madness; with thy Inferiors sordid and base; either he that hath wronged thee is stronger than thou, or weaker. If stronger spare thyself; if weaker spare him. A Christian may argue much more on this manner. If the Person provoking be above you, let good manners make you bearing. If below you, contend not, lest it savour of pride, etc. It is some want of your part to conceive an offence, or possibly they would not give you offence. Their Ignorance is to be pitied, and not contended with. Answer not a fool according to his folly, lest thou be also like unto him, Prov. 26. 4. If a bad man, have a care of exposing Religion by thy salleys of wrath, that you prejudice him not to Religion for want of a little Self-denial. The Turk that suffered a Renegado to beat him, and being asked by a Christian why he would suffer it, said, If you will turn to our Religion, you shall beat me too; may shame us to high degree, that will abate nothing of our Humour, let it be never so great a prejudice to our holy Religion. If a good man, be loath to grieve him. If both good, more shame for you, that neither of you should have wit nor grace to forbear, or take up the matter betimes. If good Folks cannot spare one another, what can be expected from Enemies? or what could the most Carnal do worse to you, or to one another?  
5. Consider that nothing can be got by contention, if you carry the day, that can countervail the loss of your Patience and Love in the contest. That celebrated saying of Gregory, It is better many times to fly from an Injury by silence, than to overcome it by replying.  
6. Consider that all must be repent of. And if it be as bitter to you as it is to some (that are rarelier guilty and less transported) you will not buy no pleasure and repentance at so dear a rate; and you will find yourselves further off, the oftener you repent of this, unmanly, much more unchristian sin; you might at any time, when all in a Tumult, with the Town-Clark, dismiss the Assembly, Acts 19 40. with this, We are in danger to be called in question for this days uproar, there being no cause, whereby we may give an account of this concourse.  
7. Consider that nothing in any anger with others is lawful, farther than you design and effect their good thereby, and not at all to satisfy your own Humour, or promote Revenge. And it is easy to see that another way is more likely to compass this. One advised, That we would not be angry at men that do amiss, but rather endeavour to cure their Faults, by the example of Physicians, that are not angry at the sick, but apply themselves to cure their Disease▪ 2 Tim. 2. 25. In meekness instructing those that oppose themselves, if God peradventure will give them repentance.  
8. Consider, least besides your own, you contract hereby the guilt of others sin, which you occasion. You provoke them to wrath too, to think, and speak, and do amiss as well as you, and so sin abounds in more than in yourselves, or you occasion grief to others, and no good to yourself. Thus Eccl. 9 18. one of these sinners destroys much good, spoils Peace and Devotion in others; and when thy Anger is done, it may be his will continue to do hurt for a great while. The beginning of strife is as when one letteth out water, Prov. 17. 14. [He pulls up the Floodgate, or cutteth the Dam, and can neither stop the water, nor know how far it may overflow, nor what mischief it may do] therefore leave off contention before it be meddleth with, Prov. 30. 33. It cannot be expected, but that as the churning of Milk bringeth forth Butter, and the wring of the Nose bringeth forth Blood [instead of blowing it, that should purge the Head, and cleanse the Nose] so the forcing of wrath bringeth forth strife. Unless we did more good in the world, we should be mighty tender of doing hurt to others, as we are sure to do hereby; such as we know not, how much or to how many, nor for how long. One is angry, and he angers another, and then he is angry at the others anger, and so in infinitum, there is no end when it is once begun.  
9 Consider that you should do as you would be done unto; Eccl. 7. 21, 23. Also take no heed to every word that's spoken, [so as to catch at it, and be angry at it, and take it proudly, etc.]. (1.) Hast thou never done as much to any other; what doth thine own heart tell thee on this account? (2.) Or mayst thou not soon do as much, Gal. 6. 1. Or (3.) wouldst thou be willing to be screwed, and aggravated, and no defence admitted, as thou dost no with thy Brother with whom thou strivest? Or (4.) wouldst have God deal so with thee? Job 31. 13, 14, 15. If I did despise the cause of my manservant, or of my maid-servant, when they contended with me; [As if Servants may not sometimes be in the right, and must have their Cause despised, and their just Defence refused; because Servants, they must take it right or wrong. Wouldst thou be willing to be thus born down, and not suffered to speak if thou hadst Truth on thy side, merely because thou art an Inferior?] But what then shall I do when God riseth up, and when he visiteth, what shall I answer him? [if he be extreme to mark what is amiss, 
Psal. 130. 3.  who can stand?] to mark every little thing, and to aggravate our real Transgressions, as we do Appearances, it would be very sad; and how can we look for other? Col. 4. 1. Master's give to your Servants that which is just and equal, [one part whereof is imputing fault unto them] knowing that ye have a Master in Heaven, that will judge you without Passion, and call you to account for unjust judging of those that are under you. But Job goes on, verse 15. Did not he that made me in the womb, make him; and did not one fashion us in the womb? There is no such difference between us, that there must be such a distance, we are even in the Womb and the Grave, and therefore what needs this insulting and proud wrath. In a word, if Servants could observe that duty of not answering again, and Masters and Mistresses that of forbearing threatening, (Tit. 2. 9 Eph. 6. 9) there would be more peace in our Families and in our Consciences too, than there is.  
10. Consider that none gains by all your Anger (or is pleased with it) but the Devil. He has the pillage of the Field, whoever gets the Battle. He rejoiceth in your vexings and bitter words, whereby you grieve one another. He makes the matter worse, if he can, and gets it to settle into prejudice and hatred, that there may be matter for Anger from this day forward, for what was done at this time. Chrysostom hath an ingenious concession in this case: Wilt thou remember Injuries? wilt thou be an Enemy? wilt thou revenge thyself? Spare thy own Members, and be an Enemy to the Devil; never forget the Injury he hath done thee and whole Mankind. You may thrust your Sword-hilt and all into his Heart, and add another stab; and how is this done? why, when we spare one another, and are kindly affectioned one to another: It is what defeats much of the Devils work in the world, and will as much subvert his Kingdom as any thing you can do.  
Lastly, Consider and believe the universal Sovereign Providence of God, which extends to every thing, and all the actions of men. There is nothing you can be angry at, but what he hath ordered and appointed. A Sparrow falls not to the ground without the Father, Matth. 10. 29. The thought of this may curb me to dare to kick it when it is down, or any the like thing, because it fell not without him. If any one acts crossingly, or speaks provokingly, it is what God hath appointed, and who can say to him what dost thou? This quieted David when Shimei cursed him; Let him alone, God hath bidden him, 2 Sam. 16. 11. He order all these things, to correct what evil I have done, to try my grace, to do me good by it; and therefore I will keep my mouth and heart too, under all occasions of wrath.  
The 11th Help is, Have a care of a prejudice in your heart towards any one. A pique is a very ill unchristian thing; to lay up an aversation in the Heart towards any, lays in for Anger towards that Person upon every occasion. Such a one can never say or do any thing right with thee; old grudges makes Anger stir upon every occasion; Ill-will never speaks well. Gen. 37. 4. When Joseph's Brethren saw that his Father loved him more than all his Brethren, they hated him, and could not speak peaceably to him. Some that we have prejudice to, we cannot endure to hear them speak, but are snapping and snarling at them, nothing is right which they say, nor we cannot afford to speak kindly to them, nor are willing to hear any speak well of them, 2 Sam. 13. 32. By the appointment of Absolom, this hath been determined, from the day that he forced his sister Tamar. A grudge conceived, lies, and breaks out sadly. From such a day, such a passage, there hath been ill-will toward such a Person, and thence is all this passion towards him. I shall suggest two things under this Head.  
1. That we take heed of Tales and Reports of others to their prejudice. Prov. 16. 28. A froward man soweth strife, and a whisperer separateth very friends; and so he that loves to repeat old things, doth the same, to set men at a distance one from another, Prov. 17. 9 Leu. 19 16. Prov. 11. 13. & 26. 20. therefore love not Tales, 
Non vis iracundus esse, ne sis curiosum. Sen.  and take no heed to every word that is said. Hear both sides, 
He that is inquisitive is oft vexed.  and conceive not a prejudice upon hear-say. Isa. 11. 3. The blessed Messiah would not reprove after the hearing of the ear. To judge by hear-say; a great fault and weakness in many, that if any hath spoken ill of a man, (whether true or no) that they take up with it, and judge and blemish him by it always, as if it pleased you rather to hear evil than good by another. Now a right Christian-heart desires that others should do good, and so are not hasty to believe evil of any. 1 Cor. 13. 6, 7. He rejoiceth not in iniquity, but believeth all things, hopeth all things. Many may have cause to say as David, If they be the children of men that have stirred thee up against me, cursed are they before the Lord, 1 Sam. 26. 19  
2. That we clear our hearts of all prejudices towards any one whatsoever, to retain no Offence, though never so real, but to forgive and forget too. Injuries hurt not more in receiving them, than in remembering them. A small thing (says one) shall go as it comes, a greater may dine and sup with me, but it shall not lodge with me. Of the two (says another) it is better that the Scum boil over by Anger, than boil in by Malice. Some say they forgive, but they will never forget; a Divinity the Scripture knows not. God says, he blots out our inquities, and remembers them no more, 
Isa. 43. 25.  [as if he did not only cross them out, but blot them out] And we are to forgive, as God for Christ's sake doth forgive us. 
Eph. 4. 32.  You cannot remember the Offence, but you retain it, and you are thereby in readiness to revenge, by words at present, and in act too upon a temptation. Some Heathens have done worthily this way: Tully said of Julius Caesar, That he was wont to forget nothing but Injuries. It is a notable Gloss that the Jewish Writers have on Leu. 19 18. Thou shalt not avenge, nor bear any grudge against the children of thy People, but thou shalt love thy neighbour as thyself. They distinguish between avenging and bearing a grudge. They illustrate it thus, Thou shalt not avenge. If Reuben ask Simeon such a Courtesy, and he deny him; and soon after he himself comes to Reuben to ask the like of him, and he says, No; I will no more do it for you, than you did it for me. Now bearing a grudge is, when in such a case, Reuben should do the thing, but should say, I will do it, and will not do by you, as you did by me: in this he transgresses, for he remembers the offence, though he doth not retaliate it. God forgives throughly, his wickedness shall not be mentioned if he repent. 
Ezek. 18. 22  So our brethren's failings should not be mentioned by us; they are not to be upbraided with any thing they have done unto us; this through forgiving should be studied and practised. It is an observable thing, that if we go to Ordinances (Prayer, Sacraments, etc.) if thy Brother hath aught against thee, thou must leave thy Gift at the Altar, and go and satisfy thy Brother, and then come to offer thy Gift, Matth. 5. 23. but if thou hast aught against thy Brother, Mark 11. 25. thou mayst make a short work of it, forgive that thy Father may forgive thee. Injury to thy Brother thou must satisfy, before thou prayest or comest to the Sacrament: but Injuries to thee must not hinder; thou hast the power within thyself, that want of Charity shall not hinder thy duty. Thou must (and mayst) forgive without any more ado, and so need not delay on that account to offer thy Gift. This clearing thy Soul of all Offences towards thee, is of great concernment. To rid thyself of any grudge toward any Person in the whole world, will be of great ease and comfort to thee. Like a good Man whom I knew, that in viewing his Shop-Books, and found here and there some old Debts standing, he took his Pen and crossed them all, and said, If you will not be even with me, I will be even with you. If the Debt hath been satisfied, it ought to be crossed and blotted out too; but if not satisfied, nor never like to be, what should it stand to trouble me in the frequent review of it. If it be uncrossed by due payment, I can cross it out by forgiveness, and there's an end of it. Such a clear Soul you should get and maintain, and it will take away much of your occasion of anger.  
12. Inure yourselves to defer anger, and to put it off some times. The Heathen will rise against us that counted Anger so unmanly (and so unmanning) a Passion, that between the Commotion and any Word or Action, he would repeat over the Greek Alphabet, that Reason might have a little time to recover its Seat, and to rule in the case. If there be Reason in it, it will be so anon, or to morrow. But it is a sign of an ill Cause, when it is all for present Execution; it will not bear consideration, why then in reason never meddle with it. It is some cure of this Passion to delay it; Anger is not like other Passions that grows by degrees (says one) but it is at full height at first. Prov. 19 11. The discretion of a Man deferreth his anger. Frederick Duke of Saxony, when he was angry, would shut himself up in his Closet, and let none come at him till he had mastered his Passion.  
It is easier to exclude than to govern pernicious things, 
Facilius est excludere perniciosa quam regere, & non admittere, quam admissa moderari— Nam cum intravit hostis, & portis se intulit, modum à captivis non accipit. Sen.  not to admit them than to moderate them when admitted— For when the Enemy hath gotten himself within the Gates, he doth not receive Law from the Captives. As if any should be guilty of such a transparent folly, as to let in a Conqueror, and think to make him a Prisoner. Use yourselves to put off the present motion, it may spoil many a chiding match, and who will lose by that? you would by this know the difference between a denying and a fulfilling of this Lust, and whether has more true sweetness and satisfaction in it. An Experiment, I am afraid, few have made. You have tried and tasted the bitterness of being angry, but did you ever try the sweetness of putting anger by? Do it therefore that it may appear you can do it, and that you are not such Slaves to your Passion that it must be observed, whenever it comes, tho' Reason comes after, and brings Repentance with it. Now what if you made trial to put off Anger at certain times? 1. When Strangers are by. Is it handsome to entertain Strangers with brawls? They will say, you might have forborn till I had been gone. Prov. 27. 15, 16. Bishop Hall says upon it, His grief cannot be avoided, so his shame cannot be concealed. An angry person will shame one before company. 2. Before and after any solemn Ordinance. Before, that thy own heart may be prepared to do Service that may be accepted, and made beneficial to thee. After, that what is gotten may not be presently thrown away. To admit Anger after Ordinances, is to turn Swine into the newmade Garden. And besides, just, or soon, after Duties in Secret or in the Family, to fall a quarrelling, implies that it is more than like, that that matter possessed your mind all the while of the Duty: However, that it becomes you not so soon to forget where you have been, and it seems rather too great an Extreme to turn from Devotion to Passion, from Praying to Chiding: This is as if out of the same Fountain should proceed sweet water and bitter; with the same mouth to be e'er while blessing (and worshipping) God, and cursing (as it were, and reviling) Man, that is made after the similitude of God, 
Dr. Parker in his Continuation of his Ecclesiastical Polity, p. 695. hath this severe Reflection.— Some men will pray with the ardours of an Angel, love God with raptures of joy and delight, be transported. with deep and pathetic Devotions, talk of nothing but the unspeakable pleasures of Communion with the Lord Jesus, be ravished with devout and seraphic Meditations of Heaven; and like the blessed Spirits there, seem to relish nothing but spiritual delights and entertainments: who when they return from their transfiguration, to their ordinary converse with men, are churlish as a Cynic, passionate as an angry Wash, envious as a studious Dunce, and insolent as a Female Tyrant; proud and haughty in their deportment; peevish, petulant, and self-willed, impatient of contradiction, implacable in their anger, rude and imperious in all their conversation, and made up of nothing but pride, malice, and peevishness. [A Book not at all liked by Judge Hales, in the design of it; but if my Adversary will write a Book (if he say nothing but true) surely I would take it upon my shoulder, etc. Job 31. 35, 36. so] pudet haec opprobria nobis, & dici potuisse, & non potuisse refelli.  Isa. 3. 9, 10. My Brethren, these things ought not to be. And let it be for a lamentation and great shame to us, that any occasion should be given for an observation to be made of any of us, that after some solemn days, we are most cross and peevish, and harder to please than at other times. For shame let it be so no more. (3.) And all the Sabbath-day. What if you made a resolution, that whatever occasion you have, you will not be angry on that day; not finding your own pleasure, [to be angry for your own pleasure though you can find no pleasure in it] nor speaking your own words, Isa. 58. 13. The Sabbath would be better sanctified, and your Souls more profited, I am sure, if you did so. These are but modest Intervals, unless your Passion be such an advantage to you, that you dare not lose any opportunity for it, lest you should not meet with the like again, which there is little danger of. But it may be, the occasion of Anger thus put by, Reason may in the interim recover itself, and you may not, when cooled, admit it all; and will not this be matter of Joy to you? and may you not, by finding the feasibleness and sweetness of putting it by at some times, be strengthened rarely to admit it at any time?  
13. Be thankful to them that would deliver you, when you are near seized by it; and count them not Enemies, or not taking your part, when they would divert your present madness. This is the way never to be helped, but to live a Slave to the tyranny of his base Lust. Consider the sad Example you follow in this, even of Saul (from whom the Spirit of the Lord was withdrawn for his sin, and an evil Spirit from God troubled him, 1 Sam. 16. 14.) who was enraged against Jonathan for endeavouring to pacify him towards David, 1 Sam. 20. 30, 31, etc. albeit once before he had taken Jonathan's intercession much better in the same cause, 1 Sam. 19 4, 5, etc. It looks as if an evil Spirit from the Lord was upon us when we do on this fashion. But David was thankful to God and Abigail, for appeasing him in a like case, 1 Sam. 25. 32, 33. What a rich and lovely Ornament in Religion is a wise reprover to an obedient ear? Prov. 25. 11, 12. I have, I am sure, read a story (which I cannot so far recollect, as to fix it on the Person to his just honour, but it was) of one that was a Tutor in the University, and when his poor Sizar had broken a Glass, or some such thing, and he fell into a great Passion about it; the young Man (that had had religious Education in some poor Puritan Family) naturally and innocently said to him, to this effect; That he wondered that such a Man as he should be angry; for (says he) we in the Country dare not do so, but count it a great fault to be so passionate as you are on any occasion; and my Father put me to you as a good Man, but if he had known what a Man you are, he would never have put me to you. The good man took it so well, that he said, sayst thou so: and forthwith, as a reward, gave him money to buy him a new, instead of a ragged, Gown. Such as these love to be helped, and so do not love the sin. What a mighty huff was the whole Congregation in, 
Josh. 22. 31, 33.  against the Ultra-Jordanists, that they are up in Arms against them. Now here is much Instruction in this holy story. (1.) Their Anger is against a feared Sin. (2.) They show much love and self-denial in their pleading with them, to recover them rather than force and punish them. (3.) When they are satisfied, how glad are they that they were mistaken. Now our Passion oft is not so glad to be allayed, but rather to add more Anger to it, Quasi sufficiens causa sit irascendi, graviter irasci. Seneca. As if to be inveterately and greatly angry was a sufficient cause for the first Anger; where Anger is not loved, to be appeased is pleasing. A good Man had rather let it fall, than keep it up.  
15. Be unfeignedly humbled for this sin, that you have had such a long course in, and have done yourselves and others so much hurt by; you little think what mischief you have done by it, and would not be checked: you may over this, above any sin, say, I have sinned, I have perverted that which is right, and it profited me not, Job 33. 27. Men will never offer to make head against it, unless they see cause to be humbled for it as a sin; and the concomitant of forgiveness upon true Repentance for it, will be some help in Soul against it. If it be matter of shame and sorrow after, it may be hoped it will not be so easily admitted at present as it hath been used to be, as a matter of delight and pleasure.  
15. Pray mightily for help in this thing. Pray for the Grace and Spirit of Meekness. Ye meek of the earth (much more ye that are not so) seek meekness, Zeph. 2. 3. And when assaulted in this kind, lift up thy Soul in Prayer for present help. The very thoughts of God, and directing the Soul to him, may help to stickle in this Tumult that is arising: but the effect of thy Prayer may be very discernible, especially if after thy long custom, that Sin be not grown natural and pleasing to thee; or that thou hast tasted enough bitterness, as to escape from it as much as ever thou canst. It is possible victory may be had in this case, that thy broken walls may be repaired, and thou be restored to the rule of thy own Spirit, and whose blessing this will be, thou wilt quickly know. And let the peace of God rule in your hearts, to the which also ye are called in one body, Col. 3. 15. Earnestly, and without ceasing, pray for it.  
16. Help one another in this case. 1. Take this for a Rule for Peace and Comfort every way, Design not to vex or anger any one: this we ought not to do, this doth but cause sin, this hurts our neighbour, and this we are forbidden: We cannot live, but we shall anger one another, do what we can; but to intend to anger one another, is ill advised, and is not from the Spirit of the Gospel. If either thy word or action be designed to vex another, it is to make thy Brother sin, and thou art the Devil's Deputy that while. And if what thou fairest or dost by misinterpretation, doth provoke any, it will be a great relief to thee, that it was never intended by thee. 2. Take heed of a peevish touchy Spirit; it proceeds from great weakness, that every little word should be taken in snuff, and every little thing should offend thee: Use thy Spirit to more hardiness, and let not every little thing make impression upon thee; we must have more strength of Spirit, if we will live among men on earth; we are disquieted, not because things are hard we suffer, but because we are so soft and tender that suffer Some will be angry at just nothing. Men sometimes of a peevish spirit, take all for Enemies that join not with them in their extravagant Passion. They take part with their Enemy that are not as mad as they. One expostulated with Demonax, why he would be a friend to his enemy? he answered, why he would be an enemy to his friend? there is as much reason for the one as for the other. Saul under an evil Spirit (and this peevish Spirit is little better) is angry with all about him, because they tell him no Tales of David, 1 Sam. 22. 7, 8. Use yourselves to more hardness, he not so fond and tender of your own will, you may spoil yourselves as well as a child with fondling. Let neither child nor self have all their will, (1 King. 1. 6.) Comë, come, we must be crossed or spoiled; It is good for us, and we are sure of it; we must bear more than thus, if we will be Christ's Disciples. Jesus Christ endured reproaches etc. and so must I. Expect crosses, and then thou wilt be able to bear them with patience. Who am I, that I should not be crossed, when few have their will in every thing? And the great God, from me and others too, hath scarce his will in any thing. A tender, nice, delicate, ill natured Spirit is always wrong with some body, or some thing. 3. Do not provoke the weak. Deny yourselves to prevent anger, and add not to it by angry replies to unjust anger. Pro. 15. 1. A soft answer turneth away wrath, but grievous words stir up anger. When one had angered his Brother, and he said, If I live I will be revenged on thee; the other calmly answered, Let me not live if I do not make thee love me again: and this took up the quarrel. Answer not passion with passion, but with compassion; Mr. Dod. Bear ye one another's burdens, and so fulfil the law of Christ, Gal. 6. 2. Demosthenes could not pacify a Mutiny with all his Oration, till he told the People a story of a man that hired an Ass to ride on, and the Sun was so hot, that the rider got off the Ass' back, and took to the shadow of the Ass; The Owner pretended the shadow of the Ass was not hired, and so the contention grew as hot as the Sun; and the story diverted the People's rage, and quieted them. The grave Author makes this remark, We cannot find out a diversion so impertinent, but it is better than to let Anger have its course; Mr. Herle. Prov. 27. 15. A continual dropping in a very rainy day, and a contentious woman are alike. They are both equally troublesome; the one not suffering a man to go abroad with comfort, the other not permitting him to stay at home with quietness [Mr. Pool on the place]. The truth is, one would not be wet in our Journey, nor unquiet in our House, if one could help it. Let me here suggest to you a matter of great observation and instruction, that these do mutually cause one another; the Woman's unquietness at home, oft drives the Man out for a little rest, and so proves a temptation to him to be an ill Husband; and his coming in disordered and spending unduly, oft provokes the Woman to excess of Passion at home; let both mend, that ye may have peace and comfort together. Let the Woman take heed, when she complains of the hurt her Husband does abroad, that she be quiet and pleasing at home, that she do not drive him out, and then quarrel that he keeps not at home; and let the Man be a better Husband abroad, and keep better hours, that he may not tempt the poor Woman to unquietness at home. 4. Study sweetness of conversation with all men. Study peace, and sour not company by quarrels. To keep peace in discourse avoid censures, comparisons, & contradictions; the golden counsel of Bp. Hall. Causinus in his Holy Court, in his Agathopolis. p. 270. hath this instructive passage; That he fancying himself to travel into such a City (which represents not what is, but what should be, and might be) says, that he took a singular content, when one day passing through a Street, he heard two old men discoursing in their language of foreign Countries; and the one said to the other, that Duels and Quarrels were used there; the other would not believe him at all, thinking that two men that bore one and the same figure, could not contend one with another; but he persisted and said, he knew it to be true; and that the source of all their debates was to say, It is mine, It is not, It is so; Yea, No. This narration so enkindled them, that they resolved to imitate them of whom they spoke, and to have at lest once in their lives a quarrel. But what endeavour soever they used, they could never say confidently, Yea, No: For as one had pronounced Yea, and made show of contestation, the other said take it, I yield it. If Persons were not too positive and peremptory in their Assertions, as too much trusting to their own judgement and memory, and others would not think the matter worth the hazarding of peace for, but let the confident Person have it for the time, it would keep quietness. He gets not so much though in the wrong, as I should lose though in the right, if I lost my present peace. Let not the one be so absolute, but think I may mistake, I may misremember, and I have been mistaken before now, when I have been as confident as I am now: And let the other say, I may be mistaken, though I think I am not, but let him take it at present, and if it be not his, he will bring it again, and I keep peace in the mean time. And it may be the matter is not so much worth, choose who is in the right. I could wish it might pass into a Proverb what is lately mentioned, Remember the shadow of the Ass. Labour to be like the brave Woman, Prov. 31. 26. She openeth her mouth with wisdom, and in her tongue is the law of kindness. She talketh wisely and kindly with every body, and talks of kindness and love and mercy, and peaceableness. These are the Lessons she inculcates every where, she talks according to that Law, as the rule: and of that law as the subject of her talk. Study to be quiet, 1 Thess. 4. 11. Forecast for it, to give no occasion of disquiet, and to be armed and fortified against occasions that will be given. True friendship requires patience: There is no man in whom I shall not mislike somewhat, and who may not mislike somewhat in me; Bp. Hall. Go then and build thy walls by these helps, and the Lord be with you.  
Object. 1. Would you have us tame fools, and let folks abuse us, and not let them know that we can understand what they do, and that they have not fools to deal with?  
Answ. And will nothing serve but you must make yourselves fools that you may not be accounted fools; beware of the standard you judge a fool by; God's is one, and Man's is another; you count him a fool and a mean spirited man that doth not resent every injury; God judges him a wise man that doth pass by such things as below his notice, or being so much as moved by them. When one had strucken Cato in the dark Bath, and he that did it, not knowing who he was, afterwards offered satisfaction; he answered, That he did not remember that he was strucken. Melius putavit (saith Seneca) non agnoscere, quam ignoscere. He thought it better not to know it, than to forgive it. And readier and cheaper it is. He is a man of understanding that is of an excellent (alias cool) spirit, Prov. 17. 27. You count him a weak man that doth not quickly take fire at a provocation: God saith he is a great man, and a mighty conqueror, that overcometh himself, Prov. 16. 32. You think it a disgrace, and God says its a man's glory to pass by a transgression, Prov. 19 11. It is the greatest honour and gallantry that can be to be above abuses. Ille ingens animus & verus estimator sui, qui non vindicat injurias quia non sentit, Sen. He is the great mind and the true valuer of himself, that doth not revenge injuries, because he doth not feel them. It is the part of a great mind to despise injuries. 
Spernere mundum spernere nullum, spernere sese, spernere se sperni, quatuor ista b●a●t.  It is the most disgraceful revenge (says Seneca) when a man seems not worthy from whom one should seek revenge. The noble Soul scorns to take revenge. I remember a story of a great Minister of State (a Cardinal of mean extraction, but of great parts) in Spain, when a Duke in great heat sent a Priest to revile him with his birth and pride, and some threatenings withal; and when the Priest kneeled down, and begged pardon for bringing the Message; the Cardinal umoved, said, Go back to thy Master, whom thou shalt find repenting the foolish words which thou hast delivered. And so he did; for he was angry at the Priest that he was so ready to go, and at all about him, that they had not hindered him in his present Passion, from sending such a Message. And they were soon after reconciled. The numbering of the Transgressions you have for Christ's sake, and Religion's sake passed by, are as so many Trophies and Marks of Honour as Achievements of the Grace of Christ in you. Never talk of Injuries you have received, but what Injuries you have christianly born, and bravely despised and passed by. Learn well the Preacher's counsel, Prov. 26. 4, 5. Answer not a fool according to his folly, lest thou also be like unto him, [as foolish and mad as he] And if you must answer him, or may answer him according to his folly, [in the matter of his folly] remember, 1. That it is for his sake to cure his Error, and to prevent his Selfconceitedness. And 2. you must not do it foolishly and passionately, but gravely and mildly, lest it attain not your end. A man may be forced sometimes for the love of truth to answer a Fool, but he must look to the manner of doing it, lest he do more hurt than good by his Answer, but nothing of self, or to vent his spleen, will be allowed as the cause of answering a Fool. The instance of ruffling, as the objection pleads, is that of Simeon and Levi, Gen. 34. 31. Should be deal with our sister as with an harlot? No, he ought not to have done so, but he married her upon your own terms, and should you have dissembled at that rate as you have done, and murder a whole City, for the abuse of one unwary young Woman, etc. You think it was bravely done to avenge your Religion in the horrid abuse of it? but see how this is remembered by God? in the Prophetic blessing of the Tribes, they are cursed, and their Posterity branded for this outrage, Gen 49. 5, 6.  
Object. 2. Sure this is no such great sin to make such a stir about to be a little angry, can be no such great matter.  
Answ. 1. There may be a great difference in the Case, and in the Person; As, 1. to be rarely angry, 2. to be soon appeased, 3. to be troubled for it, and to repent of it, etc. may mitigate much.  
But 2dly, as it ordinarily prevails it is a great sin. Doth Christ for nothing say that he that is angry with his Brother rashly, is in so much danger? And is it nothing that Moses, 1. the meekest man of all the Earth, and 2. was greatly provoked, and spoke unadvisedly with his lips, and 3. was so severely punished for it. And even slighty efforts of it are oft great sorrow to some Souls, and is it nothing to you?  
Object. 3. It is my nature; I have not the felicity of such a temper as some have; I am naturally hot and passionate.  
Answ. 1. So some are naturally lustful and gustful; but will this excuse acts of Uncleanness & filthy Gormandizing. 2. What is Grace for but to correct and relieve Nature; let it suffice for unregenerate men to be children of wrath; Eph. 2. 3. actively as well as passively; but let not the regenerate talk at that rate. Are ye carnal, and will ye walk like men? 1 Cor. 3. 3. In some of your Transports, what could the vilest carnal Wretch speak or do worse? and if persisted in, take heed lest you prove yourself unrenewed, after all, and for all your Professions, your holy Religion will not allow allowed Anger, you have not so learned Christ, Eph. 4. 24. And it reaches to all that follows, as well as to what went before, and so pursuant of that, you are to put away all bitterness and wrath, etc. ver. 31. It is the victory and triumph of Grace to change men's natural tempers. 3. Men have had help in this case. It is said of Beza, that he was naturally passionate, but he had got such victory over it, that it passed into a Proverb, That Beza had no Gall. And Judge Hales would say, that of himself he was inclined to be passionate, but unless he had said it of himself, no body could in the least have thought it by him, he had such an absolute command of himself in all his converse, that nothing like Passion was to be seen. It is what hath been cured, and if thou be willing, why not in thee?  
Object. 4. But I am so accustomed to it, I cannot help it.  
Answ. 1. Your being accustomed to it, will not make it no sin, if it be a sin.  
2. It will be no Excuse nor Plea against Judgement in the case; no more than for a Thief to plead I cannot help it, for I have always used it, the greater the Malefactor; and in this case it will be no better.  
3. True Christians have new work, and new conversions (in some particulars) as long as they live. And this of being as a little Child, against Envy, Pride, and Passion may claim a considerable part in a Christian's Progress: Matth. 18. 3, 4. The Spirit that is in us lusteth to Envy, [and so to Pride and Revengefulness] but he gives more grace to overcome these most rooted lustings, James 4. 5, 6.  
4. Some Christians have made Conscience of striving in this case, notwithstanding their nature and custom, and have had help and great comfort.  
Object. 5. But I have more than ordinary provocation.  
Answ. 1. To be patient unprovoked is no patience, what thank have ye? 1 Pet. 2. 18. The Devil (ye say) is good if he be pleased.  
2. Here is the truth and exercise of grace, to be meek when provoked, and herein you imitate Christ Jesus, 1 Pet. 2. 23. Who when he was reviled, reviled not again, and when he suffered he threatened not, [what he would do at them, or what God would do to them in his cause] but committed himself to him that judgeth righteously. Flesh and Blood cannot bear such Affronts you will say; but (as one says) I have not Flesh and Blood to deal-with, for Flesh and Blood shall not enter into the Kingdom of God; I hope, I speak to believers, to whom the Prophet speaks, Isa. 51. 7. Harken to me ye that know righteousness, and in whose heart is my law. Such as these will govern themselves, and keep their Anger down.  
3. If you take no care to moderate Anger when provoked, you will be angry when unproked, or but lightly provoked. And angry People, if they dare be angry, and use to be angry, it is too usual with them to be so, when they have little or no cause at all.  
4. It must be a great provocation indeed that will excuse wrath without bounds at any time. The Ass kicks you, and you kick the Ass again.  
Object. 6. But I have ungodly Relations that I cannot flee from, they are a constant eyesore and provocation unto me, I cannot forbear.  
Answ. 1. Such Cases should be constant exercise of Christian Patience, and not of Carnal Passion.  
2. Doth Anger mend them, or not make them worse? A good Medicine will not go down when scalding-hot. Angry Reproofs (says Mr. Dod) are scalding Potions, they might do good, if not too hot to be taken.  
3. You may be grieved at their sin, and pity them, and pray for them, and not fret and vex and rail at them.  
4. You may find some sin of your own, that had a hand in this trouble, if you have indulged the Child, when you should have bended him, his stubbornness and rebellion is a punishment for your sin towards him. And it is seldom that any can carry so undutifully and ungratefully towards you, but your heart will tell you you have carried it worse towards God. Mend yourself, and 1. this may be a means of their mending, or 2. at least a help to you to bear it better.  
5. But if they are irreclaimable, why should you destroy your own comfort, or fall upon yourself for their wickedness? were it not more rational to leave them unto God, and preserve your own City as well as you can? resolving (as once a grieved Father said to me) that he would not hence forward lay that to his heart, which his Son cast at his heels.  
Object. 7. But I am old and sickly and full of infirmities, and this makes me peevish.  
Answ. 1. I would have others for their own ease, and in conscience of their duty, to take it so. And to give all manner of allowance to persons in these circumstances; and to exercise unwearied patience and forbearance and pity towards them, considering that for ought you know, some may have the like trouble and exercise with you.  
Yet 2. one would think that old age should teach you better, and that you should have had enough of the folly and vanity of this sin, so as not to admit it after all the sorrow it hath cost you.  
But 3. it is the most unseasonable now of any time, when the Lord's hand is upon you, and you have so much need of his pity towards you, for you then to be quarrelling with all about you is very unsuitable. It is just as if a Child, when his Father is beating him, should be fight with the Servant; a Parent would whip again in such a case. If your Spirit were broken and humbled to God under affliction, it would make you calm, and not cross towards all about you. It concerns me (may one say in such circumstances) to be so taken up with making my peace with God, that I might have little heart to indulge any difference with any other. David in a sense of his Affliction from God for his sin, was calm and merciful to Shimei, that did most wickedly abuse him, 2 Sam. 16. 11. how much more with the rod on thy back shouldst thou be calm with them that do all they can to please thee, which oft is thy case; but very unbecoming it is to be cross, where you should be thankful, and especially when the hand of God is upon thee.  
To conclude, It is not any one particular person that has been aimed at in this Discourse; it were well for us, and would be better with us, if but one or two were guilty this way; but it is a prevailing and noted sin, and charged upon Professors, not only poor Women, but Men too; but if any think themselves hurt hereby, it is a sad sign they are sadly guilty, and that they love the sin (which is sad'st of all) and would not have it spoken against. At this rate we must speak against no sin, for some or other in the Congregation is guilty of it. But how must you be cured, and others warned, if your sin must not be named? I am sorry if any have been uneasy under this Subject for their own sakes: But see (says a worthy man) the sad condition of God's Ministers, if they preach Generals, O he is a good man; but if he come to preach particularly, and to come home to the conscience, than he is a railer, 
Veritas luceus amatur, redarguens odio habetur.  etc. The brighter the Sun shines, the more afflicting to a sore eye. The Lawyers were content to hear Christ speak against the Scribes and Pharisees, but when something came that reached them, they wince at it, and very perversely are aggrieved, Luke 11. 45, 46. Master, thus saying thou reproachest us also. Why who are ye? that we must be so cautious lest we touch your Freehold? And it is observable, that he doth not say, thou reprovest us, but thou reproachest us. Jer. 6. 10. The word of the Lord is to them a reproach; they take themselves affronted, and exposed, and abused, when their sin is spoken against; they cannot bear close dealing, they take no delight in such things. But see what they get by it; our Saviour falls directly upon the Lawyers, and gives them woe's of their own, Woe unto you also ye Lawyers. We may sometimes come close and hit you, when we know nothing of it, and if it anger you (as oft close work has that effect) and you take yourselves reproached. I tell you, when we know it touches, we shall say the more of it, for now we know it is needed, and do not expect, tho' we have done with this Subject, that we will ever have done with Anger, till you leave it. But alas, alas, there are two many concerned for any one to be offended that they are particularised. But what a mercy would it be, if many might be humbled instead of angered: Ministers aim, and satisfaction should not be the praise, but the profit of the Hearers. 
Docente te in Ecclesin, non clamour populi, sed gemitus suscitetur, Lachrymae auditorum tuae laudes sunt. Hier.  If there might be many cast down in their own eyes, in a sense of their sin and guilt in this thing, it would be more than applause unto us. And I should account Success in this Discourse, to a general lessening of this Sin, worth all my labour, and worth coming into the World for. And I shall have cause to be grieved, and greatly humbled, if after all this, any one that professes Religion should persist in unbounded and unbridled wrath, so as to be noted for a Person extravagant this way, to the dishonour of Religion, much more that they should be unashamed of such disgraceful transports, so as to report themselves how they have let fly towards any this way; an Achievement that pleases none but the Devil: And to have passed by such occasions with meekness and patience and holy silence, would be matter of more true glory and peace to thy own Soul whoever thou art. Take heed to your Spirits, repair your Walls, keep up your watch, mount your Guards, and study to be quiet. Let the meeek seek meekness Zeph 2. 3. That the Peace of God may rule in our hearts, That we may learn of Christ to be meek and lowly in heart, That we may find rest to our Souls. That we may study to have quiet Hearts and quiet Houses, That God may continue to make us a quiet habitation. Isa. 33. 20. And we may be under the proper qualification for Heaven, that Land of Quietness, and Peace, and Love, never to have End. Amen.  
FINIS.