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nations, but shortly after he died by a flux of blood breaking out at his mouth, which choaked him on his wedding day.
4. Look upto Jefus; and conform to him, yea, by faith draw out the spiritual virtue of an humble Chrilt. Christ's example is not only directive, but full of virtue, the very hem of his garment, believingly touched, would cure this bloody issue. Was got this Christ's own lesion; * Learn of me, for I am mcek and lowly in heart, and ye • hall find relt unto your souls,' Mar. xi. 29. q. d. Learn of
me, for I am lowly, I am sent by God the Father into the world, and this is one especial end that I am sent into the world for, even to hold out unto the world á pattern of humility, I am appointed as a great ordinance of God the Father to hold forth this, and therefore look on me, and be ye lowly, as I am lowly. Surely good reason we should be as he was, lowly as he was lowly, and humble as he was humble. When Rebekah came to Isaac, and The saw him walking in the field, and asked the servant who it was, and he said, it was his master's son, presently Rebekah lighted down, and goes on her feet, she would be as he was; he walked, and Rebekahi would walk too. It is good reason that the spouse of Christ should be lowly as Chrift; and therefore, faith Christ, leard of me, look on me, write after me, let the same mind be in
whichi was in me. Every Christian is united to Jesus Chrift, and should be acted by the fame Spirit that Christ is.
Let * this mind be in you, which was also in Christ Jesus,
who being in the form of God, thought it no robbery to 'be equal with God, but made himself of no reputation, and took upon him the form of a fervant, and was made in the likeness of men, and being found in fashion as a 'man, he humbled himself,' Phil. ii. 5-8. Now let this mind be in you: As pride is the resemblance of the devil, which brought him to ruin, fo humility is the resemblance of Jelus Christ, which brought him to honour. O then let this mind be in you, which was in Chriff! look at himi in all the particular acts of his humility, and by faith draw virtue out of all those acts. 5. Let every act of pride be accompanied with a fubles
quent act of humiliation. If thou canst not prevent this sin of pride, yet check it so soon as ever it ariseth. - This was Hezekiah's course, after he was sick and restored to health, he forgot himself, and rendered not according to • the benefit done unto him, for his heart was lifted up, * therefore there was wrath upon him, and upon Judah ' and Jerusalem, notwithstanding Hezekiah humbled him• self, for the pride of his heart (both he and the inhabi.
tants of Jerulalem) so that the wrath of the Lord came not upon them in the days of Hezekiah,' 2 Chron. xxxii. 24.-20. It is high time to be humbled, and ly low, when thou hall committed such a fin as to provoke God to wrath. * Hear ye, and give ear, be not proud, for • the Lord bath spoken. But if ye will not hear, my soul
shall weep in secret places for your pride,' Jer, xiii. 15, 17. If pride go before, humiliation must follow after; * Be afflicted, and mourn, and weep, let your laughter be * turned to mourning, and your joy to heaviness; humbie
yourselves in the light of the Lord, and he shall lift you up,' Lam. iv.
6. Treasure up fome holy principles, and keep them fresh and ready in thy thoughts to quell this fin. When we would suppress, weeds, we usually fow the contrary seed; so have thou at hand, and in mind, some contrary seed, fome holy principles. I fall instance in these two.
1. Pride is the forerunner of ruin; it is a proverb as true, as commonly spoken, that pride goes before a fall
. Indeed Solomom in his proverbs gives that for one, Pride goeth before destruction, and an haughty spirit before a fall
, Prov. xvi. 18. And therefore he pourtrayed the proud man to the life, that pictured him fnatching at a crown, and falling, with this motto, Sic mea fata fcquor.
2, Humility is the way to glory. This is often inculcated by our Saviour, He that humbleth himself ball be exalted, Luke xiv. 1 1. and xviii. 14. We are all by nature proud, (as we have heard) we would all be exalted; how is it then that we forget this principle, The way to rise is to fall; God gave us a pattern of it in Jesus Christ. First
, he emptied himself, and humbled himself to the death of the
cross, wherefore God hath highly exalted him, and given bima name above all names, Phil. ii. 5-9. I know not a. oy good, but humility is a means to obtain it; am I in trouble, and would I have deliverance? The Lord heareth the desires of the humble, Psal. x. 17. Am I in a place of honour, and do I fear to fall? A man's pride sball bring bim low, but honour shall uphold the humble in /pirit, Prov.
Tho' places of advancement be slippery, yet the humble shall be upheld. Am I disconfolate, and would I fee more of God, and of his favour and love? he that is in the lowest pits, fees stars ia the day time, The Lord will revive the spirits of the humble, Isa. lvii. 15. Would I be advanced not only on earth, but in heaven? Whosoever fball humbie himself as a little child, the same Jball be great in the kingdom of beaven, Mac. xviii. 4.
O think of these principles ! pride leads to hell, but hamility to heaven. It was an answer that a philosopher gave to one that asked him what God did in heaven? Why, faid he, he is beating down the proud, and lifting up the
to passion or anger, that they break all rules both of reason and religion: Now Satan that observes their temper, puts.on, to make them more raging, fierce, and fua rious; Satan ftill hath a great haad Itroke in every fin, he can easily make use of our bodies, by commotion of the humours, he can stir us up to uncleapnets, passion, revenge, and all other sensual lusts. Hence carnal desires are called his lufts, John viij. 44, and giving place to an, ger, is in the apostle's language a giving place to the devil, Epb. iv. 26, 27. Indeed the heathen, who understood not the operation of the devil, thought all our conflicts were against internal passions, but my text is clear, "We wres tle not only against them, but against principalities and
powers, and rulers of the darkness of this world, and spiritual wickedoefles in heavenlies.' I thall pot deny but fometimes we begin the temptation, and fometimes Satan; as Zanard speaking of the cutward power of the
devil aver tempefts, Sometimes, said he, he may raise the matter, at other times the matter being prepared, Satan may adjain himself, and make the tempest more impetuous. And yet for all this, it must be granted, that there is a just, and harmless, and holy anger, Be ye angry, and Jin not, faith the apostle, Eph. iv. 26. Thus Jacob was angry, Gen. xxx. 2. and Moses was angry, Num.xvi. 15. and Nehemiah was angry, Neh. v. 6. and Jeremiah was angry, Jer. vi. 11. and Christ himself was angry, Mark iii. 5. But this passion of anger I speak of, it is that which is unjust and linful, it is anger which gives place to the devil, it is an anger which miffes in object, time, measure, end,' and other circumstances. Give me leave but a while to infilt on these, and then you will know what anger is finful, and what anger I mean.
1. It is such an anger as misses in respect of the object; holy anger hath a right object, as matters of reason, religion, the honour and glory of God, and of Jesus Christ
, but sinful anger is either exercised about nothing: Thus many are angry, and they know not wherefore, There's a great deal of cry, as they say, and but little wool; or it is exercised about every thing. Thus every trifle, and every toy, any thing in the world that falls out in the least manner against their minds, puts many into anger; or it is exercised against some excellency that God hath beltowéd upon others more than themselves. So Saul was angry with David, and Cain was angry with Abel. When tygers smell the fragrancy of spices, they are put into a rage of fury (as sometimes you have heard) so many are angry at the graces of God's Spirit which they observe in others. There, and such like, are the objects about which fintul anger is conversanţ.
2. It is such an anger as misses in respect of time. Holy, anger is deliberate, leasonable and short; but the anger which the devil sets on, it is,
1. Sudden and indeliberate; thus many men and women have tipder fpirits, or gun powder spirits, assoon as ever the fire comes to them they are all in a flame. A. gainst this faith Solomon, 'He that is angry dealeth fool. * ifly,' Proy. iv, 17. And be not hasty in thy spirit to
be angry, for anger resteth in the borom of fools,' Eccł, vii.9. From this hasty anger, we call the paffiod of anger hastíness, such a man is an hasty man, or such a woman is an hasty woman. Now this is folly, faith the wise man, • He that is flow to wrath is of great understanding, but 'he that is hafty of spirit, exalteth folly. Wherefore my • beloved brethren, lct every man be swift to hear, now * to speak, and how to wrath,' Prov. xiv. 27. James 1.19. Holy anger is flow, wherein it imitates God, but fioful anger is sudden.
2. It is unfeasonable. Thus many are angry in the presence of others, who Tould not see it, or they are an. gry when they see others angry before them. This minds me of the counsel that one gave to a young married cou: ple, who were both of passionate choleric fpirits, that they thould be sure not to be angry together, it canoot be good. to add heat to fire; or they are angry when they are about to perform a duty, this is the devil's season; many are angry either before sermon, or after it, or it may be, rimmediately before or after prayer: to these, faith Christ, First be reconciled to thy brother, and then come and offer thy gift, Mat, v. 24. And of these, faith the a:
postle, “I will therefore that men pray every where, lift" 'ing up hands without wrath,' Tim. ii. 8. That' wrath
at foch a time is an impoisoning and heavy hindrance, which clogs and clips the wings of a prayer, that it can never be able to afcend up into heaven; and therefore this anger is very unfeasonable.
3. Sinful anger is constant, it abides too long, the sun goes down upon it; when the apostle said, Be angry and fin not; he adds, let not the sun go down upon your wrath, Deither give place to the devil, Eph. iv. 26. Any man that retains his anger longer than evening, gives place to the devil. Many can say, Shall I give way to mine eDemy? Shall I yield to him that hath done me such and. such wrong? But they little consider, that in retaining their anger they give way to the devil, they yield to the devil
. What is it not better to yield to your brother,
your inferior, thap to yield to the devil? Shall men live as if they drank no other waters but that of Maffah