But it may be objected that Anger is in many places of the scriptures condemned 1and forbidden: as Math. 5. 22. He that is angry with his brother unadvisedly is culpable of judgement, I answer that not anger simply but unadvised Anger is there condemned: & in a word all other places Answer. where this affection is forbidden, are to be understood not of the affection it self as it was created or is renewed by Gods spirit, but as it is corrupted and depraved with original sin: for Anger being sanctified, is not only just and lawful, but also commendable, profitable & very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and states against the impiety and injustice of men. Though Anger therefore be but a bad mistress to command, yet is is a good servant to obey: though it be but an ill captain to lead our forces into ⟨p. 6⟩the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth it self to the government and discipline of sanctified reason. But it is further objected by the Stoics Obiecti∣on 2 that anger is a perturbation of the mind and therefore evil. To this I answer Answer. that as the perturbation of the mind which is moved upon unjust causes is also unjust and evil, so that which caused upon just & necessary occasions is just and commendable: as for example when a man seeeth God dishonoured, religion disgraced, wickedness unpunished; If therefore his mind be perturbed and troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned who are not so troubled. Thus was our saviour perturbed when he saw Gods house dishonoured, as also when he raised up Lazarus, 2thus was Phinehas disturbed and troubled in mind when he saw that shameless sin of Zimry and Cozby: & 3Elijah when religion was contemned, idolatry erected, and the Lords true prophets destroyed.
But it may be obiected that Anger is in many places of the scriptures condemned 1and forbidden: as Math. 5. 22. He that is angry with his brother vnaduisedly is culpable of iudgemēt, I answer that not anger simply but vnaduised Anger is there comdemned: & in a worde al other places Answere. where this affection is forbidden, are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit, but as it is corrupted and depraued with originall sinne: for Anger being sactified, is not only iust and lawfull, but also commendable, profitable & very necessarie, as being the whetstone of true fortitude, whereby we are stirred vp and incouraged to maintayne the glorie of God, and our owne persons and states agaynst the impietie and iniustice of men. Though Anger therfore be but a bad mistres to command, yet is is a good seruant to obey: though it be but an ill captaine to lead our forces into ⟨p. 6⟩the field against our spiritual and temporall enemies, yet it is a good soldiour so long as it subiecteth it self to the gouernment and discipline of sanctified reason. But it is further obiected by the Stoikes Obiecti∣on 2 that anger is a perturbation of the minde and therefore euill. To this I answere Answere. that as the perturbation of the minde which is moued vppon vniust causes is also vniust and euill, so that which caused vpon iust & necessarie occasiōs is iust and commendable: as for example when a man seeeth God dishonoured, religion disgraced, wickednesse vnpunished; If therefore his minde be perturbed and troubled, this perturbation is not to be condemned, nay to be commended, and they rather to be condemned who are not so troubled. Thus was our sauiour perturbed when he saw Gods house dishonoured, as also when he raysed vp Lazarus, 2thus was Phinees disturbed and troubled in minde when he sawe that shamelesse sinne of Zimry and Cozby: & 3Elias when religion was contēned, idolatrie erected, and the Lords true prophets destroyed.
- 1Mat. 5. 22
- 2John. 2. 17 and 11. 23 Non. 24. 7.Iohn. 2. 17 and 11. 23 Nō. 24. 7.
- 3King. 19
