92SermonsofJonathanEdwards
fault, then we have no cause to be angry; and if there be a fault or sin, then it is infinitely worse as against God than it is as against us, and therefore it requires the most opposition on that account. Persons sin in their anger when they are selfish in it; for we are not to act as if we were our own, or for ourselves simply, since we belong to God, and not to ourselves. When a fault is committed wherein God is sinned against, and persons are injured by it, they should be chiefly concerned, and their spirits chiefly moved against it, because it is against God; for they should be more solicitous for God's honor than for their own temporal interests. All anger, as to occasion, is either a virtue or a vice, for there is no middle sort, that is neither good nor bad; but there is no virtue or goodness in opposing sin, unless it be opposed as sin. The anger that is virtuous is the same thing which, in one form, is called zeal. Our anger should be like Christ's anger. He was like a lamb under the greatest personal injuries, and we never read of his being angry but in the cause of Godagainst sin as sin. And this should be the case with us. And as anger may, in these three ways, be unsuitable and unchristian with respect to the occasion or cause of it, so,
3. It may be undue and sinful with respect to its end. — And this in two particulars.
First, when we are angry without considerately proposing any end to be gained by it. In this way it is that anger is rash and inconsiderate, and that it is suffered to rise, and be continued, without any consideration or motive. Reason has no hand in the matter; but the passions go before the reason, and anger is suffered to rise before even a thought has been given to the question, of what advantage or benefit will it be, either to me or others? Such anger is not the anger of men, but the blind passion of beasts: it is a kind of beastly fury, rather than the affection of a rational creature. All things in the soul of man should be under the government of reason, which is the highest faculty of our being; and every other faculty and principle in the soul should be governed and directed by that to its proper end.