Then, again, when He enjoined us to be angry, and yet not to sin, 145 it is plain that He did not tear up anger by the roots, but restrained it, that in every correction we might preserve moderation and justice. For the anger of mortals ought to be mortal for if it is lasting, enmity is strengthened to lasting destruction.

Therefore He does not altogether prohibit anger, because that affection is necessarily given, but He forbids us to persevere in anger. of man, since it is believed that the cause of this emotion is contained in the moisture of the gall. But, however, the matter is not so for if He should altogether prohibit anger, He Himself would have been in some measure the censurer of His own workmanship, since He from the beginning had inserted anger in the liver 144 As supposed to be the seat of the passions. because He is eternal and of perfect virtue, and He is never angry unless deservedly. But God is not angry for a short time, 143 Ad præsens. Therefore, lest those things should be done which the low, and those of moderate station, and great kings do in their anger, his rage ought to have been moderated and suppressed, lest, being out of his mind, 142 Mentis impos, i.e., not having possession of his mind, opposed to “mentis compos.” Some editions add, “in bile.” he should commit some inexpiable crime. I might say that the anger of man ought to be curbed, because he is often angry unjustly and he has immediate emotion, because he is only for a time. For some one will perhaps say, that God is so far from being angry, that in His precepts He even forbids man to be angry. There remains one question, and that the last.

Mortalium affectus