o much transports men from their right judgment
as anger. No one would demur upon punishing a judge with death who
should condemn a criminal on the account of his own choler; why, then,
should fathers and pedagogues be any more allowed to whip and chastise
children in their anger? 'Tis then no longer correction, but revenge.
Chastisement is instead of physic to children; and would we endure a
physician who should be animated against and enraged at his patient?

We ourselves, to do well, should never lay a hand upon our servants
whilst our anger lasts. When the pulse beats, and we feel emotion in
ourselves, let us defer the business; things will indeed appear otherwise
to us when we are calm and cool. 'Tis passion that then commands, 'tis
passion that speaks, and not we. Faults seen through passion appear much
greater to us than they really are, as bodies do when seen through a
mist. He who is hungry uses meat; but he who will make use of
chastisement should have neither hunger nor thirst to it. And, moreover,
chastisements that are inflicted with weight and discretion are much
better received and with greater benefit by him who suffers; otherwise,
he will not think himself justly condemned by a man transported with
anger and fury, and will allege his master's excessive passion, his
inflamed countenance, his unwonted oaths, his emotion and precipitous
rashness, for his own justification:

"Ora tument ira, nigrescunt sanguine venae,
Lumina Gorgoneo saevius igne micant."

["Their faces swell, their veins grow black with rage, and their
eyes sparkle with Gorgonian fire."--Ovid, De Art. Amandi, iii. 503.]

Suetonius reports that Caius Rabirius having been condemned by Caesar,
the thing that most prevailed upon the people (to whom he had appealed)
to determine the cause in his favour, was the animosity and vehemence
that Caesar had manifested in that sentence.

Saying is a different thing from doing; we are to consider the sermon
apart and the preacher apart. These men lent themselves to a pretty
business who in our times have attempted to shake the truth of our Church
by the vices of her ministers; she extracts her testimony elsewhere; 'tis
a foolish way of arguing and that would throw all things into confusion.
A man whose morals are good may have false opinions, and a wicked man may
preach truth, even though he believe it not himself. 'Tis doubtless a
fine harmony when do