Ephef. 6. 4. were appointed Judge, not whom the but whose it was, you should have confi tle and the poffeffion, who did the who made it, or who bought it. And in judgments between the Rich and the F to be confidered what the poor man nee is his own. 2. A Prince may not, much less ir Judges, deny Justice when it is legally tently demanded: and it the Prince will rogative in pardoning an Offender againt stice is required, he must be carefull to giv to the injured person, or his relatives, by instrument; and be watchfull to take av dal, that is, lest such indulgence might fons more bold to do injury: and if he fp let him change the punishment into that make the Offender ( it not suffer Justi Justice, and more real advantage to the i fon. These Rules concern Princes and thei in the making or administring Laws, int ing Rules of Justice, and doing acts of Jud duty of Parents to their Children and briefly described by S. Paul. The Duty of Parents to their Chila 1. Fathers, provoke not your Children to is, be tender bowell'd, pitiful and gentle, with all the infirmities of the Children, a feveral ages proportioning to them severa cording to their needs and their capacities. 2. Bring them up in the nurture and admo Lord: that is, fecure their Religion, season ti ger years with prudent and pious principles, in love with vertue, and make them habitua they come to chuse or difcern good from their choice may be with less difficulty a For while they are under discipline, they ratio viven that they are first taught, and believe it infinitely. Potior mihi Provide for them wife, learned and vertuous Tutors, di honeftè, and good company and discipline*, seasonable bap- quàm & op tifm, catechism and confirmation. For as it is a great time dice folly to heap up much wealth for our children, and Quintil. 1.2. not to take care concerning the children for whom we cap. 2. get it. It is as if a man should take more care about Heb. 12.9. his shooe than about his foot. 3. Parents must * shew piety at home; that is, they must give good example and reverent deportment in the face of their children; and all those instances of charity which usually endear each other, sweetness of convertation, affability, frequent admonition, all fignificaties of love and tenderness, care and watchfulness, must be expressed towards children, that they may look upon their Parents as their friends and patrons, their defence and fanctuary, their treasure and their guide. Hither is to be reduced the Nurfing of Children, which is the first and most natural and necessary instance of piety which Mothers can fhew to their Babes; a duty from which nothing will excuse, but a disability, fickness, danger, or publick neceffity. timè dicendi, Crates apud liber. edu- 4. Parents must provide for their own according to their condition, education and einployment; called by St. Paul, a laying up for their Children, that is, 1 Tim. 5. 13 an enabling them by competent portions, or good trades, arts or learning, to defend themselves against the chances of the world, that they may not be exposed to temptation, to beggary, or unworthy arts. And although this must be done without covetoufness, without impatience and greedy defires of making them rich; yet it must be done with much care and great affection, with all reasonable provifion, and according to our power.; and if we can without fin improve our eftates for them, that also is part of the duty we owe to God for them. And this Rule is to extend to all that descend from us, although we have been overtaken in a fault, and have unlawful iffue; they also become part of our care, yet so as not to injure the production of the lawfül bed. 1 tions and an estate of life. (a) Paren ding to their power and reason, provic Wives for their Children. (b) In wh fecure Piety, and (c) Religion, and th love of the interested perfons; and a them make what provisions they can veniences or advantages; Ever remem can do no injury more afflictive to the to joyn them with cords of a disagree it is like tying a Wolf and a Lamb, c Vine in a Garden of Coleworts. Let fuaded with reasonable inducements willing, and to chuse according to the but at no hand let them be forced. Bett night, than to go to bed with a Drag (α) Νυμφημάτων μὲν τῶν ἐμῶν πατὴρ ἐμὸς Ovid. in Epift. Hermiones. 10 (6) Liberi fine confenfu parentum contrahere non debent. Andre dem cùm petita fuit ad nuptias, refpondit,patris fui esse sponfalium fuo & Achilles apud Homerum, Regis filiam fine patris fui confenfu no *Ην γὰς δη με σόωσι θεοί, κὶ οἴκαδ ̓ ἵκωμαι. Πηλεύς γυναῖκα γαμέστεται αυτές. Et Juftinianus Imp. ait, naturali tioni congruere, nè filii ducant uxores citra Parentum authoritaten parat abdicationem, quia Pamphilus clam ipso duxiffet uxorem. fiunt irrita, nifi velint Parentes: At fi fubfequuta eft copula, nè te connubia multæ fuadent cautiones & pericula. Liberi autem quand patrias fui juris non funt, clandettinas nuptias si ineant, peccant co ceptum, & jus naturale secundarium. Propriè enim loquendo, Pa έξυσίας, five porestatem, fed authoritatem; habent jus jubendi au non irritum faciendi. Atque etiam ista authoritas excrcenda eft fe bonum, fcil. ut nè morofus & difficilis fit Pater. Mater enim vix ha præter fuafionis & amoris & gratitudinis. Si autem Pater filiam no 25. annos, filia nubere poterat cui voluerat, ex Jure Romanorum. thoritas major aut minor est ex legibus patriis, & folet extendi ac & tum exfpirat quoad Matrimoniam, & eft major in filias quàm fili (c) Eofdem quos maritus noffe deos & colore folos uxor debet, fup religionibus & alienis fuperftitionibus fores occludere. Nulli enim facra quæ mulier elanculum & furtim facit. Plutarch. Conjug. Præcep mus puellam, & quæramus os ejus. The Duty of Husbands, Rules for married Perfons. [στιαν 1. Husbands must give Σοὶ δὲ θεοὶ τίσι δοῖεν to their Wives love, main- "Ανδρα τε, κ' οίκον, κὶ ὁμοφροσύνην οπταtenance, duty, and the Ἐπλήν μὲν γὰρ τὸ γε κρίσιν κι αρдни fweetneffes of converfati- "Η έθ' όμοφρονέοντενοίκασιν οίκοι έχαν on; [and Wives * muft ̓Ανὴς ἤδη γυνή πίύλλ' άλγκα δυ, μένεςιση, pay to them all they Χόρματα δ' εὐκενέτητι μάλισα δετέ πων κλυον αυτεί. Odyn. 5. Mena. have, or can, with the in- Ένες' άληθες φίλτρον εὐγνάμων τρόπο ̓Ατρείδαι; ἐπειὴ ὅσις ἀγαθὸς κὶ ἐχέοςων, Homer, l. 13 κλεμματα or the Woman's, yet the use must be common; only the Wisdom of the Man is to regulate all Extravagancies and Indifcretions. In other things no queltion is to be made; and their Goods should be as their Children, not to be divided, but of one Poffeffion and Provision: whatsoever is otherwise, is not Marriage but Merchandise. And upon this ground I fuppofe If it was, that St. Bafil commended that Woman who κλέψασα took part of her Husband's Goods to do good Works withal: for supposing him to be unwilling, and that καλά the Work was his Duty or hers alone, or both theirs ἄνευ αν in conjunction, or of great advantage to either of δρὸς τὰς their Souls, and no violence to the fupport of their εὐποιίας Families, the hath Right to all that: And Abigail of enone. her own Right made a costly Present to David, when her Husband Nabal had refuted it. The Husband must (a) rule over his Wife, as the Soul does over the Body, obnoxious to the fame Sufferings, and bound by the fame Affections, and doing or tuifering by the Permiffions and interest of each other: that (the old Philosopher said) as the humours of the έποιησε. (a) Lætum esse debet & officiofum mariti imperium. Plut. Namque es ei Pater & Frater, venerandaque Mater: Nec minus facit ad dignitatem Viri fi mulier eum fuum Præceptorem, Philofophum, Magiftrúmque app:lict. Plutarch. M2 body body are mingled with each other in the whole fub stances, so marriage may be a mixture of interests of bodies, of minds, of friends; a conjunction (a) c the whole life, and the noblest of friendships. Bu if after all the fair deportments and innocent chaf compliances, the Husband be morose and ungentle let the (6) Wife discourse thus; If while I do my duty my Husband neglects me, what will he doi I neglect him? and if she thinks to be separated b reason of her Husband's unchast life, let her confider that then the man will be uncurably ruined, and her rivals could wish nothing more than that they might poffefs him alone. (4) Convictio est quasi quædam intentio benevolentiæ. The Duty of Masters of Families. * 1. The same care is to extend to all of our family in their proportions as to our Children: for as by Saint Paul's economy, the Heir differs nothing from a fervant while he is in minority; so a servant should differ nothing from a child in the substantial part of the care; and the difference is only in degrees. Servants and Masters are of the fame kindred, of the same nature, and heirs of the fame promises: ar. therefore, 1. must be provided of necessaries for their fupport and maintenance. 2. They must be ufed with mercy. 3. Their work must betolerable and merciful. 4. Their restraints must be reasonable. 5. Their recreations fitting and healthful. 6. Their Religion and the interest of Souls taken care of. 7. And Masters must correct their Servants with gentleness, prudence and mercy; not for every light fault, not always, not with upbraiding and disgraceful language, but with fuch only as may exprefs and reprove the fault, and amend the perfon. But |
