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said Timocles; "He that fears and obeys his father, without peradventure as he is a good man, so he will make a good citizen." And therefore it was observed by Dionysius Halicarnasseus, that, amongst the Greeks, contumacy, impiety, and parricide, were very common; and he gives this reason, Because Charondas, Pittacus, and Solon, did, by their laws, give the fathers no great power over their children. But I said that the Romans did; and those great examples of Titus Manlius, C. Flaminius, C. Cassius, who put their sons to death, were indeed very severe, but did imprint great terrors upon all the Roman youth. Bodinus thinks this to be a natural and unalterable power; and Ærodius supposes, that God would not have commanded Abraham to kill his son, but that it was a part of his ordinary and inherent power; and when Judah commanded his daughter-in-law Tamar to be brought forth and burned for her adultery, it gave indication, that he, by his supreme paternal power in the family, had power of life and death. And of this there is no question in the heads of families, where the father is a patriarch, the fountain of his nation, or of his society, and under the command of no superior: for the paternal power is the fountain of the royal; and Abimelech was nothing but the king my father.'

2. But when families were multiplied, though fathers were fitter to be trusted with the severest power than any other sort of interested persons, yet because this might fall into disorder, God was pleased, in the law of Moses, so to order this affair, that the father's power should not be diminished, and yet the execution of it and declaration of the sentence should be trusted to the judge. For if a father found his son stubborn, rebellious, disobedient, a glutton or a drunkard, all which are personal crimes, and against the private authority and counsel of the father, the father and the mother might delate him to the judge, and without further proof but their own testimony he was to be stoned to death. Drunkenness and gluttony were, in no other cases, capital in the law of Moses, but when joined with rebellion Stob. Floril. tit. 79. pag. 339. ed. Buon. The original Greek has been substituted in room of Bp. Taylor's Latin translation: "quicunque patrem timet ac reveretur, hic in bonum civem evadet procul dubio." (J. R. P.)

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1 Si quis inofficiosus fuerit in parentes, omnium magistratuum sit incapax.--Eav δὲ τις γονέας μὴ θεραπεύη, ἡ πόλις ἀποδοκιμάζουσα οὐκ ἐᾳ ἄρχειν τοῦτον. Memorab. lib. 2. cap. 2. §. 15. ed. Benwell, pag. 133.

Deut. xxi. 18.

or disobedience to their parents. And like to this proceeding in Moses' law was the process in the Persian monarchy. For Ælian tells, that when Rhaco the Mardian brought Cartomes his son with his hands bound behind him to Artaxerxes, desiring that the prince would command him to be slain, because he was imprudent, he was naught, he was a villain; the Persian king asked him if he could find in his heart to see his son die with violence. The father replied, 'I have in my garden a goodly lettuce, fat and wanton and full of leaves. When I find any of them luxuriant, proud and exorbitant, though it be a part of the body I cut it off; and so I do to whatsoever is bitter and superfluous; and my lettuce is the sweeter for it: it does not bewail the loss of its bad leaves, but thrives the better. Think the same of me, O king; for though he be pared away, that hurts my family, that gives ill example to his brothers, my stock will be the more thriving, florid, and fruitful, in all good things.' By this instance we perceive, that when fathers had not power to put to death their rebellious children, they could require it of the prince, who was to proceed summarily, and merely upon the father's instance. And we find in the French annals, that Stephen Boslee, the president of Paris, impaled a young fellow, because his mother said that she could, by no arts or labour, keep him from being a thief.*

3. But this went off very much in the manners of men; and children were, by other means, restrained ordinarily, before things were brought to that extremity; and in the civil law1, parents were forbidden to kill their children; and this law hath prevailed in all Christendom, excepting that a man is, in some places, permitted to kill his daughter, if he sees her in unchaste embraces. But instead of these great excesses of power, there is left to Christian parents nothing but a decent castigation in the lesser and single faults, and disinherison in case of great and persevering. That children are to submit to the animadversions and chastisements of their fathers is the voice of nature, and of all nations, of Scripture and right reason. So St. Paulm; "We have had fathers of our flesh which corrected us, and we gave them reverence:" and Ben Sirach teaches us, "In opere et sermone et omni

1 Sect. final. inst. de noxa. lib. Divus. ff. ad leg. Pomp. de Parricid. et toto tit. cap. de his qui Parent. vel fil. occid. m Heb. xii. 9. Ecclus. iii. 8.

patientia honora patrem tuum;" "Honour thy father in thy work and in thy word, and in all patience;" so the Vulgar Latin reads it; that is, suffer what he imposes upon you. And this was it which the young Greek that Plutarch speaks of, had learned in Zeno's school, "Didici patris iram ferre:" “ I have learned (saith he) patiently to bear my father's anger." The authority is plain; the measures of it are only, that it be done for amendment; that is, that it be discipline, not anger and revenge, and that it be done with charity and moderation, which is signified by St. Paul o; "Parents, provoke not your children to wrath;" which precept he repeats: Μὴ ἐρεθίζετε, μὴ παροργίζετε, give them no opprobrious words, no contumelious and provoking language, and therefore much less, any cruel and indecent castigations.

Pudore et liberalitate liberos

Retinere satius esse credo, quam metu.-
Hoc patrium est, potius consuefacere filium
Sua sponte recte facere, quam alieno metu.
Hoc pater ac dominus interest: hoc qui nequit,
Fateatur nescire imperare liberisp.

A master governs by fear, and a father by love, and both by their authority: but the gentle way is the father's method; but if he will use the severe, he hath authority to do it; and right or wrong, he must be suffered, till the evil be insufferable, and then he may decline it, but ever with reverence to his father's honour :-for indeed against a father's tyranny there is no aid, no remedy, no intercession, but by an appeal to the common father, the chief of all the tribes and all the families. This only I am to add, that as fathers have not a power of life and death over their children; so neither are they lightly to use that power which they have, and is next to this, that is, that I may use St. Ambrose's a expression, ne læsa pietas patris ulciscatur se exhæredatione vel abdicatione contumacis generis;" a power of disinherison is not to be used for every great offence, much less for a little. " Pater, nisi magnæ et multæ injuriæ patientiam evicerint, nisi plus est quod timet quam quod damnat, non accedit ad decretorium stilum," said Seneca"; "A father will not easily

• Ephes. vi. 4. Coloss. iii. 21.

p Adelph. act. 1. sc. 1. 49. Westerhov. vol. 1. p. 655. 4. Lib. 5. epist. 20.

Lib. 1. cap. 14. de Clement. Ruhkopf, vol. 1, pag. 459.

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proceed to an exterminating sentence, unless great and many injuries have quite overcome his patience. Nor then neither, unless he fear worse things than those which he already blames." For, as Quintilians observed well, this power was not given to fathers but when their sons are incorrigible: " Fulmen istud patrum adversus ferociam adolescentiæ datum est, adversus filios qui peccare plus possunt:" If they will sin yet more, and will not be corrected, then they may unwillingly use this thunderbolt. It is like the sentence of excommunication, never to be used, but when nothing else will cure the man, and nothing at all will make the mischief tolerable: that is, a son may not be disinherited, but when he may be hated, which may never be, "sine causis multis, magnis et necessariis," as Cicero affirms; 'the causes must be great and many,' and intolerable, and without remedy. But of these things because the fathers are judges, they must judge according to the permissions of law, and the analogies of Christian prudence and charity; for if they do amiss, the child is miserable by the father's passion, and the father by his own.

Of Piety to Parents.

RULE III.

A Father hath Power over the Goods and Persons of his Children, so as to be maintained by them.

I. THE lawyers "define the paternal power to be " jus moribus legibusque constitutum, quo patri in filium bonaque ipsius plenum jus olim tributum fuit;" "a full right upon his son and his son's goods introduced by laws and customs."Now this full right is alterable by the civil law of any nation: that is, whereas amongst the Romans whatsoever the son acquired, he acquired it not for himself, but for his father; this may determine sooner or last longer, according to the appointments of law, for " the heir, so long as he is a child, differs nothing from a servant," and therefore if the law please,

• Declam. 259.

t Orat. pro Rosc. Amer.

"Sebast. Monticul. de Patria potest..

may be used accordingly: and, when the law hath so appointed, the conscience is bound by it.

2. But that which is not alterable by laws, is that, which is the natural and necessary duty, that parents be maintained by their children, if they need it: for this is in the commandment, this is a part of the honour that is due to them. For so our blessed Saviour* remarks the ἀντίθεσις : the Pharisees that taught the children to cry 'Corban,' 'It is a gift,' and therefore out of it the parents must not be profited, he calls it " a not honouring the father and mother;" and "the double honour," which St. Paul commands to be given to "the elders, that rule well," is instanced in the matter of maintenance. And this the heathens had. So Hierocles": Γονέας τιμήσομεν ὑπερβαλλόντως, σώματος ὑπηρεσίαν καὶ χρημάτων χορηγίαν αὐτοῖς ὑπέχοντες ὅτι μάλιστα προθυμοτάτην, "Let us greatly honour our parents, affording them the ministry of our bodies and the use of our wealth most cheerfully." But this Cicero limits to the " necessaria vitæ præsidia, quæ debentur iis maxime," "the necessary aids of life;" that is, "what is for their support, to keep them from need and shame, according to the quality of the parent and ability of the child: so that this be first respected, and then that," saith Bartolus b. To this purpose is that of St. Ambrose: "If the contumely of the father, and the reproaching or vilifying of the mother, be punished so severely, what shall their starving or their beggary be?" This the Romans did resent so deeply, that they made a law, that, if a son that was emancipated or quitted from his father's government, did deny aliment to his indigent father, he was to be reduced under his father's power, and so to abide for ever. But by this instance it is apparent, that this is no part of the father's power, but is an office of the son's piety. For between the father and the son, there is a threefold cord or tie, as I have already observed, -the band of reverence, of castigation, and piety; the two first are the father's authority; this last gives the father properly no right, but obliges the son directly. But then this is to be added, that this obligation is only con

Matt. xv. 6.

2 Ed. Needham, pag. 44. last line.

y 1 Tim. v. 17.

• De Offic. i. 17. 15. Heusinger, pag. 146.

b In lib. Si libertis, sect. manumissis, ff. de alim. In Luc. 18.

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