to him that gives them all that they have or need and unless He who was pleased to imploy your Lordship as a great Minister of his Providence in making a Promise of his good to me the meanest of his servants that he would never leave me nor forsake me shall enable me by greater services of Religion to pay my great Debt to your Honour I must still increase my score since I shall now spend as much in my needs of pardon for this boldness as in the reception of those favours by w ch I stand accountable to your Lordship in all the bands of service and gratitude though I am in the deepest sense of duty and affection My most Honoured Lord Your Honours most obliged and Most Humble Servant IER TAYLOR The Table CHAP. I COnsideration of the general instruments and means serving to a holy life by way introduction Page 1. Sect. 1. Care of time and the manner of spending it 4 23 Rules for imploying our time 7 The 5 benefits of this exercise 17 Sect. 2. Purity of intention or purpose in all our actions c. 17 10 Rules for our intentions 20 8 Signes of purity of intention 23 3 Appendant Considerations 27 Sect. 3. The consideration and practise of the presence of God 29 6 Several manners of the divine presence 30 10 Rules of exercising this consideration 35 The 5 benefits of this exercise 38 Prayers and Devotion according to the Religion and purposes of the foregoing considerations 41 Devotions for ordinary daies 42 CHAP. II. Of Christian sobriety 64 Sect. 1. Of sobriety in the general sense 64 5 Evil consequents of voluptuousness or sensuality 65 3 Degrees of sobriety 67 6 Rules for suppressing voluptuousness 68 Sect. 2. Of Temperance in eating and drinking 71 4 Measures of Temperance in eating 73 8 Signes and effects of Temperance 75 Of Drunkenness 76 7 Evil consequents to Drunkenness 78 8 Signes of Drunkenness 80 11 Rules for the obtaining temperance 81 Sect. 3. Of Chastity 84 The 10 evil consequents of uncleanness 88 7 Acts of Chastity in general 93 5 Acts of Virginal or Maiden Chastity 95 5 Rules for Widows or Vidual Chastity 96 6 Rules for Married persons or Matrimonial Chastity 97 10 Remedies against uncleanness 101 Sect. 4. Of Humility 106 9 Arguments against Pride by way of consideration 107 19 Acts or offices of Humility 110 14 Means and exercises of obtaining and increasing the grace of Humility 117 17 Signes of Humility 124 Sect. 5. Of Modesty 126 4 Acts and duties of Modesty as it is opposed to Curiosity ibid. 6 Acts of Modesty as it is opposed to boldness 130 10 Acts of Modesty as it is opposed to Vndecency 132 Sect. 6. Of Contentedness in all estates c. 135 2 General arguments for Content 137 8 Instruments or exercises to procure contentedness 142 8 Means to obtain Content by way of consideration 157 The Consid. applied to particular cases ibid. Of Poverty 164 The charge of many Children 173 Violent Necessities 174 Death of Children Friends c. 176 Vntimely Death 177 Death unseasonable 180 Sudden Deaths or violent 182 Being Childlesse ibid. Evil or unfortunate Children ibid. Our own Death 183 Prayers for the several graces and parts of Christian sobriety fitted to the necessity of several persons 184 CHAP. III. Of Christian Justice 191 Sect. 1. Of Obedience to our Superiours 192 15 Acts and duties of obedience to all our Superiours 193 12 Remedies against disobedience by way of consideration 198 3 Degrees of obedience 203 Sect. 8. Of Provision of that part of justice which is due from Superiours to inferiours 205 12 Duties of Kings and all the supreme power as Lawgivers ibid. 2 Duties of Superiours as they are Judges 209 5 Duties of Parents to their Children 210 Duty of Husbands Wives reciprocally 213 7 Duties of Masters of Families 215 Duty of Guardians or Tutors 216 Sect. 3. Of Negotiation or civil Contracts 217 13 Rules and measures of Justice in bargaining ibid. Sect. 4. Of Restitution 222 7 Rules of making Restitution as it concerns the persons obliged 224 9 As it concerns other circumstances 227 Prayers to be said in relation to the several obligations and offices of Justice 232 CHAP. IV. Of Christian religion 241 1. Of the internal actions of religion 242 Sect. 1. Of Faith 243 The 7 acts and offices of Faith ibid. 8 Signes of true Faith 245 8 Means and instruments to obtain Faith 248 Sect. 2. Of Christian Hope 250 The 5 acts of Hope 251 5 Rules to govern our Hope 252 12 Means of Hope and Remedies against Despair 254 Sect. 3. Of Charity or the Love of God 261 The 8 acts of Love to God 263 The 3 measures rules of Divine Love 266 6 Helps to encrease our Love to God by way of exercise The 2 several states of Love to God 271 viz. The state of Obedience ibid. The state of Zeal 272 8 Cautions and rules concerning zeal ibid. 2 Of the external actions of Religion 275 Sect 4. Of Reading or Hearing the Word of God 276 5 General considerations concerning it 278 5 Rules for hearing or reading the Word 279 4 Rules for reading spiritual Books or hearing Sermons 280 Sect. 5. Of Fasting 282 15 Rules for Christian fasting ibid. Benefits of Fasting 289 Sect. 6. Of keeping Festivals and daies holy to the Lord particularly the Lords day ibid. 10 Rules for keeping the Lords day and other Christian Festivals 292 3. Of the mixt actions of Religion 297 Sect 7. Of Prayer 297 1 Motives to Prayer 298 16 Rules for the practise of Prayer 300 6 Cautions for making vows 309 7 Remed against wandring thoughts c. 311 10 Signes of tediousness of Spirit in our prayers and all actions of Religion 313 11 Remedies against tediousness of Spirit 314 Sect. 8. Of Alms. 319 The 18 several kindes of corporal Alms. 321 The 14 several kinds of spiritual Alms. 322 The 5 several kinds of mixt Alms. ibid. 16 Rules for giving Alms. 323 13 Motives to Charity 332 Remedies against the parents of unmercifulness 335 1.9 Against Envy by way of consideration ib. 3.12 Remedies against anger by way of exercise 13 Remed against anger by way of consid 341 7 Remedies against Covetousness 344 Sect. 9. Of Repentance 352 11 Acts and parts of Repentance 355 4 Motives to Repentance 364 Sect. 10. Of Preparation to and the manner how to receive the Sacram. of the Lords Supper 367 14 Rules for preparation and worthy Communicating 370 The effects and benefits of worthy c. 375 Prayers for all sorts of men c. 381 The Rule and Exercises of HOLY LIVING c. CHAP. I. Consideration of the general instruments and means serving to a holy Life by way of Introduction IT is necessary that every Man should consider that since God hath given him an excellent nature wisdom and choice an understanding soul and an immortal spirit having made him Lord over the Beasts and but a little lower then the
of the Supreme and if we be wronged let us complain to God of the injury not of the persons and â—e will deliver thy soul from unrighteous Judges 7. Doe not believe thou hast kept the Law when thou hast suffered the punishment For although patiently to submit to the power of the sword be a part of obedience yet this is such a part as supposes another left undone and the Law punishes not because she is as well pleased in taking vengeance as in being obeyed but because she is displeased she uses punishment as a means to secure obedience for the future or in others Therefore although in such cases the Law is satisfied and the injury and the injustice is paid for yet the sins of irreligion and scandal and disobedience to God must still be so accounted for as to crave pardon and be washed off by repentance 8. Humane Laws are not to be broken with scandal nor at all without reason for â—e that does it causlesly is a despiser of the Law and undervalues the Authority For humane Laws differ from divine Laws principally in this 1. That the positive commands of a man may be broken upon smaller and more reasons then the positive commands of God we may upon a smaller reason omit to keep any of the fasting daies of the Church then omit to give alms to the poor only this the reason must bear weight according to the gravity and concernment of the Law a Law in a small matter may be omitted for a small reason in a great matter not without a greater reason And 2. The negative precepts of men may cease by many instruments by contrary customs by publick disreâ—lish by long omission but the negative precepts of God never can cease but when they are expresly abrogated by the same Authority But what those reasons are that can dispence with the command of a man a man may be his own Judge and sometimes take his proportions from his own reason and necessity sometimes from publick fame and the practise of pious and severe persons and from popular customs in which a man shall walk most safely when he does not walk alone but a spiritual man takes him by the hand 9. We must not be too forward in procuring dispensations nor use them any longer then the reason continues for which we first procured them for to be dispensed withall is an argument of natural infirmity if it be necessary but if it be not it signifies an indisciplined and unmortified spirit 10. We must not be too busie in examining the prudence and unreasonableness of humane Laws for although we are not bound to believe them all to be the wiâ—est â—et if by eâ—qâ—iâ—ing into the lawfulness of them or by any other instrument we finde them to fail of that wisdom with which some others are ordained yet we must never make use of it to desparage the person of the Law-giver or to countenance any mans disobedience much lesse our own 11. Pay that reverence to the person of thy Prince of his Ministers of thy Parents and spiritual Guides which by the customs of the place thou livest in are usually paid to such persons in their several degrees that is that the highest reverence be paid to the highest person and so still in proportion and that this reverence be expressed in all the circumstances and manners of the City and Nation 12. Lift not up thy hand against thy Prince or Parent upon what pretence soever but bear all personal affronts and inconveniences at their hands and seek no remedy but by patience and piety yeilding and praying or absenting thy self 13. Speak not evil of the Ruler of thy people neither Curse thy Father or Mother nor revile thy spiritual Guides nor discover and lay naked their infirmities but treat them with reverence and religion and preserve their Authority sacred by esteeming their persons venerable 14. Pay tribute and customs to Princes according to the Laws and maintenance to thy Parents according to their necessity and honourable support to the Clergy according to the dignity of the work and the customs of the place 15. Remember alwaies that duty to our Superiours is not an act of commutative justice but of distributive That is although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours the duty of their several charges and government yet the good government of a King and of Parents are actions of Religion as they relate to God and of Piety as they relate to their people and families And although we usually call them just Princes who administer their Laws exactly to the people because the actions are in the matter of justice yet in propriety of speech they are rather to be called Pious and Religious For as he is not called a just Father that educates his children well but Pious so that Prince who defends and well rules his people is Religious and does that duty for which alone he is answerable to God The consequence of which is this so farre as concerns our duty If the Prince or Parent fail of their duty we must not fail of ours for we are answerable to them and to God too as being accountable to all our Superiours and so are they to theirs they are above us and God is above them Remedies against disobedience and means to endear our obedience by way of consideration 1. Consider that all authority descends from God and our Superiours bear the image of the Divine Power which God imprints on them as on an image of clay or a coin upon a lesse perfect metal which who so defaces shal not be answerable for the losse or spoil of the materials but the defacing the Kings Image and in the same measure will God require it at our hands if we despise his authority upon whomsoever he hath imprinted it He that despiseth you despiseth me And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience The powers that be are ordained of God 2 There is very great peace and immunity from sin in resigning our wills up to the command of others for provided that our duty to God be secured their commands are warrants to us in all things else and the case of conscience is determined if the command be evident and pressing and it is certain the aâ—â—â—on that is but indifferent and without reward if done only upon our own choice is an act of duty and of religion and rewardable by the grace and savour of God if done in obedience to the command of our Superiours For since naturally we desire what is forbidden us and sometimes there is no other evil in the thing but that it is forbidden us God hath in grace enjoyned and proportionably accepts obedience as being directly opposed to the former irregularity and it is acceptable although there be no other good in the thing that is commanded us but that it
unwearied diligence and an undisturbed resolution having no fondness for the vanities or possessions of this World but laying up my hopes in Heaven and the rewards of holy living and being strengthned with the Spirit in the inner man through Jesus Christ our Lord. Amen CHAP. III. Of Christian Justice IUstice is by the Christian Religion enjoyed in all its parts by these two propositions in Scripture Whatsoever ye would that men should doe to you even so doe to them This is the measure of communicative â—ustice or of that justice which supposes exchange of things profitable for things profitable that is I supply your need you may supply mine as I doe a benefit to you I may receive one by you and because every man may be injured by another therefore his security shall depend upon mine if he will not not let me be safe he shall not be safe himself only the manner of his being punished is upon great reason both by God and all the World taken from particulars and committed to a publick dis-interested person who will doe justice without passion both to him and to me If he refuses to doe me advantage he shall receive none when his needs require it And thus God gave necessities to men that all men might need and several abilities to several persons that each mâ—n might help to supply the publick needs and by joyning to fill up all wants they may be knit together by justice as the parts of the world are by nature and he hath made us all obnoxious to injuries and made every little thing strong enough to doe us hurt by some instrument or other and hath given us all a sufficient stock of self-love and desire of self preservation to be as the chain to tie together all the parts of society and to restrain us from doing violence lest we be violently dealt withall our selves The other part of justice is commonly called distributive and is commanded in this rule Rom. 13.7 Render to all their dues tribute to whom tribute is due custome to whome custome fear to whom fear honour to whom honour Owe no man any thing but to love one another This justice is distinguished from the first because the obligation depends not upon contract or express bargain but passes upon us by virtue of some command of God or our Superiour by nature or by grace by piety or religion by trust or by office 2 Pet. 4.10 according to that Commandment As every man hath received the gift so let him minister the same one to another as good stewards of the manifold grace of God And as the first considers an equality of persons in respect of the contract or particular necessity this supposes a difference of persons and no particular bargains but such necessary entercourses as by the Laws of God or man are introduced But I shall reduce all the particulars of both kindes to these four heads 1. Obedience 2. Provision 3. Negotiation 4. Restitution SECT I. Of Obedience to our Superiours OUr Superiours are set over us in affairs of the World or the affairs of the Soul and things pertaining to Religion and are called accordingly Ecclesiastical or Civil Towards whom our duty is tâ—uâ— generally described in the New Testament â—or Temporal or Civil Governours the Commands are these Rom. 13.8 Render to Caesar the things that are Caesars and Let every soul be subject to the higher powers For there is no power but of God 〈◊〉 3. â— The powers that be are obtained of God whosoever therefore resisteth the power resisteth the ordinance of God Pet. â— 13 and they that resist shall receive to themselves damnation and Put them in minde to be subâ—ect to principalities powers to obey Magistrates â— and Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that doe well For Spiritual or Ecclesiastical Governours thus we are commanded Heb. â—3 17 Obey them that have the rule over you and submit your selves for they watch for your souls Pâ—â—â—l 2 29. as they that must give an account and Hold such in reputation and To this end did I write that I might know the proof of you whether ye be obedient in all things said S. Paul to the Church of Corinth 2 Cor. 2.2 Our duty is reducible to practise by the following Rules Acts and duties of Obedience to all our Superiours 1. We must obey all humane laws appointed and constituted by lawful Authority that is of the supreme power according to the constitution of the place in which we live all laws I mean which are not against the law of God 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law and the intention of the Law-giver but where they crosse each other the charity of the Law is to be preferred before its discipline and the reason of it before the letter 3. If the general reason of the Law ceases in our particular and a contrary reason rises upon us we are to procure dispensation or leave to omit the observation of it in such circumstances if there be any persons or office appointed for granting it but if there be none or if it is not easily to be had or not without an inconvenience greater then the good of the observation of the Law in our particular we are despensed withall in the nature of the thing without further processe or trouble 4. As long as the Law is obligatory so long our obedience is due and he that begins a contrary custom without reason sins but he that breaks the Law when the custom is entred and fixed is excused because it is supposed Moâ—◠〈◊〉 odâ—oâ—â—runâ—â—ir potâ—staâ—â—m suam Lâ—gâ—â— mâ—â—â— sâ— vâ—â—nâ— Plaut 〈…〉 the legislative power consents when by not punishing it suffers disobedience to grow up to a custom 5. Obedience to humane laws must be for conscience sake that is because in such obedience publick order and charity and benefit is concerned and because the Law of God commands us therefore we must make a conscience in keeping the just Lawes of Superiours 〈…〉 5. câ—ap 7. and although the matter before the making of the Law was indifferent yet now the obedience is not indifferent but next to the Laws of God we are to obey the laws of all our Superiours who the more publick they are the first they are to be in the order of obedience 6. Submit to the punishment and censure of the Laws and seek not to reverse their judgment by opposing but by submitting or flying or silence to passe through it or by it as we can and although from inferiour Judges we may appeal where the Law permits us yet we must sit down and rest in the judgment
the particular Law to be most prudent But in this our rule is plain enough Our understanding ought to be inquisitive whether the civil constitution agree with our duty to God but we are bound to inquire no further And therefore beyond this although he who having no obligation to it as Counsellours have inquires not at all into the wisdome or reasonableness of the Law be not alwaies the wisest Man yet he is ever the best subject For when he hath given up his understanding to his Prince and Prelate provided that his duty to God be secured by a precedent search hath also with the best and with all the instruments in the world secured his obedience to Man SECT II. Of Provision or that part of Justice which is due from Superiours to Inferiours AS God hath imprinted his authority in several parts upon several estates of Men as Princes Parents Spiritual Guides so he hath also delegated and committed parts of his care and providence unto them that they may be instrumental in the conveying such blessings which God knows we need and which he intends should be the effects of Government For since GOD governs all the World as a King provides for us as a Father and is the great Guide and Conductor of our spirits as the Head of the Church and the great Shepherd and Bishop of our souls they who have portions of these dignities have also their share of the administration the summe of all which is usually signified in these two words Governing and Feeding and is particularly recited in the following rules Duties of Kings and all the Supreme power as Lawgivers 1. Princes of the people and all that have Legislative power must provide useful and good Laws for the defence of propriety for the encouragement of labour for the safeguard of their persons for determining controversies for reward of noble actions and excellent arts and rare inventions for promoting trade and enriching their people Omittenda potius praevalida adulta vitia quà m hoc adsequi ut palam fiat quibus flagiâ—us impares fâ—mus Tacit. 2. In the making Laws Princes must have regard to the publick dispositions to the affections and disaffections of the people and must not introduce a Law with publick scandal and displeasure but consider the publick benefit and the present capacity of affairs and general inclinations of mens mindes For he that enforces a Law upon a people against their first and publick apprehensions tempts them to disobedience and makes Laws to become snares and hooks to catch the people and to enrich the treasury with the spoil and tears and curses of the Communalty and to multiply their mutiny and their sin 3. Princes must provide that the Laws be duly executed for a good Law without execution is like an unperformed promise and therefore they must be severe exactors of accounts from their Delegates and Ministers of Justice 4. The severity of Laws must be tempered with dispensations pardons and remissions according as the case shall alter and new necessities be introduced or some singular accident shall happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—h 5. c. 19. in which the Law would be unreasonable or intolerable as to that particular And thus the people with their importunity prevailed against Saul in the case of Jonathan and obtained his pardon for breaking the Law which his Father made because his necessity forced him to taste honey and his breaking the Law in that case did promote that service whose promotion was intended by the Law 5. Princes must be Fathers of the people and provide such instances of gentleness ease wealth and advantages as may make mutual confidence between them and must fix their security under God in the love of the people which therefore they must with all arts of sweetness remission popularity nobleness and sincerity endeavour to secure to themselves 6. Princes must not multiply publick Oaths without great eminent and violent necessity lest the security of the King become a snare to the people and they become false when they see themselves suspected or impatient when they are violently held fast but the greater and more useful caution is upon things then upon persons and if security of Kings can be obtained otherwise it is better that Oaths should be the last refuge and when nothing else can be sufficient 7. Let not the people be tempted with arguments to disobey 〈…〉 by the imposition of great and unnecessary taxes for that lost to the son of Solomon the dominion of the ten Tribes of Israel 8. Princes must in a special manner be Guardians of Pupils and Widows not suffering their persons to be oppressed or their states imbezâ—ll'd or in any sense be exposed to the rapine of covetous persons but be provided for by just Laws and provident Judges and good Guardians ever having an ear ready open to their just complaints and a heart full of pity and one hand to support them and the other to aveng them 9. Princes must provide that the Laws may be so administred that they be truly really and ease to the people not an instrument of vexation and therefore must be careful that the shortest and most equal waies of trials be appointed fees moderated and intricacies and windings as much cut off as may be lest injured persons be forced to perish under the oppression or under the Law in the injury or in the suit Laws are like Princes the best and most beloved who are most easie of accesse Chi compra il magistrato foâ—za è â—he venda â—a gâ—ustoâ—ia 13. Places of judicature ought at no hand to be sold by pious Princes who remember themselves to be Fathers of the people For they that buy the Office will sell the act and they that at any rate will be Judges will not at an easie rate doe justice and their bribery is lesse punishable when bribery opened the door by which they entred 14. Ancient priviledges favours customs and Acts of grace indulged by former Kings to their people must not without high reason and great necessities be revoked by their successors nor forfeitures be exacted violently nor penal Laws urged rigorously nor in light cases nor Laws be multiplied without great need nor virious persons which are publickly and deservedly hated be kept in defiance of popular desires nor any thing that may unnecessarily make the yoke heavy the affection light that may increase murmures and lessen charity alwaies remembring that the interest of the Prince and the People is so infolded in a mutual embrace that they cannot be untwisted without pulling a limb off or dissolving the bands and conjunction of the whole body 12. All Princes must esteem themselves as much bound by their word by their grants Nulla lex civilâ—â— sibi soâ—â— conscientiâ—m juâ—tâ—ie sâ—ae debet sed eis a quibus obsequium expectaâ— Tertull. Apologeâ— and by their promises as the meanest of their Subjects are by the
restraint and penalty of Laws and although they are superiour to the people yet they are not superiour to their own voluntary concessions and ingagements their promises and Oathes when once they are passed from them The duty of Superiours as they are Judges 1. Princes in judgment and their Delegate Judges must judge the causes of all persons uprightly and impartially without any personal consideration of the power of the mighty or the bribe of the rich or the needs of the poor For although the poor must fare no worse for his poverty yet in justice he must fare no better for it And although the rich must be no more regarded yet he must not be lesse And to this purpose the Tutor of Cyrus instructed him when in a controversie where a great Boy would have taken a large Coat from a little Boy because his own was too little for him and the others was too big he adjudged the great Coat to the great Boy his Tutor answered Sir If you were made a Judge of decency or witness you had judged well in giving the biggest to the biggest but when you were appointed Judge not whom the Coat did fit but whose it was you should have considered the title and the possession who did the violence and who made it or who bought it And so it must be in judgments between the Rich and the Poor it is not to be considered what the poor Man needs but what is his own 2. A Prince may not much lesse may inferiour Judges deny justice when it is legally and competently demanded and if the Prince will use his Prerogative in pardoning an offender against whom justice is required he must be careful to give satisfaction to the injured person or his Relatives by some other instrument and be watchful to take away the scandal that is lest such indulgence might make persons more bold to doe injury and if he spares the life let him change the punishment into that which may make the offender if not suffer justice yet doe justice and more real advantage to the injured person These Rules concern Princes and their Delegates in the making or administring Laws in the appointing rules of justice and doing acts of judgment The duty of parents to their Children and Nephews is briefly described by S. Paul The duty of Parents to their Children Ephes. 6.4 1. Fathers provoke not your Children to wrath that is be tender boweld pitiful and gentle complying with all the infirmities of the Children and in their several ages proportioning to them several usages according to their needs and their capacities 2. Bring them up in the nurture and admonition of the Lord that is secure their religion season their younger years with prudent and pious principles make them in love with virtue and make them habitually so before they come to choose or to discern good from evil that their choice may be with lesse difficulty and danger For while they are under discipline they suck in all that they are first taught and believe it infinitely Provide for them wise learned and virtuous Tutors Pâ—tiâ—r mihi ratio vivenâ—â— honestè quà m ut optimè dicendi viderâ—tuâ— Quintil. lib. 1. cap. 2. and good company and discipline * Heb. 1â— 9. Crates apud Plutarch de libeâ— educand 1 Tim. 5.4 seasonable baptism catechism and confirmation For it is a great folly to heap up much wealth for our Children and not to take care concerning the Children for whom we get it It is as if a man should take more care about his shooe then 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 conversation affability frequent admonition all significations 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 sanctuary their treasure and their Guide Hither is to be reduced the nursing of Children which is the first and most natural and necessary instance of piety which Mothers can shew to their Babes a duty from which nothing will excuse but a disability sickness danger or publick necessity 1 Tim. 5. â— 4. Parents must provide for their own according to their condition education and imployment called by S. Paul a laying up for the Children that is 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 beggery or unworthy arts and although this must be done without covetousness without impatient and greedy desires of making them rich yet it must be done with much care and great affection with all reasonable provision and according to our power and if we can without sin improve our estates 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 issue they also become part of our care yet so as not to injure the production of the lawful bed 5. This duty is to extend to a provision of conditions and an estate of life (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Eâ—ectr Me tibi Tyndareus vità graevis auctor annis Tradidit arbitrium nâ—pâ—â—s habeiâ—t avus Ovid in â—pist pro Hermione Parents must according to their power and reason provide Husbands or Wives for their Children (b) Liâ—â—ri sine consensu parentum contraheâ—e nâ—n debent Aâ—dremacha apud Euripidem ciaâ— peâ—â—ta fâ—â—t ad nuptias respondiâ— patâ—is suâ— esse sponsalâ—um sucâ—um curam habere Achilles apud Homerum Regis filâ—â—m sine patris suâ— consensu noluit dâ— cere H. â— H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Justinianus Imp. ait naturali simul civili rationè congruere ne filii ducant uâ—o es citra Parentum authoritatem Simo Terenâ—â—anus parat abdicatiâ—nem qâ—â—a Pamphilus câ—am ipso duxisset uxorem Isâ—â—â—smodi sponsalia fiunt iâ—rita nisi velint parentes At si sid sâ—quuta est copula nè temere rescindantur connubia multae suadent caâ—tiones pericula Lâ—beri autem quamdiu secundum leges patrias suâ—â—u is non sunt clandestinas nuptias si meant peccant centra quinâ—um praeceptum jus naturaâ—e Secundarium Propriè nâ— loquendo Parentes nâ—n habent 〈◊〉 fiâ—e potestatâ—m sed authoritatem g. habâ—nt jus jubendi aut prehiâ—endi sed non irritâ—m faciendi Atque etiam isla authoritas eâ— ercenda est secundum aequâ—m bonum seil ut nè moroâ—us difficâ—â—â— sit Pater Maâ—erâ—n vix habet aliquod Juâ—is praeter suasiâ—nes amoris gâ—atitudinis Si c. Pater filiam non collocasset ante â—5 annos â—â—â—ta nube â—poterat cuâ— voluerat