Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

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 Con∣ductor 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 admi∣nistration: 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 safe∣guard of their persons, for determining con∣troversies, for reward of noble actions, and excellent arts and rare inventions, for pro∣moting trade, and enriching their people.

2. In the making Laws Princes must have regard to the publick dispositions, to the af∣fections and disaffections of the people; and must not introduce a Law with publick scan∣dal 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 Com∣munalty, and to multiply their mutiny and their sin.

3. Princes must provide that the Laws be duly executed: for a good Law without exe∣cution is like an unperformed promise: and therefore they must be severe exactors of ac∣counts 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 ne∣cessities be introduced, or some singular acci∣dent shall happen, 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 ho∣ney, 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 them∣selves.

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 ar∣guments 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 suffe∣ring their persons to be oppressed, or their states imbez••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 instru∣ment 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 pe∣rish 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.

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 rea∣son and great necessities be revoked by their successors; nor forfeitures be exacted vio∣lently, nor penal Laws urged rigorously, nor in light cases, nor Laws be multiplied with∣out 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 mur∣mures and lessen charity; alwaies remem∣bring, that the interest of the Prince and the People is so infolded in a mutual embrace, that they cannot be untwisted without pul∣ling 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, 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 Dele∣gate Judges must judge the causes of all per∣sons 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 ju∣stice he must fare no better for it: And al∣though the rich must be no more regarded, yet he must not be lesse. And to this pur∣pose 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 an∣swered, 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 judg∣ments 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 in∣feriour 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 o∣ther instrument; and be watchful to take a∣way the scandal, that is, lest such indulgence might make persons more bold to doe in∣jury: 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 in∣jured person.

These Rules concern Princes and their De∣legates 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 de∣scribed by S. Paul.

The duty of Parents to their Children.

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 pro∣portioning to them several usages according to their needs and their capacities.

2. Bring them up in the nurture and admo∣nition of the Lord, that is, secure their religi∣on, 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 diffi∣culty 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, and good company and discipline. seasonable baptism, catechism and confirmation. For it is a great folly to heap up much wealth for our Children, and not to take care concern∣ing 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 usu∣ally endear each other; sweetness of con∣versation, affability, frequent admonition, all significations of love and tenderness, care and watchfulness, must be expressed towards Children, that they may look upon their Pa∣rents as their friends and patrons, their de∣fence and sanctuary, their treasure and their Guide. Hither is to be reduced the nursing of Children, which is the first and most na∣tural and necessary instance of piety, which Mothers can shew to their Babes; a duty from which nothing will excuse, but a dis∣ability, sickness, danger, or publick necessity,

4. Parents must provide for their own ac∣cording 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 un∣worthy 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 affe∣ction, with all reasonable provision, and ac∣cording to our power: and if we can with∣out 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 o∣vertaken 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) Parents must according to their power and reason provide Husbands or Wives for their Chil∣dren (b). In which they must secure piety and (c) Religion, and the affection and love of the interested persons; and after these, let them make what provisions they can for o∣ther conveniences or advantages: Ever re∣membring

that they can doe no injury more afflictive to the children then to joyn them with cords of a disagreeing affection: it is like tying a Wolf and a Lamb, or planting the vine in a Garden of Coleworts. Let them be perswaded with reasonable induce∣ments to make them willing and to choose according to the parents wish, but at no hand let them be forced. Better to sit up all night, then to go to bed with a Dragon.

The duty of Husbands, &c.

See Chap. 2. Sect. 3. Rules for married persons.

1. Husbands must give to their Wives love, maintenance, duty, and the sweetnesses

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of conversation [and Wives must pay to them all they have, or can with the interest of obedience and re∣verence] and they must be com∣plicated in affections and interest, that there be no distinction be∣tween them of Mine and thine: And if the title be the mans, or the womans, yet the use must be cō∣mon, only the wisdom of the man is to regulate all extravagācies and indiscre∣tions: in other things, no question is to be made; and their goods should be as their children; not to be divided, but of one pos∣session and provision: whatsoever is other∣wise is not marriage but marchandise. And upon this ground I suppose it was, that S. Basil commended that woman, who took part of her Husbands goods to doe good works withall: for supposing him to be un∣willing, and that the worke was his duty, or hers alone, or both theirs in conjunction, or of great advantage to either of their souls, and no violence to the support of their fa∣milies, she hath right to all that: And A∣bigail of her own right made a costly present to David, when her husband Nabal had re∣fused it. The Husband must (a) rule over his Wife, as the soul does over the body, ob∣noxious to the same sufferings, and bound by the same affections, and doing or suffer∣ing by the permissions and interest of each other: that (as the old Philosopher said) as the humours of the body are mingled with

each other in the whole substances: so mar∣riage may be a mixture of interests, of bo∣dies, of minds, of friends, a conjunction(a) of the whole life, and the noblest of friendships. But if after all the fair deportments, and in∣nocent chast complyances the Husbands be morose and ungentle, let the (b) Wife dis∣course thus: If while I doe my duty my Husband neglects me, what will he doe if I neglect him? And if she thinks to be separa∣ted by reason of her Husbands unchast life, let her consider, that, then the man will be uncurably ruined, and her Rivals could wish nothing more then that they might possesse him alone.

The duty of Masters of Families.

1. The same care is to extend to all of our family in their proportions as to our Chil∣dren: for as by S. Pauls oeconomie the Heir differs nothing from a servant while he is in minority: so a servant should differ no∣thing from a childe in the substantial part of the care: and the difference is only in de∣grees: Servants and Masters are of the same kindered, of the same nature, and heirs of the same promises, and therefore * 1. must be provided of necessaries for their support and maintenance. 2. They must be used with mercy. 3. Their work must be tolerable and merciful. 4. Their restraints must be 〈2 pages missing〉〈2 pages missing〉

can, so it be without violence, and 2. when you contract on equal terms, with persons in all senses (as to the matter and skill of bar∣gaining) equal to your self, that is, Merchants with Merchants, wise men with wise men, rich with rich: and 3, when there is no de∣ceit, and no necessity, and no Monopoly: For in these cases, viz: when the contractors are equal, and no advantage on either side, both parties are voluntary, and therefore there can be no injustice or wrong to either. But then add also this consideration, that the publick be not oppressed by unreason∣able and unjust rates: for which the follow∣ing rules are the best measure.

4. Let your prices be according to that measure of good and evil which is established in the fame and common accounts of the wi∣sest and most merciful Men skilled in that manufacture or commodity; and the gain such which without scandal is allowed to per∣sons in all the same circumstances.

5. Let no prices be heightned by the ne∣cessity or unskilfulness of the Contractor; for the first is direct uncharitableness to the per∣son, and injustice in the thing (because the Mans necessity could not naturally enter in∣to the consideration of the value of the com∣modity) and the other is deceit and oppres∣sion: much lesse must any Man make neces∣sities; as by ingrossing a commodity, by mo∣nopoly, by det••ining corn, or the like indi∣rect arts: for such persons are unjust to all single persons with whom in such cases they contract, and oppressors of the publick.

6. In entercourse with others doe not doe

all which you may lawfully doe; but keep something within thy power: and because there is a latitude of gain in buying and sel∣ling, take not thou the utmost peny that is lawfull, or which thou thinkest so: for al∣though it be lawful, yet it is not safe; and he that gains all that he can gain lawfully this year, possibly next year will be tempted to gain something unlawfully.

7. He that sels dearer by reason he sells not for ready money, must increase his price no higher then to make himself recompence for the losse which according to the Rules of trade he susteined by his forbearance, accor∣ding to common computation, reckoning in also the hazard, which he is prudently, wari∣ly and charitably to estimate: But although this be the measure of his justice yet because it happens either to their friends, or to neces∣sitous and poor persons, they are in these ca∣ses to consider the rules of friendship and ne••g••bourhood, and the obligations of cha∣rity, lest justice turn into unmercifulness.

8. No Man is to be raised in his price or rents in regard of any accident, advantage or disadvantage of his person. A Prince must be used conscionably as well as a common per∣son, and a Begger be treated justly as well as a Prince; with this only diffe••ence, that to poor persons the utmost measure and extent of justice is unmercifull, which to a rich per∣son is innocent, because it is just, and he needs not thy mercy and remission.

9. Let no Man for his own poverty be∣come more oppressing and cruel in his bar∣gain, but quietly, modestly, diligently and

patiently recommend his estate to God, and follow its interest and leave the successe to him: for such courses will more probably advance his trade, they will certainly pro∣cure him a blessing, and a recompense, and if they cure not his poverty, they will take away the evil of it: and there is nothing else in it that can trouble him.

10. Detain not the wages of the hireling: for every degree of detention of it beyond the time is injustice, and uncharitableness, & grindes his face till tears and blood come out: but pay him exactly according to Cove∣nant, or according to his needs.

11. Religiously keep all promises and Co∣venants, though made to your disadvantage, though afterwards you perceive you might have been better: and let not any prece∣dent act of yours be altered by any after-accident. Let nothing make you break your promise, unlesse it be unlawful or impossible, that is, either out of your natural, or out of your civil power, your self being under the power of another; or that it be intolerably inconvenient to your self, and of no (a) ad∣vantage to another; or that you have leave expressed, or reasonably presumed.

12 Let no man take wages or fees for a work that he cannot doe, or cannot with pro∣bability undertake, or in some sense profita∣bly, & with ease, or with advantage manage: Physicians must not meddle with desperate

diseases, and known to be incurable, with∣out declaring their sense before-hand; that if the patient please he may entertain him at adventure, or to doe him some little ease. Advocates must deal plainly with their Cli∣ents, and tell them the true state and danger of their case; and must not pretend confi∣dence in an evil cause: but when he hath so cleared his own innocence; if the Client will have collateral and legal advantages obtained by his industry, he may engage his endevour, provided lie d••e no injury to the right cause, or any Mans person.

13. Let no Man appropriate to his own use what GOD by a special mercy, or the Republick hath made common; for that is both against Justice and Charity too: and by miraculous accidents GOD hath declared his displeasure against such inclosure. When the Kings of Naples enclosed the Guardens of Oenotria, where the best Manna of Ca∣labria descends, that no man might gather it without paying tribute; the Manna ceased, till the tribute was taken off; and then it came again, and so, till after the third trial the Princes found they could not have that in proper which GOD made to be com∣mon, they left it as free as GOD gave it. The like hapned in Epire when Lysimachus laid an impost upon the Tragasaean Salt, it vanished, till Lysimachus left it publick. And when the Procurators of King Antigonus im∣posed a rate upon the sick people that came to Edepsum to drink the waters which were lately sprung and were very healthfull, in∣stantly the waters dried up, and the hope of gain perished.

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The summe of all is in these words of S. Paul, [Let no man go beyond and defraud his brother in any matter; because the Lord is the avenger of all such] and our blessed Sa∣viour in the enumerating the duties of ju∣stice, besides the Commandement of [Doe not steal] adds [Defraud not] forbidding (as a distinct explication of the old Law) the tacite and secret theft of abusing our Bro∣ther in Civil Contracts. And it needs no o∣ther arguments to enforce this caution, but only, that the Lord hath under••aken to a∣venge all such persons. And as he alwaies does it in the great day of recompenses: so very often he does it here, by making the un∣clean portion of unjustice to be as a Canker∣worm eating up all the other increase: it procures beggery, and a declining estate, or a caitiffe, cursed spirit, and ill name, the curse of the injured and oppressed person, and a Fool or a prodigal to be his heir.

Notes

• Omittenda potius prae∣valida & a∣dulta vitia, quàm hoc ad∣sequi ut pa∣lam fiat qui∣bus flagi••us impares f••∣mus. Tacit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. E••h. 5. c. 19.
• 〈…〉〈…〉.
• Chi compra il magistrato fo••za è ••he venda ••a g••usto••ia.
• Nulla lex [civil••••] sibi so•••• conscien∣ti••m ju••t••ie s••ae debet, sed eis a qui∣bus obsequi∣um expecta••. Tertull. Apologe••.
• Ephes. 6.4.
• P••ti••r mihi ratio viven•••• honestè, quàm ut optimè di∣cendi vider••∣tu••. Quintil. lib. 1. cap. 2.
• Heb. 1•• 9. Crates apud Plutarch: de libe••. edu∣cand.

  1 Tim. 5.4.
• 1 Tim. 5.••.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Eurip. E••ectr.Me tibi Tyndareus, vità graevis auctor & annisTradidit: arbitrium n••p••••s habei••t avus.Ovid in ••pist pro Hermione.
• (b)

  Li••••ri sine consensu parentum contrahe••e n••n debent. A••dremacha apud Euripidem cia•• pe••••ta f••••t ad nuptias, respondi••, pat••is su•• esse sponsal••um suc••um curam habere: & Achilles apud Homerum Regis fil••••m sine patris su•• consensu noluit d•• cere H. ••. H, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Justinianus Imp. ait, naturali simul & civili rationè congruere, ne filii ducant u••o. es citra Parentum authoritatem Simo Teren••••anus parat abdicati••nem q••••a Pamphilus c••am ipso duxisset uxorem. Is•• ••••smodi sponsalia fiunt i••rita nisi velint parentes; At si sid s••quuta est copula, nè temere rescindantur con∣nubia multae suadent ca••tiones & pericula. L••beri autem quamdiu se∣cundum leges patrias su•• ••u is non sunt, clandestinas nuptias si meant pec∣cant centra quin••um praeceptum, & jus natura••e Secundarium. Propriè n•• loquendo Parentes n••n habent 〈◊〉〈◊〉, fi••e potestat••m, sed authorita∣tem: g. hab••nt jus jubendi aut prehi••endi, sed non irrit••m faciendi. At{que} etiam isla authoritas e•• ercenda est secundum aequ••m & bonum; seil. ut nè moro••us & diffic•••••• sit Pater. Ma••er••n vix habet aliquod Ju••is praeter suasi••nes & amoris, & g••atitudinis. Si c. Pater filiam non collocasset ante ••5 annos, ••••••ta nube ••poterat cu•• voluerat, ex Ju••e Rom••norum▪ Patrum n. authoritas maj••r aut m••n••r est ex legibus p••tru••, & sole•• extendi ad c••••tam aetatem, & t••m expir••t qu••••d Ma••••••moni••m; & est major in fi∣lias quàm filios. Num 30 34.
• (c)

  Eosdem qu•••• maritus nesse deos & col••re selos uxor debet: super∣vacan••i•• a. re••igionibus, & ali••nis supersi••i••••nibu•• f••••es ••ccludere. Nulli enim D••i••m g••ata sunt sacra quae multer ••••an••u um & furtim ••acit. Plu∣tarch. Conjug praecept. Gen. 24. Vecemu•• pu••dam & quaeramu•• a•• ej••••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a)

  Laetum esse debet & officiosum mariti imperium. Plut.

  Namque es ei Paeter & frater, venerandáque Mater: nec minus sacit ad dignitatem viri si mulier eum suum Praeceptorem, Philosophum, Ma∣gistrúmque appellet. Plutarch.
• (a)

  Convillio est quasi quaedam intentio benevolentiae
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inferior Matrona suo sit, Sexte Marito; Non al••ter fiunt fae••••••a, ••irque pares. Matt.
• Mercanti•• non vi••c•• ne ami••i ne pa∣rent.
• (a)

  Surgam ad spons lia quia promisi quarivis non conce••erimised non si sebricitavero: subest n••tacita exceptio, si pote••o si debeo. Senec.

  E••••••ce ut idem status sit cum erigitur, qui fuit cum promaterem De∣stitue••e revitas non erit si aliquid intervenem: nevi. Eadem mihi omnia praesta & idem sum. lib 4. cap. 39. de benefic.
• •• ••••sa v••••in ••s••am simpl.
• Caelius Rhod. l. 9. c. 12. A••benae deip∣nit. l. 3.
• 1 Thess 4.6.
• ••ev. 19.13 1 Cor. 6 8. Mar. 10.19.