instruct him in that law he is to govern himself by； and make him know
how far he is left to the freedom of his own will。 To turn him loose
to an unrestrained liberty； before he has reason to guide him； is
not the allowing him the privilege of his nature to be free； but to
thrust him out amongst brutes； and abandon him to a state as
wretched and as much beneath that of a man as theirs。 This is that
which puts the authority into the parents' hands to govern the
minority of their children。 God hath made it their business to
employ this care on their offspring； and hath placed in them
suitable inclinations of tenderness and concern to temper this
power； to apply it as His wisdom designed it； to the children's good
as long as they should need to be under it。
64。 But what reason can hence advance this care of the parents due
to their offspring into an absolute； arbitrary dominion of the father；
whose power reaches no farther than by such a discipline as he finds
most effectual to give such strength and health to their bodies；
such vigour and rectitude to their minds； as may best fit his children
to be most useful to themselves and others； and； if it be necessary to
his condition； to make them work when they are able for their own
subsistence； but in this power the mother； too； has her share with the
father。
65。 Nay； this power so little belongs to the father by any
peculiar right of Nature； but only as he is guardian of his
children； that when he quits his care of them he loses his power
over them； which goes along with their nourishment and education； to
which it is inseparably annexed； and belongs as much to the
foster…father of an exposed child as to the natural father of another。
So little power does the bare act of begetting give a man over his
issue； if all his care ends there； and this be all the title he hath
to the name and authority of a father。 And what will become of this
paternal power in that part of the world where one woman hath more
than one husband at a time？ or in those parts of America where； when
the husband and wife part； which happens frequently； the children
are all left to the mother； follow her； and are wholly under her
care and provision？ And if the father die whilst the children are
young； do they not naturally everywhere owe the same obedience to
their mother； during their minority； as to their father； were he
alive？ And will any one say that the mother hath a legislative power
over her children that she can make standing rules which shall be of
perpetual obligation； by which they ought to regulate all the concerns
of their property； and bound their liberty all the course of their
lives； and enforce the observation of them with capital punishments？
For this is the proper power of the magistrate； of which the father
hath not so much as the shadow。 His command over his children is but
temporary； and reaches not their life or property。 It is but a help to
the weakness and imperfection of their nonage； a discipline
necessary to their education。 And though a father may dispose of his
own possessions as he pleases when his children are out of danger of
perishing for want； yet his power extends not to the lives or goods
which either their own industry； or another's bounty； has made theirs；
nor to their liberty neither when they are once arrived to the
enfranchisement of the years of discretion。 The father's empire then
ceases； and he can from thenceforward no more dispose of the liberty
of his son than that of any other man。 And it must be far from an
absolute or perpetual jurisdiction from which a man may withdraw
himself； having licence from Divine authority to 〃leave father and
mother and cleave to his wife。〃
66。 But though there be a time when a child comes to be as free from
subjection to the will and command of his father as he himself is free
from subjection to the will of anybody else； and they are both under
no other restraint but that which is common to them both； whether it
be the law of Nature or municipal law of their country； yet this
freedom exempts not a son from that honour which he ought； by the
law of God and Nature； to pay his parents； God having made the parents
instruments in His great design of continuing the race of mankind
and the occasions of life to their children。 As He hath laid on them
an obligation to nourish； preserve； and bring up their offspring； so
He has laid on the children a perpetual obligation of honouring
their parents； which； containing in it an inward esteem and
reverence to be shown by all outward expressions； ties up the child
from anything that may ever injure or affront； disturb or endanger the
happiness or life of those from whom he received his； and engages
him in all actions of defence； relief； assistance； and comfort of
those by whose means he entered into being and has been made capable
of any enjoyments of life。 From this obligation no state； no
freedom； can absolve children。 But this is very far from giving
parents a power of command over their children； or an authority to
make laws and dispose as they please of their lives or liberties。 It
is one thing to owe honour； respect； gratitude； and assistance；
another to require an absolute obedience and submission。 The honour
due to parents a monarch on his throne owes his mother； and yet this
lessens not his authority nor subjects him to her government。
67。 The subjection of a minor places in the father a temporary
government which terminates with the minority of the child； and the
honour due from a child places in the parents a perpetual right to
respect； reverence； support； and compliance； to more or less； as the
father's care； cost； and kindness in his education has been more or
less； and this ends not with minority； but holds in all parts and
conditions of a man's life。 The want of distinguishing these two
powers which the father hath； in the right of tuition； during
minority； and the right of honour all his life； may perhaps have
caused a great part of the mistakes about this matter。 For； to speak
properly of them； the first of these is rather the privilege of
children and duty of parents than any prerogative of paternal power。
The nourishment and education of their children is a charge so
incumbent on parents for their children's good； that nothing can
absolve them from taking care of it。 And though the power of
commanding and chastising them go along with it； yet God hath woven
into the principles of human nature such a tenderness for their
offspring； that there is little fear that parents should use their
power with too much rigour； the excess is seldom on the severe side；
the strong bias of nature drawing the other way。 And therefore God
Almighty； when He would express His gentle dealing with the
Israelites； He tells them that though He chastened them； 〃He chastened
them as a man chastens his son〃 （Deut。 8。 5）… i。e。； with tenderness
and affection； and kept them under no severer discipline than what was
absolutely best for them； and had been less kindness； to have
slackened。 This is that power to which children are commanded
obedience； that the pains and care of their parents may not be
increased or ill…rewarded。
68。 On the other side； honour and support all that which gratitude
requires to return； for the benefits received by and from them is
the indispensable duty of the child and the proper privilege of the
parents。 This is intended for the parents' advantage； as the other
is for the child's； though education； the parents' duty； seems to have
most power； because the ignorance and infirmities of childhood stand
in need of restraint and correction； which is a visible exercise of
rule and a kind of dominion。 And that duty which is comprehended in
the word 〃honour〃 requires less obedience； though the obligation be
stronger on grown than younger children。 For who can think the
command； 〃Children； obey your parents；〃 requires in a man that has
children of his own the same submission to his father as it does in
his yet young children to him； and that by this precept he were
bound to obey all his father's commands； if； out of a conceit of
authority； he should have the indiscretion to treat him still as a
boy？
69。 The first part； then； of paternal power； or rather duty； which
is education； belongs so to the father that it terminates at a certain
season。 When the business of education is over it ceases of itself；
and is also alienable before。 For a man may put the tuition of his son
in other hands； and he that has made his son an apprentice to
another has discharged him； during that time； of a great part of his
obedience； both to himself and to his mother。 But all the duty of
honour； the other part； remains nevertheless entire to them； nothing
can cancel that。 It is so inseparable from them both； that the
father's authority cannot dispossess the mother of this right； nor can
any man discharge his son from honouring her that bore him。 But both
these are very far from a power to make laws； and enforcing them
with penalties that may reach estate； liberty； limbs； and life。 The
power of commanding ends with nonage； and though after that honour and
respect； support and defence； and whatsoever gratitude can oblige a
man to； for the highest benefits he is naturally capable of be
always due from a son to his parents； yet all this puts no sceptre
into the father's hand； no sovereign power of commanding。 He has no
dominion over his son's property or actions； nor any right that his
will should prescribe to his son's in all things； however； it may
become his son in many things； not very inconvenient to him and his
family； to pay a deference to it。
70。 A man may owe honour and respect to an ancient or wise man；
defence to his child or friend； relief and support to the
distressed； and gratitude to a benefactor； to such a degree that all
he has； all he can do； cannot sufficiently pay it。 But all these
give no authority； no right of making laws to any one over him from
whom they are owing。 And it is plain all this is due； not to