enforced by the civil laws—laws which, so long as they are just, derive from the law of nature their binding force. The authority of the divine law adds its sanction, forbidding us in severest terms even to covet that which is another's:—Thou shall not covet thy neighbor's wife; nor his house, nor his field, nor his man-servant, nor his maidservant, nor his ox, nor his ass, nor anything which is his.[1]
The rights here spoken of, belonging to each individual man, are seen in much stronger light when considered in relation to man's social and domestic obligations. In choosing a state of life, it is indisputable that all are at full liberty to follow the counsel of Jesus Christ as to observing virginity, or to bind themselves by the marriage tie. No human law can abolish the natural and original right of marriage, nor in any way limit the chief and principal purpose of marriage, ordained by God's authority from the beginning. Increase and multiply[2] Hence we have the family; the "society" of a man's house — a society limited indeed in numbers, but no less a true "society," anterior to every kind of State or nation, invested with rights and duties of its own, totally independent of the civil community.
That right of property, therefore, which has been proved to belong naturally to individual persons, must in like wise belong to a man in his capacity of head of a family; nay, such person must possess this right so much the more clearly in proportion as his position multiplies his duties. For it is a most sacred law of nature that a father should provide food and all necessaries for those whom he has begotten; and, similarly, nature dictates that a man's children, who carry on, so to speak, and continue his own personaHty, should be by him provided with all that is needful to enable them to keep themselves honorably from want and misery amid the uncertainties of this mortal life. Now in no other way can a father effect this except
