near Relatives of the deceased as they have lost by his φονευθέν death, confidering and allowing for all circumstances το ἔλα of the man's age, and health, and probability of living, βεν, τρό And thus Hercules is faid to have made expiation for πον πνα ε the death of Iphitus whom he flew, by paying amulet κείνῳ δέ

to his children.

ботив.

Mich. Ephef.

11. He that hath really lessened the fame of his ads Eth. Neighbour by fraud or violence, is bound to restore it Sic Vivianus by its proper inftruments; such as are confeffion of refipuit de his fault, giving testimony of his innocence or worth, cufatione, adoing him honour, (or if that will do it, and both pud Caffiodor.

parties agree) by money, which answers all things.

12. He that hath wounded his Neighbour is tied to the expences of the Surgeon and other incidences, and to repair whatever loss he sustains by his disability to work or trade; and the same is in the cafe of false imprisonment; in which cases only the real effect and remaining detriment are to be mended and repaired: for the action it self is to be punished or repented of,and enters not into the question of Restitution. But in these and all other cases the injured perfon is to be restored to that perfect and good condition from which he was removed by my fraud or violence, so far as is possible. Thus a Ravisher must repair the temporal detriment or injury done to the Maid, and give her a dowry, or marry her if the defire it. For this restores her into that capacity of being a good Wife, which by the injury was lost, as far as it can be done.

13. He that robbeth his Neighbour of his goods, or detains any thing violently or traudulently, is bound not only to restore the principal, but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained. * By proportion of these Rules, we may judge of the obligation that lies upon all forts of injurious perfons; the sacrilegious, the detainers of tithes, cheaters of men's inheritances, unjust judges, talse Witnesses and Accufers, those that do fraudulently or violently bring men to fin, that force men to drink, that laugh at and disgrace vertue, that perswade fer

injufta ac

4.41.

vants to run away, or commend such purposes, violent persecutors of Religion in any instance; and all of the same nature.

14. He that hath wronged so many, or in that manner, (as in the way of daily trade) that he knows not in what measure he hath done it, or who they are, must redeem his fault by alms and largesses to the poor, according to the value of his wrongful dealing, as near as he can proportion it. Better it is to go begging to Heaven, than to go to Hell laden with the spoils of rapine and injuftice.

15. The order of paying of debts of contract or restitution are in some instances set down by the Civil Laws of a Kingdom, in which cases their rule is to be observed. In destitution or want of such rules we are, 1. to observe the necessity of the Creditor, 2. Then the time of the delay, and, 3. the special obligations of friendship or kindness; and according to these in their several degrees make our Restitution; if we be not able to do all that we should: but if we be, the best rule is to do it as soon as we can, taking our accounts in this as in our humane actions, according to prudence, and civil or natural conveniencies or poffibilities; only securing these two things: 1. That the duty be not wholly omitted; and, 2. That it be not deferred at all out of covetousness, or any other principle that is vicious. Remember that the same day in which Zachaus made Restitution to all whom he had injured, the same day Chrift himself pronounced that Salvation was come

Luk. 19.9. to his house. ****

16. But befides the obligation arifing from contract Gratitude, or default, there is * one of another fort which comes from kindness and the acts of charity and friendship. He that does me a favour hath bound me to make him a return of thankfulness. The obligation comes not by covenant, nor by his own express intention, but by the nature of the thing; and is a duty springing up within the fpirit of the obliged perfon, to whom it is more natural to love his friend, and to do good for good, than to return evil for evil: because a man may for

*forgive an injury, but he must never forget a good turn. For every thing that is excellent, and every thing that is profitable, whatsoever is good in it felf or good to me, cannot but be beloved; and what we love we naturally cherish and do good to. He therefore that refuses to do good to them whom he is bound to love, or to love that which did him good, is unnatural and monstrous in his affections, and thinks all the world born to minister to him, with a greedinels worse than that of the Sea, which although it receives all rivers into it self, yet it furnishes the clouds and springs with a return of all they need.

Our duty to Benefactors is to esteem and love their persons, to make them proportionable returns of fervice, or duty, or profit, according as we can, or as they need, or as opportunity presents it felf, and according to the greatnesses of their kindness, and to pray to God to make them recompence for all the good they have done to us; which last office is alfo requisite to be done for our Creditors, who in charity have relieved our wants.

Prayers to be faid in relation to the several Obligations and Offices of Justice.

A Prayer for the Grace of Obedience, to be faid by all persons under command.

Eternal God, great Ruler of Men and Angels, who haft constituted all things in a wonderful order, making all the creatures fubject to man, and one man to another, and all to thee, the last link of this admirable chain being faftned to the foot of thy throne; teach me to obey all thofe whom thou hast fet over me, reverencing their perfons, fubmitting indifferently to all their fawtul commands, cheartfully undergoing those burthens which the publick wifiion and neceffity shall impote upon me; at no hand murmuring against Government, left the spirit of pride and mutiny, of murmur and dilorder enter into me, and confign me to the portion of the difobedient and rebellious.or

N

the

Grant this, O Holy God, for his fake, bedience to the Father hath obtained on of eternal ages, our Lord and Saviou Amen.

Prayers for Kings and all Magistrates, fo Spiritual and natural, are in the foll as the end of the fourth Chapter.

A Prayer to be said by Subjects, when th vaded and over-run by barbarous or enemies of the Religion, or the Gover

:

I.

Eternal God, thou alone rulest in of Men, thou art the great God o Recompences, and by thy glorious wife Almighty power, and by thy secret pro determine the events of war, and the issu counsels, and the returns of peace and at last be pleased to let the light of thy and the effects of a glorious mercy and a don return to this Land. Thou seest ho we fuffer under the power and tyranny although we submit to, and adore thy j fufferings, yet be pleased to pity our mi our complaints, and to provide us of re our prefent calamities: let not the defend teous cause go away ashamed, nor our co ever confounded, nor our parties defeated on fupprefled, nor learning discountenan be tpoiled of all the exteriour ornaments, and advantages of piety, which thou hat fed formerly to minister to our infirmitie terests of Learning and Religion. Amen

II.

WE confefs, dear God, that we have

be totally extinct and separate from munion of Saints, and the comforts of F be madeservants to ignorant, unjust and in fons, or to fuffer any other calamity which thou shalt allot us as the instrument of thy anger, whom we have so often provoked to wrath and jealoufie. Lord, we humbly lie down under the burthen of thy rod, begging of thee to remember our infirmities, and no more to remember our fins, to support us with thy staff, to lift us up with thy hand, to refresh us with thy gracious eye: and if a sad cloud of temporal intelicities must still encircle us, open unto us the window of Heaven, that with an eye of Faith and Hope we may fee beyond the cloud, looking upon those mercies which in thy secret providence and admirable wisdom thou designest to all thy servants, from such unlikely and sad beginnings. Teach us diligently to do all our Duty, and cheerfully to submit to all thy will; and at last be gracious to thy people that call upon thee, that put their trust in thee, that have laid up all; their hopes in the bosom of God; that befides thee have no Helper. Amen.

III.

Place a Guard of Angels about the perfon of the Queen, and immure her with the defence of thy right hand, that no unhallowed arm may do violence to her. Support her with aids from Heaven in all her battels, trials and dangers, that shemay in every instant of her temptation become dearer to thee, and do thou return to her with mercy and deliverance. Give unto her the hearts of all her people,and put into her hand a prevailing rod of iron, a fceptre of power, and a Sword of Justice; and enable her to defend and comfort the Churches under her protection.

IV.

BLess all her Friends, Relatives, Confederates and Lieges; direct their counsels, unite their hearts, ftrengthen their hands, bless their actions. Give unto them holiness of intention, that they may with much çandor and ingenuity pursue the cause of God and the Queen.Sanctifie all the means and inftruments of their purposes, that they may not with cruelty, injuftice or oppreffion proceed towards the end of their just Defires and do thou crown all their endeavours with a