tor giving a legacy either by kindness or by promise and common right. He that hinders the eharitable legacy by fraud or violence, or the due legacy by intreaty, is equally obliged to restitution. The reason of the latter part of this case is, because he that intreats or persuades to a sin is as guilty as he that acts it; and if without his persuasion the sin and the inju. ry would not be acted, he is in his kind the active cause, and therefore obliged to repair the injury as much as the person that does the wrong immediately.

5. He that refuses to do any part of his duty (to which he is otherwise obliged) without a bribe, is bound to restore that money, because he took it in his neighbor's wrong, and not as a salary for his labor, or a reward of his wisdom, (for his stipend bath paid all that) or he hath obliged himself to do by his voluntary undertaking.

6. He that takes any thing from his neighbor which was justly forfeited, but yet takes it not as a minister of justice, but to satisfy his own revenge or avarice, is tied to repentance but not to restitution. For my neighbor is not the worse for my act, for thither the law and his own demerits bore him; but because I took the forfeiture indirectly, I am answerable to God for my unhandsome, unjust, or uncharitable circumstance. Thus Philip of Macedon was reprov. ed by Aristides for destroying the Phociuses; because although they deserved it, yet he did it not in prosecution of the law of nations, but to enlarge his own dominions.

7. The heir of an obliged person is not bound to make restitution, if the obligation passed only by a personal act, but if it passed from his person to his estate, then the estate passes with all its burthen. If the father by persuading his neighbor to do injustice, be bound to restore, the action is extinguished by the death of the father, because it was only the father's sin that bound him, which cannot directly bind the son; therefore the son is free. And this is so in all personal actions, unless where the civil law interpos. es and alters the case.

He that hath really lessened the fame of his neighbor by fraud or violence, is bound to restore it by its proper instruments; such as are confessions of his fault, giving testimony of his innocence or worth, doing him honor, (or if that will do it and both parties agree) by money which answers all things.

He that hath wounded his neighbor is tied to the expenses of the surgeon and other inci dences, and to repair whatever loss he sustains by his disability to work or trade; and the same is in the case of false imprisonment; in which cases only the real effect and remaining detriment are to be mended and repaired: for the action itself is to be punished or repented of, and enters not into the question of restitution. But in these and all other cases the injured person 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.

He that robbeth his neighbor

of his goods, or detains any thing violently or fraudulently, is bound not only to restore the principal, but all its fruits and emoluments which would have accrued to the right owner dur. ing the time of their being detain ed. By proportion of these rules we may judge the obligation that lies upon all sorts of injurious persons; the sacrilegious, the detainers of tithes, cheaters of men's inheritances, unjust judges, false witnesses and accusers, those that do fraudulently or violently bring men to sin, that force men to drink, that laugh at and disgrace virtue, that persuade servants to run away, or commend such purposes, violent persecutors of religion in any instance; and all of the

same nature.

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 lar. gesses to the poor, according to the value of his wrongful deal ing, 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 in justice.

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 human actions, according to pru. dence, and civil or natural con.. veniences or possibilities; 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 in the same day in which Zaccheus made restitution to all whom he had injured, the same day Christ himself pronounced that salvation was come to his house.

But besides the obligation arising from contract or default, there is one of another sort which comes from kindness and the acts of charity and friendship. He that does me a favor, 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 spirit of the obliged person, 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 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 itself, or good me, cannot but be beloved; and what we love we naturally cher. ish and do good to. He therefore that refuses to do good to 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 greediness worse than that of the sea, which al

though it receives all rivers into itself, 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 service or duty, or profit, according as we can, or as they need, or as opportunity presents itself, and according to the great nesses of their kindness, and to pray to God to make them recoma pense for all the good they have done to us; which last office is also requisite to be done for our creditors, who in charity have relieved our wants.

A Prayer of Parents for their Children.

O Almighty and most merciful Father, who hast promised children as a reward to the righteous, and hast given them to us as a testimony of thy mercy, and an engagement of our duty; be pleased to be a Father unto them, and give them healthful bodies, understanding souls, and sanctified spirits, that they may be thy servants and thy children all their days. Let a great mercy and providence lead them through the dangers and temptations, and ignorances of their youth, that they may never run into folly, and the evils of an unbridled appetite. So order the accidents of their lives, that by good educa tion, careful tutors, holy exam. ple, innocent company, prudent counsel, and thy restraining grace, their duty to thee may be secured in the midst of a crooked and untoward generation: and if it seem good in thy eyes, let us be enabled to provide convenient. ly for the support of their persons, that they may not be des.

titute and miserable in our death; or if thou shalt call us off from this world by a more timely sum. mons, let their portion be thy care, mercy, and providence over their bodies and souls, and may they never live vicious lives, nor die violent or untimely deaths; but let them glorify thee here with a free obedience, and the duties of a holy life, that when they have served thee in their | generations, and have profited the christian commonwealth, they may be co-heirs with Jesus in the glories of thy eternal king. dom, through the same our Lord Jesus Christ. AMEN.

A Prayer to be used by Mer. chants, Tradesmen, and Hun. dicraftsmen.

O Eternal God, thou Fountain of justice, mercy, and benediction, who by my education and other effects of thy providence, hast called me to this profession, that by my industry I may in my small proportion work together for the good of myself and others; I humbly beg thy grace to guide me in my intention, and in the transaction of my affairs, that I may be diligent, just, and faithful. And give me thy favor, that this my labor may be accepted by thee as a part of my necessary duty and give me thy blessing to assist and prosper me in my calling, to such measures as thou shalt in mercy choose for me: and be pleased to let thy Holy Spirit be for ever presont with me, that I may never be given to covetousness and sordid appetites, to lying and falsehood, or any other base, indirect, and beggarly arts; but give me pru. dence, honesty, and christian sincerity, that my trade may be

their persons from the violence of the spirits of darkness. And thou who knowest every degree of their necessity by thy infinite wisdom, give supply to all their needs by thy glorious mercy, preserving their persons, sanctifying their hearts, and leading them in the ways of righteousness, by the waters of comfort, to the land of eternal rest and glory, through Jesus Christ our Lord. AMEN.

FREE INQUIRY.

THEY (the Bereans) listened without prejudice to the instructions of Paul, oxamined with care every argument in support of them, as well as every objection against them; and when convinced of their truth expressed their assent with cordiality and steadi

ness.

The divine Spirit whose aid our Lord promised to lead his people into all necessary truth, countenanced the researches of these honest inquirers, and crowned them with success.

It is our duty and right as reasonable creatures, to inquire and judge for ourselves concerning the truths of religion.

We should receive no doctrine of religion upon human authority, or the affirmation of fallible men like ourselves. Though respect and attention are due to teachers, they are not entitled to, implicit faith,

The noble power of our na. ture cannot be employed in a way more-suited to their dignity and excellence, than in forming just apprehensions of the character and will of God. As every man

has an understanding of his own, so it is his duty and his right to use it, and to regulate his principles by his own inquiries, and convictions, and not, by the untried maxims of others. That scheme of religion may justly be suspected of being an imposition on mankind, that declines the test of a free and accurate examina. tion, and requires belief without investigation, for those who are conscious of the excellence of their doctrines will not be afraid of bringing them to light, and of exposing them to the inspection of the most attentive observer. They know that the more carefully they are viewed, their truth and beauty will be more appar. ent. Truth can bear the light and loves to be seen, but falsehood and vice seek darkness, and dread investigation.

When we insist upon the rights of private judgment, we do not mean that every doctrine of our religion may be fully understood on investigation. There are some doctrines which are above our present comprehensions, and which we must believe on the divine testimony. These baffle the inquiries of the acute philosopher, as well as of the honest peasant. Yet this is no better reason for neglecting the study of the Bible, than it would be for abstaining from the study of the works of nature; for there are mysteries in both. It is our du. ty to search with modesty the Scriptures, not only that we may know those doctrines and duties which are easy and intelligible, but also those truths which we are to receive on the authority of God, and of which we are ta expect a more full discovery in a future state.