estate passes wiâ—h all its burden If the Father by perswading his neighbour to doe justice be bound to restore the action is extinguished by the death of the Father because it was only the Fathers sin that bound him which cannot directly binde the son therefore the son is free And this is so in all personal actions unlesse wheâ—e the civil Law interposes and alters the case ¶ These Rules concern the persons that are obliged to make restitution the other circumstances of it are thus described 8. He that by fact or word or signe either fraudulently or violently does hurt to his Neighbours bâ—dy life goods good name friends or soul is bound to make restitution in the several instances according as they are capable to be made In all these instances we must separate intreaty and inticements from deceit or violence If I perswade my Neighbour to commit adultery I still leave him or her in their own power and though I am answerable to God for my sin yet not to my Neighbour For I made her to be willing yet she was willing (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict that is the same at last as I was at first but if I have used fraud and made her to believe a lie (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Non licet suffurare mentem vel Samaritani R. Maimon Can. Eth. upon which confidence she did the act and without it she would not as if I tell a woman her Husband is dead or intended to kill her or is himself an adulterous man or if I use violence that is either force her or threaten her with death or a grievous wound or any thing that takes her from the liberty of her choice I am bound to restitution that is to restore her to a right understanding of things and to a full liberty by taking from her the deceit or the violence 9. An adulterous person is tyed to restitution of the injury so farre as it is reparable and can be made to the wronged person that is to make provision for the children begotten in unlawful embraces that they may doe no injury to the legitimate by receiving a common portion and if the injured person doe account of it he must satisfie him with money for the wrong done to his bed He is not tyed to offer this because it is no proper exchange but he is bound to pay it if it be reasonably demanded for every man hath justice done him when himself is satisfied though by a word or an action or a peny 10. He that hath killed a man is bound to restitution by allowing such a maintenance to the children and neer relatives of the deceased as they have lost by his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Mich. Ephes ad 5 Eth. considering and allowing for all circumstances of the mans age and health and probability of living And thus Hercules is said to have made expiation for the death of Iphitus whom he slew by paying a mulct to his children 11. He that hath really lessened the fame of his neighbor by fraud or violence is bound to restore it by its proper instruments Sic Vivanus resipuit de infâ—sta accusatione apud Cassidor 1. â—1 such as are confession of his fault giving testimony of his innocence or wroth doing him honor or if that will doe it and both parties agree by money which answers all things 12. He that hath wounded his neighbour is tyed to the expences of the Surgeon other incidences and to repair what ever losse he sustaines 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 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 person is to be restored to that perfect and good condition from which he was removed by my fraud or violence so farre 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 she desire 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 fraudulently 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 to these rules we may judge of the obligation that lies upon all sorts of injurious persons the sacrilegious the detainers of tythes cheaters of mens inheritances unjust Judges false witnesses and accusers those that doe fraudulently or violently bring men to sin that force men to drink that laugh at and disgrace virtue tâ—at perswade servants to run away or commâ—nd 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 neere as he can proportion it Better it is to go begging to Heaven then to go to Hell laden with the spoils of rapine and injustice 15. The order of paying the 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 severall degrees make our restitution if we be not able to doe all that we should but if we be the best rule is to doe it so soon as we can taking our accounts in this as in our humane actions according to prudence and civil or natural conveniences or possibilities only securing these two things 1. That the duty be not wholy omitted and 2. That it be not deferred at all out of covetousness or any other principle that is vitious Remember that the same day in which Zacheus made restitution to all whom he had injured the same day Christ himself pronounced that salvation was come to his house Luke 19.9 * Gratitude 16. 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 favour hath bound me to make him a return of thankfulness The obligation comes not by covenant not by his own expresse intention but by the nature of the thing and is a duty springing up within the spirit of the
our sins 1 John 3.5 If ye being evill know to give good things to your children how much more shall your Father which is in Heaven give good things to them that ask him Matth. 7.11 This is a faithfull saying and worthy of â—ll accepâ—ation that Jesus Christ came into the World to save sinners He that hath given us his â—on how should not he with him give us all things else Acts of hope to be used by sick persons after a pious life I Am perswaded that neither death nor life nor Angels nâ—â— Principalities noâ— powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord Rom. 8.38 I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me onely but unto all them also that love his appearing 2 Tim. 4.7 Blessed be the God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comforts who comforts us in all tribulation 2 Cor. 1.3 A prayer to be said in behalf of a sick or dying person O Lord God there is no number of thy dayes nor of thy mercies and the sins and sorrows of thy servant also are multiplied Lord look upon him with much mercy and pity forgive him all his sinnes comfort his sorrows ease his pain satisfie his doubts relieve his fears instruct his ignorances strengthen his understanding take from him all disorders of spiritâ— weakness and abuse of fancy Restrain the malice and power of the spirits of darkness and suffer him to be injured neither by his ghostly enemies noâ— his own infirmities and let a holy and a just peace the peace of God be within his conscience Lord preserve his senses till thâ— last of his time strengthen his faith confirm his hope and give him a never ceasing charity to thee our God and to all the world stir up in him a great and proportionable contrition for all the evills he hath done and give him a just measure of patience for all he suffers give him prudence memory and consideration rightly to state the accounts of his soul and do thou reminde him of all his duty that when it shall please thee that his soul goes out from the prison of his body it may be received by Angels and preserved from the surprize of evil spirits and from the horrors and amazements of new and stranger Regions and be laid up in the bosom of our Lord till at the day of thy second coming it shall be reunited to the body which is now to be layed down in weakness and dishonour but we humbly beg may then be raised up with glory and power for ever to live and to behold the face of God in the glories of the Lord Jesus who is our hope our resurrection and our life the light of our eyes and the joy of our souls our blessed and ever glorious Redeemer Amen Hither the sick persons may draw in and use the acts of several vertues respersed in the several parts of this book the several Letanies viz. of repentance of the passion and the single prayers according to his present needs A Prayer to be said in a storm aâ— Sea O My God thou didst create the Earth and the Sea for thy glory and the use of man and doest daily shew wonders in the deep look upon the danger and fear of thy servant my sins have taken hold upon me and without the supporting arm of thy mercy I cannot look up but my trust is in thee Do thou O Lord rebuke the Sea and make it calm for to thee the windes and the sea obey let not the waters swallow me up but let thy Spirit the Spirit of gentleness and mercy move upon the waters Be thou reconciled unto thy servants and then the face of the waters will be smooth I fear that my sins make me like â—onas the cause of the tempest Cast out all my sins and throw not thy servants away from thy presence and from the land of the living into the depths where all things are forgotten But if it be thy wil that wâ— shall go down into the waters Lord 〈◊〉 my soul into thy holy hands and preserve it in mercy and safety till the day of â—estâ—â—â—tion of all things and be pleased â—oâ—n â—e my dâ—â—th to the 〈◊〉 of thy Son and â—o accept of it so united as a punishment for all my sins that thou mayest forget all thine anger and blot my sins out of thy book and write my soul there for Jesus Christ his sake our dearest Lord and most mighty Redeemer Amen Then make an act of resignation thus TO God pertain the issues of life and death It is the Lord. Let him do what seemeth good in his own eyes Thy will be done in earth as it is in Heaven Recite Psalm 107. and 130. A form of a vow to be made in this or the like danger IF the Lord will be gracious and hear the Prayer of his servant and bring me safe to shore then I will praise him secretly and publickly and pay unto the uses of charity or Religion then name the sum you designe for holy uses O my God my goods are nothing unto thee I will also be thy servant all the dayes of my life and remember this mercy and my present purposes and live more to Gods glory and with a stricter duty And do thou please to accept this vow as an instance of my importunity and the greatness of my needs and be thou graciously moved to pity and deliver me Amen This form also may be used in praying for a blessing on an enterprize and may be instanced in actions of devotion as well as of charity A Prayer before a journey O Almighty God who fillest all things with thy presence and art a God afar off as well as neer at hand thou didst send thy Angel to bless Jacob in his journey and didst lead the children of Israel through the Red Sea making it a wall on the right hand and on the left be pleased to let thy Angel go out before me and guide me in my journey preserving me from dangers of robbers from violence of enemies and sudden and sad accidents from fals and errours and prosper my journey to thy glory and to all my innocent purposes and preserve me from all sin that I may return in peace and holyness with thy favour and thy blessing and may serve thee in thankfulness and obedience all the dayes of my pilgrimage and aâ— last bring me to thy country to the celestial Jerusalem there to dwell in thy house and to sing praises to thee for ever Amen Ad. Sect. 4. A prayer to be said before hearing or reading the word of God O
impatient at the death of a person coÌ„cerning whom it was certain and known that he must die is to mourn because thy friend or childe was not born an Angel and when thou hast a while made thy self miserable by an importunate and uselesse grief it may be thou shalt die thy self and leave others to their choice whether they will mourn for thee or no but by that time it will appear how impertinent that greif was which served no end of life and ended in thy own funeral But what great matter is it if sparkes fly upward or a stone falls into a pit if that which was combustible be burned or that which was liquid be melted or that which is mortal doe die It is no more then a man does every day for every night death hath gotten possession of that day and we shall never live that day over again and when the last day is come there are no more daies left for us to die And what is sleeping and waking but living and dying what is Spring and Autumn youth and old age morning and evening but real images of life and death and really the same to many considerable effects and changes Untimely death But it is not meer dying that is pretended by some as the cause of their impatient mourning but that the childe died young before he knew good and evill his right hand from his leâ—t and so lost all his portion of this world and they know not of what excellency his portion in the next shall be * If he died young he left but little for he understood but little and had not capacities of great pleasures or great cares but yet be died innocent and before the sweetness of his soul was defloured and ravishd from him by the flames and follies of a froward age he went out from the dining-rooms before he had fallen into errour by the intemperance of his meat or the deluge of drink and he hath obtained this favour of God that his soul hath suffered a lesse imprisonment and her load was sooner taken off that he might with lesser delaies go and converse with immortal spirits and the babe is taken into Paradise before he knows good and evil For that knowledge threw our great Father out and this ignorance returnes the childe thither * But as concerning thy own particular remove thy thoughts back to those daies in which thy childe was not born and you are now but as then you was and there is no difference but that you had a son born and if you reckon that for evil you are unthankful for the blessing if it be good it is better that you had the blessing for a whilâ— then not at all and yet if he had never been born ItideÌ„ si puâ—r parvulus ocâ—â—dat aequâ—ae nimo ferendum puâ—ant si verò in cunis ne querendum quidem atqui hâ—c aoerbius exegis natura quòd dede it At id quidem in câ—etâ—tâ—s rebus inclius putatur aliquâ—m partem quà m nullum aâ—â—ingere Senec. this sorrow had not been at all but be no more displeased at God for giving you a blessing for a while then you would have been if he had not given it at all and reckon that intervening blessing for a gain but account it not an evil and if it be a good turn not into sorrow and sadness * But if we have great reason to complain of the calamities and evils of our life then we have the lesse reason to grieve that those whom we loved have so small a portion of evil assigned to them And it is no small advantage that our children dying young receive For their condition of a blessed immortality is rendred to them secure by being snatcht from the dangers of an evil choice and carired to their little cells of felicity where they can weep no more And this the wisest of the Gentiles understood well when they forbade any offerings or libations to be made for dead Infants as was usual for their other dead as believing they were entred into a secure possession to wich they went with no other condition but that they passed into it through the way of mortality and for a few months wore an uneasie garment And let weeping parents say if they doe not think that the evils their little babes have suffered are sufficient If they be why are they troubled that they were taken from those many and greater which in succeeding years are great enough to trie all the reason and religion which art and nature and the grace of God hath produced in us to enable us for such sad contentions And possibly we may doubt concerning men and women but we cannot suspect that to Infants death can be such an evil but that it brings to them much more good then it takes from them in this life Death unseasonable But others can well bear the death of Infants but when they have spent some years of childehood or youth and are entred into arts and society when they are hopeful and provided for when the parents are to reap the comfort of all their fears and cares then it breakes the spirit to lose them This is true in many but this is not love to the dead but to themselves for they misse what they had flattered themselves into by hope and opinion and if it were kindness to the dead they may consider that since we hope he is gone to God and to rest it is an ill expression of our love to them that we weep for their good fortune For that life is not best which is longest and when they are descended into the grave it shall not be inquired how long they have lived but how well and yet this shortening of their daies is an evil wholly depending upon opinion Juvenis â—euâ—vâ—ia â—inbuiâ— quem Diâ— diligant Menâ—ud For if men did naturally live but twenty years then we should be satisfied if they died about sixteen or eighteen and yet eighteen years now are as long as eighteen years would be then and if a man were but of a daies life it is well if he lasts till Even song and then saies his Compline an hour before the time and we are pleased and call not that death immature if he lives till seventy and yet this age is as short of the old periods before and since the flood as this youtâ—s age for whom you mourn is of the present fulness Suppose therefore a decree passed upon this person as there have been many upon all mankinde and God hath set him a shorter period and then we may as well bear the immature death of the young man as the death of the oldest man for they also are immature unseasonable in respect of the old periods of many generations * And why are we troubled that he had arts and sciences before he died or are we troubled that he does not live to make use of them the first is cause of joy for
mouth with praises that my duty and returns to thee may be great as my needs of mercy are and let thy gracious favours and loving kindness endure for ever and ever upon thy servant and grant that what thou hast sown in mercy may spring up in duty and let thy grace so strengthen my purposes that I may sin no more lest thy threatning return upon me in anger and thy anger break me into pieces but let me walk in the light of thy favour and in the paths of thy Commandments that I living here to the glory of thy name may at last enter into the glory of my Lord to spend a whole eternity in giving praise to thy exalted and ever glorious name Amen We praise thee O God we knowledge thee to be the Lord. All the earth doth worship thee the Father Everlasting To thee all Angels cry aloud the heauens all the powers therein To thee Cherubim and Seraphim continually do cry Holy Holy Holy Lord God of Sabaoth Heaven and Earth are full of the Majesty of thy glory * Thâ— glorious company of the Apostles praise thee * The goodly fellowship of the Prophets praise thee * The noble army of Martyrs praise thee * The holy Church throughout all the world doth knowledg thee * The Father of an infinite Majesty * Thy honourable true and only Son * Also the Holy Ghost the Comforter * Thou art the King of glory O Christ. * Thou art the everlasting Son of the Father * When thou tookest upon thee to deliver man thou didst not abhor the Virgins womb * Wheâ— thou hadst overcome the sharpness of death thou didst open the Kingdom of Heaven to all Believers * Thou sittest at the right hand of God in the glory of the Father * We believe that thou shalt come to be our Judge * We therefore pray thee help thy servants whom thou hast redeem'd with thy precious blood * Make them to be number'd with thy Saints in glory everlasting O Lord save thy people and bless thine heritage Govern them and lift them up for ever Day by day we magnifie thee and we worship thy name ever world without end Vouchsafe O Lord to keep us this day without sin O Lord have mercy upon us have mercy upon us O Lord let thy mercy lighten upon us as or trust is in thee O Lord in thee have trusted let me never be confounded Amen A Prayer of thanksgiving after the receiving some great blessing as the birth of an Heir the success of an honest designe a victory a good harvest c. O Lord God Father of mercies the fountain of comfort and blessing of life and peace o plenty and pardon who fillest Heaven with thy glory and earth with thy goodness I give thee the most earnest most humble and most enlarged returns of my glad and thankfull heart for thou hast refreshed me with thy comforts and enlarged me with thy blessing thou hast made my flesh and my bones to rejoyce for besides the blessings of all mankinde the blessings of nature and the blessings of grace the support of every minute and the comforts of every day thou hast opened thy bosom and at this time hast powred out an excellent expression of thy loving kindness here name the blessing What am I O Lord and what is my Fathers house what is the life and what are the capacities of thy servant that thou shoul'd do this unto me * that the great God 〈…〉 and Angels should make a speciall decree in Heaven for me and send out an Angel of blessing and in stead of condemning and ruining me as I miserably have deserved to distinguish me from many my equals and my betters by this and many other speciall acts of Grace and favour Praised be the Lord daily even the Lord that helpeth us and powreth his benefits upon us He is our God even the God of whom cometh salvation God is the Lord by whom we escape death Thou hast brought me to great honour and comforted me on every side Thou Lord hast made me glad through thy works I will rejoyce in giving praise for the operation of thy hands O give thanks unto the Lord and call upon his name tell the people what things he hath done As for me I will give great thanks unto the Lord praise him among the multitude Blessed be the Lord God even the Lord God of Israel which only doth wondrous and gracious things And blessed be the name of his Majesty for ever and all the earth shall be filled with his Majesty Amen Amen Glory be to the Father c. As it was in the beginning c. A prayer to be said on the Feast of Christmas or the birth of our blessed Saviour Jesus the same also may be said upon the feast of the Annunciation and Purification of the B. Virgin Mary O Holy and Almighty God Father of mercies Father of our Lord Jesus Christ the Son of thy love and Eternal mercies I adore and praise and glorifie thy infinite and unspeakable love and wisdom who hast sent thy Son from the bosom of felicities to take upon him our nature and our misery and our guilt and hast made the Son of God to become the Son of Man that we might become the Sons of God and partakers of the divine nature since thou hast so exalted humane nature be pleased also to sanctifie my person that by a conformity to the humility and laws and sufferings of my dearest Saviour I may be united to his spirit and be made all one with the most Holy Jesus Amen O holy and Eternal Jesus who didst pity mankinde lying in his blood and sin and misery and didst choose our sadnesses and sorrows that thou mightest make us to partake of thy felicities Let thine eyes pity me thy hands support me thy holy â—eet tread down all the difficulties in my way to Heaven let me dwell in thy heart be instructed with thy wisdom moved by thy affections choose with thy will and be clothed with thy righteousness that in the day of Judgment I may be found having on thy garments sealed with thy impression and that bearing upon every faculty and member the character of my elder brother I may not be cast out with strangers and unbleivers Amen O Holy and ever blessed spirit who didst overshadow the holy Virgin Mother of our Lord and causedst her to conceive by a miraculous and mysterious manner be pleased to overshadow my soul and enlighten my spirit that I may conceive the holy Jesus in my heart and may bear him in my minde and may grow up to the fulness of the stature of Christ to be a perfect man in Christ Jesus Amen To God the Father of our Lord Jesus Christ. To the eternall Son that was incarnate and born of a virgin To the spirit of the Father and the Son be all honour and glory worship and adoration now and for ever Amen The same Form of Prayer
for me and my direct act and by my intention is against the rule of equity of justice and of charity Si tuo culpa datum est damnum jure super bis satis facere te oportet I doe not that to others which I would have done to my self for I grow rich upon the ruines of his fortune Upon this ground it is a determined rule in Divinity Our sin can never be pardoned till we have restored what we unjustly took or wrongfully detain restored it I mean actually or in purpose and desire which we must really perform when we can and this doctrine besides its evident and apparent reasonableness is derived from the expresse words of Scripture reckoning Restitution to be a part of Repentance necessary in order to the remission of our sins If the wicked restore the pledge give again that he had robbed c. he shall surely live he shall not die Ezek 33.15 The practise of this part of justice is to be directed by the following Rules Rules of making Restitution 1. Whosoever is an effective real cause of doing his Neighbour wrong by what instrument soever he does it whether by commanding or incouraging it by counselling or commending (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—tilas apud Procop. Goth. 3. Qui laudat servum fugitivuÌ„ tenetur Non â—n oportet laudando augeri maluÌ„ Ulpian in lib. 1. cap. de servo corrupto it by acting it or not (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicer Choniat in Michael Comnen Sic Syri ab Amphycti onibus judicio damnari quia per aticaÌ„ non pâ—ehibuerunt 〈◊〉 porâ—rant hindring it when he might and ought by conceeling it or receiving it is bound to make restitution to his Neighbour if without him the injury had not been done but by him or his assistance it was For by the same reason that every one of these is guilty of the sin and is cause of the injury by the same they are bound to make reparation because by him his Neighbour is made worse and therefore is to be put into that state from whence he was forced And suppose that thou hast perswaded an injury to be done to thy Neighbour which others would have perswaded if thou hast not yet thou art still obliged because thou really didst cause the injury just as they had been obliged if they had done it and thou art not at all the lesse bound by having persons as ill inclined as thou wert 2. He that commanded the injury to be done is first bound then he that did it and after these they also are obliged who did so assist as without them the thing would not have been done If satisfaction be made by any of the former the latter is tyed to repentance but no restitution But if the injured person be not righted every one of them is wholly guilty of the injustice and therefore bound to restitution singly and intirely 3. Whosoever intends a little injury to his Neighbour and acts it and by it a greater evil accidentally comes he is obliged to make an intire reparation of all the injury Etiamsi partent damni dare noluisti in totuÌ„ quasi pâ—udens dedeas tenendus es Ex totâ—â— niluisse debet qui imprudentia dâ—fâ—nditur Senec. Controv. of that which he intended and of that which he intended not but yet acted by his own instrument going further then he at first purposed it He that set fire on a plane Tree to spite his Neighbour and the plane Tree set fire upon his Neighbours House is bound to pay for all the losse because it did all arise from his own ill intention It is like murder committed by a drunken person involuntary in some of the effect but voluntary in the other parts of it and in all the cause Involuntaâ—iuÌ„ o tum ex voluntario censetur provoluntario and therefore the guilty person is answerable for all of it And when Ariarathes the Cappadocian King had but in wantonness stopped the mouth of the river Melanus although he intended no evil yet Euphrates being swelled by that means and bearing away some of the strand of Cappadocia Strato did great spoil to the Phrygians and Galathians and therefore by the Roman Senate was condemned in three hundered talents towards reparation of the damage Much rather therefore when the lesser part of the evil was directly intended 4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution if he hindred him by fraud or violence Because it was a right which the poor man had when the good man had designed and resolved it and the fraud or violence hinders the effect but not the purpose and therefore he who used the deceit or the force is injuâ—ious and did damage to the poor man But if the alms were hindred only by intreaty the hinderer is not tyed to restitution because intreaty took not liberty away from the giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 5. c. 4. but left him still Master of his own act and he had power to alter his purpose and so long there was no injustice done The same is the case of a Testator giving a legacy either by kindness or by promise and common right He that hinders the charitable 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 perswades to a sin is as guilty as he that acts it and if without his perswasion the sin and the injury would not be acted he is in his kinde the intire cause and therefore obliged to repair the injury as much as the person that does the wrong immediately 5. He that refuses to doe any part of his duty to which he is otherwise obliged without a bribe is bound to restore that money bcause he tooke it in his Neighbours wrong and not as a salary for his labour or a reward of his wisdome for his stipend hath paid all that or he hath obliged himselfe to doe it by his voluntary undertaking 6. He that takes any thing from his Neighbour which was justly forfeited but yet takes it not as a Minister of justice but to satisfie his own revenge or avarice is tied to repentance but not to restitution For my Neighbour 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 circumstances Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses 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 passâ—d only by a personal act but if it passed from his person to his estate then the