Society And this too is very evident in the Prohibitory Precepts which relate to the Natural not Positive Law For altho every Command does virtually contain in itself a Prohibition of the opposite Vice as for instance he that is commanded to love his Neighbour is at the same time forbidden to do such Actions as may any ways thwart or contradict this Duty of Love yet it seems superfluous that these things should be ordain'd by express Commands where there are no disorderly Inclinations to excite Men to the committing such Wrongs For the Illustration of which this may be taken notice of that Solon would by no Publick Law enact any Punishment for Parricides because he thought that no Child could be guilty of so horrid an Impiety The like whereof we may find in what is reported by Francis Lopez in his History of the West-Indies Chap. 207. concernning the People of Nicaragua he tells us that they had not appointed any Punishment for those who should kill their Prince because say they there can be no Subject who would contrive or perpetrate so base an Action I am afraid it may savour too much of Affectation to enlarge any farther in the Proof of what is in itself so clear and evident Yet I shall add this one Example fitted to the meanest Capacity Suppose there are two Children but of different Dispositions committed to the Care of a certain Person One whereof is Modest and Bashful taking great Delight in his Studies the other proves Unruly Surly giving himself over more to loose Pleasures than to Learning Now the Duty of both of these is the same to follow their Studies but the particular Precepts proper to each are different for it is sufficient to advise the former to what kind of Studies he must apply himself at what time and after what manner they are to be followed But as for the other he must be enjoyned under severe Penalties not to wander abroad not to Game not to sell his Books not to get others to make his Exercises not to play the good Fellow not to run after Harlots Now if any one should undertake in a set Discourse to declaim against these things to him of the contrary Temper the Child may very well enjoyn him Silence and bid him inculcate them to any Body else rather than to him who takes no Delight or Pleasure in such Practices From whence I look upon it as manifest that the Law of Nature would have a quite different Face if we were to consider Man as he was in his Primitive State of Innocence And now since the Bounds and Limits of this Science whereby it is distinguished from Moral Divinity are so clearly set down it ought at least to have the same Priviledges with other Sciences as the Civil Law Physick Natural Philosophy and the Mathematicks wherein if any Unskilful Person presum'd to meddle assuming to himself the Quality of a Censor without any Authority he may fairly have that objected to him which was formerly done by Apelles to Megabyzus who undertook to talk at random about the Art of Painting Pray said he be silent lest the Boys laugh at you who pretend to talk of Matters you do not understand Now upon the whole I am contented to submit my self to the Judgment of Discreet and Intelligent Persons but as for Ignorant and Spiteful Detracters 't is better to leave them to themselves to be punished by their own Folly and Malice since according to the Ancient Proverb The Ethiopian cannot change his Skin CONTENTS BOOK I. Chap. I. OF Human Actions Pag. 1. II. Of the Rule of Human Actions or of Laws in general 25 III. Of the Law of Nature 33 IV. Of the Duty of Man towards God or concerning Natural Religion 50 V. Of the Duty of Man towards himself 64 VI. Of the Duty of one Man towards another and first of doing no Injury to any Man 88 VII The Natural Equality of Men to be acknowledged 98 VIII Of the mutual Duties of Humanity 105 IX The Duty of Men in making Contract 112 X. The Duty of Men in Discourse 131 XI The Duty of those that take an Oath 138 XII Duties to be observed in acquiring Possession of Things 145 XIII The Duties which naturally result from Man's Property in Things 160 XIV Of the Price and Value of Things 164 XV. Of those Contracts in which the Value of things is presupposed and of the Duties thence arising 174 XVI The several Methods by which the Obligations arising from Contracts are dissolv'd 191. XVII Of Meaning or Interpretation 196 BOOK II. Chap. I. OF the Natural State of Men. 207 II. Of the Duties of the married State 220 III. The Duty of Parents and Children 228 IV. The Duties of Masters and Servants 237 V. The impulsive Cause of Constituting Communities 241 VI. Of the internal Frame and Constitution of any State or Government 249 VII Of the several Parts of Government 259 VIII Of the several Forms of Government 265 IX The Qualifications of Civil Government 273 X. How Government especially Monarchical is acquired 276 XI The Duty of supreme Governours 283 XII Of the special Laws of a Community 293 XIII Of the Power of Life and Death 299 XIV Of Reputation 310 XV. Of the Power of Governours over the Goods of their Subjects 316 XVI Of War and Peace 319 XVII Of Alliances 329 XVIII The Duty of Subjects 333 Written by the same AUTHOR and Translated by J. C. THE History of Popedom containing an Account of the Rise Progress and Decay thereof Sold by C. Harper at the Flower-de-luce over against S. Dunstan's Church in Fleetstreet and J. Hindmarsh at the Golden Ball over against the Royal Exchange Cornhill THE Whole Duty of Man According to the LAW of NATURE BOOK I. CHAP. I. Of Human Actions WHAT we mean here by I. What is Duty the word Duty is that Action of a Man which is regularly ordered according to some prescribed Law so far as he is thereto obliged To the understanding whereof it is necessary to premise somewhat as well touching the nature of a Human Action as concerning Laws in general BY a Human Action we mean not II. What a Human Action every motion that proceeds from the faculties of a Man but such only as have their Original and Direction from those faculties which God Almighty has endow'd Mankind withal distinct from Brutes that is such as are undertaken by the Light of the Vnderstanding and the Choice of the Will FOR it is not only put in the power III. Human Capacity of Man to know the various things which appear in the World to compare them one with another and from thence to form to himself new Notions but he is able to look forwards and to consider what he is to do and to carry himself to the performance of it and this to do after some certain Manner and to some certain End and then he can collect what will be the
fellow than he is capable of effecting it Whence this must be inferred that in order to his Preservation 't is absolutely necessary that he be sociable that is that he joyn with those of his kind and that he so behave himself towards them that they may have no justifiable cause to do him Harm but rather to promote and secure to him all his Interests THE Rules then of this Fellowship VII Law Natural defin'd which are the Laws of Human Society whereby men are directed how to render themselves useful Members thereof and without which it falls to pieces are called the Laws of Nature FROM what has been said it appears IX The Means design'd where the End is so that this is a fundamental Law of Nature That every man ought as much as in him lies to preserve and promote Society that is the Welfare of Mankind And since he that designs the End cannot but be supposed to design those Means without which the End cannot be obtain'd it follows that all such Actions as tend generally and are absolutely necessary to the preservation of this Society are commanded by the Law of Nature as on the contrary those that disturb and dissolve it are forbidden by the same All other Precepts are to be accounted only Subsumptions or Consequences upon this Universal Law the Evidence whereof is made out by that Natural Light which is engrafted in Mankind NOW though these Rules do plainly X. A God and Providence contain that which is for the general Good yet that the same may obtain the force of Laws it must necessarily be presupposed that there is a God who governs all things by his Providence and that He has enjoyned us Mortals to observe these Dictates of our Reason as Laws promulg'd by him to us by the powerful Mediation of that Light which is born with us Otherwise we might perhaps pay some obedience to them in contemplation of their Vtility so as we observe the Directions of Physicians in regard to our Health but not as Laws to the Constitution of which a Superior is necessary to be supposed and that such a one as has actually undertaken the Government of the other BUT that God is the Author of the XI The same farther demonstrated Law of Nature is thus demonstrated considering Mankind only in its present State without enquiring whether the first Condition of us Mortals were different from this nor how the Change was wrought Whereas our Nature is so framed that Mankind cannot be preserv'd without a sociable Life and whereas it is plain that the Mind of Man is capable of all those Notions which are subservient to this purpose and it is also manifest that Men not only like the other Creatures owe their Original to God but that He governs them let their Condition be as it will by the wisdom of his Providence Hence it follows that it must be supposed to be the Will of God that Man should make use of those Faculties with which he is peculiarly endow'd beyond the Brutes to the preservation of his own Nature and consequently that the Life of man should be different from the lawless Life of the Irrational Creatures And since this cannot otherwise be atchiev'd but by an Observance of the Law Natural it must be understood that there is from God an obligation laid upon Man to pay obedience hereto as a Means not invented by the Wit or imposed by the Will of Men nor capable of being chang'd by their Humours and Inclinations but expresly ordain'd by God himself in order to the accomplishing this End For he that obliges us to persue such an End must be thought to oblige us to make use of those Means which are necessary to the attainment thereof And that the Social Life is positively enjoyn'd by God upon Men this is a Proof that in no other Animal is to be found any Sense of Religion or Fear of a Deity which seems not so much as to fall within the Understanding of the ungovernable Brute and yet it has the power to excite in the minds of Men not altogether profligate the tenderest Sense by which they are convinc'd that by sinning against this Law Natural they offend him who is Lord of the Soul of Man and who is to be fear'd even where we are secure of any Punishment from our Fellow-Creatures THOUGH it be usually said that we XII This Law how written in Man's Heart have the knowledge of this Law from Nature itself yet this is not so to be taken as if there were implanted in the Minds of men just new-born plain and distinct Notions concerning what is to be done or avoided But Nature is said thus to teach us partly because the knowledge of this Law may be attain'd by the help of the Light of Reason and partly because the general and most useful points thereof are so plain and clear that they at first sight force the Assent and get such root in the minds of men that nothing can eradicate them afterwards let wicked men take never so much pains to blunt the edge and stupifie themselves against the Stings of their Consciences And in this Sense we find in Holy Scripture that this Law is said to be written in the hearts of men So that having from our Childhood had a sense hereof instill'd into us together with other Learning in the usual Methods of Education and yet not being able to remember the punctual time when first they took hold of our Understandings and possessed our Minds we can have no other opinion of our knowledge of this Law but that it was connate to our Beings or born together and at the same time with our selves The Case being the same with every man in learning his Mother-Tongue THOSE Duties which from the Law of XIII Division of Natural Duties Nature are incumbent upon Man seem most aptly to be divided according to the Objects about which they are conversant With regard to which they are ranged under three principal heads the first of which gives us directions how by the single dictates of right Reason Man ought to behave himself towards God the second contains our Duty towards our selves and the third that towards other men But though those Precepts of the Law Natural which have a relation to other men may primarily and directly be derived from that Sociality which we have laid down as a Foundation yet even the Duties of Man towards God may be indirectly deduced from thence upon this account that the strongest obligation to mutual Duties between man and man arises from Religion and a fear of the Deity so as that Man could not become a sociable Creature if he were not imbued with Religion and because Reason alone can go no farther in Religion than as it is useful to promote the common Tranquillity and Sociality or reciprocal Union in this Life For so far forth as Religion procures the Salvation of Souls it proceeds
their own to whom particularly the Debt is owing leaving such as by this means have the misfortune to lose their Goods to seek for Restitution of the Party that is really guilty of the Debt And these Executions use to be call'd Reprisals which commonly prove to be the forerunners of War A War may be made by a person not XI Of Wars in the defence of others only for himself but for another In order to do this with Honesty it is requisite that He for whom the War is undertaken shall have a just Cause and his Friend a probable Reason why he will become an Enemy to that other for his sake Amongst those in whose behalf it is not only lawful but our Duty to make War there is in the first place our Natural Subjects as well severally as the universal Body of them provided that the War will not evidently involve the State in greater mischiefs still Next there is the Allies with whom we have engaged to associate our Arms by Treaty Yet therein not only giving the Precedence to our own Subjects if they should chance to stand in need of assistance at the same juncture but presupposing also that the Allies have a just Cause and begin the War with Prudence After our Allies our Friends deserve to be assisted by us even without our Obligation to do it by a special Promise And where there is no other reason the common Relation alone of men to men may be sufficient when the party imploring our aid is unjustly oppress'd to engage our endeavours as far as with convenience we are able to promote his Defence THE liberty that is in War of killing XII The liberty of killing c in War plundering and laying all things wast extends it self to so very large a Compass that though a man carries his Rage beyond the uttermost bounds of Humanity yet in the opinion of Nations he is not to be accounted infamous or one that ought to be avoided by persons of Worth Excepting that amongst the more Civilized World they look upon some particular Methods of doing hurt to Enemies to be base as poisoning or corrupting of Soldiers or Subjects to kill their Masters c. MOVEABLE things are understood XIII Of things taken in War to be Taken in War then when they are carried out of the reach of the Enemy who before possess'd them And Things immoveable when we have them within our Custody so that we can beat the Enemy away from thence Yet the right of the former Possessor to retake the same is never utterly extinguish'd until he renounces all his pretensions to them by a subsequent Agreement For without this it will be always lawful what by force is lost by force to retrieve again The Soldiers fight by the Authority of the Publick and whatever they obtain from the Enemy they get it not for themselves but properly for the Community they serve Only it is customary in most places to leave to them by Connivance the Moveables especially those of small Value that they take in the place of a Reward or perhaps their Pay and for an Encouragement to them to be free of their Blood besides in the Cases of Necessity When Things immoveable that have been lost to are retaken from the Enemy they return into the possession of the former Owners And Moveables ought to do the same but that amongst most people they are delivered over as a prey to the Army EMPIRE also or Government comes XIV Conquest to be acquired by War not only over the particular persons conquered but entire States To render this lawful and binding upon the Consciences of the Subjects it is Necessary that on the one side the Subjects swear Fidelity to the Conqueror and on the other that the Conqueror cast off the State and Disposition of an Enemy towards them THE Proceedings of War are suspended XV. Truce by a Truce which is an Agreement the State and Occasion of the War remaining still the same as before to abstain on both sides from all acts of Hostility unto a time appointed When that is past if there be no Peace concluded in the Interim they resume their Hostilities again without the formality of a new Declaration NOW Truces are either such as they XV. Treaties of Truce consent to during the continuance of the Expedition whilst both sides keep their Forces on foot or those upon which they quite disband their Forces and lay aside all Military Preparations The first are seldom taken but for a small time The others they may and usually do take for a Continuance so great as to carry the face of a Peace and sometimes also the very Name with the addition of a term of Years only to distinguish it from a perfect Peace indeed which regularly is Eternal and extinguishes the Causes of the War for ever Those that they call tacit Truces oblige to nothing For as on both sides they lie quiet for their pleasure so whenever they think fit they may break out into acts of Hostility BUT when a Peace is mutually ratified XVI Treaties of Peace by each Sovereign Governor upon Articles and Conditions agreed betwixt themselves which they engage to observe and put in Execution faithfully by a time prescribed Then a War is perfectly ended In confirmation whereof it is usual not only for both Parties to take their Oaths and interchange Hostages but for some others oftentimes especially amongst the Assistants at the Treaty to undertake the Guaranty of the same with promises of Aid to him whoever is first injured by the other in opposition to the Articles of the Peace that is made CHAP. XVII Of Alliances ALLIANCES interchangeably passed I. Alliances twofold betwixt Sovereign Governours are of good use both in times of War and Peace They may be divided in respect of their Subject either into such as reinforce the Duty already incumbent on us from the Law of Nature or such as superadd some thing to the Precepts of that Law at least they determin their Obligation to such or such particular Actions which before seem'd indefinite BY the first sort are meant Treaties of II. Treaties of Peace Peace wherein nothing more is agreed upon than the simple exercise of Humanity towards one another or a forbearance of Mischief and Violence Or perhaps they may establish a general sort of Friendship betwixt them not mentioning particulars or fix the Rules of Hospitality and Commerce according to the directions of the Law of Nature THE others of the latter sort are call'd III. Equal Leagues Leagues and are either Equal or Vnequal Equal Leagues are so far composed of the same Conditions on both sides that they not only promise what is Equal absolutely or at least in proportion to the abilities of man but they stipulate in such a manner too that neither party is to the other obnoxious or in a worse condition UNEQUAL Leagues are those wherein IV.
Fathers side or the Mothers are those two deduced from the several families of the Father and the Mother the Relation whereof is distinguish'd in the Civil Law by the names of Cognation and Agnation The First does not exclude the Women but only postpones them to Males in the same Line for it recurrs to them in the case of the others default But by the second both the Women and all their Issue even Males are excluded for ever WHEN in a Patrimonial Kingdom XII Differences about Succession how to be there arises a Dispute concerning the Succession the most adviseable way to determine it is to put it to the Arbitration of some of the Royal Family And where the Succession originally depended upon the Consent of the People there their Declaration upon the matter will take away the doubt CHAP. XI The Duty of Supreme Governours IF we consider what is the End and I. Nature of Communities and what the parts of Government it will be easie from thence to pass a judgment upon the Rules and Precepts wherein consists the Office of a Prince BEFORE all things it is requisite II. Their proper Studies and Conversation that he apply himself with the utmost Diligence to the study of whatever may conduce to give him a perfect comprehension of the Affairs belonging to a person in his Station because no man can manage a place to his Honour which he does not rightly understand He is therefore to be sequestred from those remote and forein Studies which make nothing to this purpose He must abridg himself in the Use of Pleasures and vain Pastimes that would divert his Attention from this Mark and End And for his more familiar Friends instead of Parasites and Triflers or such as are accomplish'd in nothing but Vanities whose Company ought utterly to be rejected Let him make choice of men of Probity and Sense experienced in Business and skilful in the ways of the World being assured that until he throughly understands as well the Condition of his own State as the disposition of the People under him he will never be able to apply the general Maxims of State-Prudence to the Cases that will occur in Government in such a manner as they ought More especially let him study to be excellent in Virtues that are of the greatest use and lustre in the exercise of his vast Charge and so compose the manners of his Life that they may be answerable to the height of his Glory THE most general Rule to be observed III. The Publick Good the Supreme Law by Governours is this The Good of the Publick is the Supreme Law of all Because in conferring the Government upon them what is there else intended but to secure the common End for which Societies were instituted in the beginning From whence they ought to conclude that whatsoever is not expedient for the Publick to be done neither is it expedient for themselves AND it being necessary in order to IV. Laws Discipline and Religion preserve a people at peace with one another that the Wills and Affections of them should be disposed and regulated according as it is most proper for the Publick Good There ought to be some suitable Laws for the purpose prescribed by Princes and also a publick Discipline established with so much strictness that Custom as well as fear of Punishment may be able to confine men to the practice of their their Duty To which end it is convenient to take care that the Christian Religion after the most pure and most uncorrupt way be profess'd by the Subjects of every Realm or Community and that no Tenets be publickly taught in the Schools that are contrariant to the designs of Government IT will conduce to the advancement of V. The Laws plain and few the same end if in the Affairs which are wont to be most frequently negotiated betwixt the Subjects the Laws which are prescribed are clear and plain and no more in Number than will promote the good of the Kingdom and its Members For considering that men use to deliberate upon the things they ought or ought not to do more by the strength of their natural Reason than their understanding in the Laws whenever the Laws do so abound in Number as not easily to be retain'd in Memory and are so particular in their Matter as to prohibit things which are unprohibited by the light of Reason it must certainly come to pass that innocent Persons who have not had the least ill intention to transgress the Laws will be many times unknowingly hamper'd by them as by Snares to their unreasonable prejudice against the very end of Societies and Government YET it is in vain for Princes to make VI. And duly executed Laws and at the same time suffer the violation of them to pass with impunity They must therefore cause them to be put in Execution both for every honest Person to enjoy his Rights without Vexation Evasions or Delays and also for every Malefactor to receive the punishment due to the quality of his Crime according to the intention and malice in the committing it They are not to extend their Pardons to any without sufficient reason For it is an unjust practice which tends greatly to irritate the minds of people against the Government not to use Equality all Circumstances considered towards persons that are Equal in their deservings AND as nothing ought to be Enacted VII Penalties under a Penalty without the consideration of some profit to the Common-wealth So in the fixing of Penalties proportionably to that end it is fitting to observe a Moderation with care that the damage thence arising to the Subject on the one hand exceed not the advantage that redounds to the Common-wealth on the other In sine to render Penalties effectual in obtaining the end intended by them it is clear they should still be magnified to such a degree as by their severity to out-weigh the contrary gain and pleasure that is possible to proceed from choosing the Crime MOREOVER inasmuch as the design VIII Injuries of people in incorporating together in a Common-wealth is their security from harms and Violence it is the Duty of the Supreme Magistrate to prohibit any injury of one Subject to another so much the more severely because by their constant Cohabitation in the same place they have the fairer opportunities to do them or to resent them Remembring that no distinctions of Quality or Honour derive the least pretence to the greater to insult over the less at their pleasure Neither has any Subject whatsoever the liberty to seek his satisfaction for the Injuries he presumes are done him in the way of a private Revenge For the design of Government is destroy'd by such a Proceeding as this AND although there is no one Prince IX Ministers of State and Judges how ingenious soever in Business that is able in his own person to manage all the Affairs of a
Vnequal Conditions are agreed upon that are unequal and render one side worse than the other This Inequality may be either on the part of the Superior or else of the Inferior Confederate For if the Superior Confederate engages to send the other Succours unconditionally not accepting of any terms from him or engages to send a greater proportion of them than He the Inequality lies upon the Supeor But if the League requires of the inferior Confederate the performance of more things towards the Superior than the Superior performs towards him the inequality there no less evidently lies on the side of the Inferior AMONGST the Conditions required V. Conditions put upon Inferiors of an Inferior Ally some contain a diminution of his Sovereign Power restraining him from the Exercise thereof in certain Cases without the Superior's consent Others impose no such prejudice upon his Sovereignty but oblige him to the performance of those we call transitory Duties which once done are ended altogether As to discharge the pay of the others Army to restore the expences of the War to give a certain sum of Mony to demolish his Fortifications deliver Hostages surrender his Ships Arms c. And yet neither do some perpetual Duties diminish the Sovereignty of a Prince As to have the same Friends and Enemies with another though the other be not reciprocally engag'd to have the same with him To be obliged to erect no Fortifications here nor to sail there c. To be obliged to pay a certain friendly reverence to the other's Majesty and to conform with Modesty to his pleasure BOTH these sorts of Leagues as well VI. The Subject of Leagues Equal as the Vnequal are wont to be contracted upon various Reasons whereof such especially produce effects of the strongest and most binding Complexion as tend to the conjunction of many Nations in a League that is to last for ever But the Common Subject of the Leagues most in use is either the preservation of Commerce or the furnishing of Succours in a War Offensive or Defensive THERE is another famous Division of VII Real and personal Leagues Leagues into Real and Personal The Latter express such a near regard to the Person of the Prince they are contracted with that whenever he dies they expire also Real Leagues are those which not being entred into in consideration so much of any particular Prince or Governour as of the Kingdom or Common-wealth continue in full force even after the death of the first Contracters of them THE next in Nature to Leagues are VIII Sponsions the Agreements of a Publick Minister made upon the Subject of the Affairs of the Prince his Master without Orders for the same which are usually call'd Overtures The Conditions whereof impose no Obligation upon the Prince until he pleases afterwards to ratifie them by his own Authority And therefore if after the Minister has agreed upon the Compact absolutely he cannot obtain his Prince's confirmation of it it lies upon himself to consider what satisfaction he ought to render unto those who depending upon his Credit have been deceiv'd by him with insignificant Engagements CHAP. XVIII The Duty of Subjects THE Duty of Subjects is either General I. Twofold arising from the Common Obligation which they owe to the Government as Subjects or Special upon the account of some particular Office and Employment that the Government imposes upon them THEIR General Duty respects the demeaning II. General of themselves severally towards their Governors the Common-wealth and one another in particular To their Governors they owe Honor III. Towards their Governours Fidelity and Obedience Beside that they ought to entertain good and honourable thoughts of them and their Actions and speak accordingly to acquiesce with Patience and Content under the present State of things not suffering their desires to wander after Innovations nor adhering to any Persons or admiring and honouring them more than they do the Magistrates that are set over them IN reference to the Common-Wealth IV. The Commonwealth their Duty is to prefer the Happiness and Safety of it to the dearest things they have in the World to offer their Lives Estates and Fortunes with chearfulness towards its preservation and study to promote its Glory and Welfare by all the powers of their Industry and Wit TOWARDS one another their behaviour V. One another ought to be friendly and peaceable as serviceable and as affable as they can make it not to give occasion of trouble by Moroseness and Obstinacy nor envying the happiness of any or interrupting their Enjoyments AND as for their particular Duties VI. Their special Duties as Officers whether they influence the whole body of the Nation or are employed only about a certain part of it there is this one general Precept to be observ'd for all That no person affect or take upon him any Employment of which he knows himself by the sense of his disabilities to be unworthy and uncapable PARTICULARLY let those who assist VII The Duty of Privy Counsellours at the Publick Counsels turn their Eyes round into all parts of the Common-wealth and whatever things they discover to be of use thereupon ingenuously and faithfully without partiality or corrupt intentions lay open their observations Let them not take their own Wealth and Grandeur but always the Publick good for the end of their Counsels nor flatter their Princes in their Humours to please them only Let them abstain from Factions and unlawful Meetings or Associations Dissemble nothing that they ought to speak nor betray what they ought to conceal Let them approve themselves impenetrable to the corruptions of Foreigners and not postpone the Publick Business to their private Concerns and Pleasures LET the Clergy who are appointed VIII The Clergy publickly to administer in the sacred Offices of Religion perform their work with gravity and attention teaching the Worship of God in Doctrines that are most true and making themselves an eminent Example of what they preach to others that the dignity of their Function and the weight of their Doctrine may suffer no diminution by the Scandal of an ill led Life LET such who are publickly employ'd IX Publick Readers to instruct the minds of People in the knowledge of Arts and Sciences teach nothing that is false and pernicious delivering their Truths so that the Auditors may assent to them not out of a Custom of hearing but for the solid Reasons that attend them and avoiding all Questions which encline to embroil Civil Society let them assure themselves that whatever humane Science or Knowledge returns no good to us either as men or Subjects the same deserves their Censure as impertinent Vanity LET those Magistrates whose Office X. Lawyers it is to distribute Justice be easie of Access to all and ready to protect the Common people against the oppressions of the more mighty administring Justice both to Rich and Poor Inferior