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Rules for Married Persons.

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1. Husbands must give Σοὶ δὲ θεοὶ τόσα δοῖεν to their Wives Love, "Ανδρα τε, κὶ οἶκον, καὶ ὁμοφροσύνἱω ὁπά Maintenance, Duty, and Ἐσθλήν. ὁ μὲν τὸ τὸ γε κρεῖασον κὶ ἄρειον, the sweetneffes of conver- " ὁμοφρονέοντε νοήμασιν οἶκον εχητον sation; [and Wives *must ̓Ανὴς ἠδὲ γυνή, πολλ ̓ ἄλγεα δυσμμέεσι, pay to them all they Χάρματα δ' εὐμμέτησι, μάλισα δὲ τ ̓ ἔ have, or can, with the In- κλυον αυτοί.

Odyff. 6.

**Ἔνες ̓ ἀληθὲς φίλτρον εὐγνώμων τρόπο. terest of Obedience and τέτῳ κατακρατῶν ἀνδρὸς εἰωθεν γυνή. Reverence:] and they must be complicated in Ἢ με οι φιλέωσ ̓ ἀλόγες μερόπων ὰ θρώAffections and Interest, πων

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that there be no Di- ̓Ατρεῖθαι; ἐπειὴ ὅσις ἀγαθὸς κὶ ἐχέφρων, stinction between them Τὴν αυτό φιλέει κὶ κήδεται, ὡς καὶ ἐγὼ την of Mine and Thine. And Ἐκ θυμᾶ φιλέων δορικτήτίω περ ̓ ἐὅσαν. if the Title be the Man's Homer, M. 10

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or the Woman's, yet the use must be conimon; only the Wisdom of the Man is to regulate all Extravagancies and Indifcretions. In other Things no Question is to be made; and their Goods should be as their Children, not to be divided, but of one Poffeffion and Provifion: Whatsoever is otherwise, is not Marriage but Merchandife. And upon this Ground I suppose it was, that St. Bafil commended that Woman who took Part of her Husband's Goods to do good Works Κλέψασα withal: For, supposing him to be unwilling, and that κλέμματα the Work was his Duty or hers alone, or both theirs ἄνευ ἀν in Conjunction, or of great Advantage to either of δρὸς τὰς their Souls, and no Violence to the Support of their ευποιίας Families, she hath Right to all that. And Abigail of ἐποίησε. her own Right made a costly Present to David, when her Husband Nabal had refused it. The Husband must (a) rule over his Wife, as the Soul does over the Body, obnoxious to the fame Sufferings, and bound by the fame Affections, and doing or fuffering by the Permiffions and Interest of each other: that (as the Old Philofopher said) as the Humours of the

(4) Lætum effe debet & officiofum mariti imperium. Plut. Namque es ei Pater & Frater, venerandáque Mater. Nec minus ficit ad dignitatem viri fi mulier eum fuum Preceptorem, Philofophum, Magiftrumque appellet. Plutarch

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Body are mingled with each other in the whole Sub-
stances, so Marriage may be a Mixture of Interests,
of Bodies, of Minds, of Friends, a Conjunction (a) of
the whole Life, and the noblest of Friendships. But
if after all the fair Deportments and innocent chaft
Compliances, the Husband be morose and ungentlé,
let the (6) Wife discourse thus; If while I do my
Duty my Husband neglects me, what will he do if
I neglect him? And if she thinks to be separated by
Reason of her Husband's unchast Life, let her confi-
der, that then the Man will be uncurably ruined, and
her Rivals could wish nothing more than that they
might possess him alone.

(a) Convictio eft quasi quædam intentio benevolentiæ.
(6) Οὐ χρυσός, ἐ τυραννίς, & πλέτε χλιδή
Τοσῦτον εἶχεν διαφόρες, τὰς ἡδονάς,
Ὡς ἀνδρὶς ἐπλᾶ καὶ γυναικὸς ἐυσεβές
Γνώμη δικαία, καὶ φρονᾶσα τ ̓ ἀνδρικά.

• Inferior Matrona suo fit, Sexte, Marito:
Non aliter fiunt Fæmina virque pares.

The Duty of Masters of Families.

1. The fame Care is to extend to all our Family in their Proportion as to our Children; for as by St. Paul's Oeconomy, the Heir differs nothing from a Servant while he is in Minority; so a Servant should differ nothing from a Child in the substantial Part of the Care; and the Difference is only in Degrees. Servants and Masters are of the fame Kindred, of the fame Nature, and Heirs of the fame Promises: And therefore, 1. Must be provided of Neceffaries for their Support and Maintenance. 2. They must be used with Mercy. 3. Their Work must be tolerable and merciful. 4. Their Restraints must be reasonable. 5. Their Recreations fitting and healthful. 6. Their Religion and the Interest of Souls taken Care of. 7. And Masters must correct their Servants with Gentleness, Prudence and Mercy; not for every flight Fault, not always, not with upbraiding and difgraceful Language, but with fuch only as may expreis and reprove the Fault, and amend the Person. ButBut in all these Things Measures are to be taken by the Contract made, by the Laws and Customs of the Place, by the Sentence of prudent and merciful Men, and by the Cautions and Remembrances given us by God; fuch as is that written by St.Paul, [as knowing that we have also a Master in Heaven.] The Master must not be a Lion in his House, lest his Power be obeyed, and his Person hated; his Eye be waited on, and his Business be neglected in secret. No Servant will do his Duty, unless he makes a Confcience, or love his Master: If he does it not for God's Sake or his Master's, he will not need to do it always for his

own.

The Duty of Guardians or Tutors.

Tutors and Guardians are in the Place of Parents; and what they are in Fiction of Law, they must remember as an Argument to engage them to do in Reality of Duty. They must do all the Duty of Parents, excepting those Obligations which are meerly natural.

The Duty of Ministers and Spiritual Guides to the People is of so great Burthen, so various Rules, ļo intricate and bufie Caution, that it requires a distinct Tractate by inself.

SECT. III,

Of Negociation or Civil Contracts.

THIS Part of Justice is such as depends upon the Laws of Man directly, and upon the Laws of God only by Consequence and indirect Reafon: And from Civil Laws or private Agreements it is to take its Estimate and Measures: And altho' our Duty is plain and eafie, requiring of us Honesty in Contracts, Sincerity in affirming, Simpliity in bargaining, and Faithfulness in performing; yet it may be helped by the Addition of these following Rules and Confiderations.

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Rules and Measures of Justice in Bargaining.

1. In making Contracts use not many Words; for all the Business of a Bargain is fummed up in few Sentences: And he that speaks leaft, means fairest, as having fewer Opportunities to deceive.

2. Lye not at all, neither in a little Thing nor in a great, neither in the Substance nor in the Circumstance, neither in Word nor Deed: That is, pretend not what is false, cover not what is true, and let the Measure of your Affirmation or Denial be the Understanding of your Contractor: For he that deceives the Buyer or the Seller, by speaking what is true in a Sense not intended or understood by the other, is a Liar and a Thief. For in Bargains you are to avoid not only what is false, but that alfo which deceives.

3. In Prices of Bargaining concerning uncertain Merchandifes; you may buy as cheap ordinarily as you can, and fell as dear as you can, so it be, r. without Violence: And, 2. when you contract on equal Terms with Persons in all Senses, (as to the Matter and Skill of Bargaining) equal to yourself, that is, Merchants with Merchants, wife Men with wife Men, rich with rich; and, 3. when there is no Deceit, and no Neceffity, and no Monoply. For in these Cafes, viz. when the Contractors are equal, and no Advantage on either side, both Parties are voluntary, and therefore there can be no Injustice or Wrong to either. But then add also this Confideration, that the Publick be not oppreffed by unreasonable and unjust Rates: For which the following Rules are the beft Measure.

4. Let your Prices be according to that Meafure of Good and Evil which is established in the Frame and common Accounts of the wisest and most merciful Men skilled in that Manufacture or Commodity; and the Gain fuch which without Scandal is allowed to Perfons in all the fame Circumstances.

5. Let no Prices be heightned by the Neceffity or Unskilfulness of the Contractor: For the first is direct Uncha

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Uncharitableness to the Person, and Injustice in the Thing; (because the Man's Neceffity could not naturally enter into the Confideration of the Value of the Commodity;) and the other is Deceit and Oppreffion. Much less must any Man make Neceffities; as by ingroffing a Commodity, by Monopoly, by detaining Corn, or the like indirect Arts: For fuch Persons are unjust to all fingle Persons with whom in such Cafes they contract, and Oppressors of the Publick.

6. In Entercourse with others do not do all which you may lawfully do: But keep something within thy Power: And because there is a Latitude of Gain in Buying and Selling, take not thou the utmost Penny that is lawful, or which thou thinkest so; for altho' it be lawful, yet it is not safe; and he that gains all that he can gair lawfully this Year, poffibly next Year will be tempted to gain something unlawfully.

7. He that fells dearer by Reason he fells not for ready Money, must encrease his Price no higher than to make himself Recompence for the Loss which according to the Rules of Trade he sustained by his Forbearance, according to common Computation, reckoning in also the Hazard, which he is prudently, warily and charitably to estimate. But altho this be the Measure of his Justice, yet because it happens either to their Friends, or to neceffitous and poor Perfons, they are in these Cafes to confider the Rules of Friendship and Neighbourhood and the Obligations of Charity, left Justice turn into Unmercifulness.

8. No Man is to be raised in his Price or Rents in Mercantia

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Regard of any Accident, Advantage or Disadvantage amici nè pa of his Person. A Prince must be ufed confcionably renti. as well as a common Person, and a Beggar be treated justly as well as a Prince; with this only Difference, that to poor Persons the utmost Measure and Extent of Justice is unmerciful, which to a rich Person is innocent, because it is just, and he needs not thy Mercy and Remiffion.

9. Let no Man for his own Poverty become more

oppreffing and cruel in his Bargain, but quietly, mo

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deftly,

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