FAITH PUBLIC, not to be violated.

SENTIMENTS.

EVERY wise man, especially in authority and command, ought to regard justice, probity, and the faith of engagements, as the most precious treasure he can possess; and as an assured resource, and an infallible support in all the events that can happen.

If we took as much pains to be what we ought, as we do to deceive others, by disguising ourselves, we might appear as we are, without being at the trouble of any disguise.

EXAMPLES.

DURING the war between the Athenians and Lacedemonians, Brasides, general of the latter, laid siege to the city of Amphipolis; but before he proceeded to hostilities, was resolved to try what moderation and justice would produce. He solicited them to surrender without force, and to form an alliance with his nation; and to induce them to it, declared, that he had taken an oath, in presence of the magistrates, to leave all those in the enjoyment of their liberties who would conclude an alliance with him; and that, he ought to be considered as the most abandoned of men should he em

ploy oaths to ensnare their fidelity. "For a fraud," said he, "cloaked with a specious pretence, reflects greater dishonour on persons in high station than open violence; because the latter is the effect of the power which fortune has put into our hands, and the former is founded wholly on perfidy, which is the bane of society. Now I," continues he, "should do a great disservice to my country, besides dishonouring it eternally, if, by procuring it some slight advantages, I should ruin the reputation it enjoys, of being just and faithful to its promises; which renders it much more powerful than all its forces united together, because it acquires for

it the esteem and confidence of other states." Upon such noble and equitable principles as these Brasides always formed his conduct; believing, that the strongest bulwark of a nation is justice, moderation, and integrity: and by this conduct he brought over a great number of the enemies' allies.

HOW widely different were the conduct and politics of Philip of Macedon. We see in this prince a boundless ambition conducted by an artful, insinuating, subtle genius; but we do not find him possessed of the qualities which form the truly great man. Philip had neither faith nor honour; every thing that could contribute to the aggrandizing of his power was, in his sense, just and lawful. He gave his word with a firm resolution to break it; and made promises which he would have been very sorry to keep. He thought himself skilful in proportion as he was perfidious; and made his glory consist in deceiving all with whom he treated. He did not blush to say, 66 That children were amused with playthings, and men with oaths."

ELIAN, lib. vii. c. 2. DEMOST. CLYNTH. II. p. 22.

How shameful was it for a prince to be thus distinguished by being more artful, a greater dissembler, more profound in malice, and more a knave, than any other person of his age; and to leave so infamous a character of himself to all posterity! What idea should we form to ourselves in the commerce of the world, of a man who valued himself for tricking others, and ranked insincerity and fraud among the virtues? Such a character in private life is detested as the banc and ruin of society. How then can it become an object of esteem and admiration in princes and ministers of state, persons who are bound by stronger ties than the rest of men (because of the eminence of their stations, and the importance of the employments they fill) to revere sincerity, justice, and above all, the sanctity of treaties and oaths; to bind which they invoke the name and majesty of a God, the inexorable avenger of perfidy and impiety? A bare promise, among private persons, ought to be sacred and inviolable, if they have the least sense of honour; but how much more ought it to be among

princes? We are bound to speak truth to our neighbour; for the use and application of speech implies a tacit promise of truth, speech having been given us for no other purpose. It is not a compact between one private man with another; it is a common compact of mankind in general; and a kind of right of nations, or rather a law of nature. Now, whoever tells an untruth violates this law and common compact. How greatly is the enormity of violating the sanctity of an oath increased, when we call upon the name of God to witness it, as it is the custom always in treaties? "Were sincerity and truth banished from every other part of the earth," said John I. king of France, upon being solicited to violate a treaty," they ought to be found in the hearts and mouths of kings.'

The circumstance which prompts politicians to act perfidiously is, their being persuaded, that it is the only means to make a negociation succeed. But, though this were the case, can it ever be lawful to purchase such success at the expense of probity, honour, and religion ? "If your father-in-law, Ferdinand the catholic," said Lewis XII. to Philip archduke of Austria, "has acted perfidiously, I am determined not to imitate him; and I am much better pleased with having lost a kingdom (Naples) which I am able to recover, than I should have been had I lost my honour, which can never be recovered."

But those politicians who have neither honour nor religion, deceive themselves, even in this particular. I shall not have recourse to the Christian world for princes and ministers, whose notions of policy were very different from these. How many great men may we find in the history of Greece, in particular, who were perfectly successful in the administration of public affairs, in treaties of peace and war; in a word, in the most important negociations, without once making use of artifice and deceit? An Aristides, a Cimon, a Phocion, and many more: some of whom were so very scrupulous in matters relating to truth, as to believe they were not allowed to tell a falsehood, even laughing and in sport. Cyrus, the most famous conqueror of the East, thought nothing was more unworthy of a prince, nor more ca

pable of drawing upon him the contempt and hatred of his subjects, than lying and deceit. It therefore ought to be looked upon as a truth, that no success, how shining soever, can, or ought to cover the shame and ignominy which arise from breach of faith and perjury. ROLL. AN. HIST. vol. vii.

FIDELITY IN SERVANTS.

SENTIMENTS.

LOVE is the life and soul of every relative duty; the powerful, enlivening principle, which alone can inspire us with vigour and activity in the execution of it. Without this, even diligence is ungrateful, and submission itself has the air of disobedience.

When

Mutual trust and confidence are the great bonds of society, without which it cannot possibly subsist. we have bound ourselves, therefore, by contract; when we have agreed, in return for the benefits and advantages of daily support and protection, to promote the interest and welfare of those who thus support and protect us, the obligation is doubtless of double force, and the neglect of it totally unpardonable. A good servant will therefore not only be obedient, honest, and diligent; but will place himself in the circumstances and situation of his master, and do as he would then wish to be done by. He will be strictly just and faithful, with regard to every thing committed to his care; endeavouring to promote in others that fidelity which he doth himself practise. He will be too active and diligent in the discharge of his duty, to stand in need of any admonitions to the performance, or any reproaches for the omission of it. He will insensibly contract a regard and esteem for those whom he serves, which will naturally grow up into the tenderest regard and affection; so that his labour will be the labour of love, and his service perfect freedom. In a word, should his master be in

"

danger, the good servant will testify his regard and friendship, even at the hazard of his life.

EXAMPLES.

THE Romans besieged Grumentum, in Lucania; and when the city was reduced to the last extremity, two slaves escaped into the camp of the besiegers. Soon after the place was taken by storm and plundered. The two slaves, at this time, ran to the house of their misstress, whom they seized with a kind of violence, and carried off, threatening her both with their words and gestures; and when they were asked, who she was? they answered, She was their mistress, and a most cruel mistress; upon whom they were going to take revenge for all the barbarous treatment they had suffered from her. In this manner they made her quit the city, and conveyed her to a safe retreat, where they concealed her with great care. Then, when the fury of the soldiery was over, and every thing quiet in the city, they brought her into it again, and obeyed her as before. She gave them their liberty, which was the greatest re·ward in her power to bestow; but certainly extremely short of the favour she had received.

SEN. DE BENIF. iii. 23.

ABOUT the year of Rome 638, six vestal virgins were accused of incontinence; and the illustrious orator M. Antonius, among many others, was suspected of having criminal conversation with them. He was actually quæstor; and having Asia for his province, was upon the point of setting out for Brundusium, when he was informed of the accusation against him; and, as there was a law to exempt those from prosecution who were absent in the service of their country, he might have easily evaded a trial. But, conscious of his own innocence, he postponed his journey, and returned from Brundusium to Rome to clear himself, even from the suspicion of the charge brought against him. In the course of the trial, one circumstance rendered the defence of the accused very precarious and uncertain. The prosecutors demanded that a slave, who they pre