[452] CHAPTER XXV.

The Conclusion, with admonition, to Good Faith and Peace.

I. 1 AND here I think that I may make an end; not that I have said all that might be said, but that enough has been said to lay the foundations; on which, if any one will erect a fairer superstructure, he will be so far from being the object of any grudging on my part, that I shall be grateful to him. Only before I dismiss the reader, as when I spoke of undertaking a war, I added admonitions on the duty of avoiding war as much as possible, so now I will add a few admonitions which may tend in war, and after war, to the preservation of good faith and peace; and of good faith, both on other accounts, and that the hope of peace may not be destroyed. For not only is each commonwealth kept together by good faith, as Cicero says, but that greater society of which nations are the members. If Faith be taken away, as Aristotle says, the intercourse of men is abolished.

2 Therefore Cicero rightly says, that it is atrocious to break that faith which holds life together; the holiest good of the human heart, as Seneca speaks. And this, the supreme rulers of mankind ought to be more careful of preserving, in proportion as they have more impunity for their violations of it: so that if faith be taken away, they will be like wild beasts, whose strength is an object of general horror. And in other parts of its sphere, justice has often somewhat that is obscure; but the bond of good faith is manifest of itself, and indeed is used to remove obscurity from all other matters.

3 And therefore it is especially the office of kings, to cherish good faith; first, for the sake of conscience, and then, for the sake of good opinion, by which the authority of kingdoms stands. Let them be certain therefore that they who instil into them acts of deceit, are themselves the deceivers they would make them. Doctrines cannot long work well, which make man unfit for society with man; and we may add, hateful to God.

II. In the next place, a mind serene and trusting in God cannot be retained in the whole administration of a war, except it 453always look to peace. As Sallust most truly says, Wise men carry on war for the sake of peace: and to this the opinion of Augustine agrees; and of Aristotle. It is a ferine force which is prominent in war; and must be tempered with humanity, that we may not cease to be men, by imitating brutes.

III. If therefore a peace sufficiently safe can be had, it is not ill secured by the condonation of offenses, and damages, and expenses: especially among Christians, to whom the Lord has given his peace as his legacy. And so St Paul, his best interpreter, exhorts us to live at peace with all men. As Sallust says, A good man takes up the beginning of war reluctantly, and does not follow its extremes willingly.

IV. This of itself ought to be enough; but often human Utility draws men the same way: those first who are the weakest; for a long struggle with a more powerful adversary is perilous; and as in a ship, we must avert a greater calamity by some loss, putting away anger and hope, fallacious advisers, as Livy says. So Aristotle.

V. But also this is for the benefit of the stronger: for as Livy also says, To them peace, if they grant it, is bounteous and creditable, and better than a victory merely hoped for. For they must recollect that Mars is on both sides. So Aristotle. And so in the oration for peace in Diodorus. And there is much to be feared from the courage of despair, like the dying bites of a wild boast.

VI. If the two parties reckon themselves equal, then, as Cæsar holds, is the best time for treating of peace, since each trusts in himself.

VII. Peace made on any conditions whatever is, by all means, to be kept, on account of the sacredness of good faith, of which we speak; and care must be had to avoid, not only perfidy, but anything which may exasperate the mind of the other party. For what Cicero says of private friendships, you may adapt also to public ones; that as all such connexions are to be maintained with the utmost conscience and good faith, so especially those in which a reconciliation has taken place of a previous enmity.

VIII. May God write these lessons—He who alone can—on the hearts of all those who have the affairs of Christendom in their hands: and may he give to those persons a mind fitted to understand and to respect Rights, divine and human; and lead them to recollect always that the ministration committed to them is no less than this;—that they are the governors of Man, a creature most dear to God!

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