The justice of peace, his calling and qualifications by Edmund Bohun, Esq.

Section the 4th.

HAving thus dispatched those Reli∣gious Qualifications I did propose to speak of, I come in the Next place to speak of those Moral Indowments, without which the other cannot well be Supposed to be; the first of which I shall mention, is a Prudent, and Wife Admini∣stration of all his Affairs.

As Reason distinguisheth a Man from a Beast,* 1.1 So this Prudence is it which Exalts one man above another, and directs him not onely to what is just, but to what is

fit. Justice teacheth a man to give every man his due, and Prudence directs him to do it Seasonably, and when, and where to use Clemency, or Severity, as there is occa∣sion for it.

And in Executing all Penal Laws, this is of great and dayly use, and makes those Laws a Blessing, or a Plague to men; and indeed he that always imploys the utmost of his Power, will sometimes use the let∣ter of the Law against the equity of it.

Prudence will also make his proceedings Safe, and Regular, so that he shall not fear to reflect upon what he hath done, nor others to approach him, when he is to do them, when they know before-hand, what they may Expect from him.

Prudence, and due Care in him to Search every thing out that comes before him in the Course of Law, will prevent his being deceived, and the Cosequences of it, his injuring others by that deception.

Next to Prudence I place Patience and Industry,* 1.2 without which he can never hope to attain his End, he must not expect that either Party will at first frankly, and ingenuously represent the truth of things to him, one party will speak a little too much, and another a little too little, and by this, and other Arts so disguise the thing,

that, if he be not a man of more, than Or∣dinary Patience, and Industry to Search it out, he will be in great danger of Doing great injustice.

Nor will the putting Parties always to their Oaths do it, for many men have so little sense of them, that it is almost all one to lie, and forswear themselves; but yet giving them time, and cross-Examin∣ing them, or putting them one from an∣other, the truth will sometimes appear thro all their disguises, and will well re∣compence the loss of a mans time if at last he be enabled thereby to do Justice, and promote Truth, and Honesty amongst men.

But on the Other Side, the impatient man is at the End of his business, before he is well entred into it, and by making too much hast, is the longer before he can end it; a great man used to say, Stay; little, and we shall have done the sooner; and for the most part over-hasty Sentences come to a review, by appeal, or otherwise, and then a man's folly is discovered in the face of the Country.

I would fain know of any man that sits in the Seat of Justice, how he would take it, to have a Case of his own hudled up by another man, without due Examination of the thing and its Circumstances, and so it

may be meet with disappointment, and disgrace, where he did least Expect it; and when he hath once thought Seriously of it, let him do, as he thinks sit.

But it is not a dull Patience with∣out Active Industry,* 1.3 that will do the bu∣siness, he that storms and rages may some∣times hit upon the right Case, and perhaps more frequently than he, that neither takes Care to enform himself of the Law before-hand, nor of the fact at the hearing, but hears with as little care, and unconcern∣ment, as if he had nothing to do with it; such lazy men are totally unfit for govern∣ment, and should be laid aside, as fast, as they can be discovered, or rather be pre∣vented from ever coming into Autho∣rity.

But there is another Sort of Men, that are as much too Active, and endeavour to Search into things before the time, and without any Necessity; and this sometimes brings great Mischiefs upon them, for which they are not much pityed.

Next to Industry,* 1.4 Meekness and Humility deserve the Place, tho some men seem to think the contrary, and that no Virtues less become a Magistrate; The Character of Moses was, That he was the Meekest Man

upon Earth yet no man ever knew better, than he, how to rescue himself, and to pre∣serve his Place from Contempt; and no man ever had greater reason to carry it with a high hand, who had God's Visible Presence always with him to Countenance him, his Miraculous Power to Defend him, his Infinite Wisdom to Direct him.

Rough, and rude Language never did any man's business, nor ever will; they may be feared, and hated more than other men, who use it, but that will as often hin∣der, as help them. And when it is once Known, men will either not regard it, or contrive how to make their Advantage of it, by inflaming the Angry Indiscreet man to such a height, that he shall do, and say he knows not what, or by Flattery, and Assentation draw him to the quite Contra∣ry Extreme. So that if in the End he do Justice, it shall be by Chance.

When a Man is Kindly, and Civilly Trea∣ted, it softens him into repentance, and makes him ashamed of his offence, and that disposeth him to Amendment, and Ho∣nesty for time to come; and he that so reforms but one man, has done a greater work than he that Chastiseth many; and what ever the Event be, the Party goes away well Satisfied with the Justice and

Candor of his Judge, which may work up∣on him afterwards, tho it do not at the present.

For my part, I never understood where∣in the greatness of calling a man, Sirrah, and Rogue, at first sight, lay. It is full as easy to call him by his Name, or Friend, and give him an assurance, that you are not his Enemy, nor have any prejudice against him; and then 'tis ten to one, if he do not deal ingenuously with you, and tell you the truth at first, and so save you the pains and hazard of searching it out; and I have seen many men so wrought upon by it, as to prevent the Justice, and Condemn themselves willingly to suffer the Penalty of that Law, they had imprudently broken, if it run not too high.

But on the Other Side, ill usage doth but harden men, and make them ascribe what they suffer rather to the ill Nature, and Disposition of the Magistrate, than their own deserts.

Besides, there is nothing that discovers a man's mean Extraction, and ill breeding, so much as ill Language; and it is a foul disgrace to a Magistrate, to seem to have ever kept Leud, Mean Company, where only rude Language is to be learnt.

The Sum of all is, it can never do any good; and will certainly do much hurt,

and therefore is most carefully to be avoi∣ded by every man that would preserve his Reputation, and do good in his place, and the rest are not worth the Instructing.

But yet neither is it fit to Countenance ill men in their Villany, and Wickedness, for that is to encourage instead of reform∣ing, and punishing them; but then let the reproof be rational, and grave, such as may work more upon their reasons, than fan∣cies, and to it add the Severity of the Law, and make them feel you are in good ear∣nest with them; and this will make a man more feared, and revered than Loud Words without it. And to me it seems to be a double punishment, first to Vent my Fury in bad Language, and then to inflict the Punishment of the Law upon him.

Pride is yet a worse fault in a Magi∣strate than Passion;* 1.5 for some men are Natu∣rally passionate, but few men are Naturally proud, and insolent; and those who are so, are of all others not fit for Ma∣gistracy.

One of the Worst effects of Pride is, to render a man uncapable of Instru∣ction; and then be his abilities what they can be, he must Needs fall into great Er∣rors; no man can carry all the Laws of England in his head, and always truly ap∣ply

them without mistaking. And then if the man scorns the Informations of his Equals, or Inferiors, he must Answer for his Error, as the Effect of his Will. Whereas if he Humbly seeks, and Meekly imbraceth better advice, thô at last he mistakes, he shall be pitied by God, and Man, and is sure to save his Reputation, and the Comfort of having done the best he could to prevent the misfortune.

But a Magistrate is not only to regard the Law, but the Fact; and this the wisest of Men must learn from others, who were present, and took Notice of it. And ac∣cording to the Quality, and Number of the Witnesses is the thing more, or less to be believed. And if a man will in his Price Suppose he knows this, when indeed he doth not, or believe he takes it right, when he mistakes the Matter, or the Witnesses, and will not suffer them to reinform and direct him, he must needs do great Inju∣stice in the Conclusion, tho he Mean it not. And he must answer for it.

Soloman saith, Only by Pride cometh Con∣tention, Prov. 13. 10. And so it ever is, Pride makes a man more apt to Mistake, and at the same time shuts the door upon him, so that he cannot find the way out a∣gain; this makes him set himself to defend his Error, as if it were a Castle, and take it ill

that any man should endeavour to dispos∣sess him. So that he that Never so Kindly offers to inform him better, is sure to meet not better reward than Contention, Stub∣bornness, and ill usage for the present, and Scorn and Revenge for the future, which either provokes men to seek the Ruine of these Insolents, or to give them up to their own folly till that do it, and God in his Providence doth for the most part hasten on the Calamity.

But on the Other Side, there is nothing more Lovely in the Eyes of God, or Man, than Humility; and the Greater the per∣son is, the Greater the Lustre of it; it pre∣serves a man from many Errors, and Apo∣logizeth for the rest so powerfully, that it is scarce possible not to forgive him, and the Honour of it too Ascends from the man to his Superiors, and they are the bet∣ter thought of for his sake. It makes a Government acceptable to the People, and stifles Discontents (the Seeds of Rebellion) in their infant state.

Sobriety,* 1.6 and Chastity, are two Virtues that seem at first sight, perhaps, more to respect the Person, that is master of them, than his Place; but yet they have for all that a great influence upon the other, espe∣cially the first of them. By which I Un∣derstand

Temperance in Eating and Drink∣ing.

Intemperance hath Naturally some very ill effects upon men, which indispose them for Government. As first, it takes off the Briskness, and Vivacity of Mens Minds, and renders them dull, and heavy, and unfit for business. Yet he that is to judge others, will always stand in Need of the greatest of his Abilities, as I have proved before. And therefore, if he be not so far in Love with Temperance, as to preserve his Fa∣culties always in their Natural vigor, he hath thereby unmanned himself; and it will not be fit to set the Beast to Govern others, when he is thus degraded by him∣self.

Secondly, Intemperance discharges the guards, that Prudence, and Sobriety usually keep men under, and they become heed∣less of all things, neither considering nor caring whether they do Right, or Wrong, Justice, or Injustice; as indeed how can an intemperate Man, whilest his blood is in a ferment, be able to Consider prudently of any thing. All that can be said for it, is, That they are not always so; but tho they be not, yet if a man is frequently in∣temperate, it will in time change the Cra∣sis of his Blood, and Spirits, when he is not actually distempered with a late Debauch,

at least to such a degree, as will make him incapable of that curious Sense, which is requisite in many Cases for the finding that truth, which is concealed from him, with much Artifice, and Industry.

The Justice of the Peace his principal Care is to provide for the Poor; for he is the only Person, to whom their last resort is, who have neither means, nor abilities of Complaining to the Superior Magi∣strates. Now how can that Man be Sen∣sible of their Miseries, who is almost al∣ways Gorged to the height, and is insen∣sible of all other Inconveniences, but those that spring from Satiety, and Drunken∣ness? 'Tis true, these are not less than the other, but yet they totally render a man uncapable to Understand and Consi∣der them. It was the Rich mans faring deliciously every day, that made him think so little of Lazarus at his Gate, till the Tables were turn'd, and then it was too late. And Great Men would do well to remember his Catastrophe in time, and abate something even of their Lawful Pleasure here, that they may be Excused from Suffering with him hereafter.

To all this Add, what I have remarked already, the irresistible force of ill Example, and the bad Effect it will have upon the Government, by introducing Poverty, if

it be not punished in the inferior people, and reproach and hatred, if these or such like Magistrates do it; and a man would think a Small degree of Ingenuity might prevail upon them to lay aside their In∣temperance, or their Office, and not keep two things so totally inconsistent each with other.

Much of what hath been spoken con∣cerning Temperance,* 1.7 may be Applyed, and is Naturally true of Chastity too; but I have this further to say for it, The English Nation is Naturally Chast, and all that foul spreading uncleanness, which hath of late over-run this Island, is of a foraign Ex∣traction. And it may be a great question, Whether it is a greater Infamy to a People to forsake its Antient and Natural Vir∣tues, or to imbrace foraign and Exotick Vices? But there is no question at all whether this base uncleanness hath not been propagated by the Contagion of ill Example, and descended from the Gen∣try to the Commonalty; and I have known when Complaints have been brought by Wives, against their Husbands for Keeping Misses, when they were scarce able to find Competent bread for their own Families. The more have they to answer for, who set them the ill Example.

This Crime is ever attended with Po∣verty, and when it grows general, the Poverty becomes so too; and such Lewd men can neither bear Want, nor betake themselves to any honest Course for the redressing of it, but generally turn beg∣gars, Thieves, Whiggs, Knights of the post, and take up other such infamous Courses as Naturally tend to the destruction and imbroylment of our Government.

Most commonly those who follow this ill Course Long, are at one time or other Snapt with that Filthy Disease. And it is very rarely seen that they are so far recovered out of it, as to have afterwards any Children that Live, and are healthy. So it tends apace to depeople us who are already Exhausted by Ireland, and the Western Plantations, and Leave us in the next Generation, a prey to our Neigh∣bours.

All which are strong Reasons to endea∣vour heartily the banishing of this New risen Pest, and should make all Magistrates discountenance, and punish it to the utmost rigour; and above All things to be Ex∣ceeding careful, that they do not by their Words, or Actions give the People occasion, to think, or suspect they have any Kind∣ness for it.

Yet some Justices of the Peace, if they

are to Examine an unfortunate Woman about the Father of a base Child, will descend to such minute Circumstances, and behave themselves so Extravagantly in the mean time, as if they took much plea∣sure in the inquiry, and Meant to make the Criminal uncurable, by Extirpating that Natural Modesty, that might have Cured her. Such men neither regard God who is invoked by the Oath to be present, nor the dignity, and honour of their Pla∣ces, and do effectually teach instead of Correcting the Crime.

I have Placed in the rear of all Cou∣rage, and Honesty in the Execution of Ju∣stice, tho they will deserve to have been the two first; but I hope by placing them in the Conclusion, they will Leave the stronger impression on the Mind of the Reader.

Courage is so necessary a Qualification in Magistrates,* 1.8 that God himself never omits it in his Charges to them; and there is good cause for it. For they are sometimes to deal with Men Equal to themselves in all things, and at others with their Superiors, and as the Nature of Mankind stands, may justly fear hard usage for doing but their Duty. And yet we have another difficulty that will try

the most daring: we live in a factious Age, and a Divided Nation, and a Magistrate must sometimes disoblige not only single persons; but great Bodies of Men united for the carrying on ill designs. And we have before our Eyes instances of many great Families, that have been ruine or impoverished within the Memory of Man, for their Loyalty, and Honesty, and too ma∣ny have Considered the same may happen again; and this hath made the difficulty the greater, by les'ning the Number of them, that should have overcome it.

But yet would men consider Seriously of it, this will never justify their Pusila∣nimity, who have refused to serve the Pub∣lick; or not performed their Duty out of Cowardise. For God himself hath promi∣sed to stand by them, and protect them in the discharge of their Duty. Ye shall not Respect persons in judgment; but you shall hear the Small as well as the Great; you shall not be afraid of the face of Man, for the judgment is Gods, Deut. 1. 17. So he is pleased to own the Act, and is bound to protect his own Minister, and he may se∣curely rely upon him that he will; for he hath ingaged his Veracity for it, whose Power no Faction, how formidable soever, can Master.

And yet if he should Suffer a man to be

persecuted for doing his Duty, Even that is no such dismal thing, as is represented by fancy, and delusion; but this subject hath been so Excellently treated of by the Au∣thor of Jovian in his Conclusion, that for brevity sake, I will refer the Reader to it.

Of Evils, the least is to be chosen; and in the state things are, we must submit our Selves, and Families, as Eternal Slaves to these Factions, or defend the Govern∣ment against them, by a Couragious Exe∣cution of our Laws. We have tryed their Mercy, and Clemency, and found Solomon's Observation true, The tender Mercies of the Wicked are Cruel. We have felt the Smart of being Loyal, and if we were so treated for being obedient to the Laws of God and Man, we may Expect as much Mercy in other instances, as we please.

We have tried what could be done by fair Courses, and Concessions, and our Ex∣perience tells us, nothing but an intire sub∣mission at discretion will satisfie these in∣solent Men; and this hath inspired some Besieged Starved Places with a resolution to perish bravely, but blessed be God we are not upon such terms yet with them. But then this reproacheth our faint-hearted Gallants, who dare not do their Duty

whilest they have the Advantage Clearly on their Side.

The thing is indeed not only possible but easie; for all Combinations against an Established Government, besides the Pro∣vidence of God, have the United Forces of all good men against them; they are ly∣able to many hazards, have no Authority to Unite them, are, and ever will be di∣strustful each of other, and faithless too, as occasion serves, and one Passion prevails upon another.

So that it is not Prudence, which makes men timorous, but want of Considering the Nature of things, together with Infi∣delity, Distrust of God, and Cowardize; and if any man will aspire to these Titles of Ho∣nour, and tamely purchase them with Sla∣very, and Beggery, much good may his bar∣gain do him, and let no man envy his hap∣piness.

And as to the rest, let them pluck up their spirits, and with the Rosolution of English Men, and Christians bring under this Hydra, this Many-headed Monster, and they may be assured the Event will answer their Desires, and will find that the strength of our Factions lies more in our want of Wit and Will to Suppress them, than in their own Ability to defend them∣selves, much less to bring under, and ruine us.

But not only Combinations of Men, but single persons have sometimes over-awed Magistrates, and made them not dare to do their Duties; and here the fault is so much the greater, as the Temptation is less. For why should a Justice of the Peace, under the Protection of God, and the Laws, fear a Wealthy Clown, or a Ruffling Gentleman? Let him be but once sure what the Law, and the Matter of Fact is, and he need not fear any man.

But, 'tis a great disgrace to the Magi∣strate, and a great dishonour to Justice, to have the Laws take none, but the poor helpless offenders, whose very Innocence may be easily trodden under foot, and the great, and insolent Offenders escape with∣out any Chastisement. It were great rea∣son rather to take the latter, than the for∣mer; and tends more to the terror of ill men.

It is true, that sometimes these great and rich Malefactors do find means by their Wealth, and Friends to trouble a Ju∣stice of the Peace on some other pretence; but this doth not often happen; God in his Providence preventing it: and when it doth, ought to be born, as other Cala∣mities which God sends for Causes best known to himself; and which, for the most part, end very well for the Minister of Ju∣stice.

But on the Other Side, when a man hath purchased their good will at the loss of his Reputation, by denying Justice, or doing injury: he hath but rendred him∣self more obnoxious to their injuries, by shewing his fear of them, which makes them yet more insolent, and he hath made God, and good men his Enemies to boot: So that he is then become really miserable, and yet must Expect no bodies Pity, or Assistance.

So that all things Considered, it is bet∣ter to trust God, and rely on the Protection of the Laws, and so to proceed to do our Duty, without the least Consideration, Whether the Party Complained of be a Poor man, or a rich man, but according to Gods Commandment, and Our Oath, to do equal Right to both, which in all probability will be as safe, and much more honourable, and at last bring a man to peace, according to that of the Psalmist, Mark the perfect man, and behold the up∣right: for the End of that Man is Peace, Psal. 37. v. 37.

There is another Fault, which is just the opposite to this, and doth not so often happen, yet sometimes may out of too much Pity, and Compassion, ill Placed, and Worse Expressed; and that is when more regard is taken to the Poverty than

Innocence of a man, contrary to the Com∣mand of God, Thou shalt not Countenance a poor man in his Cause, Exod. 23. 3. That is, any further than there is Right, and Rea∣son for it.

I might perhaps not have mentioned this, but that it hath been more frequent here in England of late, than perhaps in all the World besides, Especially as to our Penal Laws; for every Township with us being bound to maintain its own poor In∣habitants, which way soever they become such; many men interest themselves in the Cases of these People, and for fear they should become a Charge to the Parish, connive at many of their Misdemeanors, and intercede with the Magistrates in others for their non-punishment till for Want of timely Correction for small faults, and thro hopes of impunity, they become in∣sufferably Wicked, and are cut off by the hand of Justice, or grow Insolent, and are a plague all the days of their Lives to the Places in which they live. It is great pity the power of inflicting Corporal punish∣ment instead of Pecuniary, should not be Extended further than it is, for that is the way to meet these small ill natured Ani∣mals. As for Instance, Many of them turn Atheists, and never come at Church, onely because they are not able to pay

Twelve pence for their absence. And I might instance in some other particulars, but till this can be done, it is certainly much better to run the Hazard of main∣taining these men when they are reform∣ed, than thus to suffer them to become worse, and worse by impunity, till in the End they become not only Extreamly wicked, and troublesome, but poor also, and so the thing that was feared falleth upon them, which might in likelihood have been prevented by a timely Severity.

By Honesty,* 1.9 I understand that Compre∣hensive Virtue, which in Scripture is call'd an Honest and Good Heart; and includes in it Sincerity in a man's Words and Acti∣ons, Veracity, a strong propension to do good to all, and fair dealing, without fraud or hypocrisie; which make a man's Con∣versation Safe and Profitable, Easie and Delightful, and was once the General Temper of the English Nation, till Foraign Vices, and the Last Rebellion altered it.

Sincere Ʋpright dealing is an Excellent quality in a private man,* 1.10 but so necessary in a Magistrate, that without it, he will be in danger to infect men, and make them worse, than they would have been, by Conversing with them; for they will be

sure to transcribe the Copy, and Out-do it too; they will observe how he Circum∣vented and Deluded them, and they will try how the same Arts may be made use of another time, for their Advantage, against him or any other Neighbour, as occasion serves, till they turn errant Knaves unfit for humane Society, and good for No∣thing.

But this Sort of Dealing is not onely mischievous, and hateful, but for the most part unsuccessful too; for men will soon see thro the thin pretence, and discover the insincerity, that lurks behind it, and then all their Care will be to Counter∣mine it, and prevent the Cheat.

And where they cannot discover any fraud designed, they will yet suspect it, and such a man's Words will have no Cre∣dit with them; and as for his Actions, they will Eternally, and restlesly turn them and toss them to, and fro in their Minds, to find the Secret design of them, entertain∣ing a Thousand Surmises, and Jealousies of them, and in the mean time what ever outward respect they pay him out of fear or flattery, they will inwardly hate him, and always study to defeat and Baffle him; and this must needs make his Life uneasie, and unsafe, and his Actions unprospe∣rous.

But on the Other Side, when a man is Esteemed an upright sincere man, every body will love and trust him, and they will interpret his Actions Favourably, and Can∣didly, and what ever he doth, or saith to them, will be regarded and revered; and the more they try, the more willingly will they trust him, and rely upon his honesty as their best Security; and when they ob∣serve the Blessing of God, and the Love and Favour of Men, and good Success to Attend such men, which very rarely sail, they will endeavour to be like them in the One, that they may be so in the other too.

Veracity is a debt,* 1.11 that all men who live in Society ow each to others, our Souls being not able to Communicate each with others, by reason of the interposition of our bodies, God hath given us speech, as a Means to Communicate our inward Sen∣timents each to other for Our Mutual Good, and Comfort.

But the Lyar perverts all these great Benefits of Society, and turns them into Poyson, he thinks no man can see the Contradiction, that is between his Thoughts and Words, and from thence presumes he shall cheat his Neighbour, and give him Chass instead of Corn; but he will cer∣tainly be deceived in the End; for all men

have a Natural Logick, that will in time, by Comparing one thing with another, discover the Sophistry; and if they fre∣quently trap a man, they will never after trust or believe him.

Matters of Fact, and things that are past, can never be made out but by testi∣mony; either by Writing, or Word of Mouth; and According to the Credibility of the Person that relates it, is the belief Stronger or Weaker, that is bui't upon that Testimony: So that here is another great use of Speech, for when a man is pre∣sent at the Doing, or Speaking of any thing if he minds it, it leaves a Picture, Impression, or Representation of the Words and Things in his Memory, as in a Register; but then these Characters are visible to none but himself, and the use of Speech is to represent them truly to others, accord∣ing as the man finds them; now the Lyar in this instance plays the false transcriber, fains things that he finds not there, and changes and varies what he doth, Extends it in some places, diminisheth it in others, is certain when he should be doubtful, and doubtful when he should be certain, and here and there interlaces Circumstan∣ces, Words, and Actions, of his own, and then fathers them upon others, and all the

while relyes upon this single security, That no body, but himself can Search his Me∣moires, and find out and prove the Cheat, nay perhaps so often tells the Lie, that the the false Story defaces the true, and at length impregnates his fancy with a false Conception, and he arrives at that height of Folly as to deceive himself, and believe his own lie to be a real truth.

And indeed for the most part the man deceiveth none so much as himself; for by one means or other, the Cheat is at one time or other discovered, and very often by himself, and his Complices; he that tells a Story truly, is but like him that reads a Paragraph carefully, which will be the same, how often soever it be done; but if he adds words of his own, and his Memory fails, he will necessarily vary, and observing men soon spy the disagreement, and discover the Cheat as plainly, as if they stood behind him and saw every letter, as well as he; and if he have Confederates, it will be impossible to Concert before∣hand all the Circumstances so minutely, but that they will differ, and very often Contradict one another.

And to all this must be Added, That as God is a God of Truth, So he is the irre∣concileable Enemy of Falshood, and he is the Searcher of Hearts, knows all things,

and is present at all places; his Eye-lids try the Children of men, and he Under∣stands their thoughts long before; and amongst the things that he hates, and abo∣minates, one is a false Witness that speak∣eth Lies, Prov. 6. 19. And he hath assured us, Chap. 19. v. 5. A false Witness shall not be unpunished, and he that speaketh Lies shall not Escape. And accordingly in his Providence he frequently detects them; and so if a man be not so foolish, as to think he hath Wit enough to escape the Justice and Providence of God, and the Watchful Scrutiny of all those men he converses with, (which is impossible) he must needs Expect at one time, or other to be disco∣vered, and then he will so far lose his Cre∣dit, as not to be believed even when he speaks truth, and will (if no worse betide him) be hated and scorn'd of all men.

It befits Magistrates then, of all men, to be very careful to preserve their Reputa∣tions unspotted from this Sin; and the ra∣ther, because the Law relies so much upon them, that in many things their Testimony is Concluding, and no man shall be allow∣ed to Contradict them. So that they are intirely trusted with the Lives and For∣tunes of men; and the greater the Trust, the stronger the Obligation not to de∣ceive;

and the greater Infamy if they do.

I include under the Name of Honesty,* 1.12 not onely Sincerity and Veracity, but Be∣neficence, or a great desire to do good to as many as may be, which is an Excellent Virtue in a private person. But so abso∣lutely necessary in a Magistrate, that it will not be possible for him, without it, to use his Power to that End, for which it was given, the Good of Men.

The Lord Bacon saith very well in his Essays, Power to do Good, is the true and lawful End of Aspiring. For Good Thoughts (tho God accept them,) yet towards men, are little better than good Dreams; Ex∣cept they be put in Act: and that cannot be without Power, and Place, as the Vantage and Commanding Ground. Merit and Good Works, is the End of Man's Motion, and the Conscience of the Same is the Accomplish∣ment of Man's rest, Essay the XI. But this Advantage of Place and Power is Naturally apt to be corrupted in ill Natures, and to degenerate into Insolence and Violence, and then it is like a Sword in the hand of a Mad-man, terrible to all men that come near him, and an instrument of mischief. Of such men he saith a little before, Power is a Curse; for in Evil, the best Condition

is Not to Will, the Second, Not to Can.

Now what can be more deplorable, than for a man in Authority to be looked upon as a Wild Beast, and to fill all places where he cometh with fear and horror? to have men approach him as they do a Viper, with Caution, and a jealousie of being in∣jured, if they prevent it not. The constant effect of which is hatred, in which the fear of Mischief ever ends.

But men approach those that are samed for much goodness, as they were Mortal Gods sent by the Great and Immortal God into the World for the Good of Men; and the Greater they are, the more Good they expect and find from them, and are asha∣med, and Angry with themselves, if they find they have deserved, and feel the contrary.

From such as these no man need fear he shall meet any other than fair Dealings, without fraud, or hypocrisie. For he whose highest Ambition is to do good, will have an irreconcileable disgust to the other, wherever he finds it. His Prudence will set him above the Arts of Dissimulation, and make him scorn all Frauds, and Crafty Designs, as ignoble and beneath him, things which he can never stand in need of, and would not use, if he did.

Honesty is said to be the best Policy; and it Certainly is so: for if a man Con∣verse with his Superiors, it saves him the trouble of Making many a hard shift, to Excuse, or Colour an ill Act, if with his Equals, it begets him respect, and Wins them to a Confidence in him; and from his Inferiors it procures him Love and Re∣verence. To all which God commonly adds his Blessing, and makes his Under∣takings Prosperous; however, he is at peace with himself, and suffers none of those Terrors of an Evil Conscience, which terrify other Men, when no other dare accuse, and Punish them; his Mind is quiet, and Serene, and at rest in all Events, Con∣tented with what is past, and Unconcern'd for what may follow, because his Trust is in God, and from men he doth not fear that ill usage, which he is not Conscious to himself he hath deserved.

Notes

• * 1.1

  Prudence.
• * 1.2

  Patience.
• * 1.3

  Industry.
• * 1.4

  Meekness.
• * 1.5

  Humility.
• * 1.6

  Sobriety.
• * 1.7

  Chastity.
• * 1.8

  Courage.
• * 1.9

  Honesty.
• * 1.10

  Sincerity.
• * 1.11

  Veracity.
• * 1.12

  Beneficence.