NO. 37. SATURDAY, JULY 15, 1721.

Character of a good and of an evil Magistrate, quoted from Algernon Sidney, Esq.


The following are the sentiments of Mr. Sidney:' I know it is objected that he is a republican; and it is dishonestly suggested that I am a republican, because I commend him as an excellent writer, and have taken a passage or two out of him. In answer to this, I shall only take notice, that the passages which I take from him are not republican passages, unless virtue and truth be republicans: That Mr. Sidney's book, for the main of it, is eternally true, and agreeable to our own constitution, which is the best republick in the world, with a prince at the head of it: That our government is a thousand degrees nearer a-kin to a commonwealth (any sort of commonwealth now subsisting, or that ever did subsist in the world) than it is to absolute monarchy: That for myself, I hope in God never to see any other form of government in England than that which is now in England; and that if this be the style and spirit of a republican, I glory in it, as much as I despise those who take base methods to decry my writings, which are addressed to the common sense and experience of mankind. I hope that it is not yet made heresy in politicks, to assert that two and two make four.


"The good magistrate seeks the good of the people committed to his care, that he may perform the end of his institution: and knowing that chiefly to consist in justice and virtue, he endeavours to plant and propagate them; and by doing this he procures his own good, as well as that of the publick. He knows there is no safety where there is no strength, no strength without union, no union without justice, no justice where faith and truth in accomplishing publick and private engagements is wanting. This

1. The excerpt is taken from Sidney's Discourses, chap. 3, sect. 19 (pp. 342 44 of the 1751 edition).

he perpetually inculcates; and thinks it a great part of his duty, by precept and example to educate the youth in a love of virtue and truth, that they may be seasoned with them, and filled with an abhorrence of vice and falsehood, before they attain that age which is exposed to the most violent temptations, and in which they may by their crimes bring the greatest mischiefs upon the publick. He would do all this, though it were to his own prejudice. But as good actions always carry a reward with them, these contribute in a high measure to his advantage. By preferring the interest of the people before his own, he gains their affection, and all that is in their power comes with it; while he unites them to one another, he unites all to himself. In leading them to virtue, he increases their strength, and by that means provides for his own safety, glory, and power.

"On the other side, such as seek different ends must take different ways. When a magistrate fancies he is not made for the people, but the people for him; that he does not govern for them, but for himself; that the people live only to increase his glory, or to furnish matter for his pleasure; he does not enquire what he may do for them, but what he may draw from them: By this means he sets up an interest of profit, pleasure, or pomp in himself, repugnant to the good of the publick, for which he is made to be what he is. These contrary ends certainly divide the nation into parties; and while every one endeavours to advance that to which he is addicted, occasions of hatred, for injuries every day done, or thought to be done, and received, must necessarily arise. This creates a most fierce and irreconcilable enmity; because the occasions are frequent, important, and universal, and the causes thought to be most just. The people think it to be the greatest of all crimes to convert that power to their hurt, which was instituted for their good; and that the injustice is aggravated by perjury and ingratitude, which comprehend all manner of ill; and the magistrate gives the name of sedition and rebellion to whatsoever they do for the preservation of themselves and their own rights. When men's spirits are thus prepared, a small matter sets them on fire; but if no accident happens to blow them into a flame, the course of justice is certainly interrupted, the publick affairs are neglected; and when

any occasion, whether foreign or domestick, arises, in which the magistrate stands in need of the people's assistance, they whose affections are alienated, not only shew an unwillingness to serve him with their persons and estates, but fear that by delivering him from his distress, they strengthen their enemy, and enable him to oppress them; and he, fancying his will to be unjustly opposed, or his due more unjustly denied, is filled with a dislike of what he sees, and a fear of worse for the future. Whilst he endeavours to ease himself of the one, and to provide against the other, he usually increases the evils of both; and jealousies are on both sides multiplied. Every man knows that the governed are in a great measure under the power of the governor; but as no man, or number of men, is willingly subject to those that seek their ruin, such as fall into so great a misfortune, continue no longer under it than force, fear, or necessity may be able to oblige them. But such a necessity can hardly lie longer upon a great people, than till the evil be fully discovered and comprehended, and their virtue, strength, and power be united to expel it: The ill magistrate looks upon all things that may conduce to that end as so many preparatives to his ruin; and by the help of those who are of his party, will endeavour to prevent that union, and diminish that strength, virtue, power and courage, which he knows to be bent against him. And as truth, faithful dealing, and integrity of manners, are bonds of union, and helps to good, he will always, by tricks, artifices, cavils, and all means possible, endeavour to establish falsehood and dishonesty; whilst other emissaries and instruments of iniquity, by corrupting the youth, and such as can be brought to lewdness and debauchery, bring the people to such a pass, that they may neither care nor dare to vindicate their rights; and that those who would do it may so far suspect each other, as not to confer upon, much less to join in, any action tending to the publick deliverance.

"This distinguishes the good from the bad magistrate; the faithful from the unfaithful; and those that adhere to either, living in the same principle, must walk in the same ways. They who uphold the rightful power of a just magistracy, encourage virtue and justice, and teach men what they ought to do, suffer, or expect

from others; they fix them upon principles of honesty, and generally advance every thing that tends to the increase of the velour, strength, greatness, and happiness of the nation, creating a good union among them, and bringing every man to an exact understanding of his own and the publick rights. On the other side he that would introduce an ill magistrate, make one evil who was good, or preserve him in the administration of injustice when he is corrupted, must always open the way for him by vitiating the people, corrupting their manners, destroying the validity of oaths, teaching such evasions, equivocations, and frauds, as are inconsistent with the thoughts that become men of virtue and courage; and overthrowing the confidence they ought to have in each other, make it impossible for them to unite amongst themselves. The like arts must be used with the magistrate: He cannot be for their turns, till he is persuaded to believe he has no dependence upon, and owes no duty to, the people; that he is of himself, and not by their institution; that no man ought to enquire into, nor be judge of, his actions; that all obedience is due to him, whether he be good or bad, wise or foolish, a father or an enemy to his country. This being calculated for his personal interest, he must pursue the same designs, or his kingdom is divided within itself, and cannot subsist. By this means, those who flatter his humour come to be accounted his friends, and the only men that are thought worthy of great trusts; while such as are of another mind are exposed to all persecution. These are always such as excel in virtue, wisdom, and greatness of spirit: They have eyes, and they will always see the way they go; and leaving fools to be guided by implicit faith, will distinguish between good and evil, and choose that which is best; they will judge of men by their actions, and by them discovering whose servant every man is, know whether he is to be obeyed or not. Those who are ignorant of all good, careless, or enemies to it, take a more compendious way: Their slavish, vicious, and base natures, inclining them to seek only private and present advantage, they easily slide into a blind dependence upon one who has wealth and power; and desiring only to know his will, care not what injustice they do, if they may be rewarded. They worship

what they find in the temple, though it be the vilest of idols; and always like that best which is worst, because it agrees with their inclinations and principles. When a party comes to be erected upon such a foundation, debauchery, lewdness, and dishonesty are the true badges of it; such as wear them are cherished; but the principal marks of favour are reserved for them who are the most industrious in mischief, either by seducing the people with the allurements of sensual pleasures, or corrupting their understandings with false and slavish doctrines."

I am, &c.

NO. 38. SATURDAY, JULY 22, 1721.

The Right and Capacity of the People to judge of



T he world has, from time to time, been led into such a long

maze of mistakes, by those who gained by deceiving, that whoever would instruct mankind, must begin with removing their errors; and if they were every where honestly apprized of truth, and restored to their senses, there would not remain one nation of bigots or slaves under the sun: A happiness always to be wished, but never expected!

In most parts of the earth there is neither light nor liberty; and even in the best parts of it they are but little encouraged, and coldly maintained; there being, in all places, many engaged, through interest, in a perpetual conspiracy against them. They are the two greatest civil blessings, inseparable in their interests, and the mutual support of each other; and whoever would destroy one of them, must destroy both. Hence it is, that we every where find tyranny and imposture, ignorance and slavery, joined together; and oppressors and deceivers mutually aiding and paying constant court to each other. Where-ever truth is dangerous, liberty is precarious.

Of all the sciences that I know in the world, that of government concerns us most, and is the easiest to be known, and yet is the least understood. Most of those who manage it would make the lower world believe that there is I know not what difficulty and mystery in it, far above vulgar understandings; which proceeding of theirs is direct craft and imposture: Every ploughman knows a good government from a bad one, from the effects of it: he knows whether the fruits of his labour be his own, and whether he enjoy them in peace and security: And if he do not know the principles of government, it is for want of thinking and enquiry, for they lie open to common sense; but people are generally taught not to think of them at all, or to think wrong of them.

What is government, but a trust committed by all, or the most, to one, or a few, who are to attend upon the affairs of all, that every one may, with the more security, attend upon his own? A great and honourable trust; but too seldom honourably executed; those who possess it having it often more at heart to increase their power, than to make it useful; and to be terrible, rather than beneficent. It is therefore a trust, which ought to be bounded with many and strong restraints, because power renders men wanton, insolent to others, and fond of themselves. Every violation therefore of this trust, where such violation is considerable, ought to meet with proportionable punishment; and the smallest violation of it ought to meet with some, because indulgence to the least faults of magistrates may be cruelty to a whole people.

Honesty, diligence, and plain sense, are the only talents necessary for the executing of this trust; and the public good is its only end: As to refinements and finesses, they are often only the false appearances of wisdom and parts, and oftener tricks to hide guilt and emptiness; and they are generally mean and dishonest: they are the arts of jobbers in politicks, who, playing their own game under the publick cover, subsist upon poor shifts and

expedients; starved politicians, who live from hand to mouth, from day to day, and following the little views of ambition, avarice, revenge, and the like personal passions, are ashamed to avow them, yet want souls great enough to forsake them; small wicked