American Political Writing During the Founding Era: 1760–1805. Группа авторов
of a community to prefer [38] the virtuous to the vicious for their rulers.
But the goodness of the heart influential on the life, without discernment in the head, will yet leave civil rulers short of a qualification necessary to discharge the duties of their office. Men may be pious and virtuous and yet not capable of penetrating very far into the nature and connection of things, and therefore unequal to transactions which require more than common abilities.
The natural and acquired accomplishments of mankind are various, all answering good purposes in their respective situations, and subservient to the general good; and in proportion to these they are qualified for different employments. Of Ezra’s learning particular notice is taken in his commission for government, as qualifying him for the important post. And something corresponding hereto in all civil rulers is undoubtedly requisite in their several departments; I mean a capacity of discerning the nature and duties of their office, and how to perform them. [39] It is not indeed of so much importance how they come by this qualification, whether by less or greater application, as that they are really possessed of it; on this in no small degree the welfare of society depends. Those posts, to perform the duties of which distinguishing abilities, clearness of understanding and soundness of judgement are required, cannot be filled to advantage by those in whom these are wanting; if the blind lead the blind both will fall into the ditch. In this fluctuating uncertain state, the community will, at particular seasons more especially, need wise men for pilots, to save the threatned bark from surrounding gaping ruin. The weighty and multifarious concerns of state require great and extensive abilities to stear the whole in that channel which will terminate in the public security and emolument.
Capacity for posts of public trust without virtuous principles is indeed precarious, and not safely to be depended on; but when probity and wisdom unite in the same person they form a character that tends greatly to support the confidence, [40] and secure the happiness of the people.
But to these we may yet add firmness of mind in the execution of their office as a very necessary qualification in civil rulers, without which an habitual disposition to do their duty, and the good sense to understand it, may not in all circumstances answer the end. The necessity of this is supposed by Shechaniah when he says to Ezra in the text, be of good courage, and do it. And was exemplified by that ruler in his administration.
The present state of things will afford frequent occasions of trying the virtue as well as the wisdom of rulers.—Like other men they are exposed to temptations, and perhaps to more and greater than others; and human nature at best is very imperfect. The temper of domination so strongly interwoven in the make of man may induce them to a wanton exercise of the power reposed in them. Flattery by its soothing addresses and artful insinuations may insensibly divert them from a right course, and lead [41] them to dispense the blessings of government with a partial hand. Calumny and cruel censure may provoke in them too great resentment, or subject them to that fear of man which bringeth a snare: Firmness of mind is therefore necessary to repel these and a thousand other temptations—to supress every undue sally of the soul, and to urge the spring of action, that they may pursue with steadiness and vigor the great end of their office.
Those noble exertions of mind which a due administration requires clearly evinces the necessity of this temper in civil rulers: As in order hereto the art of self-denial must be learned and frequently practised by them;—a prevailing attachment to their own private interests and gratifications be given up to the public—angry resentments be tempered down to the standard of right action,—their ease superseded by incessant labors, and sacrificed to the benefit of others.
Softness and timidity of mind indulged into habit will weaken resolution, and relax the nerves of effort in the most [42] trying seasons, and perhaps betray the cause their office calls, and their virtue inclines them to support. But firmness and fortitude of soul arising from principle, and cultivated with care, will not easily admit those sordid views that lead supinely to neglect, or tamely to surrender the interest of society, but enable them to comport with personal inconveniences, and stand firm amidst the severest trials, in executing the duties of their office.
Good may indeed be done by him, who is distinguished by one of these qualifications alone, and more especially in his connections with others employed in the same office; their different qualities may operate in subserviency to each other, and by their mutual aid lead into measures conducive to the general safety; and happy to mankind that in this imperfect state it is so! But without determining which of them being wanting in civil rulers would be of most dangerous consequence to society, it is very certain their meeting in the same person forms a character that will best answer the design of such promotion; and the more there [43] are of this character among them, the more likely it is that the public welfare will be promoted.
But, if every good quality should meet in civil rulers yet THIRDLY, the united exertions of the people with them are necessary to answer the salutary purposes of civil government.
A community having delegated to some of their number the power of civil government as a method of exercising that power the best adapted to secure their natural rights and promote their happiness are not at liberty to counteract the method, but under obligation, in every fit way, to support it; and indeed without their exerting themselves to this purpose, their rulers, however well qualified, will be unable to answer the end of their advancement.
The cause in which rulers and ruled are engaged is the same, though the parts they have to act are different; these all tend to one grand point, the welfare of [44] the community; and people are as much, obliged to fidelity and ardor in the discharge of their duty, as rulers to theirs, in supporting the common cause.
The discharge of the duties of civil office merits an adequate reward from them whose business is done thereby; and the community are unquestionably obliged to see that business performed. Rulers devoting their time and their talents to the service of the public entitles them to an easy and honourable support: For real service and great benefit done them, it is the duty of the people to render to all their dues, tribute to whom tribute is due, and custom to whom custom. If this should not be afforded them by the public, they could not attend continually upon the duties of their station; and of consequence civil government, on which so much depends, could not be upheld to advantage.
A respectful treatment of their rulers is also due from the people, and greatly conducive to the end of civil institution. They are raised to exalted station by the people, under the governance [45] of his providence, who wills the happiness of all men, and in promoting which they are to be considered as his vicegerents executing his will, and therefore worthy of esteem and veneration. Their success in administration also very much depends upon this respectful deportment toward them: To pour contempt upon rulers is to weaken government itself, and to weaken government is to sow the seeds of libertinism, which in a soil so prolific as human nature, will soon spring up into a luxuriant growth; nor will it be in the power of rulers to stop the growing mischief, or, to keep things in a proper situation, without, the concurring aid of the people.
A sacred regard to civil authority, according to the true design of it, is to be cultivated in all; and as a means naturally tending to this, including the necessity of divine influence in their arduous and benevolent work, it is directed by the supreme law-giver, that supplications; and prayers, intercessions, and giving of thanks be made—for kings, and for all that are in authority, that we may lead a [46] quiet and peaceable life in all godliness and honesty.
To keep up a veneration for rulers, is to keep up a regard to government itself in the community, and to open the way for its happier influence. Honor therefore should be rendered to them to whom it is due for the good services they have already done, and as being the way to give them opportunity of doing more, and to stimulate them to improve the opportunity by the vigorous exertions of their abilities to that purpose.
But still and more especially, the united efforts of the people with their rulers are necessary to the putting those laws into execution that are made for the good of the community.
It is here supposed,