American Political Writing During the Founding Era: 1760–1805. Группа авторов
may be opposed as any other man who by force invades the right of another.”
And tho’ it may not always be prudent and best, to resist such power, and submission may be yielded, yet that the people have a right to resist, is undeniable; otherwise the absurd and exploded doctrines of passive obedience, and non-resistance, must be admitted in their utmost extent, and their consequences patiently borne. And it must be granted finally, that the people as well as their [20] Rulers, are proper judges of the civil constitution they are under, and of their own rights and privileges; else, how shall they know when these are invaded;—when submission is due to authoritative requisitions, and when not?
But we are now to consider
Secondly, the great design of Civil Government, and the end for which Rulers are appointed; and that is the good of the community, or political body—Whether it be to the King, as supreme; or unto Governors, as unto them who are sent by him, for the punishment of evil-doers, and for the praise of them that do well.
Rulers are not appointed, indeed, for the happiness of the people, exclusive of their own, as if these things were unconnected. But, as it would be unreasonable, that some should be advanced above their brethren,—be cloathed with authority, and honorably supported meerly for the sake of their own ease, [21] dignity and grandeur, so it would be equally unreasonable, that Rulers should be slaves to the people, and watch and labour for their welfare, without sharing in it.
But the happiness of rulers and of their Subjects, are not thus exclusive of each other, but perfectly coincident. They are both parts of the same body,—their true interests are interwoven, and their happiness inseparable. Rulers, acting agreeable to their institution, and attending on that very thing, are justly entitled to esteem and reverence, and an honorable support from the people, though these are not the things they ought to have chiefly in view.
They are to consider themselves as raised above their brethren, and invested with authority, for more noble and generous purposes;—for the peace and wellfare of the Community, committed to their care: Hence it is said, of the civil Ruler, he is the minister of God to thee for good.†
[22] Nor can any other end be imagined, worthy of reasonable beings, why men should put themselves out of a state of natural freedom, and subject themselves to the authority and rule of others, but for their greater good;—for the securing, more effectually, their just rights, liberties and privileges.
This is the great end of their forming into society;—of their establishing certain laws, as the general measures of right and wrong, and giving power to some, to govern the whole community by such laws.
This being the design of civil government, good Rulers are justly considered as benefactors to the people. They are placed as watchmen and guardians over the state, whose special business it is, both in their legislative and executive capacity, to consult and promote its wellfare. To curb and restrain the unrighteous and factious, from acts of fraud, rapine and violence, and to protect others in the peaceable enjoyment of their rights. [23] To punish transgressors;—to relieve the oppressed, dispensing, with an equal and impartial hand, justice to all.
For, it is necessary for the support of government, and that the great and salutary ends of it may be answered, not only that its laws be just, but that they be enforced by proper sanctions; fitted to affect the human mind, and to engage obedience; and that Rulers have power to execute such laws, in punishment of evildoers, and for a praise,—for the support and encouragement of them that do well.
From this view of our subject, it appears of high importance, to the good of the state, that they who are vested with power to make laws for the Community, as there shall be occasion, and to appoint officers for their execution, have qualifications answerable to their high places of power and trust.—That they be men of superior knowledge and wisdom;—well acquainted with the civil constitution;—with the just boundaries between [24] the prerogative of Rulers, and the liberties of the People, that their laws may be duly framed, and adjusted to the political system.—Men able critically to examine the complection of the state;—to search out its disorders, and to apply proper remedies:—Able to judge of the natural course and tendency of things and to foresee, beyond what is common, the operation, and consequences of their own acts;—how the rights of individuals—how the common good will be affected thereby.
They should be men of great ingenuity and candor;—ready to receive light when offered,—to redress grievances, when convinced of them, and to amend, or repeal their own Acts, when found injurious, or not answering the good intentions designed. Pretences to perfect wisdom and knowledge, and inerrability of judgment, in civil, as well as ecclesiastical matters, ill become the highest mortal; and are likely to produce unhappy effects, when found in Rulers, especially if accompanied with an obstinate adherence to their own measures.
[25] They should be men of great goodness and benevolence of heart, who will naturally care for the welfare of their brethren, and treat them with condescention and kindness. Such a behaviour, corrected and managed by prudence, is perfectly consistent with their maintaining the dignity of their character, and will greatly endear them to the people. That councel of the old men, to king Rehoboam, was wise and good, and agreeable to the sentiments and feelings of human nature. If thou wilt be a servant to this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants forever.†
Again, RULERS should be men free from a sordid covetous temper, which has self-interest like the pole star ever in view, and endeavours to steer all things by that direction. As they are designed to act for the public good, they should be men of liberal and generous souls;—ready to prefer the common safety and happiness, to their own private emolument.
[26] They should be likewise men of great resolution and firmness of mind;—not easily dismayed and overcome by difficulties, or intimidated by threatened dangers:—Able to maintain a calmness of mind, and to guide with a steady hand, in tempestuous seasons:—Able to bear with the unpolished plainness of some honest men, and with the weaknesses and follies of others:—Not apt, in a pet, to desert the common cause, and to sacrifice the public happiness to their own passionate resentments.
And, finally. It must be a great importance, to the good order and wellfare of the state, that Rulers be men of distinguished piety and virtue, who will be likely to rule by example as well as law. It was an act of prudence, as well as piety in Nehemiah,—his appointing one to a place of high trust in government; because he was a faithful man, and feared God above many.‡ A firm belief of Revelation:—A strong impressive sense of the divine and everlasting things declared in the Gospel,—this will secure [27] the good conduct of Rulers, especially when under temptation to do wrong, above every thing else. True religion inlarges, and strengthens the mind,—fixes deep in the heart, the principles of right action, and gives steadiness and uniformity of behaviour.
Men of this character will act with fidelity and zeal in the service of the public, considering themselves as accountable to God, as well as to men. They look beyond the present state of things, and view their conduct as connected with futurities of a most interesting nature; and will aim at approving themselves, not only to the people, but to their own minds, and to God the Judge of all.
Such Rulers will best answer the great ends of their institution. They will be to the people, as the directing,—as the chearing and comforting light of the sun.—As the refreshing rain,—as the firm, unshaken pillars of the state,—the shield of its defence and safety, and the source [28] of constant blessings. Nor can they fail of engaging the esteem and love, and submission of the people.
We may now in the THIRD place, consider that submission which is due to governments; and take some particular notice of the nature and extent of it. Submit yourselves to every ordinance of man, whether it be to the King as supreme, or unto Governors, etc. Similar to which is that of St. Paul, Let every soul be subject to the higher powers.—Put them in mind to be subject to principalities and powers, to obey magistrates, etc.
The duties of Rulers and Subjects are reciprocal, and mutually imply each other. If some are to govern, others are to submit to their government, and to be obedient to their authority;