The religion of Jesus is designed to destroy the works of the devil, to bring men from darkness to light, from error to the truth, and from the power of Satan unto God—It inspires the mind with a sacred regard to God, and with benevolence to men,—it is an imitation of his example, who came down from heaven and went about doing good,—of his, who is good to all, and whose mercy endures forever—and it also more powerfully inforces all moral obligations, as it illucidates a future state of rewards and punishments.
[37] That character therefore which is formed from those principles, which are abhorrent to sinister views, and indirect measures to promote a man’s own private interest, and lead to generous godlike actions diffusive of goodness to mankind, and which afford the strongest motives to such actions, evidently corresponds to a public station, and is most likely ceteris paribus, to discharge with fidelity the duties of a civil post.
Nor is the influence, the example of rulers will, in high probility, have upon others, unimportant to society: Facts demonstrate examples to be very forcible on human nature. Inferiours especially are apt to copy the pattern set them by superiours, and too often even to servile imitation. In some proportion then as the example of those who are in exalted stations is virtuous or vicious it may naturally be expected the character of the whole will be: Nor is sacred history silent as to the influence public characters have had upon the morals of a people; in this view therefore it is the wisdom and interest 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.
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