to such as are prudent and justifiable; and engage them to act with that determined resolution and firmness, resulting from reason [41] and virtue, which is most likely to hold out, and to prevail, in time, over every species of injustice and oppression.
And would both Rulers and Subjects imbibe such sentiments, and, under their direction and influence, discharge with fidelity the duties of their respective places, what a prosperous and flourishing condition might they hope for!
The springs of government, acting with vigor, and under a right direction, and the members of society, yielding correspondent and uniform submission, a general harmony and happiness must ensue.
The political state would be like a body in full health. The constitutional laws, preserved inviolate, would, like strong bones and sinews, support and steady the regular frame. Supreme and subordinate Rulers duly performing their proper functions, would be like the greater and lesser arteries, keeping up their proper tone and vibrations; and justice, fidelity, and every social virtue, [42] would, like the vital fluid, run without obstruction, and reach, refresh, and invigorate the most minute and distant parts: While the multitude of subjects, yielding, in their various places and relations, a ready and cheerful obedience, would, like the numerous, yet connected veins, convey back again the recurrent blood, to the great fountain of it, and the whole frame be vigourous, easy, and happy.
Upon that view of Civil Government we have now been taking; and while feeling in our own breaths a warm sense of liberty, and the blessings of it, can we help dropping a tear over the multitudes of our fellow creatures, who are groaning under the iron yoke of tyranny and oppression—subjected to the arbitrary will of their imperious and despotic Lords,—and to all the wretchedness, which lawless pride and ambition; which wanton cruelty and unbridled lust can inflict upon them.
How much to be pittied are such miserable objects! How ardently is it to be [43] wished that the principles of civil liberty may prevail through the earth to the breaking in pieces the power of oppressors every where, and the restoring the oppressed to freedom and happiness.
From such scenes of human wretchedness and woe, we naturally reflect, with gratitude to heaven, on our own happy condition, as subjects of the British Empire.—A constitution founded in the law of God, and of nature;—on the principles of reason and equity:—A form of government admireably contrived for the due support of authority, and the security of the rights and privileges of the people.
May this excellent constitution, formed and established by the experience and wisdom of ages, be preserved inviolate, the source of blessings to this and future generations: And his present Majesty, our most gracious Sovereign (whom may God long preserve) ever esteem it his glory, and find it his happiness, to reign over a free and loyal people.
Vol. II. Social Duties of the Political Kind
Originally published in the May 21, 1772 issue of the Massachusetts Spy (Boston), this essay proceeds efficiently in laying out the basic principles of the American Whig perspective. Of special interest is the emphasis on communitarian rather than individualistic principles, and the articulation of the “politics of deference” commonly held during the colonial era, according to which the “better sort” should be deferred to in political matters, although all freemen are considered politically equal. Only quietly implied here, the grounds for breaking with England are rehearsed as a natural extension of Whig political thought.
Political Connections
The social principle in man is of such an expansive nature, that it cannot be confined within the circuit of a family, of friends, or a neighbourhood; it spreads into wider systems, and draws man into larger confederacies, communities and commonwealths. It is in these only, that the higher powers of our nature attain the highest improvement of which they are capable. These principles hardly find objects in the solitary state of nature. There the principle of action rises no higher at farthest than natural affection towards ones offspring. There personal or family wants entirely engross the creature’s attention and labour and allow no leisure, or, if they did, no exercise for views of a more enlarged kind. In solitude all are employed in the same way, in providing for the animal life. And even after their utmost labour and care, single and unaided by the industry of others, they find but a sorry supply of their wants, and a feeble precarious security against wild beasts; from inclement skies and seasons; from the mistakes or petulant passions of their fellow creatures; from the preference of themselves to their neighbours; and from all the little exorbitances of self love. But in society, the mutual aids which men give and receive, shortens the labours of each, and the combined strength and reason of individuals, give security and protection to the whole body. There is both a variety and subordination of genius among mankind. Some are formed to lead and direct, others to contrive plans of happiness for individuals, and of government for communities, to take in a public interest, invent laws and arts, and superintend their execution, and in short to refine and civilize Human life. Others who have not such good heads, may have as honest hearts, a truly public spirit, love of liberty, hatred of corruption and tyranny, a generous submission to laws, order and public institutions, and an extensive Philanthropy. And others who have none of these capacities either of heart, or head, may be well formed for manual exercises and bodily labour. The former of these principles have no scope in solitude, where a man’s thoughts and concerns do all either center on himself, or extend no farther than a family; into which circle all the duty and virtue of the solitary mortal is crouded. But society finds proper objects and exercises for every genius, and the noblest objects and exercises for the noblest geniuses, and for the highest principles in the human constitution; particularly for that warmest and most divine passion which God hath kindled in our bosoms, the inclination of doing good and reverencing our nature; which may find here both employment, and the most exquisite satisfaction. In society a man has not only more leisure, but better opportunities of applying his talents with much greater perfection and success, especially as he is supported with the joint advice and affections of his fellow creatures, who are more closely united one with the other, and sustain a common relation to the same moral system, or community. This then is an object proportioned to his most enlarged social affections, and in serving it he finds scope for the exercise and refinement of his highest intellectual and moral powers. THEREFORE society or a state of civil government rests on these two principal pillars, “that in it we find security against those evils which are unavoidable in solitude—and obtain those goods, some of which cannot be obtained at all, and others not so well in that state where men depend solely on their individual sagacity and industry.”
From this short detail it appears that man is a SOCIAL creature, and formed for a SOCIAL state; and that society, being adapted to the higher principles and destinations of his nature, must, of necessity, be his NATURAL state.
Political Duties
The duties suited to that state, and resulting from those principles and destinations, or in other words, from our social passions and social connections, or relation to a public system, are love of our country, resignation and obedience to the laws, public spirit, love of liberty, sacrifice of life and all to the public, and the like.
Love of One’s Country
LOVE of our country is one of the noblest passions that can warm and animate the human breast. It includes all the limited and particular affections to our parents, children, friends, neighbours, fellow citizens and countrymen.
