In the 1760's three new groups joined the prevailing Robinson-Randolph leadership. The first was the generation born in the 1730's and 1740's which would reach maturity in the 1760's and be waiting to enter the "tobacco club" as a matter of birth. The second was a generation of men who had achieved wealth and influence, mainly in the Piedmont, whose fathers and brothers had not been in the first rank of planter gentry. The third was a new element—burgesses from recently established frontier counties who had the ambition, drive, and determination to make good which were characteristics of the late 17th Century founders of the great families. Rarely did these men want to overturn the prevailing political leadership, they wanted to join it. The declining fortunes of the Tidewater planters and the crises of the 1760's accelerated the rise to power of all three of these new elements in the House of Burgesses.
The Political Philosophy of Virginia, 1763
From that moment on September 2, 1774, when the Virginians appeared at the First Continental Congress in Philadelphia, and John Adams recorded in his diary, "The gentlemen from Virginia appear to be the most spirited and consistent of any", until Chief Justice John Marshall died in 1835, Americans marveled at the quality, quantity, and political brilliance of this generation of revolutionary Virginians. And we have marveled since. It was not just the towering national figures like Patrick Henry, Richard Henry Lee, George Washington, Thomas Jefferson, James Madison, James Monroe, and John Marshall, or the great state leaders like Peyton Randolph, Richard Bland, George Wythe, or Edmund Pendleton who astounded contemporaries. It was the fact that they knew of other men in Virginia as capable—Thomas Nelson, Jr., Benjamin Harrison, Severn Eyre, Francis Lightfoot Lee, John Page, John Blair, Jr., Robert Carter Nicholas, or Dr. Thomas Walker.
The key to the political sagacity of these revolutionary Virginians is found in the willingness of an elite group of planter gentry to serve government and to serve it well and in the acceptance of their leadership by the rest of the Virginians. It is found in the enlightened attitudes these leaders had about their responsibilities as officeholders to the people. It is found in the day-to-day operations of government in the county and the General Assembly not just in the great crises of the Stamp Act, the Coercive Acts, and Lexington and Concord. Liberty and freedom do not spring full-blown into life only in times of trial, they are nurtured carefully and often unknowingly over the years. They demand, as Jefferson said, "eternal vigilance". Certainly, liberty and freedom were not allowed to atrophy and become weak in colonial Virginia. Instead, it was the English who had not been vigilant and who had allowed a particularly strong concept of liberty to grow strong in Virginians.
How could a planter elite become the fount of republicanism.[4 ] First, the common bond of land and tobacco farming gave the large and small planters similar economic interests and a homogeneous society, at least east of the Blue Ridge Mountains. Second, the less-affluent farmer naturally elected his more prosperous neighbors to the House of Burgesses. The poorly run plantation was no recommendation for a public office whose main responsibility was promoting agricultural prosperity. Third, the hard-working small farmers lacked the time and money to serve in public office. Virginia had a long tradition of voluntary service in local government and only a small per diem allowance for attending the House of Burgesses. Finally, social mobility was fairly fluid in a fast-growing society, and the standard of living among the lower classes had improved visibly in pre-Revolutionary Virginia. The independent farmers and small slaveholders saw no reason to oust or destroy the power of the larger planters. They wanted to emulate them and they fully expected to be able to do so.
The liberal humanism of the planter gentry did much to assure the people that they had little to fear from their "betters". The gentry served because they believed in noblesse oblige—with power and privilege went responsibility. Honor, duty, and devotion to public and class interest called them to office, and they took that call seriously. They alone had the time, the financial resources, and the education necessary for public office. As social leaders they were expected to set an example in manners and public morals, to uphold the church, to be generous with benevolences, to serve with enlightened self-interest, and to be paragons of duty and dignity. With a certain amount of condescension and considerable truth, they thought colonial Virginia would be ill-served if they refused to lead and government was run by those who were less qualified to hold office. They set a standard which has remained the benchmark of Virginia political ethics.
Though they remembered their own interests, the burgesses believed they were bound to respect and protect those of others. This was a fundamental part of Virginia public ethics and was one reason for the absence of extensive political corruption. They held that sovereignty was vested in the people, who delegated certain powers to government. This they believed long before the Revolution. As early as 1736 Sir John Randolph reminded the burgesses:
We must consider ourselves chosen by all the People; sent hither to represent them, to give their Consent in the weightiest of their Concerns; and to bind them by Laws which may advance their Common Good. Herein they trust you with all that they have, place the greatest Confidence in your Wisdoms and Discretions, and testify the highest Opinion of your virtue.[5 ]