butes evidence, distinctly replying to these questions. In
proportion as the powers of governments increase, both its
own character and that of the people becomes worse.
Our system does not attempt to restrain vice by provocatives to vice. In destroying the evil principle, inordinate power, it has destroyed a cause of more vice, than human nature has ever perpetrated from any other cause. Having cut off the most copious source of vice, by disabling a government from committing more iniquity than it can prevent, it finds no difficulty in curbing the petty class of municipal offences. It has not been induced by the fact, that one individual will sometimes injure another, to establish the cause of all those dreadful atrocities, which sweep away the liberty, the property, the virtue and the existence of nations.
The project of hereditary systems, is to destroy the morals of one part of a community by power, in order to preserve the morals of the rest, by despotism. Hence it is compelled to multiply punishments for crimes which it causes; and to defend itself against punishment, for having caused the crimes which it punishes. It corrupts the morals of the few, under pretence of restraining the vices of the many; and this corruption is a source of more vice than it restrains.
Our policy takes a wider range. It is not so miserably defective, as to make one part of a nation worse, for the sake of making another better. It considers government as intended to improve the manners and happiness of the whole nation; and instead of leaving half its work undone, proposes to finish it, by providing for the manners and happiness of those who govern, as well as of those who are governed. It applies the reason for civil government, not partially, but generally; not to particular orders, but to nations; not to individuals, but to totals. This reason simply is, that the restraint of accountableness, improves the manners and happiness of mankind. Unable to see a distinction in nature, between man and man, our system has
