To model our political system upon speculations of lasting tranquility, is to calculate on the weaker springs of the human character.

If there are such things as political axioms, the propriety of the judicial power of a government being co-extensive with its legislative, may be ranked among the number.

The injury which may possibly be done by defeating a few good laws, will be amply compensated by the advantage of preventing a number of bad ones.

In a free government, the security for civil rights must be the same as that for religious rights. It consists in the one case in the multiplicity of interests, and in the other in the multiplicity of sects.

With regard to the learned professions, little need be observed; they truly form no distinct interest in society . . . [discussing the landed, merchant, and learned classes in legislative assembly]. Will not the man of the learned profession, who will feel a neutrality to the rivalships between the different branches of industry, be likely to prove an impartial arbiter between them, ready to promote either, so far as it shall appear to him conducive to the general interests of society?

The voice of the people has been said to be the voice of God; and, however generally this maxim has been quoted and believed, it is not true to fact. The people are turbulent and changing, they seldom judge or determine right.

[I]n framing a Government for a nation we ought, in those provisions which are designed to be permanent, to calculate not on temporary, but on permanent causes of expence.