It may be concluded that a pure democracy . . . can admit no cure for the mischiefs of faction.

If we are to take for the criterion of truth the majority of suffrages, they ought to be gotten from those philosophic and patriotic citizens who cultivate their reason.

Inference is founded upon obvious reasons. Regard to reputation has a less active influence, when the infamy of a bad action is to be divided upon a number, than when it is to fall singly upon one. A spirit of faction . . . will often hurry the persons of whom they were composed into improprieties and excesses for which they would blush in a private capacity.

A certain degree of preparation for war . . . affords also the best security for the continuance of peace.

No man is allowed to be a judge in his own cause; because his interest would certainly bias his judgment, and, not improbably, corrupt his integrity. With equal, nay with greater reason, a body of men are unfit to be both judges and parties at the same time.

By rendering the labor of one, the property of the other, they cherish pride, luxury, and vanity on one side; on the other, vice and servility, or hatred and revolt.

I believe there are more instances of the abridgment of the freedom of the people by gradual and silent encroachments of those in power, than by violent and sudden usurpations; but, on a candid examination of history, we shall find that turbulence, violence, and abuse of power, by the majority trampling on the rights of the minority, have produced factions and commotions, which, in republics, have, more frequently than any other cause, produced despotism.