virtue, or a regard for the public good independent of private interest.
Let us inquire from which of these several [ ] we should take a cion to ingraft on our wild one, see which is most congenial to our soil, and by the extent and strength of its branches best calculated to shelter the people from the rage of those tempests which often darken the political hemisphere. I will not deny, whatever others may do, that individuals have enjoyed a certain degree of happiness under all these forms. Content, and consequently happiness, depend more on the state of our minds than external circumstances, and some men are satisfied with fewer enjoyments than others. Upon these occasions the inclinations of men, which are often regulated by what they have seen and experienced, ought to be consulted. It cannot be wise to draw them further from their former institutions than obvious reasons and necessity will justify. Should a form of government directly opposite to the ancient one, under which they have been happy, be introduced and established, will they not, on the least disgust, repine at the change, and be disposed even to acts of violence in order to regain their former condition. Many examples in the history of almost every country prove the truth of this remark.
What has been the government of Virginia, and in a revolution how is its spirit to be preserved, are important questions. The better to discuss these points, we should take a view of the constitution of England, because by that model our’s was constructed, and under it we have enjoyed tranquillity and security. Our ancestors, the English, after contemplating the various forms of government, and experiencing, as well as perceiving, the defects of each, wisely refused to resign their liberties either to the single man, the few, or the many. They determine to make a compound of each the foundation of their government, and of the most valuable parts of them all to build a superstructure that should surpass all others, and bid defiance to time to injure, or any thing, except national degeneracy and corruption, to demolish.
In rearing this fabric, and connecting its parts, much time, blood, and treasure were expended. By the vigilance, perseverance, and activity of innumerable martyrs, the happy edifice was at length completed under the auspices of the renowned King William in the year 1688. They wisely united the hereditary succession of the Crown with the good behaviour of the Prince; they gave respect and stability to the legislature, by the independence of the Lords, and security, as well as importance to the people, by being parties with their Sovereign in every act of legislation. Here then our ancestors rested from their long and laborious pursuit, and saw many good days in the peaceable enjoyment of the fruit of their labours. Content with having provided against the ills which had befallen them, they seemed to have forgot, that although the seeds of destruction might be excluded from their constitution, they were, nevertheless, to be found in those by whom their affairs were administered.
Time, the improver, as well as destroyer, of all things, discovered to them, that the very man who had wrought their deliverance was capable of pursuing measures leading to their destruction. Much is it to be lamented, that this magnanimous Prince, ascending a throne beset with uncertainty and war, was induced, by the force of both, to invent and practise the art of funding to supply his wants, and create an interest that might support him in possession of his Crown. He succeeded to his wish, and thereby established a monied interest, which was followed by levying of taxes, by a host of tax-gatherers, and a long train of dependents on the Crown. The practice grew into system, till at length the Crown found means to break down those barriers which the constitution had assigned to each branch of the legislature, and effectively destroyed the independence of both Lords and Commons. These breaches, instead of being repaired as soon as discovered, were, by the supineness of the nation permitted to widen by daily practice, till, finally, the influence of the Crown pervaded and overwhelmed the whole people, and gave birth to the many calamities which we now bewail, and for the removal of which the united efforts of America are at this time exerted.
Men are prone to condemn the whole, because a part is objectionable; but certainly it would, in the present case, be more wise to consider, whether, if the constitution was brought back to its original state, and its present imperfections remedied, it would not afford more happiness than any other. If the independence of the Commons could be secured, and the dignity of the Lords preserved, how can a government be better formed for the preservation of freedom? And is there any thing more easy than this? If placemen and pensioners were excluded a seat in either House, and elections made triennial, what danger could be apprehended for prerogative? I have the best authority for asserting, that with these improvements, added to the suppression of boroughs, and giving the people an equal and adequate representation, England would have remained a land of liberty to the latest ages.
Judge of the principle of this constitution by the great effects it has produced. Their code of laws, the boast of Englishmen and of freedom; the rapid progress they have made in trade, in arts and sciences; the respect they commanded from their neighbours, then gaining the empire of the sea; are all powerful arguments of the wisdom of that constitution and government, which raised the people of that island to their late degree of greatness. But though I admire their perfections, I must mourn their faults; and though I would guard against, and cast off their oppression, yet would I retain all their wise maxims, and derive advantage from their mistakes and misfortunes. The testimony of the learned Montesquieu in favour of the English constitution is very respectable. “There is (says he) one nation in the world that has for the direct end of its constitution political liberty.” Again he says, “It is not my business to examine whether the English actually enjoy this liberty or not; sufficient it is for my purpose to observe, that it is established by their laws, and I inquire no further.”
This constitution, and these laws, have also been those of Virginia, and let it be remembered, that under them she flourished and was happy. The same principles which led the English to greatness animates us. To that principle our laws, our customs, and our manners, are adapted, and it would be perverting all order to oblige us, by a novel government, to give up our laws, our customs, and our manners.
However necessary it may be to shake off the authority of arbitrary British dictators, we ought, nevertheless, to adopt and perfect that system, which England has suffered to be grossly abused, and the experience of ages has taught us to venerate. This, like almost every thing else, is perhaps liable to objections, and probably the difficulty of adopting a limited monarchy will be largely insisted on. Admit this objection to have weight, and that we cannot in every instance assimulate a government to that, yet no good reason can be assigned why the same principle, or spirit, may not in a great measure be preserved. But, honourable as this spirit is, we daily see it calumniated by advocates for popular governments, and rendered obnoxious to all whom their artifices can influence or delude. The systems recommended to the colonies seem to accord with the temper of the times, and are fraught with all the tumult and riot incident to simple democracy; systems which many think it their interest to support, and without doubt will be industriously propagated among you. The best of these systems exist only in theory, and were never confirmed by the experience, even of those who recommend them. I flatter myself, therefore, that you will not quit a substance actually enjoyed, for a shadow or phantom, by which, instead of being benefited, many have been misled and perplexed.
Let us examine the principles they assign to their government, and try its merits by the unerring standard of truth. In a late pamphlet it is thus stated: The happiness of man, as well as his dignity, consists in virtue; if there be a form of government, then, whose principle is virtue, will not every sober man acknowledge it better calculated to promote the general happiness of society than any other form. Virtue is the principle of a republic, therefore a republic is the best form of government.
The author, with what design I know not, seems to have cautiously blended private with public virtue, as if for the purpose of confounding the two, and thereby recommending his plan under the amiable appearance of courting virtue. It is well known that private and public virtue are materially different. The happiness and dignity of man I admit consists in the practice of private virtues, and to this he is stimulated by the rewards promised to such conduct. In this he acts for himself, and with a view of promoting his own particular welfare. Public virtue, on the other hand, means a disinterested attachment to the public good, exclusive and independent of all private and selfish interest, and which, though sometimes possessed by a few individuals, never characterised the