vilisation operate in man. Under all
discouragements, he pursues his object, and yields to nothing but
impossibilities.

CHAPTER III. OF THE OLD AND NEW SYSTEMS OF GOVERNMENT

Nothing can appear more contradictory than the principles on which the
old governments began, and the condition to which society, civilisation
and commerce are capable of carrying mankind. Government, on the old
system, is an assumption of power, for the aggrandisement of itself; on
the new, a delegation of power for the common benefit of society.
The former supports itself by keeping up a system of war; the latter
promotes a system of peace, as the true means of enriching a nation.
The one encourages national prejudices; the other promotes universal
society, as the means of universal commerce. The one measures its
prosperity, by the quantity of revenue it extorts; the other proves its
excellence, by the small quantity of taxes it requires.

Mr. Burke has talked of old and new whigs. If he can amuse himself with
childish names and distinctions, I shall not interrupt his pleasure. It
is not to him, but to the Abbe Sieyes, that I address this chapter. I
am already engaged to the latter gentleman to discuss the subject of
monarchical government; and as it naturally occurs in comparing the old
and new systems, I make this the opportunity of presenting to him my
observations. I shall occasionally take Mr. Burke in my way.

Though it might be proved that the system of government now called the
New, is the most ancient in principle of all that have existed, being
founded on the original, inherent Rights of Man: yet, as tyranny and
the sword have suspended the exercise of those rights for many centuries
past, it serves better the purpose of distinction to call it the new,
than to claim the right of calling it the old.

The first general distinction between those two systems, is, that the
one now called the old is hereditary, either in whole or in part;
and the new is entirely representative. It rejects all hereditary
government:

First, As being an imposition on mankind.

Secondly, As inadequate to the purposes for which government is
necessary.

With respect to the first of these heads--It cannot be proved by what
right hereditary government could begin; neither does there exist
within the compass of mortal power a right to establish it. Man has no
authority over posterity in matters of personal right; and, therefore,
no man, or body of m