When one considers that the admitted functions of government have been almost without limit, this mistaken sentiment is not to be wondered at.  Why should not they who are able to provide for every want of the body or soul be revered as Superior beings?  Governments have established creeds, and set bounds to science; they have been the censors of literature, and held men in slavery; they have told the citizen how many meals to eat, how many prayers to say, how to wear his beard, and in what manner to educate his children; there is no action so trivial, no concern so important, nor any sentiment so secret, that the governing power has not interfered with and sought to control it.  This system has invariably failed; constantly coming in contact with each man’s sense of individuality, it has been the prolific source of revolutions, despotisms, the ruin of states, the extirpation of races,—­and in its mildest forms, where life has been preserved, everything which makes life desirable has been destroyed.  In most countries this system still exists to a great degree, nor is there any country whence it is entirely eradicated.

Seeing the constant and uniform occurrence of these evils, Mr. Jefferson was led to believe that they were not caused by a remediable imperfection in the existing system, but by radical defects.  He concluded that they were produced by an attempt on the part of government to do what it could not,—­that the power of government was limited by absolute and inherent laws, like those which limit the strength of man,—­and that there were certain functions belonging to government, in going beyond which it not only failed of its purpose, but did positive harm.  In this view, the definition of these functions becomes a task of great difficulty and involves the whole science of politics.  We cannot follow his entire line of argument, and without detail there is danger that our statement will not be sufficiently qualified.  His general theory, however, is simple, and is drawn from his first proposition as to the equal rights of man.  He held that the object of society is the preservation of these great rights.  Since experience teaches us, that, however incompetent we may be to decide upon the interests of others, we are able to regulate our own, this social purpose will be best accomplished by leaving to each one all the liberty consistent with the general safety.  Security, being the only common object, should be the sole duty of the common agent.  The government being confined to the performance of this negative duty, it must not exercise its power except when necessary.  The inquiry, Is it necessary? not, Is it advantageous? is the test to be applied to every measure.  The rigid application of this rule excludes the state from any interference with commerce and industry,—­from all matters of religion and opinion,—­and limits its financial operations to providing in the most direct manner for its own support.  But it is to be noticed, that it is consistent with this scheme, and indeed the fruit of it, that, in the sphere which it does occupy, the government should be absolute.