fhew, in many calamitous inftances of our own country. The ufe of words and terms

of

can only be, to convey to others the real meaning and purport of what we think ourfelves. Thus if I happen, by an unusual and awkward combination of words and phrases, to express my meaning and fehtiments upon a fubject to a third perfon, provided I am really understood, and my fentiments are admitted, I do not fee upon what other ground, than that of grammar or fyntax, a dispute can be instituted. And in the fubject under our prefent confideration, if any other terms had been used to exprefs the natural Rights Man, or the state of nature, the whole animofity of the adverfe difputants would have fubfided, under the conviction that neither differed in opinion fubftantially from the. other. I have read over moft of the late publications upon the fubject; and I do not find one of any note or confequence, that does not in fact and fubftance admit this state of nature, to which they annex or attribute these indefeasible Rights of Man, to be a mere imaginary state of fpeculation. Much ill blood would have been avoided, much labour and pain have been fpared, and many lives have been preferved, if any other, than

the

The bulk of mankind think of no other rights, than fuch as they can enjoy, which are focial rights.

the epithet natural had been applied to thefe rights, and this state.

The bulk of mankind are little able, and less habituated, to analize the import and tendency of words and phrafes; and few amongst them will separate the idea, which they conceive the word natural conveys, from the state of their phyfical existence. They will plainly argue, that fuch as God hath made them, fuch they are; nor do they think of, nor demand any other rights, than fuch, as God hath given them for the purpofe, for which in his goodnefs he created them. The practical doctrine from fuch argument will be, what I before quoted from Mr. Locke. "God having made man fuch a creature, that, in his own judgment, it was not good for him to be alone, put him under ftrong obligations of neceffity, convenience, and inclination, to drive him into fociety, as well as fitted him with understanding and language to continue and enjoy it." Thus, perhaps, more properly, though lefs technically speaking, we come to confider man in his real natural state, which is that of fociety. For Buchanan fays truly:*

* Buchanan of the due Privilege of the Scots Government, p. 198.

"First of all, then, we agree, that men by nature are made to live in fociety together, and for a communion of life." *« Hitherto we have spoken only (and that but in part) of the natural Rights of Man. We have now to confider the civil Rights of Man, and to fhew how the one originates out of the other. Man did not enter into fociety to become worse, than he was before, nor to have lefs rights, than he had before, but to have thofe rights better fecured. His natural rights are the foundation of all his civil rights." These will be the fubject of the enfuing chapter.

* Payne's Rights of Man, p. 48.

СНАР.

CHA P. II.

OF THE STATE OF SOCIETY.

Origin of fociety.

OCIETY was the neceffary confequence

SOCTE

of the experimental discovery of man's wants and infufficiency to fupply them in the theoretical state of pure nature. These wants were coeval with his physical existence; for, as Mr. Locke fays, God fo made man, as to put him under strong obligations of neceffity, convenience, and inclination, to drive him into fociety, as well as fitted him with understanding and language to continue and enjoy it. And here, as ÏMr. Payne allows, Our enquiries find a refting place, our reafon finds a home. This infufficiency of individuals fought a remedy in the affiftance of others; mutual affiftance brought on obligations, and obligations produced dependance. The diverfity of age, strength, or talents, probably gave the first fuperiority over a promifcuous multitude (for parentage certainly gave the firft fuperiority over individuals); this multiplied and varied, as the objects who poffeffed it; envy ever followed the poffeffor; and the confequences

broke

broke out into ftrifes, feuds, and wars. So * "as foon as mankind enter into a state of fociety, they lofe the fenfe of their weakness the equality ceafes, and then commences the ftate of war." Thefe ruinous effects increased, as mankind was multiplied; and the natural tendency to fuperiority urged individuals to reduce their neighbours into a state of fubjection. Still was man fenfible of his own infufficiency, and he applied in need to

县

tions.

his neighbour for affiftance. This gradually Origin of naformed men into distinct bodies: each body had their own refpective views and interefts; and hence arofe the difference of communities or nations.

Societies then once formed, the interefts of the individuals forming them became united in one common centre; they dropped the former fenfe of that weakness and indigence, which had driven them into fociety, and affumed a confequence (which I call political). from the newly acquired ftrength of their col lected affociates. The fubfiftence and preservation of their own community was their firft concern; to defend themselves against the power and encroachments of others was their next.

Thus did their collective exi- Origin of go

* Montefq. Spirit of Laws, b. i. 26.

vernment.