Order. Cicero feems clearly to be of this Opinion; for he derives all focial Concord from the Difcipline of Philofophy, when he breaks out into a celebrated Rhapsody upon the pleafing Reflexion [i].

If the Truth of Opinions, returned Philocles, were to be determined by Antiquity; thofe, who maintain the Sentiments I am contending for, might at least go as high for their Authority, as their Oppofers. The Lines I repeated from Ovid feem to be copied from Hefiod; who, as fome affirm, was contemporary with Homer. Though indeed, to trace this Notion of the Golden Age up to it's true Source, we must look for it in the Mofaical Account of the firft State of the World, from whence it feems to be derived. But however, it is certain that the State of Nature, as defcribed by Hobbs, and his followers, could not have fubfifted long enough to be called a State, admitting it ever fubfifted at all. but a Scene of War, conqueft

As it was nothing muft either have

the Sons of Men This [k] Lucre

foon introduced Subjection; or must have been totally extinct. tius himself admits, and owns that Mankind muft

[i] O vitæ philofophia dux! O virtutis indagatrix, expultrixque vitiorum! Tu urbes peperifti; tu diffipatos homines in focietatem vitæ convocati: tu eos inter fe primo domiciliis, deindè conjugiis, tum literarum et vocum communione junxifti: tu inventrix legum, tu magiftra morum, & difciplinæ fuifti!

CICERO Tufe Difp. Ald. Venet. p. 242. [k] Genus humanum jam tum foret omne peremptumn: Nec potuiffet adhuc perducere fæcla propago.

Lucret. lib. v. lin. 1025. neceffarily

neceffarily have perished under the Inconveniences of fuch a Situation. Now from hence, it fhould feem, a strong Reafon might be drawn, to prove that this State of Nature is, at least, as vifionary as the Golden Age. For tell me, Sopbronius, can it be fuppofed with any Justice to the Wisdom of the fupreme Being, that he placed Mankind originally in a Situation, that must neceffarily have defeated the Ends of their Creation, and utterly extirpated the whole Species from off the Face of the Earth?

To argue, replied Sophronius, against the Reality of a Fact, from its Confequences, is hardly a fafe Method of investigating speculative Truths; I mean, where the Evidence is ftrong on the Side of the Fact; and the Confequences are, at best, but hypothetical. This at leaft you must allow, that the Doctrine I contend for, has many great and illuftrious Names on its Side.

Not fo many, returned Philocles, as might be produced on the contrary []. The noble Mora

[/] Nihil eft tam illuftre, quàm conjunctio inter homines hominum--et ipfa caritas generis humani, quæ nata à fatu, quo à procreatoribus nati deliguntur, & tota domus conjugio & ftirps conjungitur, ferpfit fenfim foràs cognationibus primùm, tum affinitatibus, deinde amicitiis, poft vicinitatibus, tum civibus, &c.

Cicer. de Fin. lib. v. edit. Ald. p. 119. Omnes inter fe naturali quadam benevolentia continentur.

Ibid. De Legibus, lib. i. p. 179. Conftituendi verò juris ab illa fumma lege capianus exordium; quæ feculis omnibus antè nata eft, quàm fcripta lex ulla, aut quàm oinnino civitas eft conftituta. Ibidem, Leg. i. in intitio.

lif

lift has oppofed it with that Senfe and Spirit, which fo eminently diftinguish his excellent Writings [m]. Mr. Locke indeed fpeaks of a State of Nature, in Contra-diftinction to civil Societies; and seems to think it might have existed [n]. But then he reprefents it, not as a State of Licence and Disorder, but as fubject to the Laws of Reafon; which, if I do not mistake, is the very thing which Ovid intended in his Defcription of the Golden Age: For, no doubt, when the Poet fays, Men obferved the Rules of Right and Juftice without Laws; he muft mean, without those of civil Compact.

That Mankind are naturally of an uniting fo, cial Temper, is maintained by Grotius, Puffendorff, and many other great and learned Men.

Now if their natural Sociability be once admitted; the State of Nature, as defcribed by Hobbs and adopted by my Friend, must neceffarily fall to Pieces; for moft certainly they are not compatible. Think not then, Sophronius, (to use the Words of our ethic Poet)

Think not, in Nature's State, Men blindly trod;
The State of Nature was the Reign of God. [o]

If Mankind, faid Sophronius, had been origi nally formed with fuch an Affection for each other, as to be led from thence into Affociations; this endearing Principle must have prevented thofe bloody Violences and fatal Quarrels, by

[m] Lord Shaftesbury.

vernment.

[n] Treatife on Go[o] Pope': Effay on Man.

N 2

which

which fuch Numbers of the Species are conftantly diminished. But War feems to be one of those ftated Methods, that Providence takes to remove the Generations of Men from off the Face of the Earth; that there may be room for others to take their Turn upon this Stage of Existence. And indeed, were the destructive Contentions, that arife from Ambition and public Refentment, entirely to ceafe; our Species alone would foon overstock the Globe. If therefore it had been the Creator's Pleasure to have formed us with a strong implanted Senfe of mutual Love; we may prefume, the Plan of Providence would have been very different from that, which feems now to be established.

But fuppofe Men were originally framed with this amicable Difpofition, this Fondness for focial Intercourse; yet, whatever was the Caufe, it is evident, they had fo far departed from their primæval Virtue, that the Hiftories of every Country reprefent a Period, when its Inhabitants were as favage and unfocial as the State of Nature is defcribed. If you question the Credit of these Records; you need go no farther for full Conviction, than our Northern Islands; in many of which the Natives are as little acquainted with Order, Difcipline, and Justice, or any of the Virtues of Humanity, as the very Brute Creation. This agrees exactly with the Descriptions given us of other uncivilized People ftill fubfifting in the World, How then do these Virtues operate neceffarily upon Mankind?

I muft

I must confefs, replied Philocles, that I have frequently met with fuch Defcriptions; but the Teftimony of the Authors never appeared to me fo clear, as to leave no room to call in queftion their Veracity. From the best Information Ï have been able to obtain, I am led to believe there is no People upon Earth fo favage, as not to have formed fome kind of Society, fome Sort of Laws, however imperfect, to restrain Violences, and punish Tranfgreffions. It is abfolutely impoffible that Men could otherwife have fubfifted, fince the Time they fell from their primitive Inno

cence.

But let me afk Sophronius-Is not well-being. agreeable to our Nature ?" It must be allowed." Tell me then, can that be obtained without Society? Undoubtedly not." Society therefore must be natural to us. And if it be; is there nothing within us, no impulfive Principle to excite and lead us to affociate? What think you of Pity and Compaffion? the general Dislike of Solitude, and love of Company? Some Traces of them, at least, are found in Men of all Ages and Climates. What think you of the Powers and Capacities of Speech? Why were they given us, if not to be exercised? And how can they be exercifed without Society? It is evident too, that Nature has implanted in us the Principle of Juftice: But for what Purpose, if not for the Ufe of Society?

It is plain therefore, in every View, that we are formed with a Love for our Species; and confequently, with focial Paffions. To confider N 3

Mankind