affections and dispositions are deeply emplanted<176> in us, as we may be as sure, or rather surer by experience, than we can be of any properties belonging to external objects of sense. And suitably to these affections and dispositions, men have different turns, capacities, genius’s and abilities, insomuch that they are as distinguishable from one another by their different moral features, as by their outward airs, shapes and complexions; and as are dependent upon one another as they can be conceived to be, in order to render society at the same time necessary and yet agreeable or the object of voluntary choice. For if we were not united together at once by such affections, and by such reciprocal wants as necessarily result from diversity of interests, abilities and tempers; society would only be merely necessary or merely agreeable; but being so tied and connected together as we are, society is neither solely necessary, nor is it merely matter of choice; but it is equally requisite and satisfactory.
It is needless to dwell long upon proving, that we are formed and made for society, and dependent one upon another: our very manner of coming into the world, and education to the state of manhood, the source of many endearing relations, and agreeable affections and offices sufficiently prove it. And what can be more obvious, than that no considerable improvements can be made in the arts and sciences, or in true grandeur and elegance, without social union and rational virtuous confederacy? In order, however to give a just view of the extent and usefulness of this law, and of the phenomena belonging to it, I shall offer the few following observations.a<177>
Man is in as proper a sense made for society as any machine for its end.
I. We cannot more certainly pronounce, that a watch or any other machine is formed for a certain end from the consideration of the parts of which it is formed; than we may conclude from all the parts of our constitution, and their mutual references to one another, that we are formed for society and for social happiness; and if it be fit, wise and good that it should be so, then must our constitution as such, be wise and good.
The fundamental error of Hobbs consists in his considering the desire of power which is natural to man as his only natural passion or instinct.
Our natural desire of power as it is conjoined in our frame with other equally natural desires is a most noble and useful instinct.
Greatness of mind or love of power, how useful in our frame.
Hardly will any one call into doubt, the fitness, the wisdom and goodness of our being designed and made for society, of our being made one kind, and our having as such a common stock, a common end, a common happiness. One of the greatest objections brought against our frame and constitution is, that society is not natural but adventitious, the meer consequence of direful necessity; men being naturally to one another wolves; that is, not as wolves to wolves for there a kind of union and society takes place, but as wolves to sheep, and devourers and destroyers. Men, say they, are made for rapine and plunder; to fight for victory, and to subdue and enslave each as many of his fellow-creatures as he can by force or stratagem. In one word, men, according to this scheme, are made to be a prey one to another: The only natural principle or instinct those philosophers acknowledge in our nature is, the lust of power and dominion, and an insatiable desire of tyranizing: And were this a true account of our nature, and of the state for which our author has intended us by our make, a state of perpetual war;67 then indeed it would be impossible to conceive a good opinion of his disposition towards<178> his creatures. But so far is this from being a true description of human nature, that nothing is more repugnant to feeling and experience.a Cicero, indeed, and all the best ancient philosophers, have taken notice of a very laudable greatness in the human mind, which makes its capacity for great virtues and noble efforts, in consequence of its natural desire of principatus, as Cicero calls it: that is, of power and rule or independence. But this disposition or instinct is not the only one in our frame; it is ballanced by several others which serve each in its turn as a counterpoise to it. All these natural dispositions or instincts are enumerated and explained by Cicero, in the first Book of his Offices at the beginning, as the foundation of all the virtues which constitute human dignity, perfection and happiness, as we have already had occasion to shew: viz. the desire of knowledge, the desire and love of society, and a moral sense, or a sense of beauty and deformity in affections and characters, analogous, as he observes, to our sense of beauty and proportion in corporeal forms. Now our desire of power and rule, as it is united with these other dispositions, is so far from being a hurtful principle in our nature, that it is of admirable use. It serves to push us on to improve all our powers and faculties; it impels us to exert ourselves with all our might to attain to the highest perfection in knowledge, and in every ability we are capable<179> of. It serves to excite us to take a very high aim; to despise mean and low objects, and to delight in whatever presents us with a very high idea of our own capacity, force and perfection. Without such a principle, man would indeed be a low, a timid, unaspiring creature, incapable of fortitude and magnanimity: incapable of ruling his sensitive appetites; incapable of great attempts, and of despising dangers for the sake of virtue. But then, on the other hand, were not this loftiness of mind, this desire of power and rule checked by the love of society, by generous public affections, and by a sense of beauty in good affections and actions, it would indeed make every man naturally a tyrant; and produce all the horrible evils, which Hobbs says, must be the product of men’s natural disposition, till they resolve to live quietly, and make a voluntary league for the sake of safety and peace.68 It is impossible to have a just idea of any whole by considering any part of it singly or abstractedly from all the other parts. But if we consider our disposition to seek after power, as it is joined in our frame with the other equally natural and strong dispositions in our nature which have been mentioned, we shall be led immediately to Cicero’s conclusion, That by these dispositions, as they are united together in our constitution, we are made to acquire prudence, to exercise benevolence, and to study order and beauty in our moral behaviour, and for fortitude and magnanimity. This natural greatness of mind, considered with regard to our equally natural appetite after knowledge, conduces to prompt us to seek after large and comprehensive views of nature; knowledge of the most enlarging, ennobling and exalting kind; such knowledge as will be most conducive to increase our power and dominion: It makes us delight in contemplating great objects; objects which wonderfully fill and delate the mind; objects which prove its force and put its grasp to the trial: hence the origine of the sublime in sentiments,<180> in discourse, and in actions, and of all the pleasure it gives, as Longinus has observed.69 This natural greatness considered with respect to our love of society, serves to save it from degenerating into too tame and simple submissiveness for the sake of ease and quiet to every proud usurper of dominion: and it excites us to aim at power in order to do good, in order to spread happiness round us with a liberal hand. Our natural greatness of mind or desire of Power is indeed the source of ambition: but of what ambition is it naturally the source; as it is conjoined in our mind with benevolence but generous affection? Thus it tends to excite the great and God-like ambition of being able to do glorious and meritorious services to our fellow-creatures: it excites us to seek after inward liberty and independency. To no other ambition does it, or can it excite us as it is directed by the love of society, and the benevolent principle with which it is united in our frame, that it might co-operate with it. For it is that different springs or movements may work jointly that they are placed together in any piece of mechanism: and it must be so likewise in moral constitutions. Finally, this natural desire of power and rule, or independency, when it is considered together with the love of order, and regularity in affections, conduct and society, prompts us to pursue regularity and good order in all our behaviour, and to subdue all the passions which tend to introduce irregularity and disorder into our own breasts, inconsistency and irregularity into our own outward actions, and proportionable disorder and irregularity into society. All these instincts or dispositions therefore as they are contrived by nature to ballance one another, and to co-operate in our minds, make a very beautiful constitution, or a constitution adapted to very noble ends and purposes. If any of them be too strong or vehement, then is the ballance disturbed, and so far is our frame disordered: but that any one of them which is most indulged<181> should become stronger than the rest which are
