BUT to pass by these Cavils of a Philosophy, which speaks so much of Nature with so little meaning; we may with justice surely place it as a Principle, That if any thing be natural, in any Creature, or any Kind; 'tis that which is preservative of the Kind it-self, and conducing to its Welfare and Support.
If in original and pure Nature, it be wrong to break a Promise, or be treacherous; 'tis as truly wrong to be in any respect inhuman, or any way wanting in our natural part towards human Kind. If Eating and Drinking be natural, Herding is so too. If any Appetite or Sense be natural, the Sense of Fellowship is the same. If there be any thing of Nature in that Affection which is between the Sexes, the Affection is certainly as natural towards the consequent Offspring; and so again between the Offspring themselves, as Kindred and Companions, bred under the same Discipline and Oeconomy. And thus a Clan or Tribe is gradually form'd; a Publick is recogniz'd: and besides the Pleasure found in social Entertainment, Language, and Discourse, there is so apparent a Necessity for continuing this good Correspondency and Union, that to have no Sense or Feeling of this kind, no Love of Country, Community, or any thing in common, wou'd be the same as to be insensible even of the plainest Means of Self-Preservation, and most necessary Condition of Self-Enjoyment.
How the Wit of Man shou'd so puzzle this Cause, as to make Civil Government and Society appear a kind of Invention, and Creature of Art, I know not. For my own part, methinks, this herding Principle, and associating Inclination, is seen so natural and strong in most Men, that one might readily affirm, 'twas even from the Violence of this Passion that so much Disorder arose in the general Society of Mankind.
Universal Good, or the Interest of the World in general, is a kind of remote philosophical Object. That greater Community falls not easily under the Eye. Nor is a National Interest, or that of a whole People, or Body Politick, so readily apprehended. In less Partys, Men may be intimately conversant and acquainted with one another. They can there better taste Society, and enjoy the common Good and Interest of a more contracted Publick. They view the whole Compass and Extent of their Community; and see, and know particularly whom they serve, and to what end they associate and conspire. All Men have naturally their share of this combining Principle: and they who are of the sprightliest and most active Facultys, have so large a share of it, that unless it be happily directed by right Reason, it can never find Exercise for it-self in so remote a Sphere as that of the Body Politick at large. For here perhaps the thousandth part of those whose Interests are concern'd, are scarce so much as known by sight. No visible Band is form'd; no strict Alliance: but the Conjunction is made with different Persons, Orders, and Ranks of Men; not sensibly, but in Idea; according to that general View or Notion of a State or Commonwealth.
Thus the social Aim is disturb'd, for want of certain Scope. The close Sympathy and conspiring Virtue is apt to lose it-self, for want of Direction, in so wide a Field. Nor is the Passion any-where so strongly felt, or vigorously exerted, as in actual Conspiracy or War; in which the highest Genius's are often known the forwardest to employ themselves. For the most generous Spirits are the most combining. They delight most to move in Concert; and feel (if I may so say) in the strongest manner, the force of the confederating Charm.
'Tis strange to imagine that War, which of all things appears the most savage, shou'd be the Passion of the most heroick Spirits. But 'tis in War that the Knot of Fellowship is closest drawn. 'Tis in War that mutual Succour is most given, mutual Danger run, and common Affection most exerted and employ'd. For Heroism and Philanthropy are almost one and the same. Yet by a small mis-guidance of the Affection, a Lover of Mankind becomes a Ravager: A Hero and Deliverer becomes an Oppressor and Destroyer.
Hence other Divisions amongst Men. Hence, in the way of Peace and Civil Government, that Love of Party, and Subdivision by Cabal. For Sedition is a kind of cantonizing already begun within the State. To cantonize is natural; when the Society grows vast and bulky: And powerful States have found other Advantages in sending Colonys abroad, than merely that of having Elbow-room at home, or extending their Dominion into distant Countrys. Vast Empires are in many respects unnatural: but particularly in this, That be they ever so well constituted, the Affairs of many must, in such Governments, turn upon a very few; and the Relation be less sensible, and in a manner lost, between the Magistrate and People, in a Body so unwieldy in its Limbs, and whose Members lie so remote from one another, and distant from the Head.
'Tis in such Bodys as these that strong Factions are aptest to engender. The associating Spirits, for want of Exercise, form new Movements, and seek a narrower Sphere of Activity, when they want Action in a greater. Thus we have Wheels within Wheels. And in some National Constitutions, notwithstanding the Absurdity in Politicks, we have one Empire within another. Nothing is so delightful as to incorporate. Distinctions of many kinds are invented. Religious Societys are form'd. Orders are erected; and their Interests espous'd, and serv'd, with the utmost Zeal and Passion. Founders and Patrons of this sort are never wanting. Wonders are perform'd, in this wrong social Spirit, by those Members of separate Societys. And the associating Genius of Man is never better prov'd, than in those very Societys, which are form'd in opposition to the general one of Mankind, and to the real Interest of the State.
In short, the very Spirit of Faction, for the greatest part, seems to be no other than the Abuse or Irregularity of that social Love, and common Affection, which is natural to Mankind. For the Opposite of Sociableness is Selfishness. And of all Characters, the thorow-selfish one is the least forward in taking Party. The Men of this sort are, in this respect, true Men of Moderation. They are secure of their Temper; and possess themselves too well, to be in danger of entering warmly into any Cause, or engaging deeply with any Side or Faction.