results of these
intercourses, introduced first the notion of society, and taught its
conveniences. This society, founded in natural appetites and instincts,
and not in any positive institution, I shall call _natural society_.
Thus far nature went and succeeded: but man would go farther. The great
error of our nature is, not to know where to stop, not to be satisfied
with any reasonable acquirement; not to compound with our condition; but
to lose all we have gained by an insatiable pursuit after more. Man
found a considerable advantage by this union of many persons to form one
family; he therefore judged that he would find his account
proportionably in an union of many families into one body politic. And
as nature has formed no bond of union to hold them together, he supplied
this defect by _laws_.

This is _political society_. And hence the sources of what are usually
called states, civil societies, or governments; into some form of which,
more extended or restrained, all mankind have gradually fallen. And
since it has so happened, and that we owe an implicit reverence to all
the institutions of our ancestors, we shall consider these institutions
with all that modesty with which we ought to conduct ourselves in
examining a received opinion; but with all that freedom and candor which
we owe to truth wherever we find it, or however it may contradict our
own notions, or oppose our own interests. There is a most absurd and
audacious method of reasoning avowed by some bigots and enthusiasts, and
through fear assented to by some wiser and better men; it is this: they
argue against a fair discussion of popular prejudices, because, say
they, though they would be found without any reasonable support, yet the
discovery might be productive of the most dangerous consequences. Absurd
and blasphemous notion! as if all happiness was not connected with the
practice of virtue, which necessarily depends upon the knowledge of
truth; that is, upon the knowledge of those unalterable relations which
Providence has ordained that every thing should bear to every other.
These relations, which are truth itself, the foundation of virtue, and
consequently the only measures of happiness, should be likewise the only
measures by which we should direct our reasoning. To these we should
conform in good earnest; and not think to force nature, and the whole
order of her system, by a compliance with our pride and folly, to
conform to our artificial regu