though the common botched and inaccurate governments seem to serve the purposes of society, and though it be not so easy to establish a new government as to build a vessel upon a new plan? The subject is surely the most worthy curiosity of any the wit of man can possibly devise. And who knows, if this controversy were fixed by the universal consent of the learned, but in some future age an opportunity might be afforded of reducing the theory to practice, either by a dissolution of the old governments, or the combination of men to form a new one in some distant part of the world? In all cases it must be advantageous to know what is most perfect in the kind, that we may be able to bring any real constitution or form of government as near it as possible, by such gentle alterations and innovations as may not give too great disturbance to society.
All I pretend to in the present essay is to revive this subject of speculation, and therefore I shall deliver my sentiments in as few words as possible. A long dissertation on that head would not, I apprehend, be very acceptable to the public, who will be apt to regard such disquisitions both as useless and chimerical.
All plans of government which suppose great reformation in the manners of mankind are plainly imaginary. Of this nature are the Republic of Plato and the Utopia of Sir Thomas More. The Oceana is the only valuable model of a commonwealth that has as yet been offered to the public. {p216}
The chief defects of the Oceana seem to be these—First, its rotation is inconvenient, by throwing men, of whatever ability, by intervals, out of public employments. Secondly, its Agrarian is impracticable. Men will soon learn the art, which was practised in ancient Rome, of concealing their possessions under other people’s names, till at last the abuse will become so common, that they will throw off even the appearance of restraint. Thirdly, the Oceana provides not a sufficient security for