Mr. Locke, as we have seen, defines the state of nature to be one of "perfect freedom." Why, then, should we leave it? "If man, in the state of nature, be so free," says he, "why will he part with his freedom? To which it is obvious to answer," he continues, "that though, in the state of nature, he hath such a right, _yet the enjoyment of it is very uncertain_, and constantly exposed to the invasion of others; for all being kings as much as he, every man his equal, and the greater part not strict observers of equity and justice, the enjoyment of the property he has in this state is very unsafe, very insecure. This makes him willing to quit a condition which, _however free, is full of fears and continual dangers_; and it is not without reason that he seeks out, and is willing to join in society with, others who are already united, or have a mind to unite, _for the mutual preservation of their lives, liberties, and estates_, which I call by the general name _property_."[140] What! can that be a state of perfect freedom which is subject to fears and perpetual dangers? In one word, can a reign of terror be the reign of liberty? It is evident, we think, that Locke has been betrayed into no little inaccuracy and confusion of thought from not having distinguished between rights and liberty. The truth seems to be that, in a state of nature, we would possess rights, but we could not enjoy them. That is to say, notwithstanding all our rights, we should be destitute of freedom or liberty. Society interposes the strong arm of the law to protect our rights, to secure us in the enjoyment of them. She delivers us from the alarms, the dangers, and the violence of the natural state. Hence, under God, she is the mother of our peace and joy, by whose sovereign rule anarchy is abolished and liberty established. Liberty and social law can never be dissevered. Liberty, robed in law, and radiant with love, is one of the best gifts of God to man. But liberty, despoiled of law, is a wild, dark, fierce spirit of licentiousness, which tends "to uproar the universal peace." Hence it is a frightful error to regard the civil state or government as antagonistic to the natural liberty of mankind; for this is, indeed, the author of the very liberty we enjoy. Good government it is that restrains the elements of tyranny and oppression, and introduces liberty into the world. Good government it is that shuts out the reign of anarchy, and secures the dominion of equity and goodness. He who would spurn the restraints of law, then, by which pride, and envy, and hatred, and malice, ambition, and revenge are kept within the sacred bounds of eternal justice,--he, we say, is not the friend of human liberty. He would open the flood-gates of tyranny and oppression; he would mar the harmony and extinguish the light of the world. Let no such man be trusted.