To conceive of men in the _social state_ is to conceive of them in their relations to each other. Hence it is a _complex_ state. Several ideas enter into this state--not only individuality, as in the former case, but also contiguity of time and place, variety, and often contrariety of relations, together with all the ideas which, as sequences, grow out of these. Now, a leading idea involved in this state, and inseparable from it, is the idea of _government_: that is, the _political_ is inseparable from the social state. These various and conflicting relations must be defined by certain rules, carrying the full idea of _control_. Without this, these relations could not operate in harmonious agreement for a single day. Now, as the _natural_ state of man is the state for which he was made,--the state to which alone his entire nature is adapted,--there can be no dispute, the _social_ state is the _natural_ state of man. “And the Lord God said, It is not good that the man should be alone: I will make him an helpmeet for him.” He was made, then, for society, and society was immediately furnished him. But the _law_ of relation, we find, was coincident with the relation itself: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.” Gen. ii. 24. And so also, every one born into the world was born in a state of society--the social state--and has always existed in this state: that is, _under government_. But we have before proved that a state of slavery is fundamental in the _complex_ idea of government. There is, there can be, _no government without it_. Therefore, the natural state of man, or the state to which he is adapted by both his mental and physical constitution, is a state of slavery in combination with liberty, _which is the complex idea of government_. 4. “The relation which men sustain to each other is the relation of _equality_: not _equality of condition_, but _equality of right_.” This is the form in which Dr. Wayland prefers to express the doctrine of equality.[2] He explains himself thus: “Each separate individual is created with precisely the same right to use the advantages with which God has endowed him as any other individual.” From this position, as thus explained, he deduces an argument the force of which, without expressing it in so many words, is constructively made to pervade the whole performance. For his whole argument may be embodied thus: the government which places an individual in any other condition than that of political equality is an odious tyranny: the government which establishes domestic slavery does this, and is therefore an odious tyranny. [2] Moral Science. Part II., Division I--Reciprocity.