Bolingbroke saw the ideal political world as a “genuine” polity, a commonwealth where politics was part of a functional order carried on by the natural leaders of society.  In such an order government sprang from the patriarchal roots of the landed family, and public service was as much the duty and responsibility of heads of families and localities as was their care and control of the core family.  In the “genuine” polity, “the image of a free people” writes Bolingbroke, “is that of a patriarchal family, where the head and all the members are united by one common interest.”  Government was not yet an artificial function whereby men came together and rationally conceived laws.  A “genuine” order needed few laws, because the dealings of men were prescribed by time-honored codes of duty and honor.  In such a system, a much less clear-cut distinction between public and private relations existed because men in society were held together by the natural bonds of family, geography, and interest rather than by an artificial act which has brought together isolated individuals.  The order and links in God’s social structure had existed long before man, and thus, in Bolingbroke’s “genuine” polity, man’s entrance into society placed him among natural affiliations and natural relations to others, whether as governor or as governed, as relative or as neighbor.  The passing of this “genuine” order was described in a poem by one of the later nostalgic Tory poets, Oliver Goldsmith, author of the first full-length biography of Lord Bolingbroke and of The Deserted Village, the classic eighteenth-century literary rejection of the new order.  In The Traveller (1764), Goldsmith described the demise of a “genuine” political system.

As nature’s ties decay
As duty, love, and honour fail to sway,
Fictitious bonds, the bonds of wealth and law,
Still gather strength, and force unwilling awe. ~Isaac Kramnick, Bolingbroke & His Circle