hending the rest of mankind within their prescriptions. Suppose
that several families unite together into one society, which is totally
disjoined from all others, the rules, which preserve peace and order,
enlarge themselves to the utmost extent of that society; but becoming
then entirely useless, lose their force when carried one step farther.
But again suppose, that several distinct societies maintain a kind of
intercourse for mutual convenience and advantage, the boundaries of
justice still grow larger, in proportion to the largeness of men's
views, and the force of their mutual connexions. History, experience,
reason sufficiently instruct us in this natural progress of human
sentiments, and in the gradual enlargement of our regards to justice,
in proportion as we become acquainted with the extensive utility of that
virtue.

PART II.

If we examine the PARTICULAR laws, by which justice is directed,
and property determined; we shall still be presented with the same
conclusion. The good of mankind is the only object of all these laws
and regulations. Not only is it requisite, for the peace and interest
of society, that men's possessions should be separated; but the rules,
which we follow, in making the separation, are such as can best be
contrived to serve farther the interests of society.

We shall suppose that a creature, possessed of reason, but unacquainted
with human nature, deliberates with himself what rules of justice or
property would best promote public interest, and establish peace and
security among mankind: His most obvious thought would be, to assign the
largest possessions to the most extensive virtue, and give every one
the power of doing good, proportioned to his inclination. In a perfect
theocracy, where a being, infinitely intelligent, governs by particular
volitions, this rule would certainly have place, and might serve to the
wisest purposes: But were mankind to execute such a law; so great is
the uncertainty of merit, both from its natural obscurity, and from the
self-conceit of each individual, that no determinate rule of conduct
would ever result from it; and the total dissolution of society must
be the immediate consequence. Fanatics may suppose, THAT DOMINION IS
FOUNDED ON GRACE, and THAT SAINTS ALONE INHERIT THE EARTH; but the civil
magistrate very justly puts these sublime theorists on the same footing
with common robbers, and teaches them by the severest discipline, that a
rule,