From this he finds that _Prudence_ (including Constancy of Mind and Moderation) is enjoined in the Understanding, and, in the Will, _Universal Benevolence_ (making, with Prudence, _Equity_), _Government of the Passions_, and the Special Laws of Nature--_Innocence, Self-denial, Gratitude, &c._ This he gets from the consideration of what is contained in the general Law of Nature.

But the obligation to the various moral virtues does not appear, until he has shown that the Law of Nature, for procuring the Common Happiness of all, suggests a natural law of _Universal Justice_, commanding to make and preserve a _division_ of Rights, _i.e._, giving to particular persons Property or Dominion over things and persons necessary to their Happiness.

There are thus Rights of God (to Honour, Glory, &c.) and Rights of Men (to have those advantages continued to them whereby they may preserve and perfect themselves, and be useful to all others).
For the same reason that _Rights_ of particular persons are fixed and preserved, viz., that the common good of all should be promoted by every one,--two _Obligations_ are laid upon all.
(1) Of GIVING: We are to contribute to others such a share of the things committed to our trust, as may not destroy the part that is necessary to our own happiness.

Hence are obligatory the virtues (_a_) in regard to Gifts, _Liberality, Generosity, Compassion, &c._; (_b_) in regard to Common Conversation or Intercourse, _Gravity and Courteousness, Veracity, Faith, Urbanity, &c._ (2) Of RECEIVING: We are to reserve to ourselves such use of our own, as may be most advantageous to, or at least consistent with, the good of others.

Hence the obligation or the virtues pertaining to the various branches of a limited Self-Love, (_a_) with regard to our _essential parts_, viz., Mind and Body--_Temperance_ in the natural desires concerned in the preservation of the individual and the species; (_b_) with regard to _goods of fortune--Modesty, Humility, and Magnanimity_.
V .-- He connects Politics with Ethics, by finding, in the establishment of civil government, a more effectual means of promoting the common happiness according to the Law of Nature, than in any equal division of things.