The rules of justice, such as prevail among individuals, are not entirely suspended among political societies.  All princes pretend a regard to the rights of other princes; and some, no doubt, without hypocrisy.  Alliances and treaties are every day made between independent states, which would only be so much waste of parchment, if they were not found by experience to have some influence and authority.  But here is the difference between kingdoms and individuals.  Human nature cannot by any means subsist, without the association of individuals; and that association never could have place, were no regard paid to the laws of equity and justice.  Disorder, confusion, the war of all against all, are the necessary consequences of such a licentious conduct.  But nations can subsist without intercourse.  They may even subsist, in some degree, under a general war.  The observance of justice, though useful among them, is not guarded by so strong a necessity as among individuals; and the moral obligation holds proportion with the usefulness.  All politicians will allow, and most philosophers, that reasons of state may, in particular emergencies, dispense with the rules of justice, and invalidate any treaty or alliance, where the strict observance of it would be prejudicial, in a considerable degree, to either of the contracting parties.  But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others.

In a confederated commonwealth, such as the Achaean republic of old, or the Swiss Cantons and United Provinces in modern times; as the league has here a peculiar utility, the conditions of union have a peculiar sacredness and authority, and a violation of them would be regarded as no less, or even as more criminal, than any private injury or injustice.

The long and helpless infancy of man requires the combination of parents for the subsistence of their young; and that combination requires the virtue of chastity or fidelity to the marriage bed.  Without such a utility, it will readily be owned, that such a virtue would never have been thought of.

[Footnote:  The only solution, which Plato gives to all the objections that might be raised against the community of women, established in his imaginary commonwealth, is, [Greek quotation here].  Scite enim istud et dicitur et dicetur, Id quod utile sit honestum esse, quod autem inutile sit turpe esse. [De Rep lib v p 457 ex edit Ser].  And this maxim will admit of no doubt, where public utility is concerned, which is Plato’s meaning.  And indeed to what other purpose do all the ideas of chastity and modesty serve?  “Nisi utile est quod facimus, frustra est gloria,” says Phaedrus.” [Greek quotation here],” says Plutarch, de vitioso pudore.  “Nihil eorum quae damnosa sunt, pulchrum est.”  The same was the opinion of the Stoics [Greek quotation here; from Sept.  Emp lib iii cap 20].