Why is it, then, that every one has a right to fulfilment of engagements, to have faith kept with him, to have promises observed? Solely, as it seems to me, because whatever has been promised to any one becomes eventually his due, and because whatever is due or owing ought to be paid. A promise is nothing less than a prospective transfer of property in some thing, or in the advantage derivable from some action, and when the time appointed for making the transfer arrives, whatever has been promised, whether actually transferred or not, becomes the complete property of, and in the fullest sense of the word belongs to him to whom it has been promised; so that the right to fulfilment of engagements resolves itself into the moral right of every one to have that which belongs to him, and we have already seen that every legal right which cannot on other grounds be shown to be a moral right resolves itself into a right to fulfilment of an engagement. Whence it follows that there are no legal rights whatever which are not likewise moral rights, and which might not therefore be equally rights, even though they had never been legalised. Whence, and from what has just been observed with respect to the right to fulfilment of engagements, it further follows that of the five branches of Mr. Mill's classification, the first and fourth may without inconvenience be dispensed with, and that the second will suffice to do duty for itself and for the other two. We have next to consider a person's right to that which he deserves, with reference to which, and to my assertion that there is no necessary correspondence between the remuneration which a labourer ought to receive and either his merits or his needs, Mr. Mill inquires as follows:--'If justice be an affair of intuition, if we are guided to it by the immediate and spontaneous perceptions of the moral sense, what doctrines of justice are there on which the human race would more instantaneously and with one accord put the stamp of its recognition than these--that it is just that each should have what he deserves, and that, in the dispensation of good things, those whose wants are the most urgent should have the preference?' But surely however just it be that each should have what he deserves, it is so only on condition that he have it from those from whom it is due, and do not take it from those from whom it is not due. The latter, surely, at least as much deserve to be allowed to keep what they have already by honest means got, as others to get what they have not yet got. But if so, then that these should be deprived of their deserts, in order that those may get theirs, is surely about the very last doctrine that ought to be put forward as self-evident and intuitive. 'But,' Mr. Mill proceeds to ask, 'if there be in the natural constitution of things something patently unjust, something contrary to sentiments of justice, which sentiments, being