in　effect；　there　was　never　the　less　left　for　others　because　of　his
  enclosure　for　himself。　For　he　that　leaves　as　much　as　another　can
  make　use　of　does　as　good　as　take　nothing　at　all。　Nobody　could　think
  himself　injured　by　the　drinking　of　another　man；　though　he　took　a
  good　draught；　who　had　a　whole　river　of　the　same　water　left　him　to
  quench　his　thirst。　And　the　case　of　land　and　water；　where　there　is
  enough　of　both；　is　perfectly　the　same。
  33。　God　gave　the　world　to　men　in　common；　but　since　He　gave　it　them
  for　their　benefit　and　the　greatest　conveniencies　of　life　they　were
  capable　to　draw　from　it；　it　cannot　be　supposed　He　meant　it　should
  always　remain　common　and　uncultivated。　He　gave　it　to　the　use　of　the
  industrious　and　rational　（and　labour　was　to　be　his　title　to　it）；　not
  to　the　fancy　or　covetousness　of　the　quarrelsome　and　contentious。　He
  that　had　as　good　left　for　his　improvement　as　was　already　taken　up
  needed　not　complain；　ought　not　to　meddle　with　what　was　already
  improved　by　another's　labour；　if　he　did　it　is　plain　he　desired　the
  benefit　of　another's　pains；　which　he　had　no　right　to；　and　not　the
  ground　which　God　had　given　him；　in　common　with　others；　to　labour　on；
  and　whereof　there　was　as　good　left　as　that　already　possessed；　and　more
  than　he　knew　what　to　do　with；　or　his　industry　could　reach　to。
  34。　It　is　true；　in　land　that　is　common　in　England　or　any　other
  country；　where　there　are　plenty　of　people　under　government　who　have
  money　and　commerce；　no　one　can　enclose　or　appropriate　any　part　without
  the　consent　of　all　his　fellow…commoners；　because　this　is　left　common
  by　compact…　i。e。；　by　the　law　of　the　land；　which　is　not　to　be　violated。
  And；　though　it　be　common　in　respect　of　some　men；　it　is　not　so　to　all
  mankind；　but　is　the　joint　propriety　of　this　country；　or　this　parish。
  Besides；　the　remainder；　after　such　enclosure；　would　not　be　as　good
  to　the　rest　of　the　commoners　as　the　whole　was；　when　they　could　all
  make　use　of　the　whole；　whereas　in　the　beginning　and　first　peopling
  of　the　great　common　of　the　world　it　was　quite　otherwise。　The　law　man
  was　under　was　rather　for　appropriating。　God　commanded；　and　his　wants
  forced　him　to　labour。　That　was　his　property；　which　could　not　be
  taken　from　him　wherever　he　had　fixed　it。　And　hence　subduing　or
  cultivating　the　earth　and　having　dominion；　we　see；　are　joined
  together。　The　one　gave　title　to　the　other。　So　that　God；　by
  commanding　to　subdue；　gave　authority　so　far　to　appropriate。　And　the
  condition　of　human　life；　which　requires　labour　and　materials　to　work
  on；　necessarily　introduce　private　possessions。
  35。　The　measure　of　property　Nature　well　set；　by　the　extent　of
  men's　labour　and　the　conveniency　of　life。　No　man's　labour　could　subdue
  or　appropriate　all；　nor　could　his　enjoyment　consume　more　than　a
  small　part；　so　that　it　was　impossible　for　any　man；　this　way；　to
  entrench　upon　the　right　of　another　or　acquire　to　himself　a　property　to
  the　prejudice　of　his　neighbour；　who　would　still　have　room　for　as
  good　and　as　large　a　possession　（after　the　other　had　taken　out　his）
  as　before　it　was　appropriated。　Which　measure　did　confine　every　man's
  possession　to　a　very　moderate　proportion；　and　such　as　he　might
  appropriate　to　himself　without　injury　to　anybody　in　the　first　ages
  of　the　world；　when　men　were　more　in　danger　to　be　lost；　by　wandering
  from　their　company；　in　the　then　vast　wilderness　of　the　earth　than　to
  be　straitened　for　want　of　room　to　plant　in。
  36。　The　same　measure　may　be　allowed　still；　without　prejudice　to
  anybody；　full　as　the　world　seems。　For；　supposing　a　man　or　family；　in
  the　state　they　were　at　first；　peopling　of　the　world　by　the　children　of
  Adam　or　Noah；　let　him　plant　in　some　inland　vacant　places　of　America。
  We　shall　find　that　the　possessions　he　could　make　himself；　upon　the
  measures　we　have　given；　would　not　be　very　large；　nor；　even　to　this
  day；　prejudice　the　rest　of　mankind　or　give　them　reason　to　complain
  or　think　themselves　injured　by　this　man's　encroachment；　though　the
  race　of　men　have　now　spread　themselves　to　all　the　corners　of　the
  world；　and　do　infinitely　exceed　the　small　number　was　at　the　beginning。
  Nay；　the　extent　of　ground　is　of　so　little　value　without　labour　that
  I　have　heard　it　affirmed　that　in　Spain　itself　a　man　may　be　permitted
  to　plough；　sow；　and　reap；　without　being　disturbed；　upon　land　he　has　no
  other　title　to；　but　only　his　making　use　of　it。　But；　on　the　contrary；
  the　inhabitants　think　themselves　beholden　to　him　who；　by　his
  industry　on　neglected；　and　consequently　waste　land；　has　increased
  the　stock　of　corn；　which　they　wanted。　But　be　this　as　it　will；　which
  I　lay　no　stress　on；　this　I　dare　boldly　affirm；　that　the　same　rule　of
  propriety…　viz。；　that　every　man　should　have　as　much　as　he　could　make
  use　of；　would　hold　still　in　the　world；　without　straitening　anybody；
  since　there　is　land　enough　in　the　world　to　suffice　double　the
  inhabitants；　had　not　the　invention　of　money；　and　the　tacit　agreement
  of　men　to　put　a　value　on　it；　introduced　（by　consent）　larger
  possessions　and　a　right　to　them；　which；　how　it　has　done；　I　shall　by
  and　by　show　more　at　large。
  37。　This　is　certain；　that　in　the　beginning；　before　the　desire　of
  having　more　than　men　needed　had　altered　the　intrinsic　value　of　things；
  which　depends　only　on　their　usefulness　to　the　life　of　man；　or　had
  agreed　that　a　little　piece　of　yellow　metal；　which　would　keep　without
  wasting　or　decay；　should　be　worth　a　great　piece　of　flesh　or　a　whole
  heap　of　corn；　though　men　had　a　right　to　appropriate　by　their　labour；
  each　one　to　himself；　as　much　of　the　things　of　Nature　as　he　could
  use；　yet　this　could　not　be　much；　nor　to　the　prejudice　of　others；　where
  the　same　plenty　was　still　left；　to　those　who　would　use　the　same
  industry。
  Before　the　appropriation　of　land；　he　who　gathered　as　much　of　the
  wild　fruit；　killed；　caught；　or　tamed　as　many　of　the　beasts　as　he
  could…　he　that　so　employed　his　pains　about　any　of　the　spontaneous
  products　of　Nature　as　any　way　to　alter　them　from　the　state　Nature
  put　them　in；　by　placing　any　of　his　labour　on　them；　did　thereby　acquire
  a　propriety　in　them；　but　if　they　perished　in　his　possession　without
  their　due　use…　if　the　fruits　rotted　or　the　venison　putrefied　before　he
  could　spend　it；　he　offended　against　the　common　law　of　Nature；　and
  was　liable　to　be　punished：　he　invaded　his　neighbour's　share；　for　he
  had　no　right　farther　than　his　use　called　for　any　of　them；　and　they
  might　serve　to　afford　him　conveniencies　of　life。
  38。　The　same　measures　governed　the　possession　of　land；　too。
  Whatsoever　he　tilled　and　reaped；　laid　up　and　made　use　of　before　it
  spoiled；　that　was　his　peculiar　right；　whatsoever　he　enclosed；　and
  could　feed　and　make　use　of；　the　cattle　and　product　was　also　his。　But
  if　either　the　grass　of　his　enclosure　rotted　on　the　ground；　or　the
  fruit　of　his　planting　perished　without　gathering　and　laying　up；　this
  part　of　the　earth；　notwithstanding　his　enclosure；　was　still　to　be
  looked　on　as　waste；　and　might　be　the　possession　of　any　other。　Thus；　at
  the　beginning；　Cain　might　take　as　much　ground　as　he　could　till　and
  make　it　his　own　land；　and　yet　leave　enough　to　Abel's　sheep　to　feed　on：
  a　few　acres　would　serve　for　both　their　possessions。　But　as　families
  increased　and　industry　enlarged　their　stocks；　their　possessions
  enlarged　with　the　need　of　them；　but　yet　it　was　commonly　without　any
  fixed　property　in　the　ground　they　made　use　of　till　they
  incorporated；　settled　themselves　together；　and　built　cities；　and　then；
  by　consent；　they　came　in　time　to　set　out　the　bounds　of　their
  distinct　territories　and　agree　on　limits　between　them　and　their
  neighbours；　and　by　laws　within　themselves　settled　the　properties　of
  those　of　the　same　society。　For　we　see　that　in　that　part　of　the　world
  which　was　first　inhabited；　and　therefore　like　to　be　best　peopled；　even
  as　low　down　as　Abraham's　time；　they　wandered　with　their　flocks　and
  their　herds；　which　was　their　substance；　freely　up　and　down…　and　this
  Abraham　did　in　a　country　where　he　was　a　stranger；　whence　it　is　plain
  that；　at　least；　a　great　part　of　the　land　lay　in　common；　that　the
  inhabitants　valued　it　not；　nor　claimed　property　in　any　more　than
  they　made　use　of；　but　when　there　was　not　room　enough　in　the　same　place
  for　their　herds　to　feed　together；　they；　by　consent；　as　Abraham　and　Lot
  did　（Gen。　xiii。　5）；　separated　and　enlarged　their　pasture　where　it　best
  liked　them。　And　for　the　same　reason；　Esau　went　from　his　father　and　his
  brother；　and　planted　in　Mount　Seir　（Gen。　36。　6）。
  39。　And　thus；　without　supposing　any　private　dominion　and　property　in
  Adam　over　all　the　world；　exclusive　of　all　other　men；　which　can　no
  way　be　proved；　nor　any　one's　property　be　made　out　from　it；　but
  supposing　the　world；　given　as　it　was　to　the　children　of　men　in　common；
  we　see　how　labour　could　make　men　distinct　titles　to　several　parcels　of
  it　for　their　private　uses；　wherein　there　could　be　no　doubt　of　right；
  no　room　for　quarrel。
  40。　Nor　is　it　so　strange　as；　perhaps；　before　consideration；　it　may
  appear；　that　the　property　of　labour　should　be　able　to　overbalance
  the　community　of　land；　for　it　is　labour　indeed　that　puts　the
  difference　of　val