We have now run over the three fundamental laws of nature, _that of the stability of possession, of its transference by consent_, and _of the performance of promises_. 'Tis on the strict observance of those three laws that the peace and security of human society entirely depend; nor is there any possibility of establishing a good correspondence among men, where these are neglected. Society is absolutely necessary for the well-being of men; and these are as necessary to the supports of society. Whatever restraint they may impose on the passions of men, they are the real offspring of those passions, and are only a more artful and more refined way of satisfying them. Nothing is more vigilant and inventive than our passions; and nothing is more obvious than the convention for the observance of these rules. Nature has, therefore, trusted this affair entirely to the conduct of men, and has not placed in the mind any peculiar original principles, to determine us to a set of actions, into which the other principles of our frame and constitution were sufficient to lead us. And to convince us the more fully of this truth, we may here stop a moment, and, from a review of the preceding reasonings, may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently, that justice is an artificial, and not a natural virtue. I. The first argument I shall make use of is derived from the vulgar definition of justice. Justice is commonly defined to be _a constant and perpetual will of giving every one his due_. In this definition 'tis supposed that there are such things as right and property, independent of justice, and antecedent to it; and that they would have subsisted, though men had never dreamt of practising such a virtue. I have already observed, in a cursory manner, the fallacy of this opinion, and shall here continue to open up, a little more distinctly, my sentiments on that subject.