E PROPERTY
OF OTHERS? It does not surely lie in the external action. It must,
therefore be placed in the motive, from which the external action is
derived. This motive can never be a regard to the honesty of the action.
For it is a plain fallacy to say, that a virtuous motive is requisite
to render an action honest, and at the same time that a regard to the
honesty is the motive of the action. We can never have a regard to the
virtue of an action, unless the action be antecedently virtuous. No
action can be virtuous, but so far as it proceeds from a virtuous
motive. A virtuous motive, therefore, must precede the regard to the
virtue, and it is impossible, that the virtuous motive and the regard to
the virtue can be the same.

It is requisite, then, to find some motive to acts of justice and
honesty, distinct from our regard to the honesty; and in this lies the
great difficulty. For should we say, that a concern for our private
interest or reputation is the legitimate motive to all honest actions;
it would follow, that wherever that concern ceases, honesty can no
longer have place. But it is certain, that self-love, when it acts at
its liberty, instead of engaging us to honest actions, is the source
of all injustice and violence; nor can a man ever correct those vices,
without correcting and restraining the natural movements of that
appetite.

But should it be affirmed, that the reason or motive of such actions is
the regard to publick interest, to which nothing is more contrary than
examples of injustice and dishonesty; should this be said, I would
propose the three following considerations, as worthy of our attention.
First, public interest is not naturally attached to the observation of
the rules of justice; but is only connected with it, after an artificial
convention for the establishment of these rules, as shall be shewn more
at large hereafter. Secondly, if we suppose, that the loan was secret,
and that it is necessary for the interest of the person, that the money
be restored in the same manner (as when the lender would conceal his
riches) in that case the example ceases, and the public is no longer
interested in the actions of the borrower; though I suppose there is no
moralist, who will affirm, that the duty and obligation ceases. Thirdly,
experience sufficiently proves, that men, in the ordinary conduct
of life, look not so far as the public interest, when they pay their
creditors, perform their promises, an