bligation. But as there is naturally
no inclination to observe promises, distinct from a sense of their
obligation; it follows, that fidelity is no natural virtue, and that
promises have no force, antecedent to human conventions.

If any one dissent from this, he must give a regular proof of these two
propositions, viz. THAT THERE IS A PECULIAR ACT OF THE MIND, ANNEXT TO
PROMISES; AND THAT CONSEQUENT TO THIS ACT OF THE MIND, THERE ARISES AN
INCLINATION TO PERFORM, DISTINCT FROM A SENSE OF DUTY. I presume, that
it is impossible to prove either of these two points; and therefore I
venture to conclude that promises are human inventions, founded on the
necessities and interests of society.

In order to discover these necessities and interests, we must consider
the same qualities of human nature, which we have already found to give
rise to the preceding laws of society. Men being naturally selfish, or
endowed only with a confined generosity, they are not easily induced to
perform any action for the interest of strangers, except with a view to
some reciprocal advantage, which they had no hope of obtaining but by
such a performance. Now as it frequently happens, that these mutual
performances cannot be finished at the same instant, it is necessary,
that one party be contented to remain in uncertainty, and depend
upon the gratitude of the other for a return of kindness. But so much
corruption is there among men, that, generally speaking, this becomes
but a slender security; and as the benefactor is here supposed to bestow
his favours with a view to self-interest, this both takes off from the
obligation, and sets an example to selfishness, which is the true mother
of ingratitude. Were we, therefore, to follow the natural course of our
passions and inclinations, we should perform but few actions for the
advantage of others, from distinterested views; because we are naturally
very limited in our kindness and affection: And we should perform as few
of that kind, out of a regard to interest; because we cannot depend upon
their gratitude. Here then is the mutual commerce of good offices in a
manner lost among mankind, and every one reduced to his own skill and
industry for his well-being and subsistence. The invention of the law of
nature, concerning the stability of possession, has already rendered
men tolerable to each other; that of the transference of property and
possession by consent has begun to render them mutually advantageo