the essence of
property. For that relation may be the same betwixt inanimate objects,
or with regard to brute creatures; though in those cases it forms no
property. It is, therefore, in some internal relation, that the property
consists; that is, in some influence, which the external relations of
the object have on the mind and actions. Thus the external relation,
which we call occupation or first possession, is not of itself imagined
to be the property of the object, but only to cause its property. Now it
is evident, this external relation causes nothing in external objects,
and has only an influence on the mind, by giving us a sense of duty in
abstaining from that object, and in restoring it to the first possessor.
These actions are properly what we call justice; and consequently it is
on that virtue that the nature of property depends, and not the virtue
on the property.

If any one, therefore, would assert, that justice is a natural virtue,
and injustice a natural vice, he must assert, that abstracting from the
nations of property, and right and obligation, a certain conduct
and train of actions, in certain external relations of objects, has
naturally a moral beauty or deformity, and causes an original pleasure
or uneasiness. Thus the restoring a man's goods to him is considered as
virtuous, not because nature has annexed a certain sentiment of pleasure
to such a conduct, with regard to the property of others, but because
she has annexed that sentiment to such a conduct, with regard to those
external objects, of which others have had the first or long possession,
or which they have received by the consent of those, who have had first
or long possession. If nature has given us no such sentiment, there is
not, naturally, nor antecedent to human conventions, any such thing as
property. Now, though it seems sufficiently evident, in this dry and
accurate consideration of the present subject, that nature has annexed
no pleasure or sentiment of approbation to such a conduct; yet that I
may leave as little room for doubt as possible, I shall subjoin a few
more arguments to confirm my opinion.

First, If nature had given us a pleasure of this kind, it would have
been as evident and discernible as on every other occasion; nor should
we have found any difficulty to perceive, that the consideration of such
actions, in such a situation, gives a certain pleasure and sentiment of
approbation. We should not have been obliged to h