Thisistheexplanationofthemoralphenomenonofself-deceit,andaccountsfortheotherwiseremarkablefact,thatourconscienceinspiteofitsgreatauthorityandthegreatsanctionsbywhichitsvoiceisenforced,issooftenpreventedfromactingwithefficacy。Whenweareabouttoact,theeagernessofpassionseldomallowsustoconsiderwhatwearedoingwiththecandourofanindifferentperson。Ourviewofthingsisdiscoloured,evenwhenwetrytoplaceourselvesinthesituationofanotherandtoregardourowninterestsfromhispointofview。Weareconstantlyforcedbackbythefuryofourpassionstoourownposition,whereeverythingseemsmagnifiedandmisrepresentedbyself-love,whilstwecatchbutmomentaryglimpsesoftheviewoftheimpartialspectator。
Whenwehaveacted,wecanindeedentermorecoollyintothesentimentsoftheindifferentspectator,andregardourownactionswithhisimpartiality。
Wearethenabletoidentifyourselveswiththeidealmanwithinthebreastandviewinourowncharacterourownconductandsituationwiththesevereeyesofthemostimpartialspectator。Butevenourjudgmentisseldomquitecandid。Itissodisagreeabletothinkillofourselves,thatweoftenpurposelyturnawayourviewfromthosecircumstanceswhichmightrenderourjudgmentunfavourable。Ratherthanseeourownbehaviourinadisagreeablelight,weoftenendeavourtoexasperateanewthoseunjustpassionswhichatfirstmisledus;weawakenartificiallyouroldhatredsandirritateafreshouralmostforgottenresentments;andwethuspersevereininjusticemerelybecausewewereunjust,andbecauseweareashamedandafraidtoseethatwewereso。
Andthispartialityofmankindwithregardtotheproprietyoftheirownconduct,bothatthetimeofactionandafterit,is,ourauthorthinks,oneofthechiefobjectionstothehypothesisoftheexistenceofamoralsense,andconsequentlyanadditionalargumentinfavourofhisowntheoryofthephenomenaofself-approbation。Ifitwasbyapeculiarfaculty,likethemoralsense,thatmenjudgedoftheirownconductiftheywereendowedwithaparticularpowerofperceptionwhichdistinguishedthebeautyanddeformityofpassionsandaffectionssurelythisfacultywouldjudgewithmoreaccuracyconcerningtheirownpassions,whicharemorenearlyexposedtotheirview,thanconcerningthoseofothermen,whicharenecessarilyofmoredistantobservation。Butitisnotoriousthatmengenerallyjudgemorejustlyofothersthantheyeverdoaboutthemselves。
CHAPTERVII。THEORYOFMORALPRINCIPLES。
CloselyconnectedinAdamSmith\'stheorywithhisaccountofthegrowthofconscienceishisaccountofthegrowthofthosegeneralmoralprincipleswefindcurrentintheWorld。lieregardstheseasaprovisionofNatureonourbehalf,intendedtocounteractthepervertinginfluencesofself-loveandthefatalweaknessofself-deceit。Theyariseinthefollowingway。
Continualobservationsontheconductofothersleadusgraduallytoformtoourselvescertaingeneralrulesastowhatitisfitandpropertodoortoavoid。Ifsomeoftheiractionsshockallournaturalsentiments,andwehearotherpeopleexpresslikedetestationofthem,wearethensatisfiedthatweviewthemaright。Weresolvethereforenevertobeguiltyofthelikeoffences,nortomakeourselvestheobjectsofthegeneraldisapprobationtheyincur。Thuswearriveatageneralrule,thatallsuchactionsaretobeavoided,astendingtomakeusodious,contemptible,orpunishable。Otheractions,onthecontrary,callforthourapprobation,andtheexpressionsofthesameapprovalbyothersconfirmusinthejusticeofouropinion。Theeagernessofeverybodytohonourandre-wardthemexciteinusallthosesentimentsforwhichwehavebynaturethestrongestdesirethelove,thegratitude,theadmirationofmankind。Wethusbecomeambitiousofper-formingthelike,andtherebyarriveatanothergeneralrule,thatallsuchactionsaregoodforustodo。
Thesegeneralrulesofmorality,therefore,areultimatelyfoundedonexperienceofwhat,inparticularinstances,ourmoralfacultiesapproveoforcondemn。Theyarenotmoralintuitions,ormajorpremissesofconductsuppliedtousbynature。Wedonotstartwithageneralrule,andapproveordisapproveofparticularactionsaccordingastheyconformornottothisgeneralrule,butweformthegeneralrulefromexperienceoftheapprovalordisapprovalbestowedonparticularactions。Atthefirstsightofaninhumanmurder,detestationofthecrimewouldarise,irrespectiveofareflection;thatoneofthemostsacredrulesofconductprohibitedthetakingawayanotherman\'slife,thatthisparticularmurderwasaviolationofthatrule,andconsequentlythatitwasblameworthy。Thedetestationwouldariseinstantaneously,andantecedenttoourformationofanysuchgeneralrule。Thegeneralrulewouldbeformedafterwardsuponthedetestationwefeltatsuchanaction,atthethoughtofthisandeveryotherparticularactionofthesamekind。
Sowhenwereadinhistoryorelsewhereofeithergenerousorbaseactions,ouradmirationfortheoneandourcontemptfortheotherdoesnotarisefromtheconsiderationthattherearecertaingeneralruleswhichdeclareallactionsoftheonekindadmirableandalloftheothercontemptible。
Thoserulesareallformedfromourexperienceoftheeffectsnaturallyproducedonusbyallactionsofonekindortheother。
Again,anamiable,arespectable,orahorribleactionnaturallyexcitesforthepersonwhoperformsthemthelove,therespect,orthehorrorofthespectator。Thegeneralrules,whichdeterminewhatactionsareorarenottheobjectsofthosedifferentsentiments,canonlybeformedbyobservingwhatactionsseverallyexcitethem。
Whenoncethesemoralprinciples,orgeneralrules,havebeenformed,andestablishedbytheconcurrentvoiceofallmankind,theyareoftenappealedtoasthestandardsofjudgment,whenweseektoapportiontheirduedegreeofpraiseorblametoparticularactions。Fromtheirbeingcitedonallsuchoccasionsastheultimatefoundationsofwhatisjustandunjust,manyeminentauthorshavebeenmisled,andhavedrawnuptheirsystemsasiftheysupposed\"thattheoriginaljudgmentsofmankind,withregardtorightandwrong,wereformed,likethedecisionsofacourtofjudicatory,byconsideringfirstthegeneralrule,andthen,secondly,whethertheparticularactionunderconsiderationfellproperlywithinitscomprehension。\"
Topassnowfromtheformationofsuchgeneralrulestotheirfunctioninpracticalethics。Theyaremostusefulincorrectingthemisrepresentationsofthingswhichself-loveiseverreadytosuggesttous。Thoughfoundedonexperience,theyarenonethelessgirtroundwithasacredandunimpeachableauthority。Takeamaninclinedtofuriousresentment,andreadytothinkthatthedeathofhisenemyisasmallcompensationforhisprovocation。
Fromhisobservationsontheconductofothershehaslearnedhowhorriblesuchrevengesalwaysappear,andhasformedtohimselfageneralrule,toabstainfromthemonalloccasions。Thisrulepreservesitsauthoritywithhimunderhistemptation,whenhemightotherwisebelievethathisfurywasjust,andsuchaseveryimpartialspectatorwouldapprove。Thereverencefortherule,impresseduponhimbypastexperience,checkstheimpetuosityofhispassion,andhelpshimtocorrectthetoopartialviewswhichself-lovemightsuggestasproperinhissituation。Evenshouldheafterallgivewaytohispassion,heisterrified,atthemomentofsodoing,bythethoughtthatheisviolatingarulewhichhehasneverseeninfringedwithoutthestrongestexpressionsofdisapprobation,ortheevilconsequencesofpunishment。
Thatsenseofduty,thatfeelingoftheobligatorinessoftherulesofmorality,whichissoimportantaprincipleinhumanlife,andtheonlyprinciplecapableofgoverningthebulkofmankind,isnoneotherthananacquiredreverenceforthesegeneralprinciplesofconduct,arrivedatinthemannerdescribed。Thisacquiredreverenceoftenservesasasubstituteforthesenseoftheproprietyorimproprietyofaparticularcourseofconduct。Formanymenlivethroughtheirliveswithouteverincurringmuchblame,whoyetmayneverfeelthesentimentuponwhichourapprobationoftheirconductisfounded,butactmerelyfromaregardforwhattheyseearetheestablishedrulesofbehaviour。Forinstance,amanwhohasreceivedgreatbenefitsfromanothermayfeelverylittlegratitudeinhisheart,andyetactineverywayasifhedidso,withoutanyselfishorblameablemotive,butsimplyfromreverencefortheestablishedruleofduty。Orawife,whomaynotfeelanytenderregardforherhusband,mayalsoactasifshedid,frommereregardtoasenseofthedutyofsuchconduct。Andthoughsuchafriendorsuchawifearedoubt-lessnotthebestoftheirkind,theyareperhapsthesecondbest,andwillberestrainedfromanydecidedderelictionfromtheirduty。Though\"thecoarseclayofwhichthebulkofmankindareformed,cannotbewroughttosuchperfection\'sastoactonalloccasionswiththemostdelicatepropriety,thereisscarcelyanybodywhomaynotbyeducation,discipline,andexample,besoimpressedwitharegardtogeneralrulesofconduct,astoactnearlyalwayswithtolerabledecency,andtoavoidthroughthewholeofhislifeanyconsiderabledegreeofblame。
Wereitnotindeedforthissenseofduty,thissacredregardforgeneralrules,thereisnooneonwhoseconductmuchreliancecouldbeplaced。
Thedifferencebetweenamanofprincipleandaworthlessfellowischieflythedifferencebetweenamanwhoadheresresolutelytohismaximsofconductaudthemanwhoacts\"variouslyandaccidentallyashumour,inclination,orinterestchancetobeuppermost。\"Eventhedutiesofordinarypoliteness,whicharenotdifficulttoob-serve,dependveryoftenfortheirobservancemoreonregardforthegeneralrulethanontheactualfeelingofthemoment;
andiftheseslightdutieswould,withoutsuchregard,besoreadilyviolated,howslight,withoutasimilarregard,wouldbetheobservanceofthedutiesofjustice,truth,fidelity,andchastity,fortheviolationofwhichsomanystrongmotivesmightexist,andonthetolerablekeepingofwhichtheveryexistenceofhumansocietydepends!
Theobligatorinessoftherulesofmoralitybeingthusfirstimpresseduponusbynature,andafterwardsconfirmedbyreasoningandphilosophy,comestobestillfurtherenhancedbytheconsiderationthatthesaidrulesarethelawsofGod,whowillrewardorpunishtheirobservanceorviolation。
Forwhatevertheorywemaypreferoftheoriginofourmoralfaculties,therecanbenodoubt,AdamSmithargues,but\"thattheyweregivenusforthedirectionofourconductinthislife。\"Ourmoralfaculties\"carryalongwiththemthemostevidentbadgesofthisauthority,whichdenotethattheyweresetupwithinustobethesupremearbitersofallouractions,tosuperintendalloursenses,passions,andappetites,andtojudgehowfareachofthemwaseithertobeindulgedorrestrained。\"Ourmoralfacultiesarenotonalevelinthisrespectwiththeotherfacultiesandappetitesofournature,fornootherfacultyorprincipleofactionjudgesofanyother。Love,forinstance,doesnotjudgeoflove,norresentmentofresentment。
Thesetwopassionsmaybeoppositetooneanother,buttheydonotapproveordisapproveofoneanother。Itbelongstoourmoralfacultiestojudgeinthiswayoftheotherprinciplesofournature。Whatisagreeabletoourmoralfacultiesisfit,andright,andpropertobedone;whatisdisagreeabletothemisthecontrary。Thesentimentswhichtheyapproveofaregracefulandbecoming;thecontraryungracefulandunbecoming。Theverywordsright,wrong,fit,improper,graceful,unbecomingmeanonlywhatpleasesordispleasesourmoralfaculties。\"
Since,then,they\"wereplainlyintendedtobethegoverningprinciplesofhumannature,theruleswhichtheyprescribearetoberegardedasthecommandsandlawsoftheDeity,promulgatedbythosevicegerentswhichHehasthussetupwithinus。\"These\"vicegerentsofGodwithinus\"neverfailtopunishtheviolationoftherulesofmoralitybythetormentsofinwardshameandself-condemnation,whilsttheyalwaysrewardobediencetothemwithtranquillityandself-satisfaction。
Havingthusaddedtheforceofareligioussanctiontotheauthorityofmoralrules,andaccountedforthefeelingofobligationinmorality,fromthephysicalbasisofthepainorpleasureofaninstinctiveantipathyorsympathy,thephilosopherarrivesatthequestion,Howfarouractionsoughttoarisechieflyorentirelyfromasenseofdutyoraregardtogeneralrules,andhowfaranyothersentimentoughttoconcurandhaveaprincipalinfluence。Ifamereregardfordutyisthemotiveofmostmen,howfarmaytheirconductberegardedasright?
Theanswertothisquestiondependsontwocircumstances,whichmaybeconsideredinsuccession。
First,itdependsonthenaturalagreeablenessordeformityoftheaffectionofthemindwhichpromptsustoanyaction,whethertheactionshouldproceedratherfromthataffectionthanfromaregardtothegeneralrule。Actionstowhichthesocialorbenevolentaffectionspromptusshouldproceedasmuchfromtheaffectionsorpassionsthemselvesasfromanyregardtothegeneralrulesofconduct。Torepayakindnessfromacoldsenseofduty,andfromnopersonalaffectiontoone\'sbenefactor,isscarcelypleasingtothelatter。Asafathermayjustlycomplainofason,who,thoughhefailinnoneoftheofficesoffilialduty,yetmanifestsnoaffectionatereverenceforhisparent,soasonexpectsfromhisfathersomethingmorethanthemereperformanceofthedutiesofhissituation。
Thecontrarymaximappliestothemalevolentandunsocialpassions。
Ifweoughttorewardfromgratitudeandgenerosity,withoutanyreflectionsontheproprietyofrewarding,weoughtalwaystopunishwithreluctance,andmorefromasenseoftheproprietyofpunishingthanfromameredispositiontorevenge。
Wheretheselfishpassionsareconcerned,weshouldattendtogeneralrulesinthepursuitofthelesserobjectsofprivateinterest,butfeelmorepassionfortheobjectsthemselveswhentheyareoftranscendentimportancetous。Theparsimony,forinstance,ofatradesmanshouldnotproceedfromadesireoftheparticularthreepencehewillsavebyitto-day,norhisattendanceinhisshopfromapassionfortheparticulartenpencehewillgainbyit,butfromaregardtothegeneralrulewhichprescribessevereeconomyastheguidingprincipleofhislife。Tobeanxious,ortolayaplottogainorsaveasingleshilling,woulddegradehimintheeyesofallhisneighbours。Butthemoreimportantobjectsofself-interestshouldbepursuedwithmoreconcernforthething\'sthemselvesandfortheirownsake;andamanwouldjustlyberegardedasmean-spiritedwhocarednothingabouthiselectiontoParliamentorabouttheconquestofaprovince。
Secondly,itdependsupontheexactnessorinexactnessofthegeneralrulesthemselves,howfarourconductoughttoproceedentirelyfromaregardtothem。
Thegeneralrulesofalmostallthevirtues,whichdeterminewhatarethedutiesofprudence,charity,generosity,gratitude,orfriendship,admitofsomanymodificationsandexceptions,thatitishardlypossibletoregulateourconductentirelyfromregardtothem。Eventheruleofgratitude,plainasitseemstobe,thatitbehovesustomakeareturnofequal,or,ifpossible,superiorvaluetothebenefitreceivedfromanother,givesrisetonumberlessquestions,wheneverweseektoapplyittoparticularcases。Forinstance,ifyourfriendlentyoumoneyinyourdistress,oughtyoutolendhimmoneyinhis?and,ifso,howmuch?
andwhen?andforhowlongatime?Nodefiniteanswercanbegiventosuchquestions。Andevenstillmorevaguearetheruleswhichindicatethedutiesoffriendship,hospitality,humanity,andgenerosity。
Justice,indeed,istheonlyvirtueofwhichthegeneralrulesdetermineexactlyeveryexternalactionrequiredbyit。If,forinstance,youoweamantenpounds,justicerequiresthatyoushouldpayhimpreciselythatsum。Thewholenatureofyouractionisprescribedandfixed。Themostsacredregard,therefore,isduetotherulesofjustice,andtheactionsitrequiresarenevermoreproperlyperformedthanfromaregardtothegeneralrulesthemselves。Inthepracticeoftheothervirtues,ourconductshouldbedirectedratherbyacertainideaofpropriety,byacertaintasteforaparticularkindofbehaviour,thanbyanyregardtoapreciseruleormaxim;andweshouldconsidermoretheendandfoundationoftherulethantheruleitself。Butitisotherwisewithjustice,whereweshouldattendmoretotheruleitselfthantoitsend。Thoughtheendoftherulesofjusticeistohinderusfromhurtingourneighbour,itwouldstillbeacrimetoviolatethem,althoughwemightpretend,withsomeshowofreason,thatthisparticularviolationcoulddohimnoharm。
Therulesofjustice,andthoseoftheothervirtues,maythereforebecomparedinthisway。Therulesofjusticeareliketherulesofgrammar,thoseoftheothervirtuesliketheruleslaiddownbycriticsfortheattainmentofeleganceincomposition。Whilsttheformerarepreciseandaccurate,thelatterarevagueandindeterminate,andpresentusratherwithageneralideaofperfectiontobeaimedatthananycertaindirectionsforacquiringit。Asamanmaybetaughttowritegrammaticallybyrule,soperhapsmayhebetaughttoactjustly。Butastherearenoruleswhichwillleadamaninfalliblytoeleganceincomposition,sotherearenonebywhichwecanbetaughttoactonalloccasionswithprudence,magnanimity,orbeneficence。
Lastly,inreferencetomoralprinciples,maybeconsideredthecaseoftheirliabilitytoperversionbyamistakenideaofthem。Theremaybeamostearnestdesiresotoactastodeserveapprobation,andyetanerroneousconscienceorawrongsenseofdutymayleadtoacourseofconductwithwhichitisimpossibleformankindtosympathize。\"Falsenotionsofreligionarealmosttheonlycauseswhichcanoccasionanyverygrossperversionofournaturalsentimentsinthisway;andthatprinciplewhichgivesthegreatestauthoritytotherulesofduty,isalonecapableofdistortingtheminanyconsiderabledegree。Inallothercasescommonsenseissufficienttodirectus,ifnottothemostexquisiteproprietyofconduct,yettosomethingwhichisnotveryfarfromit;and,providedwearedesirousinearnesttodowell,ourbehaviourwillalways,uponthewhole,bepraise-worthy。\"
AllmenareagreedthatthefirstruleofdutyistoobeythewillofGod,butitisconcerningtheparticularcommandmentsimposedbythatwillthattheydiffersowidely;andcrimescommittedfromasenseofreligiousdutyarenotregardedwiththeindignationfeltforordinarycrimes。ThesorrowwefeelforSeidandPalmirainVoltaire\'splayofMahomet,whentheyaredrivenbyasenseofreligiousdutytomurderanoldmanwhomtheyhonouredandesteemed,isthesamesorrowthatweshouldfeelforallmeninasimilarwaymisledbyreligion。
CHAPTERVIIITHERELATIONOFRELIGIONTOMORALITY。
Therelationwhich,inAdamSmith\'ssystem,religionbearstoethicshasbeenalreadyindicatedinthelastchapter。Althoughheregardsmoralityasquiteindependentofreligion,asintelligibleandpossiblewithoutit,religionneverthelessstandsoutvisiblyinthebackgroundofhistheory,andisappealedtoasastrongsupportofvirtuousconduct,andaslendingadditionalsanctitytotheauthorityofmoralrules。
Thesemoralrules,thoughsufficientlysanctionedbythesamefeelingsofhumanapprobationordisapprobationwhichoriginallygaverisetothem,deriveanadditionalsanctionfromnaturalreligion。Itwastooimportantforthehappinessofmankind,thatthenaturalsenseofdutyshouldthusbeenforcedbytheterrorsofreligion,\"fornaturetoleaveitdependentupontheslownessanduncertaintyofphilosophicalresearches。\"
Thisidentificationthereforeoftherulesofmoralitywiththerulesofreligionwasfirstimpresseduponmankindbynature,andthenafterwardsconfirmedbyphilosophy。Naturallyledasmeneverywhereare,andwere,toascribetothosebeings,whichinanycountryhappentobetheobjectsofreligiousfear,alltheirownsentimentsandpassions,itcouldnotbutarise,thatastheyascribedtothemthosepassionswhichdoleasthonourtoourownspeciessuchaslust,avarice,envy,orrevengetheyshouldalsoascribetothemthosequalitieswhicharethegreatornamentsofhumanitytheloveofvirtueandbeneficence,andthehatredofviceandinjustice。TheinjuredmanwouldcallonJupitertowitnesshiswrong,neverdoubtingbutthatitwouldbebeheldbyhimwiththesameindignationthatwouldactuatethemeanestofmankindagainstit;whilsttheman,whodidthewrong,transferredtothesameomnipresentandirresistiblebeingtheresentmenthewasalsoconsciousofinmankind。\"Thesenaturalhopes,andfears,andsuspicions,werepropagatedbysympathy,andconfirmedbyeducation;andthegodswereuniversallyrepresentedandbelievedtobetherewardersofhumanityandmercy,andtheavengersofperfidyandinjustice。Andthusreligion,eveninitsrudestform,gaveasanctiontotherulesofmorality,longbeforetheageofartificialreasoningandphilosophy。\"
Reasoning,whenapplied,confirmedtheoriginalanticipationsofnature。
Forfromtherecognitionofthefact,alreadynoticed,thatourmoralfacultieswereintendedtobethegoverningprinciplesofournature,itbecameclearthattherulestheyformulated,incompliancewithsuchanintention,mightberegardedasthelawsoftheDeity,whosetupthosemoralfacultiesasHis\"vicegerentswithinus。\"
Anotherconsiderationconfirmsthisreasoning。Asbyobeyingtherulesprescribedtousbyourmoralfaculties,wepursuethemosteffectualmeansforpromotingthehappinessofmankind,andasthehappinessofmankindseemstobetheoriginalpurposeintendedbytheAuthorofNature,itisevidentthatbyobeyingthemoralrulesweinsomesenseco-operatewiththeDeity,andadvance,asfarasisinourpower,theplanofProvidence。
AsalsobyactingotherwiseweobstructinsomemeasureHisscheme,wedeclareourselvesinsomemeasuretheenemiesofGod,sowearenaturallyencouragedtolookforHisfavourandrewardintheonecase,andtodreadHisvengeanceandpunishmentintheother。
Moreover,althoughvirtueandvice,asfarastheycanbeeitherrewardedorpunishedbythesentimentsandopinionsofmankind,meetevenhere,accordingtothecommoncourseofthings,withtheirdeserts,wearecompelledbythebestprinciplesofournature,byourloveofvirtueandourabhorrenceofviceandinjustice,tolooktoafuturelifefortherectificationofoccasionalresultsofvirtueorvicewhichshockallournaturalsentimentsofjustice。Theindignationwefeelwhenweseeviolenceandartificeprevailoversincerityandjustice,thesorrowwefeelforthesufferingsoftheinnocent,theresentmentwefeelandoftencannotsatisfyagainsttheoppressor,allpromptustohope\"thatthegreatAuthorofournaturewillHimselfexecutehereafter,whatalltheprincipleswhichHehasgivenusforthedirectionofourconductpromptustoattemptevenhere;thatHewillcompletetheplanwhichHeHimselfhasthustaughtustobegin;andwill,inalifetocome,rendertoeveryoneaccordingtotheworkswhichhehasperformedinthisworld。\"
When,therefore,thegeneralrulesofmoralitywhichdeterminethemeritordemeritofactionscomethustoberegarded,saysAdamSmith,asthelawsofanall-powerfulBeing,whowatchesoverourconduct,andwho,inalifetocome,willrewardtheobservanceandpunishthebreachofthem,theynecessarilyacquireanewsacredness。Thesenseofpropriety,whichdictatesobediencetothewilloftheDeityasthesupremeruleofourconduct,isconfirmedbythestrongestmotivesofself-interest。Foritisanidea,wellcapableofrestrainingthemostheadstrongpassions,thathowevermuchwemayescapetheobservationorthepunishmentofmankind,wecanneverescapetheobservationnorthepunishmentofGod。
Itisonaccountoftheadditionalsanctionwhichreligionthusconfersupontherulesofmoralitythatsogreatconfidenceisgenerallyplacedintheprobityofthosewhoseemdeeplyimpressedwithasenseofreligion。
Theyseemtoactunderanadditionaltietothosewhichregulatetheconductofothers。Forregardtotheproprietyofactionandtoreputation,regardtotheapplauseofhisownbreastaswellastothatofothers,aremotiveswhichhavethesameinfluenceoverthereligiousmanasoverthemanoftheworld;buttheformeractsunderanotherrestraint,thatoffuturerecompense,andaccordinglygreatertrustisreposedinhisconduct。
Noristhisgreatertrustunreasonablyplacedinhim。For\"whereverthenaturalprinciplesofreligionarenotcorruptedbythefactiousandpartyzealofsomeworthlesscabal;whereverthefirstdutywhichitrequiresistofulfilalltheobligationsofmorality;wherevermenarenottaughttoregardfrivolousobservancesasmoreimmediatedutiesofreligionthanactsofjusticeandbeneficence;andtoimagine,thatbysacrifices,andceremonies,andvainsupplications,theycanbargainwiththeDeityforfraud,andperfidy,andviolence,theworldundoubtedlyjudgesrightinthisrespect,andjustlyplacesadoubleconfidenceintherectitudeofthereligiousman\'sbehaviour。\"