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。\"