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。"