Moreover, although virtue and vice, as far as they can be either rewarded or punished by the sentiments and opinions of mankind, meet even here, according to the common course of things, with their deserts, we are compelled by the best principles of our nature, by our love of virtue and our abhorrence of vice and injustice, to look to a future life for the rectification of occasional results of virtue or vice which shock all our natural sentiments of justice. The indignation we feel when we see violence and artifice prevail over sincerity and justice, the sorrow we feel for the sufferings of the innocent, the resentment we feel and often cannot satisfy against the oppressor, all prompt us to hope "that the great Author of our nature will Himself execute hereafter, what all the principles which He has given us for the direction of our conduct prompt us to attempt even here; that He will complete the plan which He Himself has thus taught us to begin; and will, in a life to come, render to every one according to the works which he has performed in this world."When, therefore, the general rules of morality which determine the merit or demerit of actions come thus to be regarded, says Adam Smith, as the laws of an all-powerful Being, who watches over our conduct, and who, in a life to come, will reward the observance and punish the breach of them, they necessarily acquire a new sacredness. The sense of propriety, which dictates obedience to the will of the Deity as the supreme rule of our conduct, is confirmed by the strongest motives of self-interest. For it is an idea, well capable of restraining the most headstrong passions, that however much we may escape the observation or the punishment of mankind, we can never escape the observation nor the punishment of God.
It is on account of the additional sanction which religion thus confers upon the rules of morality that so great confidence is generally placed in the probity of those who seem deeply impressed with a sense of religion.
They seem to act under an additional tie to those which regulate the conduct of others. For regard to the propriety of action and to reputation, regard to the applause of his own breast as well as to that of others, are motives which have the same influence over the religious man as over the man of the world; but the former acts under another restraint, that of future recompense, and accordingly greater trust is reposed in his conduct.
Nor is this greater trust unreasonably placed in him. For "wherever the natural principles of religion are not corrupted by the factious and party zeal of some worthless cabal; wherever the first duty which it requires is to fulfil all the obligations of morality; wherever men are not taught to regard frivolous observances as more immediate duties of religion than acts of justice and beneficence; and to imagine, that by sacrifices, and ceremonies, and vain supplications, they can bargain with the Deity for fraud, and perfidy, and violence, the world undoubtedly judges right in this respect, and justly places a double confidence in the rectitude of the religious man's behaviour."At the same time Adam Smith resents strongly the doctrine that religious principles are the only laudable motives of action, the doctrine, "that we ought neither to reward from gratitude nor punish from resentment, that we ought neither to protect the helplessness of our children, nor afford support to the infirmities of our parents, from natural affection; but that we ought to do all things from the love of the Deity, and from a desire only to render ourselves agreeable to Him, and to direct our conduct according to His will." It should not be the sole motive and principle of our conduct in the performance of our various duties that God has commanded us to perform them, though that it should be our ruling and governing principle is the precept of philosophy and common sense no less than it is of Christianity.
In the same way that Adam Smith regards religion as an additional sanction to the natural rules of morality, does he regard it as the only effectual consolation in the case of a man unjustly condemned by the world for a crime of which he is innocent. To such an one, that humble philosophy which confines its view to this life can afford but little com- fort. Deprived of everything that could make either life or death respectable, condemned to death and to everlasting infamy, the view of another world, where his innocence will be declared and his virtue rewarded, can alone compensate him for the misery of his situation.