It remains for us to speak of the *factitious rights and wrongs*, supposed to be created by law. Of these there are many. Thus one mode of transacting a sale or transfer is in itself as good as another; and it might be plausibly maintained that, if the business be fairly and honorably conducted, it matters not whether the legally prescribed forms—sometimes burdensome and costly—be complied with or omitted. The law, it may be said, here creates an obligation for which there is no ground in nature or the fitness of things. This we deny. It is intrinsically fitting that all transactions which are liable to dispute or question should be performed in ways in which they can be attested; and this cannot be effected except by the establishment of uniform methods. He who departs from them performs not only an illegal, but an immoral act; and the legal provisions of the kind under discussion have an educational value in enlarging the knowledge of the individual as to the conditions and means of security, order, and good understanding in human society. Similar considerations apply to the *crimes created by law*. Smuggling may serve as an instance. Undoubtedly there are smugglers who would not steal; and their apology is that they are but exercising the rights of ownership upon their own property. But the public must have property, else its community is dissolved; government must be able to avail itself of that property, else its functions are suspended. Men need to be taught that the rights of the state are inseparable from those of individuals, and no less sacred, and the laws that protect the revenue are among the most efficient means of teaching this lesson. Their only defect is that they attach less ignominy to frauds upon the revenue than to other modes of theft, and thus fail to declare the whole truth, that there is no moral difference between him who robs the public and him who robs any one of its individual members. Section IV. Sources Of Knowledge. 3. Christianity. *Religion*, in its relation to ethics, may be regarded both as *a source of knowledge*, and as supplying motives for the performance of duty. We are now concerned with it in the former aspect; and it will be sufficient for our present purpose to ascertain how much *Christianity* adds to our knowledge of the fitnesses that underlie all questions of right and duty. We by no means undervalue the beneficent ministry of natural religion in the department of ethics; but the most sceptical admit that Christianity includes all of natural religion, while its disciples claim that it not only teaches natural religion with a certainty, precision, and authority which else were wanting, but imparts a larger and profounder knowledge of God and the universe than is within the scope of man’s unaided reason.