So far I have barely alluded to any but terrestrial motives. These, in the opinion of many of the most illustrious of the school, are sufficient, but others—as we shall see, I think, with great reason—are of a different opinion. Their obvious resource is in the rewards and punishments of another world, and these they accordingly present as the motive to virtue. Of all the modifications of the selfish theory, this alone can be said to furnish interested motives for virtue which are invariably and incontestably adequate. If men introduce the notion of infinite punishments and infinite rewards distributed by an omniscient Judge, they can undoubtedly supply stronger reasons for practising virtue than can ever be found for practising vice. While admitting therefore in emphatic terms, that any sacrifice of our pleasure, without the prospect of an equivalent reward, is a simple act of madness, and unworthy of a rational being,(22) these writers maintain that we may reasonably sacrifice the enjoyments of this life, because we shall be rewarded by far greater enjoyment in the next. To gain heaven and avoid hell should be the spring of all our actions,(23) and virtue is simply prudence extending its calculations beyond the grave.(24) This calculation is what we mean by the “religious motive.”(25) The belief that the nobility and excellence of virtue could incite us, was a mere delusion of the Pagans.(26) Considered simply in the light of a prudential scheme, there are only two possible objections that could be brought against this theory. It might be said that the amount of virtue required for entering heaven was not defined, and that therefore it would be possible to enjoy some vices on earth with impunity. To this, however, it is answered that the very indefiniteness of the requirement renders zealous piety a matter of prudence, and also that there is probably a graduated scale of rewards and punishments adapted to every variety of merit and demerit.(27) It might be said too that present pleasures are at least certain, and that those of another world are not equally so. It is answered that the rewards and punishments offered in another world are so transcendently great, that according to the rules of ordinary prudence, if there were only a probability, or even a bare possibility, of their being real, a wise man should regulate his course with a view to them.(28)