He passes to the last element of the phenomenon of morality, the judgement of _merit_ and _demerit_. The judgement follows, as the agent is supposed free, and it is not affected by lapse of time. It depends also essentially on the idea that the agent knows good from evil. Upon itself follow the notions of reward and punishment. Merit is the natural right to be rewarded; demerit, paradox as it may appear, is the _right_ to be punished. A criminal would claim to be punished, if he could comprehend the absolute necessity of expiation; and are there not real cases of such criminals? But as there can be merit without actual reward, so to be rewarded does not constitute merit. If good, he continues, is good in itself, and ought to be done without regard to consequences, it is no less true that the consequences of good cannot fail to be happy. Virtue without happiness and crime without misfortune are a contradiction, a disorder; which are hardly met with in the world, even as it is, or, where in a few cases they are found, are sure to be righted in the end by eternal justice. The sacrifice supposed in virtue, if generously accepted and courageously undergone, has to be recompensed in respect of the amount of happiness sacrificed. Once more, he takes up the _Sentiment_, which is the general echo of all the elements of the phenomenon. Its end is to make the mind sensible of the bond between virtue and happiness; it is the direct and vivid application of the law of merit. Again, he touches the states of moral satisfaction and remorse, speaks of our sympathy with the moral goodness of others and our benevolent feeling that arises towards them--emotions all, but covering up judgments; and this is the end of his detailed analysis of the actual facts of the case. But he still goes on to sum up in exact expressions the foregoing results, and he claims especially to have overlooked neither the part played by Reason, nor the function of Sentiment. The rational character of the idea of good gives morality its firm foundation; the lively sentiment helps to lighten the often heavy burden of duty, and stirs up to the most heroic deeds. Self-interest too is not denied its place. In this connexion, led again to allude to the happiness appointed to virtue here or at least hereafter, he allows that God may be regarded as the fountain of morality, but only in the sense that his will is the expression of his eternal wisdom and justice. Religion crowns morality, but morality is based upon itself. The rest of the lecture is in praise of Eclecticism, and advocates consideration of all the facts involved in morality, as against exclusive theories founded upon only some of the facts.