1.) An action may produce present gratification though it be wrong: in which case the gratification is in the act, not the morality of it: in other cases the enjoyment consists wholly in the quality of virtuousness. 2.) Vice is naturally attended with uneasiness, apprehension, vexation, remorse, &c. --This is a very different feeling from that produced by mere misfortune. --Men comfort themselves under misfortune, that it was not their own fault. 3.) Honest and good men are befriended _as such_. 4.) Injuries are resented as implying fault; and good offices are regarded with gratitude on account of the _intention_, even when they fail to benefit us. --This is seen in family government, where children are punished for falsehood, fretfulness, &c., though no one is hurt. --And also in civil government, where the absence or presence of ill intention goes far in determining the penalty of wrong-doing. 5.) The whole course of the world, in all ages and relations, turns much upon approbation and disapprobation. 6.) The very fact of our having a moral nature, is a proof of our being under God’s moral government. --We are placed in a condition which unavoidably operates on our moral nature. --Hence it arises that reward to virtue and reprobation of vice, as such, is a _rule_, never inverted. If it be thought that there are instances to the contrary, (which is not so,) they are evidently monstrous. --The _degree_ in which virtue and vice receive proper returns, is not the question now, but only the thing itself, in some degree. 7.) It is admitted that virtue sometimes suffers, and vice prospers; but this is _disorder_, and not the order of nature. 8.) It follows, that we have in the government of the world, a declaration from God, for virtue and against vice. So far as a man is true to virtue, is he on the side of the divine administration. Such a man must have a _sense of security_, and a hope of _something better_. =5.= This hope is confirmed by observing that virtue has necessary tendencies beyond their present effects. 1.) These are very obvious with regard to individuals. 2.) Are as real, though not so patent, in regard to society. --The power of a society under the direction of virtue, tends to prevail over power not so directed, just as power under direction of reason, tends to prevail over brute force. --As this may not be conceded, we will notice how the case stands, as to reason: · Length of time, and proper opportunity, are necessary for reason to triumph over brutes. · Rational beings, disunited, envious, unjust, and treacherous, may be overcome by brutes, uniting themselves by instinct: but this would be an inverted order of things.