On the other hand, inward security and peace, and a mind open to the several gratifications of life, are the natural attendants of innocence and virtue. To which must be added the complacency, satisfaction, and even joy of heart, which accompany the exercise, the real exercise of gratitude, friendship, benevolence. And here, I think, ought to be mentioned the fears of future punishment, and peaceful hopes of a better life, in those who fully believe, or have any serious apprehension of religion: because these hopes and fears are present uneasiness and satisfaction to the mind, and cannot be got rid of by great part of the world, even by men who have thought most thoroughly upon the subject of religion. And no one can say, how considerable this uneasiness or satisfaction may be, or what upon the whole it may amount to.[72] In the next place comes in the consideration, that all honest and good men are disposed to befriend honest good men as such, and to discountenance the vicious as such, and do so in some degree; indeed in a considerable degree: from which favor and discouragement cannot but arise considerable advantage and inconvenience. Though the generality of the world have little regard to the morality of their own actions, and may be supposed to have less to that of others, when they themselves are not concerned; yet let any one be known to be a man of virtue, somehow or other he will be favored and good offices will be done him, from regard to his character, without remote views, occasionally, and in some low degree, I think, by the generality of the world, as it happens to come in their way. Public honors too and advantages are the natural consequences, and sometimes at least, the consequences in fact, of virtuous actions; of eminent justice, fidelity, charity, love to our country, considered in the view of being virtuous. And sometimes even death itself, often infamy and external inconveniences, are the public consequences of vice as vice. For instance, the sense which mankind have of tyranny, injustice, oppression, additional to the mere feeling or fear of misery, has doubtless been instrumental in bringing about revolutions, which make a figure even in the history of the world. For it is plain, that men resent injuries as implying faultiness, and retaliate, not merely under the notion of having received harm, but of having received wrong; and they have this resentment in behalf of others, as well as of themselves. So likewise even the generality are, in some degree, grateful and disposed to return good offices, not merely because such a one has been the occasion of good to them, but under the view, that such good offices implied kind intention and good desert in the doer.