tuous man in the sincere practice of it. And on the contrary, that such is the native foul deformity of sin, as renders it most odious for itself, that it is its own punishment, being attended with inward disquiets and perplexities, much exceeding all its seeming pleasures. Therefore we cannot certainly infer there will be future recompences. But this receives a clearer answer. 1. It is true, that holiness is most amiable in itself, and in true comparison infinitely excels all the allurements of sin.

2. It is true, that as natural actions that are necessary to preserve the species or the individuals, are mixed with sensible pleasures, as an attractive to the performance of them; so there is joined to actions of virtue that are most excellent, a pleasant complacency of a superior order to all carnal pleasures. But it is a frigid conceit that this is the entire reward. For, first, besides the inward satisfaction that naturally results from the practice of virtue, there is an excellent good, that is properly the reward of the supreme governor of the world. We have an example of this in human justice, which is an image of the divine. For those who have been eminently serviceable to the state, besides the joyful sense arising from the performance of heroic actions for the good of their country, are rewarded by the prince with great honours and benefits.

3. This inward joy is not here felt by all holy persons. In this militant state, after vigorous resistance of carnal lusts, they may change their enemies, and be assaulted with violent fears, and instead of a sweet calm and serenity fall into darkness and confusion. The soul and body in the present conjunction mutually sympathize. As two things that are unisons, if one be touched and moves, the other untouched, yet moves, and trembles. The cause is from the vibration the sound makes in the air, and impresses on solid bodies, moving them according to the harmonious proportion between them. Thus the soul and the body are two strings tempered to such a correspondence, that if one be moved, the other resents by an impression from it. If the body be sanguine, or choleric, or melancholy, the soul by a strange consent feels the motion of the humours, and is altered with their alterations. Now some of excellent virtue are oppressed with melancholy. Others are under strong pains that dis* Tanta vis est convenientiæ, ut rem insensualem sponte se movere faciat, quia ejus sociam constat agitatam. Cassiodor.

*

turb the free operations of the mind, that it cannot without supernatural strength delightfully contemplate what is a just matter of content. The stoical doctrine, that a wise man rejoices as well in torments, as in the midst of pleasures, that it is not in the power of any external evil to draw a sigh or tear from him, that he is sufficient in himself for happiness, is a philosophical romance of that severe sect, an excess unpracticable, without cordials of a higher nature than are compounded by the faint thoughts of having done what is agreeable to reason. All their maxims are weak supports of such triumphant language. It is true in a body disordered and broken with diseases and pains, the mind may be erect and composed, but it is by virtue of divine comforts from the present sense of God's favour, and the joyful hopes of eternal felicity in his presence hereafter.

4. Those who suffer the loss of all that is precious and dear in the world, and with a cheerful confidence submit to death, that, singly considered, is very terrible to nature, but attended with torments is doubly terrible, and all to advance the glory of God, cannot enjoy the satisfaction of mind that proceeds from the res view of worthy actions, if their being is determined with their life. Now that love to God expressed in the hardest and noblest service should finally destroy a man, is not conceivable.

To render this argument more sensible, let us consider the vast multitude of the martyrs in the first times of christianity, more easy to be admired than numbered. It would be a history, to describe the instruments of their cruel sufferings, invented by the fierce wit of their persecutors, the various tortures to destroy life with a slow death, such as were never before inflicted on the guiltiest malefactors. All which they willingly endured, with an invariable serenity of countenance, the sign and effect of their inward peace; nay with triumphant expressions of joy. what original shall we attribute this fortitude of spirit? such numbers of all conditions, ages, sects, induced by rash counsel, by frenzy of passion, by a desire of vain-glory, or any like cause, to part with all that is precious and amiable in the world, for swords, and fire, and crosses, and wheels, and racks, to torment and destroy their bodies? No human reasons, nei

Now to

Were

* Quare sapiens si in phalaridis tauro peruratur, exclamabit dulce est, ad me nihil pertinet, Senec,

ther the virtue nor vice of nature, generosity nor obstinacy could possibly give such strength under such torments. This was so evident, that many heathen spectators were convinced of the divine power miraculously supporting them, and became proselytes of christianity, and with admirable cheerfulness offered themselves to the same punishments. Now this is an extrinsic testimony incomparably more weighty than from a bare affirmation in words, or a mere consent of judgment, that there is an unseen state infinitely better, and more durable than what is present, the hopes of which made them esteem the parting with all sensible things, measured by time, not to have the shadow of a loss. And this was not a mere naked view of a future blessedness, but joined with an impression of that sweetness and strength, that consolation and force of spirit, that it was manifest, heaven descended to them, before they ascended to heaven. From hence they were fearless of those who could only kill the body, but not touch the soul. As the breaking a crystal in pieces cannot injure the light that penetrated and filled it, but releases it from that confinement. So the most violent death was in their esteem not hurtful to the soul, but the means to give it entrance into a happy immortality. Now is it any degree credible that when no other principle was sufficient to produce such courage in thousands, so tender and fearful by nature, that the divine hand did not support them, invisible in operation, but most clearly discovered in the effects? And can it be imagined that God would encourage them to lose the most valuable of all natural things, life itself, and to their great cost of pains and misery, if there were not an estate wherein he would reward their heroic love of himself, with a good that unspeakably transcends whatever is desirable here below?

Though vice in respect of its turpitude, be the truest dishonour of man, and be attended with regret, as contrary to his reason, yet there is a further punishment naturally due to it. Malefactors besides the infamy that cleaves to their crimes, and the secret twinges of conscience, feel the rigour of civil justice. And if no physical evil be inflicted as the just consequent of vice, the viciously inclined would despise the moral evil, that is essential to it, as an imaginary punishment. And when the rememberance of sin disturbs their rest, they would presently by pleasant diversions, call off their thoughts from sad objects.

F

Supposing no other punishment but what is the immediate effect of sin, the most vicious and guilty would many times suffer the least punishment. For the secret worm of conscience is most sensible, when vice is first springing up, and has tender roots. But when vicious habits are confirmed, the conscience is past feeling the first resentments. There are many instances of those who have made the foulest crimes so familiar as to lose the horror that naturally attends them. And many that have been prosperous in their villanies, die without tormenting reflections on their guilt. So that if there be no further punishments, we must deny the divine providence, of which justice is an eminent part.

CHAP. XII.

Two arguments more to prove future recompences. It is not possible for civil justice to dispense rewards and punishments according to the good and evil actions of men. All nations agree in the acknowledgment of a future state. The innocent conscience is supported under an unjust sentence, by looking to the superior tribunal. The courage of Socrates in dying, with the cause of it. The guilty conscience terrifies with the apprehension of judgment to come. Tiberius his complaint to the senate of his inward tortures. An answer to the objection, that we have not sensible evidence of what is enjoyed, and what is suffered in the next life. Why sin, a transient act, is punished with eternal death.

IT is not possible for human justice to distribute recompence exactly according to the moral qualities of actions, therefore we may rationally infer there will be a future judgment. This appears by considering,

1. That many times those crimes are equally punished here, that are not of equal guilt: because they proceed from different sources, that lie so low as the strictest inquisition cannot discover. And many specious actions done for corrupt ends, and therefore without moral value, are equally rewarded with those wherein is the deepest tincture of virtue. The accounts of civil

justice are made by the most visible cause, not by the secret and most operative and influential. Therefore a superior tribunal is necessary, to which not only sensible actions, but their most inward principles are open, that will exactly judge of moral evils according to their aggravations and allays, and of moral good according to the various degrees that are truly rewardable.

2. No temporal benefits are the proper and complete reward of obedience to God. Not the proper; for they are common to bad and good: but the reward of holiness must be peculiar to it, that an eminent distinction be made between the obedient and rebellious to the divine laws, otherwise it will not answer the ends of government. And they are not the complete rewards of obedience. For God rewards his servants according to the infinite treasures of his goodness. The sensible world, a kingdom so vast, so rich, so delightful, is enjoyed by his enemies. We may therefore certainly infer he has reserved for his faithful servants a more excellent felicity, as becomes his glorious goodness.

3. The extremest temporal evils that can be inflicted here, are not correspondent to the guilt of sin. Men can only torment and kill the body, the instrument and less guilty part, but cannot immediately touch the soul, the principal cause, by whose influence human actions are vicious, and justly punishable. From hence it follows, that supposing the wicked should feel the utmost severity of civil laws, yet there remains in another world a dreadful arrear of misery to be endured as their just and full recompence.

In testimony of this truth, that the souls of men are immortal to rewards and punishments, not only the wisest men but all nations have subscribed. The darkest Pagans have acknowledged a Deity and a providence, and consequently a future judgment. Indeed this spark was almost drowned in an abyss of fables: for in explicating the process and recompences of the last judgment. they mixed many absurd fictions with truth: but in different manners they acknowledged the same thing, that there remains another life, and two contrary states according to our actions here. Of this we have a perfect conviction from the immortal hopes in good men, and the endless fears in the wicked. The directive understanding that tells man his duty, has a reflexive power, and approves or condemns with respect to the supreme court, where it shall give a full testimony. Hence it is that con