ragement would this be to the most worthy and excellent Aims and Endeavours!

And not only are good Men incapable in this present State of arriving at that Perfection and Happiness for which they appear to be defigned, and to which they ardently afpire, but they are exposed to Troubles of various Kinds, which anfwer many valuable Ends if this Life be confidered as a State of Trial and Discipline, but at the fame Time plainly fhew, that this present World is not intended for the Place of their final Reft. They as well as others are subject to grievous Pains and Diseases of Body, to many difaftrous Events and vexatious Croffes and Difappointments in the Course of their private Affairs. And with regard to Judgments of a public Nature inflicted upon whole Nations and large Communities, good Men as well as others are frequently involved in the common Calamity. There is no Difficulty in accounting for this, if there be a future State, in which God will distinguish them in a glorious Manner, though here they fall undistinguished in the common Ruin. But if there were no other State to be expected after this Life is at an End, it would be hard to reconcile fuch a Procedure with the Goodness and Righteousness of Divine Providence.

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vidence. For why should the guilty and the innocent, the righteous and the wicked, fhare alike?

But it carrieth the Argument much farther, when we confider that many excellent Perfons have not only fuffered in common with the wicked in this present State, but. that they have in feveral Instances suffered more than other Men, Even their own Virtuous Difpofitions, their Benevolence and Goodness of Heart, do on many Occafions fubject them to peculiar Griefs and Sorrows, by rendering them fufceptible of the most tender and affecting Impreffions from the Calamities which they fee all around them, fo that the Miseries of others are by a tender Sympathy made their own. Befides which, they themselves are frequently expofed to Derifion and Contempt, and to the most cruel and injurious Treatment from wicked and unreasonable Men. It hath often happened that those who have done fignal Services to Mankind have met with the moft ungrateful Returns. Not a few have perished in noble Defigns and Attempts undertaken from the most upright and excellent Views. There have been Times in which to be remarkable for Virtues and good Qualities, was to be marked out for Destruction, and Eminency in Merit hath been made a Cc 2 Crime,

Crime, and was fure to expose Men to the Rage and Envy of those in Power. And what an overwhelming Thought would it be, if they had no Profpects beyond this prefent World, in which the best of Men have been used fo ill! Numerous have been the Inftances of Perfons that have been perfecuted for Righteoufnefs fake. Those of whom the World was not worthy, have been deftitute, afflicted, tormented, treated as the Off-Scouring of all Things, and after enduring many grievous Sufferings and Reproaches have been put to a moft ignominious and painful Death. These are Inftances of juft Men perishing in their Righteousness, which the Wife-man complaineth of, Ecclef. vii. 15. And if there were no future State, they must perish for ever without any proper Recompence for their exemplary Piety and Virtue. Yea, upon fuch a Suppofition, they would not only be unrewarded, but greatly punished for it. And what a monftrous Suppofition would this be, that they should have no other Reward for their uncommon Goodness, than to be exposed to the greatest Sufferings on the Account of it, and to perish under thefe Sufferings! In this Cafe they might be faid to be irreparable Lofers by their Piety, their Devotedness to God, and firm Adherence to the Cause of Truth and

Righteousness. And can it be fuppofed, that a juft and holy God would fuffer this? Will he not take Care that fuch illuftrious Piety and Virtue be fuitably rewarded? And if it be rewarded at all, it must be in a future State, fince in the Cafe now put, they have no Reward in this.

It is true that good Men have often great Supports and Comforts under their Afflictions and Troubles, which render their Condition even in thofe Circumstances really preferable to that of the wicked. But then it must be confidered, that thofe Supports and Comforts arise in a great Measure from the Hope of a bleffed Immortality. When they can say with St. Paul, We rejoice in Hope of the Glory of God, then they may also say with him, Yea, we glory in Tribulation alfo. Rom. v. 2, 3. Take away this Hope, and you cut the Sinews of their Patience, and deprive them of that which tendeth chiefly to inspire them with a divine Confidence and Joy. That Virtue is its own Reward is indeed a glorious Way of talking, and which in a qualified Senfe may be admitted. But if taken in fuch a Latitude as fome have understood it, is no Way agreeable to Reason, or to Fact and Experience. Never did the wildest Flights of Enthufiafm produce any Thing more Cc 3

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arrogant, or more repugnant to common Senfe, than what fome Philofophers of old afferted, that a wife Man is perfectly happy in himself, as happy as God, by the mere Force of his own Wisdom and Virtue, independently of any Thing without him, and without any farther Views or Profpects; yea, though we should fuppofe him to be actually under the greatest bodily Torments, and in the moft miferable outward Circumstances that can be imagined, and which by the very Frame of our Nature cannot but produce the most bitter and painful Senfations. Far be it from me to detract from the intrinfic Beauty and Excellency of Virtue, and from the inward Peace and noble Satisfaction which floweth from it. But for any to magnify this fo far, as to render the Expectations or Hopes of a Reward prepared for good Men in a future State needlefs, is under Pretence of a high Esteem for Virtue and moral Excellence to betray its Interests, and to deprive it of its greatest Securities and Encouragements. For that which principally animateth to the Practice of it, is a Senfe of the divine Favour and Approbation, and the glorious Profpects it openeth to us.

But if there were no future State, how narrow would the Prospect be! How feeble the Proofs that real Piety and Virtue is acceptable and well pleafing to

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