In replying, then, to those who acknowledge a divine superintendence, and admit the same principles as we do, yet somehow depart from their own admissions, one may use such arguments as those which have been adduced, and many more than these, should he be disposed to amplify what has been said only concisely and in a cursory manner. But in dealing with those who differ from us concerning primary truths, it will perhaps be well to lay down another principle antecedent to these, joining with them in doubting of the things to which their opinions relate, and examining the matter along with them in this manner—whether the life of men, and their entire course of existence, is overlooked, and a sort of dense darkness is poured down upon the earth, hiding in ignorance and silence both the men themselves and their actions; or whether it is much safer to be of opinion that the Maker presides over the things which He Himself has made, inspecting all things whatsoever which exist, or come into existence, Judge of both deeds and purposes. For if no judgment whatever were to be passed on the actions of men, men would have no advantage over the irrational creatures, but rather would fare worse than these do, inasmuch as they keep in subjection their passions, and concern themselves about piety, and righteousness, and the other virtues; and a life after the manner of brutes would be the best, virtue would be absurd, the threat of judgment a matter for broad laughter, indulgence in every kind of pleasure the highest good, and the common resolve of all these and their one law would be that maxim, so dear to the intemperate and lewd, “Let us eat and drink, for to-morrow we die.” For the termination of such a life is not even pleasure, as some suppose, but utter insensibility. But if the Maker of men takes any concern about His own works, and the distinction is anywhere to be found between those who have lived well and ill, it must be either in the present life, while men are still living who have conducted themselves virtuously or viciously, or after death, when men are in a state of separation and dissolution. But according to neither of these suppositions can we find a just judgment taking place; for neither do the good in the present life obtain the rewards of virtue, nor yet do the bad receive the wages of vice. I pass over the fact, that so long as the nature we at present possess is preserved, the moral nature is not able to bear a punishment commensurate with the more numerous or more serious faults. For the robber, or ruler, or tyrant, who has unjustly put to death myriads on myriads, could not by one death make restitution for these deeds; and the man who holds no true opinion concerning God, but lives in all outrage and blasphemy, despises divine things, breaks the laws, commits outrage against boys and women alike, razes cities unjustly, burns houses with their inhabitants, and devastates a country, and at the same time destroys inhabitants of cities and peoples, and even an entire nation—how in a mortal body could he endure a penalty adequate to these crimes, since death prevents the deserved punishment, and the mortal nature does not suffice for any single one of his deeds? It is proved, therefore, that neither in the present life is there a judgment according to men’s deserts, nor after death.

E.C.F. INDEX & SEARCH