The reasons of the Christian religion the first part, of godliness, proving by natural…

Moreover, the Body it self is part of the Man,¹ and that part which hath no small interest in the sin: It seemeth therefore unjust that the Bodies and sensitive powers of the disobedient should have all kind of pleasures, and the Bodies and sense of the obedient have the pain of Fasting, self-denial, persecutions, cruelties, and no further Judgement to make a more equal Retribution.

Moreover, the Body it self is part of the Man,¹ and that part which hath no small interest in the sin: It seemeth therefore unjust that the Bodies and sensitive powers of the disobedient should have all kinde of pleasures, and the Bodies and sense of the obedient have the pain of Fasting, self-denyal, persecutions, cruelties, and no further Judgement to make a more equal Retribution.

1. 1Plato dicebat, Deum nullo uspiam modo injustum esse sed planè justissimum: Nec ei similius inveniri posse quiequam, quam qui inter nos justissimus est. In. Thaeet.

In a word, I think there are few that compare the life of an Emperor of Turkey, or Tartary, or any wicked sensual Worldling, with the life of many a thousand persecuted and tormented Saints, but will confess, that no Distributive Justice doth make in this life, so sufficient a difference, as may make men know the Justice of the Governor, the ⟨p. 126⟩desirableness of a holy state,¹ or the danger of the contrary: it was the observation of this that made most of the Atheists of the world think, that there was no God, or that he exercised no moral Government over men: and that made even the innocent often to stagger, and tempted them to think their labours and sufferings were all in vain, till they looked before them to the end.