tolerable answer upon this difficulty, to satisfy a reasonable person. For, to say, as the most plausible of them did, "that happiness consisted in virtue," was but vain babbling, and a mere sound of words, to amuse others and themselves; because they were not agreed what this virtue was, or wherein it did consist; and likewise, because several among the best of them taught quite different things, placing happiness in health or good fortune, in riches or in honour, where all were agreed that virtue was not, as I shall have occasion to show, when I speak of their particular tenets.
The second great defect in the Gentile philosophy; was, that it wanted some suitable reward, proportioned to the better part of man, his mind, as an encouragement for his progress in virtue. The difficulties they met with upon the score of this default were great, and not to be accounted for: bodily goods, being only suitable to bodily wants, are no rest at all for the mind; and if they were, yet are they not the proper fruits of wisdom and virtue, being equally attainable by the ignorant and wicked. Now, human nature is so constituted, that we can never pursue any thing heartily, but upon hopes of a reward. If we run a race, it is in expectation of a prize; and the greater the prize, the faster we run; for an incorruptible crown, if we understand it, and believe it to be such, more than a corruptible one. But some of the philosophers gave all this quite another turn, and pretended to refine so far, as to call virtue its own reward, and worthy to be followed only for itself: whereas, if there be any thing in this more than the sound of the words, it is at least too abstracted to become a universal influencing principle
