He defines reward as the soul's tranquillity and infinite joy in the world to come in compensation for the sojourn in this world which she endured and the self-control she practiced in abstaining from the pleasures of the world. Punishment, on the other hand, is the soul's disquietude and sorrow to the end of days as retribution for indulging in the world's evil pleasures. Both are imposed by God with justice and fairness. It is fitting that the promises of reward and threats of punishment consequent upon obedience and disobedience should be specified in connection with the commandments and prohibitions in the Scriptures, because this is the only way to train the soul to practice self-control. A child who does not fear his teacher's punishment, or has no confidence in his good will will not be amenable to instruction. The same is true of the majority of those who serve kings. It is fear alone which induces them to obey the will of their masters. So God in commanding us to do what is worthy and prohibiting what is unworthy saw fit in his wisdom to specify the accompanying rewards and punishments that he who observes may find pleasure and joy in his obedience, and the unobservant may be affected with sorrow and fear. As the world to come has no end, so it is proper that the reward of the righteous as well as the punishment of the wicked should be without end. Arguments have been advanced to show that unlike reward which is properly infinite as is becoming to God's goodness, punishment should have a limit, for God is merciful. On the other hand, it is claimed on the basis of the finiteness of human action that both reward and punishment should be finite. But in reality it can be shown in many ways that reward and punishment should be infinite. Without naming all the arguments--as many as ten have been advanced--in favor of this view, we may urge some of the more important. It was God's own goodness that prompted him to benefit mankind by giving them laws for their guidance, and not any prior merits on their part which gave them a claim on God's protection. God himself is not in any way benefited by man's obedience or injured by his disobedience. Man knows that it is for his own good that he is thus admonished; and if he were asked what reward he would like to have for his good deeds he would select no less than infinite happiness. Justice demands that punishment be commensurate with reward. The greater the reward and the punishment the more effective are the laws likely to be. Besides in violating God's law a person virtually denies the eternity of him who gave it, and is guilty of contempt; for he hides himself from men, fearing their displeasure, whereas the omnipresence of God has no deterring effect upon him. For such offence infinite punishment is the only fit retribution.