Chapter III

Seest thou then in what mire wickedness wallows, and how clearly honesty
shineth? By which it is manifest that the good are never without
rewards, nor the evil without punishments. For in all things that are
done that for which anything is done may deservedly seem the reward of
that action, as to him that runneth a race, the crown for which he
runneth is proposed as a reward. But we have showed that blessedness is
the selfsame goodness for which all things are done. Wherefore this
goodness is proposed as a common reward for all human actions, and this
cannot be separated from those who are good. For he shall not rightly be
any longer called good, who wanteth goodness; wherefore virtuous manners
are not left without their due rewards. And how much so ever the evil do
rage, yet the wise man's crown will not fade nor wither. For others'
wickedness depriveth not virtuous minds of their proper glory. But if he
should rejoice at anything which he hath from others, either he who gave
it, or any other might take it away. But because every man's virtue is
the cause of it, then only he shall want his reward when he leaveth to
be virtuous. Lastly, since every reward is therefore desired because it
is thought to be good, who can judge him to be devoid of reward, which
hath goodness for his possession? But what reward hath he? The most
beautiful and the greatest that can be. For remember that
_corollarium_ [147] which I presented thee with a little before, as
with a rare and precious jewel, and infer thus: Since that goodness
itself is happiness, it is manifest that all good men even by being good
are made happy. But we agreed that happy men are gods. Wherefore the
reward of good men, which no time can waste, no man's power diminish, no
man's wickedness obscure, is to become gods. Which things being so, no
wise man can any way doubt of the inseparable punishment of the evil.
For since goodness and evil, punishment and reward, are opposite the one
to the other, those things which we see fall out in the reward of
goodness must needs be answerable in a contrary manner in the punishment
of evil. Wherefore as to honest men honesty itself is a reward, so to
the wicked their very wickedness is a punishment. And he that is
punished doubteth not but that he is afflicted with the evil. Wherefore
if they would truly consider their own estate, can they think themselves
free from punishment, whom wickedness, the worst of all evils, doth not
only touch but strongly infect? But weigh the punishment which
accompanieth the wicked, by comparing it to the reward of the virtuous.
For thou learnedst not long before that whatsoever is at all is one, and
that unity is goodness, by which it followeth that whatsoever is must
also be good. And in this manner, whatsoever falleth from goodness
ceaseth to be, by which it followeth that evil men leave to be that
which they were, but the shape of men, which they still retain, showeth
them to have been men: wherefore by embracing wickedness they have lost
the nature of men. But since virtue alone can exalt us above men,
wickedness must needs cast those under the desert of men, which it hath
bereaved of that condition. Wherefore thou canst not account him a man
whom thou seest transformed by vices. Is the violent extorter of other
men's goods carried away with his covetous desire? Thou mayest liken him
to a wolf. Is the angry and unquiet man always contending and brawling?
Thou mayest compare him to a dog. Doth the treacherous fellow rejoice
that he hath deceived others with his hidden frauds? Let him be
accounted no better than a fox. Doth the outrageous fret and fume? Let
him be thought to have a lion's mind. Is the fearful and timorous afraid
without cause? Let him be esteemed like to hares and deer. Is the slow
and stupid always idle? He liveth an ass's life. Doth the light and
unconstant change his courses? He is nothing different from the birds.
Is he drowned in filthy and unclean lusts? He is entangled in the
pleasure of a stinking sow. So that he who, leaving virtue, ceaseth to
be a man, since he cannot be partaker of the divine condition, is turned
into a beast.

[147] _Vide supra, p. 270._