Chapter XV.

Those who are dissatisfied with the fact that the good receive evil, and the evil good, are shown by the example of Lazarus, and on the authority of Paul, that punishments and rewards are reserved for a future life.

57. We have fully discussed two questions; and this discussion, as we think, has not turned out quite unfavourably for us. A third question yet remains; it is this: Why do sinners have abundance of wealth and riches, and fare sumptuously, and have no grief or sorrow; whilst the upright are in want, and are punished by the loss of wives or children? Now, that parable in the Gospel ought to satisfy persons like these;71    S. Luke xvi. 19 ff. for the rich man was clothed in purple and fine linen, and dined sumptuously every day; but the beggar, full of sores, used to gather the crumbs of his table. After the death of the two, however, the beggar was in Abraham’s bosom in rest; the rich man was in torment. Is it not plain from this that rewards and punishments according to deserts await one after death?

58. And surely this is but right. For in a contest there is much labour needed—and after the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well; He says: “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.”72    2 Tim. iv. 7, 8. “In that day,” he says, He will give it—not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that “through much tribulation we must enter into the kingdom of God.”73    Acts xiv. 22. Therefore no one can receive a reward, unless he has striven lawfully; nor is the victory a glorious one, unless the contest also has been toilsome.

CAPUT XV.

Quibus displicet quod bonis male, et malis bene sit, eis Lazari exemplo et Pauli auctoritate ostenditur post vitam poenas ac praemia reservari.

57. Duo absolvimus et, ut arbitramur, non incongrue nobis hujusmodi cecidit disputatio. Tertium genus quaestionis residet hujusmodi: cur peccatores abundent opibus et divitiis, epulentur jugiter, sine moerore, sine luctu; justi autem egeant, et afficiantur aut conjugum amissione, aut liberorum? Quibus satisfacere debuit illa Evangelii parabola, quod dives bysso et purpura induebatur, et epulas copiosas exhibebat quotidie: pauper autem plenus ulcerum de mensa ejus colligebat reliquias. Post obitum vero 0040C utriusque, pauper erat in sinu Abrahae requiem habens, dives in suppliciis (Luc. XVI, 25). Nonne evidens est meritorum aut praemia aut supplicia post mortem manere?

58. Et recte, quia in certamine labor est, post certamen aliis victoria, aliis ignominia. Numquid priusquam cursus conficiatur, palma cuiquam datur, aut defertur corona? Merito Paulus: Certamen, inquit, bonum certavi, cursum consummavi, fidem servavi: quod reliquum est, reposita est mihi corona justitiae, quam reddet mihi Dominus 17 in illa die, justus judex: non solum autem mihi, sed etiam his qui diligunt adventum ejus (II Tim. IV, 7, 8). In illa, inquit, die reddet, non hic. Hic autem in laboribus, 0040D in periculis, in naufragiis, quasi athleta bonus decertabat; quia sciebat quoniam per multas tribulationes oportet nos introire in regnum Dei. Ergo non potest quis praemium accipere, nisi legitime certaverit; nec est gloriosa victoria, nisi ubi fuerint laboriosa certamina.