Chapter 142 — That punishments and rewards are not all equal

Since, then, divine justice demands that punishments be dealt for sins and rewards for good deeds, for the maintenance of equality among things, (Ch. 140.) it follows that if there are degrees in acts of virtue and in sins, as we have shown, (Ch. 139.) there must also be degrees in rewards and punishments. For otherwise equality would not be observed if he that sins more did not receive greater punishment, or he that performs better deeds did not receive a greater reward. For in requiting there seems to be the same reason for discriminating between good and bad as between good and better, or between bad and worse.

Moreover. The equality of distributive justice consists in giving unequal things to those who are unequal among themselves. Consequently, the requital by punishments and rewards would not be just were all rewards and punishments equal.

Again. Rewards and punishments are appointed by the lawgiver so that men may be drawn away from evil to good, as proved above. (Ch. 140.) Now, not only do men need to be drawn to good things, and withdrawn from evil, but also good men need to be enticed to better things, and wicked men withdrawn from worse things. But this would not be the case were rewards and punishments equal. Therefore, both punishments and rewards should be unequal.

Further. As a thing is disposed to its form by its natural dispositions, so is a man disposed to punishments and rewards by good and evil deeds. Now, the order which divine providence has established in things is such that things which are more disposed receive a more perfect form. Therefore, there must be a difference in punishments and rewards corresponding to the difference of good and evil deeds.

Besides. Excess occurs in good and evil deeds in two ways: first, in point of number, through one man doing more good or evil deeds than another; second, in point of the quality of the deed, through one man performing a better or a worse deed than another. Now there ought to be an excess of rewards or punishments corresponding to the excess in number of deeds; or else recompense would not be made in the divine judgment for all a man’s deeds if some evil deeds were left unpunished, and some good deeds unrewarded. Equally, therefore, inequality in rewards and punishments corresponds to excess in regard to inequality of deeds.

Hence it is said: According to the measure of the sin, shall the measure also of the stripes be (Deut 25:2); and: In measure against measure, when it shall be cast off I shall punish it (Vulgate: thou shalt judge it.) (Isa 27:8).

Hereby we refute the error of some who say that all rewards and punishments are equal in the life to come.