6. It is constantly objected that fortune maltreats the good, and
favors the evil in opposition to the agreement that ought to exist
between virtue and happiness. The true answer to this is that no
harm can happen to the righteous man, and no good to the vicious
man.[42] Other objectors ask why one man is exposed to what is contrary
to nature, while the other obtains what conforms thereto. How can
distributive justice be said to obtain in this world? If, however, the
obtaining of what conforms to nature do not increase the happiness of
the virtuous man, and if being exposed to what is contrary to nature
do not diminish the wickedness of the vicious man, of what importance
(as thought Plato[43]), are either of these conditions? Neither will it
matter if the vicious man be handsome, or the virtuous man ugly.
THE SLAVERY OF THE GOOD AND VICTORY OF THE EVIL SEEM TO ACCUSE
PROVIDENCE.
Further objections assert that propriety, order and justice demand the
contrary of the existing state of affairs in the world, and that we
could expect no less from a Providence that was wise. Even if it were
a matter of moment to virtue or vice, it is unsuitable that the wicked
should be the masters, and chiefs of state, and that the good should
be slaves; for a bad prince commits the worst crimes. Moreover, the
wicked conquer in battles, and force their prisoners to undergo the
extremities of torments. How could such facts occur if indeed a divine
Providence be in control? Although indeed in the production of some
work (of art), it be especially the totality that claims attention,
nevertheless, the parts must also obtain their due, especially when
they are animated, living and reasonable; it is just that divine
Providence should extend to everything, especially inasmuch as its
duty is precisely to neglect nothing. In view of these objections we
shall be forced to demonstrate that really everything here below is
good, if we continue to insist that the sense-world depends on supreme
Intelligence, and that its power penetrates everywhere.