These arts they exercised with the more skill the less they gave themselves up to pleasures, and to enervation of body and mind in coveting and amassing riches, and through these corrupting morals, by extorting them from the miserable citizens and lavishing them on base stage-players. Hence these men of base character, who abounded when Sallust wrote and Virgil sang these things, did not seek after honours and glory by these arts, but by treachery and deceit. Wherefore the same says, "But at first it was rather ambition than avarice that stirred the minds of men, which vice, however, is nearer to virtue. For glory, honour, and power are desired alike by the good man and by the ignoble; but the former," he says, "strives onward to them by the true way, whilst the other, knowing nothing of the good arts, seeks them by fraud and deceit."[198] And what is meant by seeking the attainment of glory, honour, and power by good arts, is to seek them by virtue, and not by deceitful intrigue; for the good and the ignoble man alike desire these things, but the good man strives to overtake them by the true way. The way is virtue, along which he presses as to the goal of possession--namely, to glory, honour, and power. Now that this was a sentiment engrained in the Roman mind, is indicated even by the temples of their gods; for they built in very close proximity the temples of Virtue and Honour, worshipping as gods the gifts of God. Hence we can understand what they who were good thought to be the end of virtue, and to what they ultimately referred it, namely, to honour; for, as to the bad, they had no virtue though they desired honour, and strove to possess it by fraud and deceit. Praise of a higher kind is bestowed upon Cato, for he says of him, "The less he sought glory, the more it followed him."[199] We say praise of a higher kind; for the glory with the desire of which the Romans burned is the judgment of men thinking well of men. And therefore virtue is better, which is content with no human judgment save that of one's own conscience. Whence the apostle says, "For this is our glory, the testimony of our conscience."[200] And in another place he says, "But let every one prove his own work, and then he shall have glory in himself, and not in another."[201] That glory, honour, and power, therefore, which they desired for themselves, and to which the good sought to attain by good arts, should not be sought after by virtue, but virtue by them. For there is no true virtue except that which is directed towards that end in which is the highest and ultimate good of man. Wherefore even the honours which Cato sought he ought not to have sought, but the state ought to have conferred them on him unsolicited, on account of his virtues.