<P_57>

<heading>

IX . (BOETHEL-E2-H,57.3)

PROSE . (BOETHEL-E2-H,57.4)

</heading>

" Hitherto hit sufficeth to shewe the forme of gileful felicitie ,
wiche if you Clirely beholde , the ordar than must be to shewe you the
true . " (BOETHEL-E2-H,57.6)

" Yea I se , " quoth I , " that ynough suffiseth not riches , nor Power
kingdomes , nor honor dignities , nor glory the prising , nor Joy the
pleasure . " (BOETHEL-E2-H,57.7)

" Hast thou gathered the cause of this ? " (BOETHEL-E2-H,57.8)

" $Me $thinks {TEXT:Methinkes} I see hit as by a rife slendarly ,
(BOETHEL-E2-H,57.9)

but do desire plainliar of the` to knowe hit . " (BOETHEL-E2-H,57.10)

" Ready is the reason . (BOETHEL-E2-H,57.11)

Whan that wiche vnmixt and by nature vnparted is , that humaine error
partz , and from the true and right to falz and wanting brings . Dost
thou suppose that <P_58> nothing he wantes that powre needes ? "
(BOETHEL-E2-H,58.12)

" I think not so . " (BOETHEL-E2-H,58.13)

" Truly thou hast sayde , (BOETHEL-E2-H,58.14)

for if ought be that is of weakist worth , must needly neede som others
help . " (BOETHEL-E2-H,58.15)

" So it is , " said I . (BOETHEL-E2-H,58.16)

" Therfor the one & self same is nature of sufficiency & powre . "
(BOETHEL-E2-H,58.17)

" So it seemes . " (BOETHEL-E2-H,58.18)

" But that ther is such thing , dost thou think it to be despised or
wourthy all regarde ? " (BOETHEL-E2-H,58.19)

" This is not to be doubted . " (BOETHEL-E2-H,58.20)

" Let vs ad to this sufficiency , powre , reuerence , that these three
we may Judge one . " (BOETHEL-E2-H,58.21)

" Let it be , (BOETHEL-E2-H,58.22)

for trouth we wyll confesse . " (BOETHEL-E2-H,58.23)

" Dost thou think this any obscure matter or ignoble , or of more show
than any other dignitie ? (BOETHEL-E2-H,58.24)

But consider lest it be graunted that that needes not , is most of
powre , & worthyest most honour , yet wanting estimation , which to it
self it can not giue , And therfore may seeme in som parte to be lesse
wourth . (BOETHEL-E2-H,58.25)

We can not but graunte that this is most reuerenced .
(BOETHEL-E2-H,58.26)

Then it followes , that we confesse a show of glory doth nothing differ
from the other three . " (BOETHEL-E2-H,58.27)

" Yt followes , " quoth I . (BOETHEL-E2-H,58.28)

" Tham that that needes none other , that doth all of his own strength
, that is beautifulst & most reuerenced : Is it not playne , that so is
most pleasing to ? (BOETHEL-E2-H,58.29)

I can not imagine , how to such a man any sorow can happen , wherfore
necessarily it must be confest , that he is full of Joye , if the
forenamed remayne . (BOETHEL-E2-H,58.30)

And by all this it needfully follows , that theffecte of sufficiency ,
powre , honour , Reuerence , plesure , be diuers names , in substance
nothing differs . (BOETHEL-E2-H,58.31)

That that is then one & symple by nature , humayn synne dispersith ;
(BOETHEL-E2-H,58.32)

And in seeking to obtayne such thing as wantith partes , myndith the
same to gett , And so nether gettes that portion that is none , nor
that partie that desyres none . " (BOETHEL-E2-H,58.33)

" How may this be so ? " quoth I . (BOETHEL-E2-H,58.34)

" He that seekith riches by shunning penury , nothing carith for powre
, (BOETHEL-E2-H,58.35)

he chosith rather to be meane & base , (BOETHEL-E2-H,58.36)

& withdrawes him from many naturall delytes , lest he lose the monny
that he gat . (BOETHEL-E2-H,58.37)

But that waye , he hath not ynough , who leves to haue , & greeues in
woe , whom neerenes ouerthrowes & obscurenes hydes .
(BOETHEL-E2-H,58.38)

He that only desyres to be able , he throwes away riches ,
(BOETHEL-E2-H,58.39)

despisith <P_59> plesures , (BOETHEL-E2-H,59.40)

nought esteems honour nor glory that powre wantith .
(BOETHEL-E2-H,59.41)

but how many thinges these men lackes , thou seest .
(BOETHEL-E2-H,59.42)

Somtyme he lackes that necessary is , so as his want doth byte him ,
(BOETHEL-E2-H,59.43)

& whan he can not throwe of this , that most he sought , hability he
wantes . (BOETHEL-E2-H,59.44)

Thus may we reason of honour , glory , & plesure . (BOETHEL-E2-H,59.45)

For if all these thinges weare ioynd togither , yf any one were had
without the rest , he can not gett that he requires . "
(BOETHEL-E2-H,59.46)

" What then ? " quoth I . (BOETHEL-E2-H,59.47)

" Yf any man all this can gett , shall he haue the greatest felicitie ,
(BOETHEL-E2-H,59.48)

shall he fynde her in these that we haue shewed yo=u= , promise more
than they giue ? " (BOETHEL-E2-H,59.49)

" Not so , " quoth I . (BOETHEL-E2-H,59.50)

" In such thinges as ech man desyres to excell in , the true blesse is
neuer to be found . " (BOETHEL-E2-H,59.51)

" I confesse it , " quoth I , (BOETHEL-E2-H,59.52)

" Than this nothing can be true . " (BOETHEL-E2-H,59.53)

" Thou hast , " quoth she , " heere a forme of false felicitie & the
cause . (BOETHEL-E2-H,59.54)

Turn thy selfe now to the contrary syde of the mynde ,
(BOETHEL-E2-H,59.55)

for ther shal thou see strait way the true that I promysd . "
(BOETHEL-E2-H,59.56)

" This euin to a blinde man is playne , " quoth I ,
(BOETHEL-E2-H,59.57)

" and to a litle afore thou showedst , In opening the faulse cause .
For els I am deceaued , that is the true & parfet felicitie that makith
man content , mighty , reuerenced , honord , & pleasant .
(BOETHEL-E2-H,59.58)

And that thou mayst know , I haue inwardly lookt which of all these
might trulyest all exceede . (BOETHEL-E2-H,59.59)

This I confesse to be true bliss , that is without a doubte . "
(BOETHEL-E2-H,59.60)

" O scholler myne , happy art thou for this opinion , yf thou wilt ad
one thing withall . " (BOETHEL-E2-H,59.61)

" $What $'s {TEXT:Whats} that ? " quoth I . (BOETHEL-E2-H,59.62)

" Dost thou think that ought in mortall & fleeting thinges can make
such a state ? " (BOETHEL-E2-H,59.63)

" No , " quoth I , (BOETHEL-E2-H,59.64)

" That thou hast showde sufficiently , as nothing more doth neede .
(BOETHEL-E2-H,59.65)

For these thinges as pictures of true good , seeme to giue som imperfet
good to mortall men ; (BOETHEL-E2-H,59.66)

but the true & perfet , bring they can not . (BOETHEL-E2-H,59.67)

Because thou knowest now , what be the true good , & what belyeth the
true blisse , now it followith , that thou mayst knowe whence thou
mayst ask the <P_60> true . " (BOETHEL-E2-H,60.68)

" That is hit , " quoth I , " I haue long lookt for .
(BOETHEL-E2-H,60.69)

But as Plato in his Timee wills , that we should ask for divine help in
meanest maters , what now thinkest thou to be don , wherby we may
merite to fynde the seate of greatest good ? " (BOETHEL-E2-H,60.70)

<P_61>

<heading>

X . (BOETHEL-E2-H,61.73)

PROSE . (BOETHEL-E2-H,61.74)

</heading>

" For that now thou hast seene the forme of imperfett , & true good ,
Now I think to shewe the` by what the perfection of this felicitie is
made . In which first this I think to be inquyrd of , whither any such
good ther be , as thou hast defynd a lyttle afore , among natures
woorkes , leste a vayne imagination of thought deceaue us wyde from the
truthe of that we talke of . (BOETHEL-E2-H,61.76)

And to proue it so , It can not be denyed <P_62> that this is the
fountayne of all good thinges . (BOETHEL-E2-H,62.77)

For all that we call imperfett , is shewed such by the definition of
perfection . (BOETHEL-E2-H,62.78)

So haps it , that if in any thing ther be imperfection , In the self
same , somthing must needes be that can be perfett .
(BOETHEL-E2-H,62.79)

For perfection taken away , we can not ymagyne what that is that is
imperfect . (BOETHEL-E2-H,62.80)

For Nature tooke not her begynning of thinges diminished & worne , but
of hole & absolute , (BOETHEL-E2-H,62.81)

& so cam downe into thes barren & uttermost partes .
(BOETHEL-E2-H,62.82)

And if , as a little before I told yo=u= , there be imperfect felicitie
of a frayle good , It can not be doubted but that ther is a solide &
parfet one . " (BOETHEL-E2-H,62.83)

" This is sure , and truly concluded . " (BOETHEL-E2-H,62.84)

" But wher this dwellith , " quoth she , " In this wise consider .
(BOETHEL-E2-H,62.85)

The common conceite of mens myndes allowes , that God of all thinges
the Ruler , is good hit self . (BOETHEL-E2-H,62.86)

For when nothing can be imagined better than himself , who can doute
that that is the best , whom nothing can better ? (BOETHEL-E2-H,62.87)

For so doth reason shew that God is good , that is won to confesse he
is the perfect good . (BOETHEL-E2-H,62.88)

For without such he were , the Prince of all thinges he could not be :
(BOETHEL-E2-H,62.89)

for so much the rather doth he possess perfection , that he was the
first & aboue all : (BOETHEL-E2-H,62.90)

for the perfetest doo show them sellves first afore the lesser sorte .
(BOETHEL-E2-H,62.91)

and lest our reason should neuer haue end , we must confesse that the
greate God is indued with the wholle & perfett good .
(BOETHEL-E2-H,62.92)

And we doo saye that true blisse consistes in perfection ,
(BOETHEL-E2-H,62.93)

we must then conclude , that true felicitie is in the greatest god . "
(BOETHEL-E2-H,62.94)

" I take it so , " quoth I , (BOETHEL-E2-H,62.95)

" nether can any thing gayne say it . " (BOETHEL-E2-H,62.96)

" But , I pray the` , " quoth she , " Looke how $proouest
{TEXT:proonest} thou that most holyly & without spot , that we say God
is the full perfection of greatest good ? " (BOETHEL-E2-H,62.97)

" How shall I prooue this , " said I ? (BOETHEL-E2-H,62.98)

" Presume not to think that the father of all $things haue taken this
great good with which he is fulfilld eyther-2 of outward cause or
naturall , in ymagining a diuers substance of him that hath the
obtaynid felicitie . (BOETHEL-E2-H,62.99)

For if from outward cause thou supposest he has taken , thou mightest
than think that better , than he that gaue . (BOETHEL-E2-H,62.100)

But most worthely we confess that he excellith <P_63> all .
(BOETHEL-E2-H,63.101)

Yf Nature haue done any thing in him , & in a diuers sorte , when we
speake of God the guyder of all thinges , who can imagine to haue Joynd
all these diuersities ? (BOETHEL-E2-H,63.102)

Last of all , that that differs from any thing , that $can $not
{TEXT:cannot} be the same that is not hit . Wherfore that is contrary
from the greatest good that can not be hit selfe , which were sacrilege
to think of God , whom nothing can exceede . (BOETHEL-E2-H,63.103)

For nothing in Nature can be better than her begynning . Wherfore that
was the first of all , in his own substance by a right argument I
conclude the greatest good . " (BOETHEL-E2-H,63.104)

" Rightly , " quoth I . (BOETHEL-E2-H,63.105)

" But it is graunted that the greatest good is blesse . "
(BOETHEL-E2-H,63.106)

" So it is , " quoth I . (BOETHEL-E2-H,63.107)

" Therfore , it needes must be graunted that God is blisse it selfe .
(BOETHEL-E2-H,63.108)

Nether can the foresaid reasons fayle me , (BOETHEL-E2-H,63.109)

& by them I finde the consequence true . " (BOETHEL-E2-H,63.110)

" See , " quoth she , " whither this be not more truly prooued , for
that twoo greatest goodes diuers in them selves can neuer be .
(BOETHEL-E2-H,63.111)

Therfore goodes that differs , One can not be that the other is ,
(BOETHEL-E2-H,63.112)

for none of them can be perfect , whan in both there lackes .
(BOETHEL-E2-H,63.113)

Then that that is not perfecte , is playne can not be the greatest good
. (BOETHEL-E2-H,63.114)

By no meanes therfore can they be greatest good that be dyuers .
Wherfore we gather that bliss & God be the greatest good , which makes
that the greate Diuinity is the greatest bliss . "
(BOETHEL-E2-H,63.115)

" Nothing can be concluded , " quoth I , " nor in it self more true ,
nor by reaason more stable , nor for god wourthyer . "
(BOETHEL-E2-H,63.116)

" In these causes , as Geometricians be wont to doo , demonstrations
propounded , They bring in somthing which they call {COM:greek_omitted}
. (BOETHEL-E2-H,63.117)

So will I give the` somthing as a breefe gathering .
(BOETHEL-E2-H,63.118)

For since men be blissed by getting of felicitie , & felicitie is
Diuinitie , It concludes , that by getting of Diuinity men be blessed .
(BOETHEL-E2-H,63.119)

For as Just men be made by getting Justice , & wyse men by wisdom , So
men getting Diuinity , by lyke reason are made lykest to God .
(BOETHEL-E2-H,63.120)

So euery blessed man , is in a kinde a God , (BOETHEL-E2-H,63.121)

but in nature one , in participation many may be .
(BOETHEL-E2-H,63.122)

Most fayre & precious is this , which yo=u= call your
{COM:greek_omitted} , or your Collection . (BOETHEL-E2-H,63.123)

And so much is it the fayrer , that naturall <P_64> reason it self
perswades yo=w= thus to ioyne them . " (BOETHEL-E2-H,64.124)

" What of that ? " said I . (BOETHEL-E2-H,64.125)

" When blissidnes conteynes many thinges in hit , whither be all the
partes of this gatherd in one , as by varietie deuided , conioyned ,
(BOETHEL-E2-H,64.126)

or is ther som thing els , that fullfills the fulnes of bliss , & to
this all the rest is referd . " (BOETHEL-E2-H,64.127)

" I wold thes thinges were explaned , " quoth I , " as by a memoriall .
" (BOETHEL-E2-H,64.128)

" Dost thou not think blisfulnes good ? " (BOETHEL-E2-H,64.129)

" Yea the greatest , " quoth I . (BOETHEL-E2-H,64.130)

" This all will graunte . (BOETHEL-E2-H,64.131)

for it is the only sufficiency , the only powre , reuerence , beauty ,
delyte . (BOETHEL-E2-H,64.132)

What tho ? (BOETHEL-E2-H,64.133)

all these good thinges , sufficiency , powre , all be but lyms of
blissidnes . (BOETHEL-E2-H,64.134)

Be all thinges referd to good as to the Top ? " (BOETHEL-E2-H,64.135)

" I know , " quoth I , " what thou propoundest to seeke ,
(BOETHEL-E2-H,64.136)

but what thou determynest , to heare I desyre . " (BOETHEL-E2-H,64.137)

" Take this division of this sorte . (BOETHEL-E2-H,64.138)

Yf all these were partes of blisse , then should they differ in
themsellves . (BOETHEL-E2-H,64.139)

For this is the nature of partes , that deuided they make a hole body ,
(BOETHEL-E2-H,64.140)

& all these thinges we haue shewed be one , (BOETHEL-E2-H,64.141)

Then they are not partes , (BOETHEL-E2-H,64.142)

or els bliss should seeme to be made of one parte , which can not be .
" (BOETHEL-E2-H,64.143)

" This doute I not , (BOETHEL-E2-H,64.144)

but that that remayns I attend . (BOETHEL-E2-H,64.145)

For to the greatest , all the rest of goodes must needes be referd .
(BOETHEL-E2-H,64.146)

For therfore sufficiency is desyrd , that good it is supposd , & powre
in like manner : (BOETHEL-E2-H,64.147)

so may we gesse of reuerence , honour , & delyte .
(BOETHEL-E2-H,64.148)

For the somme of all desyred $things is good . (BOETHEL-E2-H,64.149)

That neyther in hit self nor in his lyke retayns any blisse , that no
man ought desyre . (BOETHEL-E2-H,64.150)

And contrary , those that by nature be not good , if they seme to be ,
as true good be desyrd . (BOETHEL-E2-H,64.151)

So is it , the greatest good , by right ought be beleeuid , the grownd
work & cause of all desyred . (BOETHEL-E2-H,64.152)

The cause for which we wish ought , that most we desyre , as yf for
helthes sake to ryde we desyre , we seeke not more the styrre of the
exercise , than the good effecte of our helth . (BOETHEL-E2-H,64.153)

When than all thinges be desyrd for greatest good , we desyre not those
thinges more than good it self . (BOETHEL-E2-H,64.154)

And that we graunt , that all thinges be desyrd to obtayne blisse ,
(BOETHEL-E2-H,64.155)

So we conclude she is only to be sought : wherby it playnly appeeres
that one only is the substance of that is good & blisfull .
(BOETHEL-E2-H,64.156)

I see no cause why any man <P_65> should doute heerof .
(BOETHEL-E2-H,65.157)

And God we haue showed to be the only & alone good .
(BOETHEL-E2-H,65.158)

So may we safely conclude that Godes substance is in that good & none
other concluded . " (BOETHEL-E2-H,65.159)

<P_65>

<heading>

XI . (BOETHEL-E2-H,65.162)

PROSE . (BOETHEL-E2-H,65.163)

</heading>

" I graunt , " quoth I : (BOETHEL-E2-H,65.165)

" for eche thing with strongest reason linked is . "
(BOETHEL-E2-H,65.166)

" How muche , woldz thou prise hit , if the tru <P_66> good thou
couldst knowe . " (BOETHEL-E2-H,66.167)

" At how infinite rate , (BOETHEL-E2-H,66.168)

for so shuld I obtaine to knowe what God wer . " (BOETHEL-E2-H,66.169)

" And this with truest reason I wyl expres , if it be grauntid that
afor was sayd . " (BOETHEL-E2-H,66.170)

" Be it so . " (BOETHEL-E2-H,66.171)

" Haue not we showed , that those thinges that be desyrd of many ,
therfore are not perfect & good , because they differ among themselves
, So as where any want ther is of one thing to an other , than can no
playne nor resolute good com ? (BOETHEL-E2-H,66.172)

But then is good ther true , when they are gathered in one forme &
performance , that what suffisith may haue powre , reverence , honour &
delyte , (BOETHEL-E2-H,66.173)

for without all these be in one , a man hath nought that ought to be
esteemd . " (BOETHEL-E2-H,66.174)

" This is euident , " quoth I , (BOETHEL-E2-H,66.175)

" & no man neede to doubte therof , (BOETHEL-E2-H,66.176)

for those that , when they disagree , be not good , when they are one ,
must needes be so . " (BOETHEL-E2-H,66.177)

" But are not all these thinges made good by getting of a true vnity ?
" (BOETHEL-E2-H,66.178)

" Yes , sure , " said I . (BOETHEL-E2-H,66.179)

" But all that is good , dost thou suppose it good thorow the
participating of that is so ? " (BOETHEL-E2-H,66.180)

" Yes . " (BOETHEL-E2-H,66.181)

" Then needes it must be that that is only-3 good that is euer one .
(BOETHEL-E2-H,66.182)

for the substance is the same of ech man , whose effectes naturally
they haue . " (BOETHEL-E2-H,66.183)

" I can not deny it . " (BOETHEL-E2-H,66.184)

" All that is so , long must last & holde togither , as it is one ,
(BOETHEL-E2-H,66.185)

but must needes perish & decay , whan so it leaves to be ; as in
beastes we see , when they ingender , & be made of lyfe & body , then
it is a Creature . (BOETHEL-E2-H,66.186)

But when this vnitie makes a separation , then they are deuided ,
(BOETHEL-E2-H,66.187)

perish (BOETHEL-E2-H,66.188)

& decay . (BOETHEL-E2-H,66.189)

This body allso when hit remayns in one forme & joyntes of lyms , then
humayn shape is seene . (BOETHEL-E2-H,66.190)

But if distract or partid in twoo they be , then they leave their
vnitie which made them be . (BOETHEL-E2-H,66.191)

In that sorte , all the rest shall be playne to the sercher , that
euery thing shall last while it is one , (BOETHEL-E2-H,66.192)

but when it leaves that order , it perishith . (BOETHEL-E2-H,66.193)

When I haue considered many thinges I find no other thing . "
(BOETHEL-E2-H,66.194)

" Ys ther , " quoth I , " any thing that naturally , leaving desyre of
lyfe , wischith to com to ruine & an end ? " (BOETHEL-E2-H,66.195)

" In beastes themsellves that haue som kynde of will to fly or not , I
fynde yf <P_67> men compell them not , they will not cast away their
mynde of lasting , and hye them to the way of destruction .
(BOETHEL-E2-H,67.196)

For ech best I finde studys safety to keepe , (BOETHEL-E2-H,67.197)

& shunnith death & decay . (BOETHEL-E2-H,67.198)

I can not tell what I may say of herbes , of trees , of rootes .
(BOETHEL-E2-H,67.199)

I may doute , (BOETHEL-E2-H,67.200)

And yet ther is no greate cause , when we see the trees & herbes reviue
agayn in their fittist place , that as much as nature will permitt ,
they may not soone dry & dye . (BOETHEL-E2-H,67.201)

Som in feldes , som on hills doo spring , (BOETHEL-E2-H,67.202)

others marish beare , (BOETHEL-E2-H,67.203)

others stick to stone , (BOETHEL-E2-H,67.204)

som prosper on barren sand , which if any man pluck vp to sett in other
place , they wither . (BOETHEL-E2-H,67.205)

So Nature giues to ech that him becoms , (BOETHEL-E2-H,67.206)

& stryves that while they may remayne , they may not end .
(BOETHEL-E2-H,67.207)

What shall I say ? (BOETHEL-E2-H,67.208)

that som we see of them , as hauing turnd their top to earth , draw
nourishment to the roote , & by their sap , spredes strength & bark ?
(BOETHEL-E2-H,67.209)

What , yea ! (BOETHEL-E2-H,67.210)

that that is most soft , as were the marrow , is euer hyd in innermost
rynde , without couerd by strength of som wood , (BOETHEL-E2-H,67.211)

but the vttermost bark against the heauens wether , as sufferer of
harme , is set a defendour ? (BOETHEL-E2-H,67.212)

Now how greate is Natures diligence , that all thinges be inlarged by
most seede , which all , no man is ignorant , not only for a tyme of
remayning perpetually stryues to remayn ? (BOETHEL-E2-H,67.213)

Those thinges that only haue life , doo they not euer by a naturall
instinct desyre their own ? (BOETHEL-E2-H,67.214)

Why does lightnes draw vp the flame , & waight , the earth dounward
drawes , but that all these agrees in their place & in their own motion
? (BOETHEL-E2-H,67.215)

And that agrees that euer is conserued : as those thinges that discorde
doth corrupte . (BOETHEL-E2-H,67.216)

Those thinges that of Nature be hard , as stones , they stick most fast
to their own roote , (BOETHEL-E2-H,67.217)

& so resist as easely they be not pluckt of . (BOETHEL-E2-H,67.218)

The fleeting thinges as ayre & water , these easely be departed ,
(BOETHEL-E2-H,67.219)

<P_68>

but quickly return from whence they were drawen . (BOETHEL-E2-H,68.221)

But fyre refusith all separation . (BOETHEL-E2-H,68.222)

We doo not talk now of the volontary motions of the soule of man , but
of the naturall intent by nature given . As our meate we take without
great study , & breth we drawe in our slomber when we know it not .
(BOETHEL-E2-H,68.223)

For in very beastes , the desyre of contynuance , not of their lyves
pleasure , but of their natures begyning procedith .
(BOETHEL-E2-H,68.224)

For oft tymes our will imbracith death , cause compelling , which
nature dreades , (BOETHEL-E2-H,68.225)

& contrarywise desyre of making our lyke , wherby contynuance doth
endure , our wills som tymes keeps vs from that nature desyres .
Wherfore this loue of our selfes proceedes not of a Creatures notion ,
but of a naturall intent . (BOETHEL-E2-H,68.226)

For Godes prouidence hath giuen to all thinges that be made the desyre
of remayning , that as long they may , naturally they will byde .
(BOETHEL-E2-H,68.227)

So needes thou neuer doute that such thinges as naturally desyre an
abode will shun destruction . " (BOETHEL-E2-H,68.228)

" I confesse it , " quoth I , (BOETHEL-E2-H,68.229)

" for now I plainly see such thinges as doutfull I found ,
(BOETHEL-E2-H,68.230)

that couetes euer to be one , that couetes to remayn : "
(BOETHEL-E2-H,68.231)

" & last this being taken awaye nothing can abyde .
(BOETHEL-E2-H,68.232)

An vnity therfore all desyre . (BOETHEL-E2-H,68.233)

And one we haue showed that is only good . (BOETHEL-E2-H,68.234)

Since therfore ech thing seekith the good , it is playne , that is only
the good that of all is desyred . " (BOETHEL-E2-H,68.235)

" Nothing , " quoth I , " can trulyer be thought .
(BOETHEL-E2-H,68.236)

for eyther all thing shall com to nought , (BOETHEL-E2-H,68.237)

and as wanting a head , without a guide shall ruyne ,
(BOETHEL-E2-H,68.238)

or yf any thing ther be , to which all hastes , that shall be the somme
of all best . " (BOETHEL-E2-H,68.239)

" O scholler myne , " quoth she , " I ioye that I haue fixd in thy
minde one marke of meane to truth , (BOETHEL-E2-H,68.240)

and heerby mayst thou see a little before thou sayedst thou knewest not
. " (BOETHEL-E2-H,68.241)

" What is that ? " quoth I . (BOETHEL-E2-H,68.242)

" What was of all thing the end . (BOETHEL-E2-H,68.243)

For that is it that of all men is most sought , wiche by caus we
suppose only good is hit , therfore we confesse that to get is all owre
end . " (BOETHEL-E2-H,68.244)

<P_84>

<heading>

IV . (BOETHEL-E2-H,84.247)

PROSE . (BOETHEL-E2-H,84.248)

</heading>

" I see , " quoth I , " that vicious men haue no wrong , tho they be
said by property of their mynde to beastes be transformd , tho in show
they kepe the forme of humayn body . (BOETHEL-E2-H,84.250)

And yet I <P_85> wold not haue , that the cruell & wicked mynde should
be sharpnid by the fall of good men . " (BOETHEL-E2-H,85.251)

" Neyther is it , " quoth she , " as in convenyent place I will showe .
(BOETHEL-E2-H,85.252)

And yet if that were taken away from them that they are beleeued to
haue , the wickedst payne should be in greatest parte releeuid .
(BOETHEL-E2-H,85.253)

For that that may perchance seeme impossible , hit must needes be that
wicked men be vnhappyer , when they haue fulfild their desyres , than
if they could not get what they wish . (BOETHEL-E2-H,85.254)

For if a wretched thing it be to wysh that is nought , it is much more
wretched to doo it . Whithout which the desyre of a wretched mynde wold
fall . Wherfore when ech man hath his own misery , it must needes be ,
that by tryple misfortune , they be vexed , whom thou dost see haue a
will to doo the worst . " (BOETHEL-E2-H,85.255)

" I graunte it , " quoth I , (BOETHEL-E2-H,85.256)

" And yet that quickly they might want this misfortune , I wish them
depriued of possibilitie to doo mischeefe . " (BOETHEL-E2-H,85.257)

" They shall want it , " quoth she , " sooner perchaunce than eyther
thou woldest , or they themselves think they may .
(BOETHEL-E2-H,85.258)

For neyther is any thing so long in the short mesure of our lyfe , that
an immortall mynde may suppose to tarry to long : whose greate hope &
hye woork of mischefe oft is destroyde by an vnlookt for & souden end ,
which settes an end to their misery . (BOETHEL-E2-H,85.259)

For if iniquitie make men miserable , he must be more wicked that
longer lastes : whom most vnhappy I should judge , if their last death
might not end their woe . (BOETHEL-E2-H,85.260)

For if we conclude the truth , of wickednes misfortune , infinite must
we suppose that misery that is euerlasting . (BOETHEL-E2-H,85.261)

Wonderfull thinges , " quoth I , " is this declaration & hard to be
graunted , (BOETHEL-E2-H,85.262)

but I know them to well agree to such thinges as before haue bene
exprest . " (BOETHEL-E2-H,85.263)

" Rightly dost thou think , " quoth she : (BOETHEL-E2-H,85.264)

" and who so thinkes a hard conclusion is made , it were reson he
should showe , that ther hath bene som falshod in the proposition , or
that the tyeng of their argument bootith not for a necessary conclusion
. (BOETHEL-E2-H,85.265)

Or els all the abouesaid graunted , ther is no cause to cauill in the
subsequent . (BOETHEL-E2-H,85.266)

For this that I saye , not only seems not wonderfull , but , by such
thinges as are alledged , most necessary . " (BOETHEL-E2-H,85.267)

" What ? " quoth I . (BOETHEL-E2-H,85.268)

" I saye that happyer be wicked men whan they suffer punishment , than
<P_86> those whom no payne of Justice touchith ? (BOETHEL-E2-H,86.269)

Nether mynd I now to speake of that every man thinkes , That wicked
conditions being corrected by revenge & brought to the right way by
terrour of their prison , to other men may serue for example to shun
theyr faultes . (BOETHEL-E2-H,86.270)

But in other sorte I suppose the wicked vnhappy , tho ther were no
cause of correction to make them vnpunished , nor no respecte of
ensample . " (BOETHEL-E2-H,86.271)

" What should this other way be ? " (BOETHEL-E2-H,86.272)

" Haue we not said afore , that good men be lucky & euill men miserable
? " (BOETHEL-E2-H,86.273)

" So it is . " (BOETHEL-E2-H,86.274)

" Yf therfore som goodnes chaunce to misery , is it not much more
happyer for him , than if his misery were alone by it self , without
any goodnes mixture ? " (BOETHEL-E2-H,86.275)

" So it seemes , " quoth I . (BOETHEL-E2-H,86.276)

" But yf to that miserable man that wantes all good thinges , that
euill be added to him to be alone , is he not much more to be accompted
vnhappy , whose mysfortune is showed him thorow the participation of
som good ? " (BOETHEL-E2-H,86.277)

" What els ? " (BOETHEL-E2-H,86.278)

" Therfore wicked men , when they are punisht , haue som good joyned
with it , that is their punishment , which for Justice sake is in it
self good . (BOETHEL-E2-H,86.279)

And they whan they want their correction , ther is som thing besides of
euill , which is , want of punishment , which deserueably thy self hast
confest is the greatest yll Iniquitie can haue . (BOETHEL-E2-H,86.280)

More vnhappy therfore are wicked folkes , whan they want their
punishment , than when they receaue their iust reward .
(BOETHEL-E2-H,86.281)

For greatest iniquitie is committed , when Just men be vexed , & wicked
slip from their reward . " (BOETHEL-E2-H,86.282)

" Who can this denye ? " (BOETHEL-E2-H,86.283)

" Wherfore , ech man must needes graunte , that all that is good , must
needes be iust , & yll that is the contrary . " (BOETHEL-E2-H,86.284)

" These be such thinges needes must follow the aboue concluded .
(BOETHEL-E2-H,86.285)

But I pray the` , " quoth I , " shall there be no soules punishment
after the dead body ? " (BOETHEL-E2-H,86.286)

" Very greate , " quoth she , " of which som be vsed by bitter paynes ,
other by a pacifieng Clemency . (BOETHEL-E2-H,86.287)

But now my mynde is a little of these thinges to dispute .
(BOETHEL-E2-H,86.288)

For this hitherto we haue don , that thou mightest knowe the vnworthy
powre of euill men is none at all . Euin such as thou complaynedst were
voyde of punishment , that <P_87> thou mightest see they neuer want the
payne of their wickednes , And that the liberty which thou wisshest
should be ended , thou mightest learne not to be long , And so much
more vnhappy , if longer , most vnlucky , yf eternall .
(BOETHEL-E2-H,87.289)

And then I sayd that wicked folkes were more miserable , shunning their
Just payne , than punisht with their right revenge .
(BOETHEL-E2-H,87.290)

So follows it true with my opinion , That then they are greeuid with
sorest punishmentes , whan they are supposd less plagued . "
(BOETHEL-E2-H,87.291)

" Whan I consider thy reasons , " said I , " I can suppose nothing more
true . (BOETHEL-E2-H,87.292)

But if I turne me to mans Judgement , who is he , to whom not only
these thinges will not seeme to be beleeuid but $scarcely to be herd ?
" (BOETHEL-E2-H,87.293)

" So it is , " quoth she . (BOETHEL-E2-H,87.294)

" For they can not , that haue vsed their eyes to darknes , lyft them
vp to the light of a cleere trowth , (BOETHEL-E2-H,87.295)

& lyke they be to such byrdes , whose sight the night dooth cleere , &
day darkens . (BOETHEL-E2-H,87.296)

For while they beholde not the order of thinges , but their own
affections , they suppose the liberty and lack of payne , for their
faultes , the happiest . (BOETHEL-E2-H,87.297)

But now looke what the euerlasting light makith . (BOETHEL-E2-H,87.298)

Yf to best thou doo apply thy mynde , thou shalt neede no iudge to
defer thy rewarde , (BOETHEL-E2-H,87.299)

Thou thy self hast ioyned the` to the Excellency .
(BOETHEL-E2-H,87.300)

Yf thou turn thy indeuors to worsse , beyond thy selfe seeke no
revenger . (BOETHEL-E2-H,87.301)

Thou thy self to worst hast throwen the` , (BOETHEL-E2-H,87.302)

& lookest to heauen & clayey earth by fittes , when all outward thinges
fayles the` , (BOETHEL-E2-H,87.303)

by thyne owne reason shalt perceaue , the difference between Sky &
Claye . (BOETHEL-E2-H,87.304)

But the vulgar cares not for this . (BOETHEL-E2-H,87.305)

What tho ? (BOETHEL-E2-H,87.306)

Shall we speake of such thinges now as shewes men most lyke beastes ?
(BOETHEL-E2-H,87.307)

What yf a man losing his sight hath forgotten that euer he had it ,
(BOETHEL-E2-H,87.308)

shall he suppose he lackes nothing of a mans perfection ?
(BOETHEL-E2-H,87.309)

Shall we suppose these men , tho they see , to be blynde ?
(BOETHEL-E2-H,87.310)

They will not leave so , (BOETHEL-E2-H,87.311)

But will with certain grownd of reson know , that they are more vnhappy
that do wrong , than those that suffer it ? " (BOETHEL-E2-H,87.312)

" I wold fayne know these reasons , " said I . (BOETHEL-E2-H,87.313)

" Thou dost not deny , a wicked man is wourthy of all payne ? "
(BOETHEL-E2-H,87.314)

" I deny it not . " (BOETHEL-E2-H,87.315)

" You think to , they are vnhappy that diuers wayes are wicked .
(BOETHEL-E2-H,87.316)

Such as are worthy punishment , therfore no doute are miserable ? "
(BOETHEL-E2-H,87.317)

" It <P_88> agreeith well . " (BOETHEL-E2-H,88.318)

" Yf therfore thou satest as a Judge , on whom woldst thou inflict the
payne ? eyther-4 on him that made or suffred the wrong ? "
(BOETHEL-E2-H,88.319)

" I doute not but that I wold satisfy the sufferer by the punishment of
the Actor . " (BOETHEL-E2-H,88.320)

" Then wretcheder is the maker , than the Receauour . "
(BOETHEL-E2-H,88.321)

" It is reason . " (BOETHEL-E2-H,88.322)

" For this & many other causes all hangyng on one roote , hit appeers
that synne of his owne nature , makes men wretched , And that injury is
not the receauers misery but the giuers . (BOETHEL-E2-H,88.323)

But Orators doo otherwise . (BOETHEL-E2-H,88.324)

They go about to mooue commiseration of the iudges for them that haue
commytted som greate & cruell thing , when rather a juster
commiseration ought to be had of such as be not brought by irefull
accusers , but by such as themselves beemones & takes compassion of ,
as tho they wold bring the sick to the phisician , & cut of the disease
by the false punishment . By which eyther the endeuour of the defendors
should coole , or if it should proffitt them , must be turned into the
forme of the accusation . (BOETHEL-E2-H,88.325)

But wicked men , yf they see any but a small clift wher vertue is to be
seene , where wicked vice they may put of , by paynes cruelty , vnder
coulour of recompensing vertue , will not call this cruelty ,
(BOETHEL-E2-H,88.326)

but will refuse their defendors labour , & giue themselves wholly to
the accusers & Judges . (BOETHEL-E2-H,88.327)

So as wise men haue no place left them for hate . (BOETHEL-E2-H,88.328)

For who but a very foole will malice a good man ? (BOETHEL-E2-H,88.329)

And who but he that lackes reson , will not hate the yll ?
(BOETHEL-E2-H,88.330)

For , as the bodyes sicknes , so is vice the myndes disease :
(BOETHEL-E2-H,88.331)

euin as we suppose that sick men deserve not hate but commiseration ,
so ought they not be persecuted but pitied whose mynde than all sicknes
bytterer , Iniquitie hath besieged . " (BOETHEL-E2-H,88.332)

<P_91>

<heading>

VI . (BOETHEL-E2-H,91.335)

PROSE . (BOETHEL-E2-H,91.336)

</heading>

" So it is , " said I ; (BOETHEL-E2-H,91.338)

" but since thy office it is to vnfold the cause of hidden maters , &
expresse reasons hid vnder shade , I besech the` , to looke on this ,
(BOETHEL-E2-H,91.339)

& for that this miracle doth most vexe me , teache it me . "
(BOETHEL-E2-H,91.340)

Then she , smyling a little : (BOETHEL-E2-H,91.341)

" You call me to a matter that all men chefely seek , to whom scacely
suffisith to taste alone . (BOETHEL-E2-H,91.342)

For it is such a mater that one dout cut of , inumerable others as
Hydras heades increase ; (BOETHEL-E2-H,91.343)

nether euer will ther be an end , vnles a lyuely fyre of the mynde doo
bynde it . (BOETHEL-E2-H,91.344)

For in this mater , we inquire of the purenes of Prouidence , of the
succession of Chaunce , of hapning Luckes , of knowledge &
predestination of God , & of our free will , which of how greate burden
all these be , thy self canst waye . (BOETHEL-E2-H,91.345)

But because this is som portion of thy medecin to know these thinges ,
tho we be wrapt in a strayte lymite of tyme , yet we will stryue
somwhat to determyne . (BOETHEL-E2-H,91.346)

For if thou delyte in a musicall song , thou must differ a little thy
delyte , while I doo tune in order the Reasons knyt togither . "
(BOETHEL-E2-H,91.347)

" As please yo=u= , " said I . (BOETHEL-E2-H,91.348)

<P_91>

Then as begynning of an other theme , thus she disputed :
(BOETHEL-E2-H,91.350)

" The creation of all thinges , & the disposing of mutable Natures , &
what euer by any meane is mooued , getes the cause , order , & forme of
Godes mynde , stabilitie . (BOETHEL-E2-H,91.351)

And this sett in the top of her Purenes , appoyntes a sondry manner for
ech action : which order , when it is beheld in the very cleerenes of
diuine vnderstanding , is named <font> Prouidence </font> .
(BOETHEL-E2-H,91.352)

But when it is referd to those thinges that hit moouith & disposith ,
of the Auncientes it is called <font> Desteny </font> : which easely
shall appeer <em> to be </em> divers , yf a mans <P_92> mynde will see
the efficacy of both . (BOETHEL-E2-H,92.353)

For Prouidence is Godes pleasure , appoynted by him that all rulith &
all diposith . (BOETHEL-E2-H,92.354)

But Desteny is the disposing of causes joynd to remoouing causes , by
the which Prouidence knittith all thinges by her orders .
(BOETHEL-E2-H,92.355)

For Prouidence includith all , whither they be diuers or infinite ,
(BOETHEL-E2-H,92.356)

but Desteny deuideth euery thing according to her motion , distributing
it to place , to forme , & tyme : that this deuiding of temporall order
joyned to the diuine pleasure may be made Prouidence ,
(BOETHEL-E2-H,92.357)

But that joyning , being seuerd & deuided into tymes , that is Fate .
Which tho they be sondry , yet they depend one of an other .
(BOETHEL-E2-H,92.358)

For fatall order proceedith of Prouidence purenes .
(BOETHEL-E2-H,92.359)

For as a craftes man , conceauing in his mynde the forme of a woork ,
causith him to end , & that which he hath plainly & presently foreseene
, he ordrith by tymes rule : so God by his Prouidence singularly &
stable disposith all thinges to be don . (BOETHEL-E2-H,92.360)

But by desteny so devided , aboundantly & in his due season workes it .
(BOETHEL-E2-H,92.361)

Whither Desteny be exercised by familiar Spirites that serues for Godes
Providence , or whither the fatall work be knytt by the soule alone ,
or Nature seruing in parte therto , or celestiall courses of the
heavens , or by Angelicall powers , or by sondry industry of Spirites ,
or by som of these , or by all : This is most playne , that the forme
of all thinges vnmoueable & simple is Prouidence .
(BOETHEL-E2-H,92.362)

But Desteny is of such thinges as the Diuine Cleerenes disposith to be
don , (BOETHEL-E2-H,92.363)

& makith the mooving lynk & orderly Rule . (BOETHEL-E2-H,92.364)

So followes it , that all that subiect be to fate , be vnder Rule of
Prouidence , vnder whom Fate it self down layes . (BOETHEL-E2-H,92.365)

But som thinges there are by Prouidence appoynted that doo exceede
Fates force . (BOETHEL-E2-H,92.366)

Those thinges they be which fixed stably , next to diuinitie , exceede
the Nature of Fates mutabilitie . (BOETHEL-E2-H,92.367)

For as of all Circles the inmost that turnes themselves about one
rounde , coms neerest to the purenes of the midst , and as a steddy
stay of all that rolles about , doth circuite the same , but the
vttmost by wyder bredth rolled , the more hit goes from the vndeuided
midst of the poynte , so much the more hit is spred by larger spaces ,
but whatsoeuer drawith neere & accompanith the midst , & with his
purenes is <P_93> ruled , ceassith to be stopt or ouerrun : with lyke
reason , that furdest goes from the first intent , is wrapt in
straighter knotes of Fate . (BOETHEL-E2-H,93.368)

And so much the freer is any man from the same , as neerest he doth
drawe to the orderers wheele . (BOETHEL-E2-H,93.369)

And yf he stick to the euerduring eternall mynde , wanting change , he
goith aboue Destenyes necessitie . (BOETHEL-E2-H,93.370)

For as Reason is to vnderstanding , & that that is made , to that that
is , And as tyme to Eternity , & Circle is to the middest poynte : So
is the order of fate changeable , compared to the stable purenes of
Prouidence . (BOETHEL-E2-H,93.371)

For desteny moouith heauen & skye , (BOETHEL-E2-H,93.372)

tempers the elementes among themselves , (BOETHEL-E2-H,93.373)

& turnes them thorow diuers changes : (BOETHEL-E2-H,93.374)

& such thinges as be bred & dye , renewes such by lyke generation of
frutes & seedes . (BOETHEL-E2-H,93.375)

This knittes actions , fortunes of men by an indissoluble lynk of
causes , which since they com all from the begynning of an vnchanging
Prouidence , it must needes be that otherwise than so , they can not
change . (BOETHEL-E2-H,93.376)

For so thinges be well ordred , yf the euerlasting purenes of Godes
mynde doth prescribe an vnturning order of causes .
(BOETHEL-E2-H,93.377)

But this Rule byndith in , thinges mutable & rashly fleeting , by his
owne steddynes . Wherby altho to yo=u= that can not consider the order
of thinges they seeme confuse , and rombled togither , yet he that is
cause of all good , directes all thing to hit . (BOETHEL-E2-H,93.378)

For ther is no man how wicked soeuer , that for yll-sake , will doo
ought so . Whom tho as I haue told you afore , in seeking good , an yll
errour hath turnd , yet the order that coms from the roote of all good
, turns no man from his begynning . (BOETHEL-E2-H,93.379)

But what , thou wilt saye , can be a greater confusion or a woorsse ,
than that aduersitie & prosperitie happens to good men , & alyke to
euill doth hap , both wisht and hated ? (BOETHEL-E2-H,93.380)

Doo men lyve of such integritie of mynde , that it must needes be that
they be wicked or good , that be supposed so ? (BOETHEL-E2-H,93.381)

For in this we see diuers judgementes of men vary ,
(BOETHEL-E2-H,93.382)

whom som thinkes worthy rewarde , other suppose deserue punishment .
(BOETHEL-E2-H,93.383)

But let vs graunte that one man may discerne the good & yll men :
(BOETHEL-E2-H,93.384)

Can he looke vpon the inward temper of the mynde , as well as of the
body ? (BOETHEL-E2-H,93.385)

The wonder is not vnlyke to him that <P_94> knowes not , why to men of
wholle bodyes , somtymes to these sweet thinges please , som other
delyte in sowre : why sick men som be helpt by lenitiues , som other
cured by corrosiues . (BOETHEL-E2-H,94.386)

But this a phisician that knowes the meane of his helth & sicknes
togither with his temper , nothing wonders at . (BOETHEL-E2-H,94.387)

What other thing is the myndes helth , than sincerity ? What the
sicknes , but vice ? (BOETHEL-E2-H,94.388)

Who other is eyther keeper of good , or ouerthrower of yll , than the
directour and phisician of our mynde , God himself ? Who when he lookes
out of the glasse of his hye prouidence , knowith what for ech man is
best . (BOETHEL-E2-H,94.389)

And that he knowes is best , that he gyues him . (BOETHEL-E2-H,94.390)

And this is the greate miracle of destenyes order , when it is treated
by a skyllfull person , at which the ignorant woonder .
(BOETHEL-E2-H,94.391)

And that I may somwhat touche what mans Reason may comprehend of Godes
depth , in that mater that thou supposest to be most just , & keeps
greatest equalitie , it seemes all be different from him that knowith
what Prouidence is . (BOETHEL-E2-H,94.392)

And as our frend Lucan sayde , the wynners cause pleased God , the
woonne Cato . (BOETHEL-E2-H,94.393)

For in this world what so thou seest be done beyond hope , is the
rightest order of all , (BOETHEL-E2-H,94.394)

And peruers is the confusion of opinion her self .
(BOETHEL-E2-H,94.395)

But if a man haue so much manner , that he will agree both-2 of diuine
judgement & humayne , yet is he of his myndes strength so weake , as if
any aduersitie hap him , he will leave to prise ynnocency , by whom he
could not keepe fortune . (BOETHEL-E2-H,94.396)

For the wise giuer sparyth him whom he knowes aduersity will him payre
, so as he will not suffer him labour in payne , (BOETHEL-E2-H,94.397)

for ought behooues him not . (BOETHEL-E2-H,94.398)

An other man ther is vniuersally vertuous , holy , & next to God .
(BOETHEL-E2-H,94.399)

This man the diuine Prouidence judgith a wicked thing with aduersitie
to afflict , so that he will not suffer him be vext with bodely disease
. (BOETHEL-E2-H,94.400)

For as an excellenter than my self sayde : ' A good man , his vertues
doo inhabite him . ' (BOETHEL-E2-H,94.401)

So it concludes , that good men haue all thinges to rule , that
abounding iniquitie might be ruyned . (BOETHEL-E2-H,94.402)

To other men he distributes certain mixtures , according to the
qualitie of the <P_95> mynd . (BOETHEL-E2-H,95.403)

Som men he stingith lest they should ouerflow into greate felicity .
(BOETHEL-E2-H,95.404)

Others he tosses with aduersitie , that he may establish their myndes
vertue , by patience , vse , & exercyse . (BOETHEL-E2-H,95.405)

Others som to much feare , that beare they might ;
(BOETHEL-E2-H,95.406)

som other to much despise that carry they can not .
(BOETHEL-E2-H,95.407)

These men he leades by woe to know themselves . (BOETHEL-E2-H,95.408)

Som other deserue an honorable name with price of glorious death .
(BOETHEL-E2-H,95.409)

Som other haue shewed a sample to the rest , vnuincible of payne :
(BOETHEL-E2-H,95.410)

And so doo shew to wicked men how vnwon vertue is . Which how rightly &
in order & for their good to whom it hapt they haue bene don , ther is
no doute . (BOETHEL-E2-H,95.411)

For euin that eyther sorowfull or desyred haps to the wicked folkes ,
proceedes of like cause . (BOETHEL-E2-H,95.412)

And as for the wicked , no man wonders , for thinking them worthy all
yll : whose punishment both feares other from faultes , & breedes their
amendement on whom it is imposd : (BOETHEL-E2-H,95.413)

Prosperous thinges serue for greate argument that they be good .
(BOETHEL-E2-H,95.414)

But what ought men iudge of such felicitie ? when they see them the
servantes of the wicked . In which mater somtyme they seeme to haue
dispensation , for that som mans nature is so headstrong & rash , that
neede of necessities cause may make him fall into a mischeefe , whom
the prouiding of monny got , might serue for remedy .
(BOETHEL-E2-H,95.415)

But when he lookes , his fyled conscience with faulte , & with himself
disputing of his fortune , perchance fearith that the losse should be
sorowfull , of that the vse was delytefull . (BOETHEL-E2-H,95.416)

He will change therfore his condition , (BOETHEL-E2-H,95.417)

and whyle his luck feares to lose it , he will leave his wickednes .
(BOETHEL-E2-H,95.418)

Vnworthy gotten felicitie throwes downe som men to deseruid ruine ;
(BOETHEL-E2-H,95.419)

som men haue leave to punish , that they might invre good men , &
punish the yll . (BOETHEL-E2-H,95.420)

For as no league ther is between the wicked & good , so can not the
euill among them selves agree . (BOETHEL-E2-H,95.421)

What els , when ech man disagrees , their vices being sondry , & often
doo such thinges , which they discerne they ought not doo , after don
they be ? (BOETHEL-E2-H,95.422)

So haps it oft , that Godes providence wourkith a miracle , that euill
men make yll men good . (BOETHEL-E2-H,95.423)

For when they see that they suffer harm themselves by euill men ,
abhorring such actors , retourne to vertues frute , while they study to
be vnlyke such as they hate . (BOETHEL-E2-H,95.424)

For it is Godes only powre , to make of euill good , when vsing them as
they ought , drawes <P_96> from them som effect of good .
(BOETHEL-E2-H,96.425)

For order keeps ech thing , so as what so doth leave his assigned way
of order , the self same tho it hap to an other , falles in rule , lest
in Providences kingdom , Rashnes should prevayle .
(BOETHEL-E2-H,96.426)

' Hard for me it is these thinges that touche God , as all the rest ,
describe . ' (BOETHEL-E2-H,96.427)

For neyther doth it becom man to comprehend all shapes of his woorkes ,
or by tongue or wit expresse . (BOETHEL-E2-H,96.428)

Only this may suffise , that we perceaue that God the maker of all
Nature , disposith so of all as directes it to the good .
(BOETHEL-E2-H,96.429)

And while he hyes to kepe such thinges in order as he made , he dryves
all euill out of the boundes of his kingdom , by the order of a fatall
necessitie . (BOETHEL-E2-H,96.430)

So it followes , that such thinges as we beleeue the Earth to haue
plenty , if we looke vpon the direction of Providence , we shall see
ther is no yll at all . (BOETHEL-E2-H,96.431)

But now I see the` burdned with waight of question , & wearyed with
length of reasoning , to expecte the sweetness of som verse .
(BOETHEL-E2-H,96.432)

Take therfore a draught wherby refresht thou mayst trye strong furder
to go . (BOETHEL-E2-H,96.433)

