<P_124>

<heading>

<font> PROSA </font> IX . (BOETHPR-E3-H,124.3)

</heading>

Let it suffice that I have hitherto described the Form of counterfeit
Happiness : So that if thou considerest well , my Method will lead me
to give to thee a perfect Draught of the true . (BOETHPR-E3-H,124.5)

<font> Boet. </font> I now see plainly that Men $can $not {TEXT:cannot}
arrive at a full Satisfaction by Riches , nor at Power by enjoying
Principalities or Kingdoms , nor at Esteem and Reverence by the
Accession of Dignities , nor at Nobility by Glory , nor at true Joy by
carnal Pleasures . (BOETHPR-E3-H,124.6)

<font> Ph. </font> Thou sayest well , (BOETHPR-E3-H,124.7)

but knowest thou the Causes of all these ? (BOETHPR-E3-H,124.8)

<font> Bo. </font> I perceive them by the small Light I can afford to
my self , (BOETHPR-E3-H,124.9)

but I should be very glad to know them more fully from thee .
(BOETHPR-E3-H,124.10)

<font> Ph. </font> The Reason is most obvious , (BOETHPR-E3-H,124.11)

for humane Error doth separate and divide that which is simple , and by
Nature indivisible , (BOETHPR-E3-H,124.12)

and doth transport it from that which is true and perfect to their
contrary . (BOETHPR-E3-H,124.13)

Let me ask thee , can that , dost thou think , which needeth nothing
want Power ? (BOETHPR-E3-H,124.14)

<font> Bo. </font> No , I am not of that Opinion .
(BOETHPR-E3-H,124.15)

<font> Ph. </font> Thou thinkest right indeed ; (BOETHPR-E3-H,124.16)

for if there be any thing which , upon any occasion of Performance ,
doth shew a Weakness or want of Power , it must , as to that ,
necessarily need foreign Aid . (BOETHPR-E3-H,124.17)

<font> Bo. </font> So it is . (BOETHPR-E3-H,124.18)

<font> Ph. </font> And therefore Sufficiency and Power are of one
Nature . (BOETHPR-E3-H,124.19)

<font> Bo. </font> So it truly seems . (BOETHPR-E3-H,124.20)

<P_125>

<font> Ph. </font> And thinkest thou that things of this kind are to be
undervalued and contemn'd , or rather to be reverenced of all ?
(BOETHPR-E3-H,125.22)

<font> Bo. </font> They are doubtless worthy of Reverence .
(BOETHPR-E3-H,125.23)

<font> Ph. </font> Let us then add to Sufficiency and Power Reverence ,
and so then judg of these three as one . (BOETHPR-E3-H,125.24)

<font> Bo. </font> Let us join them then , because the Truth must be
confess'd . (BOETHPR-E3-H,125.25)

<font> Ph. </font> What dost thou think then ? (BOETHPR-E3-H,125.26)

Is that an obscure and ignoble thing which is grac'd with these three
great Attributes of Self-sufficiency , Power and Reverence ,
(BOETHPR-E3-H,125.27)

or otherways is it noble and worthy of Fame ? (BOETHPR-E3-H,125.28)

Consider then , as we have granted before , that he who wants Gifts of
Fortune ; who is most powerful , and most worthy of Renown , if he , I
say , want Fame , which he $can $not {TEXT:cannot} give to himself , he
may on that hand , in some measure , seem more weak and abject .
(BOETHPR-E3-H,125.29)

<font> Bo. </font> I $can $not {TEXT:cannot} indeed deny it ,
(BOETHPR-E3-H,125.30)

but aver as it is , that Renown attends the aforesaid things .
(BOETHPR-E3-H,125.31)

<font> Ph. </font> Then by consequence Renown differs nothing from the
three above-mention'd Attributes . (BOETHPR-E3-H,125.32)

<font> Bo. </font> I grant it . (BOETHPR-E3-H,125.33)

<font> Ph. </font> Must not then that thing which wants not the Help of
another , which can by its own Strength perform every thing which is
famous and reverend , of necessity be joyful also , and always pleasant
? (BOETHPR-E3-H,125.34)

<font> Bo. </font> I $can $not {TEXT:cannot} indeed well comprehend how
any Grief or Trouble can possess the Breast of one in those
Circumstances . (BOETHPR-E3-H,125.35)

<font> Ph. </font> Then we may well grant that such are always <P_126>
in a State of Joy , if what I have said be true . (BOETHPR-E3-H,126.36)

And then may we also grant Self-sufficiency , Power , Nobility ,
Reverence and Pleasure , do differ only in Name , but not in Essence or
Substance . (BOETHPR-E3-H,126.37)

<font> Bo. </font> It is necessarily so . (BOETHPR-E3-H,126.38)

<font> Ph. </font> Then therefore that which is one simple Nature is
torn violently asunder by the Pravity of Men ; (BOETHPR-E3-H,126.39)

and whilst they endeavour for a part of a thing which wants Parts ,
they neither-2 get that Part , nor the entire thing which they so much
desire . (BOETHPR-E3-H,126.40)

<font> Bo. </font> How can that be ? (BOETHPR-E3-H,126.41)

<font> Ph. </font> Why thus ; (BOETHPR-E3-H,126.42)

He who in amassing Riches proposeth only to himself the end of avoiding
Poverty , is no way solicitous to obtain Power ; (BOETHPR-E3-H,126.43)

he had rather be unknown and obscure , (BOETHPR-E3-H,126.44)

and chuseth rather to withdraw from himself many natural Pleasures ,
than run the hazard of losing that Money which he hath gathered .
(BOETHPR-E3-H,126.45)

But surely such an one by this means doth not purchase Self-sufficiency
, when he loseth Power , when he is prick'd with Trouble , when his
sordid Ways make him be looked upon as an Out-cast , when he is hidden
in Obscurity . (BOETHPR-E3-H,126.46)

If we come to the Person who only aims at Power , he squanders away
Riches , (BOETHPR-E3-H,126.47)

he despiseth Pleasures , (BOETHPR-E3-H,126.48)

he slights Honour which is not accompanied with Power ,
(BOETHPR-E3-H,126.49)

and contemns Glory . (BOETHPR-E3-H,126.50)

So then thou seest how many things that Man wanteth .
(BOETHPR-E3-H,126.51)

For often he must stand in need of Necessaries , (BOETHPR-E3-H,126.52)

he must be subject to great Anxieties ; (BOETHPR-E3-H,126.53)

and when he $can $not {TEXT:cannot} <P_127> drive away these things ,
he shews clearly his want of that which he did most affect ,
(BOETHPR-E3-H,127.54)

I mean Power . (BOETHPR-E3-H,127.55)

One may also reason thus of Honours , of Glory , and of Pleasures .
(BOETHPR-E3-H,127.56)

For whilst every one of these is the same with the rest , whoever
endeavours to obtain any of these without the other , loseth that which
he desireth . (BOETHPR-E3-H,127.57)

<font> Bo. </font> What then if a Man should desire to gain all these
things together ? (BOETHPR-E3-H,127.58)

<font> Ph. </font> I would then say , that he hath a mind to arrive at
the sovereign Good ; (BOETHPR-E3-H,127.59)

but can it be thought that it shall ever be found in these Acquisitions
, which I have shewed already , not to be able to perform any thing
they promise ? (BOETHPR-E3-H,127.60)

<font> Bo. </font> No surely . (BOETHPR-E3-H,127.61)

<font> Ph. </font> In these things therefore which are believed able to
satisfy our Desires , we must by no means seek for Happiness .
(BOETHPR-E3-H,127.62)

<font> Bo. </font> I confess it , (BOETHPR-E3-H,127.63)

and nothing can be said more truly than this . (BOETHPR-E3-H,127.64)

<font> Ph. </font> Thou hast now then the Form and Causes of that
adulterate sophisticate Felicity : (BOETHPR-E3-H,127.65)

now turn again the Eyes of thy Consideration upon the contrary Prospect
, (BOETHPR-E3-H,127.66)

and thou shalt soon comprehend that true and genuine Happiness which I
so long have promised thee . (BOETHPR-E3-H,127.67)

<font> Bo. </font> That a blind Man may see , (BOETHPR-E3-H,127.68)

and who runs may read it , (BOETHPR-E3-H,127.69)

for thou shewedst it to me before , when thou didst endeavour to open
to me the Causes of its Counterfeit : (BOETHPR-E3-H,127.70)

for if I be not mistaken , that is the true consummate Felicity which
makes a Man self-sufficient , powerful , reverenced , noble and
pleasant . (BOETHPR-E3-H,127.71)

And that thou mayst know that thy Sayings <P_128> have sunk deep into
my Understanding , I say , I know that that which one of these <paren>
for they are all one </paren> can truly perform is , without doubt ,
the chief Good and true Happiness . (BOETHPR-E3-H,128.72)

<font> Ph. </font> O my Pupil , thou art most happy in this Opinion ,
provided thou wilt add this to it , which I shall offer to thee .
(BOETHPR-E3-H,128.73)

<font> Bo. </font> What is that ? (BOETHPR-E3-H,128.74)

<font> Ph. </font> Thinkest thou that any thing on this side Heaven can
confer that Good of which thou speakest . (BOETHPR-E3-H,128.75)

<font> Bo. </font> I think not indeed ; (BOETHPR-E3-H,128.76)

and thou hast already shewed me , that nothing can be desired beyond
such a State of Perfection . (BOETHPR-E3-H,128.77)

<font> Ph. </font> These things then above-mentioned either confer the
Likeness of the true Good , (BOETHPR-E3-H,128.78)

or else they seem to give me some imperfect Good ;
(BOETHPR-E3-H,128.79)

but the true and perfect one this can by no means afford .
(BOETHPR-E3-H,128.80)

<font> Bo. </font> I agree with you . (BOETHPR-E3-H,128.81)

<font> Ph. </font> Seeing then thou knowest already which is the true
Happiness , and which the false one , it remains thou shouldst be
informed from what Fountain to derive that true one .
(BOETHPR-E3-H,128.82)

<font> Bo. </font> That I indeed expect with much Impatience .
(BOETHPR-E3-H,128.83)

<font> Ph. </font> But as <font> Plato </font> says in his <font>
Timaeus </font> , that <P_129> even in the least things the Divine
Assistance ought to be implored , what dost thou think is fit to be
done , that we may deserve to find the true Source and Seat of the
sovereign Good ? (BOETHPR-E3-H,129.84)

<P_133>

<heading>

<font> PROSA </font> X . (BOETHPR-E3-H,133.87)

</heading>

Now that thou hast had the Character of the true , and also of the
false Felicity truly represented to thee , I think it time to shew thee
in what the Perfection of Happiness is placed . (BOETHPR-E3-H,133.89)

And whilst we are in quest of this , I think our best Method will be to
examine , whether there can in Nature be {HELSINKI:bu} such a Good as
that which thou hast before defin'd , lest the Vanity of Imagination ,
and Heat of Thought , should deceive us , and carry us beyond the Truth
of the Matter subjected to our Inquiry . (BOETHPR-E3-H,133.90)

But that such a thing doth exist , and that it is as <P_134> it were
the Fountain of all Good , $can $not {TEXT:cannot} be denied ;
(BOETHPR-E3-H,134.91)

for every thing which is said to be imperfect is proved to be so by the
Diminution of that which is perfect . (BOETHPR-E3-H,134.92)

Hence it is that if any thing in any kind be said to be imperfect , it
is presently understood that in it there is also something perfect .
(BOETHPR-E3-H,134.93)

For if Perfection be taken away , no Man can tell in what that which is
said to be imperfect can exist . (BOETHPR-E3-H,134.94)

For Nature doth not derive her Origine from things diminished and
inconsummate , (BOETHPR-E3-H,134.95)

but proceeding from an intire and absolute Substance , she extends her
self in the remotest and most fruitless Beings . So that if , as before
I have demonstrated , there be a certain imperfect Felicity , a fading
Good , there must also be , without doubt , a solid and perfect one .
(BOETHPR-E3-H,134.96)

It is most logically and truly concluded <paren> said I </paren> .
(BOETHPR-E3-H,134.97)

But where this doth reside <paren> continued she </paren> thus consider
; (BOETHPR-E3-H,134.98)

That God the Governour of all things is good , is proved by the
universal Opinion of all Men . (BOETHPR-E3-H,134.99)

For since nothing can be found out which is better than God , who will
deny Him to be good , than whom nothing can be better ?
(BOETHPR-E3-H,134.100)

Reason then doth so clearly demonstrate that God is good ; that at the
same time it evinceth the sovereign Good to be in him .
(BOETHPR-E3-H,134.101)

For if it were not so , he could not be the Ruler of all things ;
(BOETHPR-E3-H,134.102)

for there would be some Being excelling him , which would possess the
perfect Good , and in this World seem <P_135> to excel him , and be
antienter than he . (BOETHPR-E3-H,135.103)

We have already shewn that all perfect things excel those which are
less perfect . Wherefore that we may not infinitely produce our Reasons
, it must be confess'd that the great God is full of the greatest and
most perfect Goodness . (BOETHPR-E3-H,135.104)

But we have already shewn that perfect Goodness is true Happiness .
(BOETHPR-E3-H,135.105)

Therefore it necessarily follows that true and consummate Happiness
resides only in the great and most perfect God . (BOETHPR-E3-H,135.106)

This <paren> returned I </paren> I apprehend aright ,
(BOETHPR-E3-H,135.107)

nor can I by any means say against it . (BOETHPR-E3-H,135.108)

Then I pray thee <paren> saith she </paren> see how well and
irrefragably thou canst prove what I have said , to wit , that god is
wholly replenished with the sovereign Good . (BOETHPR-E3-H,135.109)

How shall I do that ? <paren> replied I </paren> .
(BOETHPR-E3-H,135.110)

Dost thou presume <paren> said he </paren> that the Father of all
things hath received this sovereign Good , with which he is proved to
abound , from any thing without himself , or that he hath it so
naturally , that thou shouldst imagine that He possessing it , and
Happiness possessed , are of different Substances ?
(BOETHPR-E3-H,135.111)

If thou dost think that he received it from any foreign Hand , thou
must imagine the Giver to be more excellent than the Receiver .
(BOETHPR-E3-H,135.112)

But that God is the most excellent of all Beings , most worthily we
confess , if we own then that the sovereign Good is in him by Nature ;
(BOETHPR-E3-H,135.113)

and yet we may conceive that it is not the same that he is , since we
speak of God , who is the Prince <P_136> of Nature ,
(BOETHPR-E3-H,136.114)

let him who can find out who it was that joined these so differing
things . (BOETHPR-E3-H,136.115)

Lastly , whatever doth essentially differ from any thing , it $can $not
{TEXT:cannot} be said to be that from which it is understood to differ
. (BOETHPR-E3-H,136.116)

Therefore that which is in its Nature differing from the chief Good ,
$can $not {TEXT:cannot} be said to be the Good it self : which to think
of God would be most impious and profane , since nothing can excel him
in Goodness and Worth . (BOETHPR-E3-H,136.117)

Nothing that ever was can in its Nature be better than that from which
it draweth its Beginnings . Wherefore that which is the Principle of
all things must , as to its Substance , with the truest reason be
concluded to be the chief of Goods . (BOETHPR-E3-H,136.118)

<font> Boet. </font> Most right (BOETHPR-E3-H,136.119)

<font> Phil. </font> But Happiness was before granted to be the chief
of Goods . (BOETHPR-E3-H,136.120)

<font> Bo. </font> So it was . (BOETHPR-E3-H,136.121)

<font> Ph. </font> Therefore it must necessarily be confess'd that God
is the very Happiness . (BOETHPR-E3-H,136.122)

<font> Bo. </font> I $can $not {TEXT:cannot} oppose the Reasons you
have given , (BOETHPR-E3-H,136.123)

and I confess you have drawn a very right Conclusion from your Premises
. (BOETHPR-E3-H,136.124)

<font> Ph. </font> Look then a little further , (BOETHPR-E3-H,136.125)

and see if this Truth can be proved more firmly thus , to wit , that
there $can $not {TEXT:cannot} be two sovereign Goods which differ in
themselves : (BOETHPR-E3-H,136.126)

For it is clear , that of the Goods which differ , one $can $not
{TEXT:cannot} be what the other is ; wherefore neither can be perfect
when one wants the other . (BOETHPR-E3-H,136.127)

But it is evident , that that which is not perfect $can $not
{TEXT:cannot} be sovereign ; (BOETHPR-E3-H,136.128)

therefore those which are the <P_137> chief Goods can by no means be
diverse in their Natures . (BOETHPR-E3-H,137.129)

But I have rightly concluded that Good and Happiness are the chief Good
: wherefore the highest Divinity must certainly be the highest
Happiness . (BOETHPR-E3-H,137.130)

<font> Bo. </font> Nothing can be truer than this ; nothing by the
Course of Reasoning more firm ; (BOETHPR-E3-H,137.131)

nor can any Conclusion be made more becoming of the Divine Majesty .
(BOETHPR-E3-H,137.132)

<font> Ph. </font> Upon the whole Matter then , as Geometricians ,
after they have demostrated their Propositions , are wont to infer and
draw their {COM:greek_omitted} or Consequences , in the same manner
shall I deduce to thee something like a Corollary , thus :
(BOETHPR-E3-H,137.133)

Because by the attaining of Beatitude Men are happy , and Beatitude is
Divinity it self , by the attaining of Divinity it is manifest that Men
are made happy . (BOETHPR-E3-H,137.134)

But as from Mens being endowed with the Vertue of Justice , they are
denominated Just ; and from that of Prudence they are pronounced Wise ,
so should they who are possessed of Divinity by parity of reason be
esteemed Gods . (BOETHPR-E3-H,137.135)

Every happy Man then is a God ; (BOETHPR-E3-H,137.136)

but by Nature there is only One , (BOETHPR-E3-H,137.137)

yet by suffering others to participate of the Divine Essence nothing
hinders but there may be Many . (BOETHPR-E3-H,137.138)

<font> Bo. </font> This truly is a very fair and most pretious , call
it Deduction or Corollary , which you please . (BOETHPR-E3-H,137.139)

<font> Ph. </font> But there can be nothing nobler than that which
Reason commands us to subjoin to this . (BOETHPR-E3-H,137.140)

<font> Bo. </font> What is that ? (BOETHPR-E3-H,137.141)

<font> Ph. </font> It is this , (BOETHPR-E3-H,137.142)

<P_138>

Since Happiness seems to comprehend in it many things , to consider
whether they all , by the Variety of Parts conjoined , do constitute
the Body of Happiness ; or whether there may be any one amongst them
which may compleat the Substance of it , and to which all the rest may
be referr'd . (BOETHPR-E3-H,138.144)

<font> Bo. </font> I could wish that thou wouldst open these things to
me by recounting them . (BOETHPR-E3-H,138.145)

<font> Ph. </font> Do not we account Happiness a Good ?
(BOETHPR-E3-H,138.146)

<font> Bo. </font> Yes certainly , (BOETHPR-E3-H,138.147)

and the chiefest . (BOETHPR-E3-H,138.148)

<font> Ph. </font> Add then that Good to all the aforesaid things ,
(BOETHPR-E3-H,138.149)

for that Happiness which is Self-sufficiency is also the Height of
Power , of Reverence , of Nobility , of Pleasure .
(BOETHPR-E3-H,138.150)

What sayst thou then , (BOETHPR-E3-H,138.151)

are all these things , as Self-sufficiency , Power , and the rest ,
Members and constituting Parts of Happiness ; (BOETHPR-E3-H,138.152)

or are they , as all other things are , to be referr'd to the Sovereign
Good as their Source and Principle ? (BOETHPR-E3-H,138.153)

<font> Bo. </font> I well understand what thou dost aim to search for ,
(BOETHPR-E3-H,138.154)

but I desire to hear what thou dost propose . (BOETHPR-E3-H,138.155)

<font> Ph. </font> Observe then the thing thus sifted and distinguished
upon . (BOETHPR-E3-H,138.156)

If all these things were Members of Happiness , they would differ
amongst themselves ; (BOETHPR-E3-H,138.157)

for it is of the Nature of differing Parts to compose one Body :
(BOETHPR-E3-H,138.158)

But it is already demonstrated that all things are the same ,
(BOETHPR-E3-H,138.159)

therefore they are not Parts ; (BOETHPR-E3-H,138.160)

for if so , even out of one of them Happiness might be composed , which
is absurd . (BOETHPR-E3-H,138.161)

<font> Bo. </font> This I doubt not ; (BOETHPR-E3-H,138.162)

but I desire to <P_139> hear that which remains .
(BOETHPR-E3-H,139.163)

<font> Ph. </font> It is clear that all other things are brought to be
tried by Good as the Rule and Square : (BOETHPR-E3-H,139.164)

For Self-sufficiency is therefore desired , because it is thought to be
Good : (BOETHPR-E3-H,139.165)

So also it may be said of Power , Esteem , Nobility , Pleasure .
(BOETHPR-E3-H,139.166)

Good then , is the Cause why all things are desired ;
(BOETHPR-E3-H,139.167)

for that which neither in Reality nor Shew doth retain any thing of
Good , is by no means to be desired : (BOETHPR-E3-H,139.168)

On the contrary , whatever by Nature is not good , if yet it seems to
be so , is desired as if it really were so . (BOETHPR-E3-H,139.169)

Hence it is that Goodness , justly looked upon , is the Cause , the Sum
, the Hinge from which all our Desires arise , in which they centre ,
and upon which they turn . (BOETHPR-E3-H,139.170)

That which is the Cause of our desiring any thing , seems it self most
to be desired . (BOETHPR-E3-H,139.171)

For if any Man desires to ride abroad because of his Health , he doth
not so much desire the Motion of Riding as the Effect of his Health .
(BOETHPR-E3-H,139.172)

Since therefore all things are sought after for the sake of Good , they
$can $not {TEXT:cannot} be more desirable than Good it self .
(BOETHPR-E3-H,139.173)

But we have before shewed that it is Happiness for which all these
abovesaid things are desired , where it is clear that only Happiness is
sought for . (BOETHPR-E3-H,139.174)

He then who considers this $can $not {TEXT:cannot} deny that Good and
Happiness are of one and the same Substance . (BOETHPR-E3-H,139.175)

<font> Bo. </font> I see no Cause why any Man should dissent from your
Opinion . (BOETHPR-E3-H,139.176)

<font> Ph. </font> And we have shewed that God and Happiness are
<P_140> inseparably joined in Essence . (BOETHPR-E3-H,140.177)

<font> Bo. </font> You have so done . (BOETHPR-E3-H,140.178)

<font> Ph. </font> We may then securely conclude that the Nature and
Substance of God resides in Good , and can be sought for no where else
. (BOETHPR-E3-H,140.179)

<P_141>

<heading>

<font> PROSA </font> XI . (BOETHPR-E3-H,141.182)

</heading>

<font> Boet. </font> I Assent , (BOETHPR-E3-H,141.184)

and am overcome by the Strenght of thy Reasons . (BOETHPR-E3-H,141.185)

<font> Phil. </font> At how great a rate wouldst thou value this Good ,
if thou didst rightly know it ? (BOETHPR-E3-H,141.186)

<font> Bo. </font> At an infinite rate ; if at the same time I might
attain to the Knowledg of God , who is the true Good .
(BOETHPR-E3-H,141.187)

<font> Ph. </font> That thou shalt do so , I shall make clear to thee
by undeniable Reasons , if thou wilt but grant me those things which a
little before I have laid down as Conclusions . (BOETHPR-E3-H,141.188)

<font> Bo. </font> I grant <P_142> them all . (BOETHPR-E3-H,142.189)

<font> Ph. </font> Have not I made it clear that those things which are
desired by most are not therefore true and perfect Goods , because they
differ amongst themselves ; and that when one is absent , the other
$can $not {TEXT:cannot} confer absolute Happiness ? And then that they
are the perfect Good when they are molded up into one Form , that is to
say , when Self-sufficiency , Power , Veneration , Renown and Pleasure
collectively meet . (BOETHPR-E3-H,142.190)

For if they be not one and the same thing , they have nothing to
recommend them , or to make them to be numbred amongst desirable things
? (BOETHPR-E3-H,142.191)

<font> Bo. </font> I grant thou hast demonstrated these things ,
(BOETHPR-E3-H,142.192)

nor can they by any means be doubted of . (BOETHPR-E3-H,142.193)

<font> Ph. </font> These things then when they are distinct not being
Goods , and when they meet immediately being made Goods , do not they
owe their Beings of Good to Unity ? (BOETHPR-E3-H,142.194)

<font> Bo. </font> So it seems to me . (BOETHPR-E3-H,142.195)

<font> Ph. </font> But wilt thou yield that every thing which is good ,
is so by the Participation of the sovereign Good , or not ?
(BOETHPR-E3-H,142.196)

<font> Bo. </font> It is certainly so . (BOETHPR-E3-H,142.197)

<font> Ph. </font> Thou must then by the same Reason acknowledg Unity
and Good to be the same thing : (BOETHPR-E3-H,142.198)

for the Substance of those things must be the same , whose Effects do
not naturally differ . (BOETHPR-E3-H,142.199)

<font> Bo. </font> I $can $not {TEXT:cannot} deny it .
(BOETHPR-E3-H,142.200)

<font> Ph. </font> Knowest thou then that every Being doth so long
endure and subsist as it is entire and knit together by Unity ; but
that as soon as it looses that Bond it is dissolv'd , and Privation
follows ? (BOETHPR-E3-H,142.201)

<font> Bo. </font> How <P_143> dost thou make out that ?
(BOETHPR-E3-H,143.202)

<font> Ph. </font> Thus ; (BOETHPR-E3-H,143.203)

As in Animals or sensitive Creatures it is plain , the Soul and Body
being united and continuing together , the Being then is called Animal
, a living Creature : (BOETHPR-E3-H,143.204)

But so soon as this Unity is dissolved by the Separation of these , it
immediately perisheth , ceasing to be what it was before .
(BOETHPR-E3-H,143.205)

The Body also it self , which whilst it remains in one Form by the
Conjunction of its Members , retains the Form and Resemblance of a Man
; but if by dissevering and segregating the Parts that Oneness is
distracted , it is no more what before it was . In the same manner , if
we run through all other Beings , it will surely appear , that every
thing , as long as it preserveth Unity doth subsist ;
(BOETHPR-E3-H,143.206)

and if that dies , the other must also die with it .
(BOETHPR-E3-H,143.207)

<font> Bo. </font> Though I consider never so long , yet I can see no
other thing . (BOETHPR-E3-H,143.208)

<font> Ph. </font> Is there then any thing , which inasmuch as it lives
naturally , doth forgo its Desire of Subsisting , and affect Corruption
and Annihilation ? (BOETHPR-E3-H,143.209)

<font> Bo. </font> If I consider those living Creatures which have any
Power of willing or refusing , I do not in Nature find any thing ,
which without some foreign Impulse , or the Concurrence of outward
Accidents , doth cast away its Intention and Desire of subsisting , and
willingly hasten to Destruction ; (BOETHPR-E3-H,143.210)

for every Animal is endowed with that great Principle of
Self-preservation , (BOETHPR-E3-H,143.211)

and pursues it , (BOETHPR-E3-H,143.212)

and doth eschew Mischief and <P_144> Death . (BOETHPR-E3-H,144.213)

But if I , casting an Eye upon the Vegetative World , consider Herbs
and Trees , and other inanimate things , I confess I am under a doubt ,
and know not well what to think of them . (BOETHPR-E3-H,144.214)

<font> Ph. </font> But even of these there is no Cause that thou
shouldst doubt ; (BOETHPR-E3-H,144.215)

for behold Herbs and Trees first choose a convenient Place to grow in ,
where their Nature , as much as it can , hinders them from withering
and perishing soon ; (BOETHPR-E3-H,144.216)

for some spring in the Fields , others upon Mountains ,
(BOETHPR-E3-H,144.217)

others rise in Lakes and Marshes , (BOETHPR-E3-H,144.218)

others put forth amongst the Stones ; (BOETHPR-E3-H,144.219)

some choose the most barren Sands for the Place of their Birth ;
(BOETHPR-E3-H,144.220)

and all these , if any Hand should endeavour to transplant them to any
other place , would forthwith wither . (BOETHPR-E3-H,144.221)

But Nature gives to every thing that which is agreeable to , and
convenient for them , (BOETHPR-E3-H,144.222)

and endeavours that they should not perish before their time .
(BOETHPR-E3-H,144.223)

Dost thou not know that all Herbs and Trees , as if their Mouths were
fastned downward in the Earth , do draw up their Nourishment by the
Root , and diffuse their Strength and Bark as through their Marrow ?
And also that the softest and most tender Matter , as the Pith or
Marrow is , is always laid up in the most inward Cabinet , and covered
by a strong Coat of Wood ; (BOETHPR-E3-H,144.224)

and the uppermost Garment of Bark is opposed to the Storms and Weather
, as being fitted best to endure them ? (BOETHPR-E3-H,144.225)

and canst thou not here behold <P_145> and admire the Diligence and
Care of Nature , which propagates all things by a Multiplicity of Seeds
, which all Men know are as a Foundation for a Building not to remain
for a time , but as if it were for ever ? (BOETHPR-E3-H,145.226)

And even those things which are thought to be inanimate , do not they
by the same Reason desire that which properly belongs to them , and to
preserve their Beings ? (BOETHPR-E3-H,145.227)

For why should Levity carry the Flames upward , and Gravity make the
Earth tend downwards towards its Centre , but that these Places and
Motions agree with their several Bodies ? (BOETHPR-E3-H,145.228)

Furthermore , whatsoever is agreeable to the Nature of any thing , that
preserves that thing , as that which hath an Abhorrency from it
corrupts and destroys it . (BOETHPR-E3-H,145.229)

Now that which is hard , as a Stone , doth most tenaciously adhere
together in all its Parts , (BOETHPR-E3-H,145.230)

and resists an easy Dissolution ; (BOETHPR-E3-H,145.231)

but what things are liquid or flowing , as Air and Water , yield easily
to those who would separate them , (BOETHPR-E3-H,145.232)

but soon again return and slide back to those things from which they
were divided : (BOETHPR-E3-H,145.233)

but Fire doth utterly refuse any such Division . (BOETHPR-E3-H,145.234)

And now I do not treat of the voluntary Motions of a knowing and
discerning Soul , but of natural Intention and Instinct .
(BOETHPR-E3-H,145.235)

Thus we swallow our Meat without thinking of it ,
(BOETHPR-E3-H,145.236)

and draw our Breath in our Sleep without perceiving it :
(BOETHPR-E3-H,145.237)

For the Love of Life is not derived to living Creatures from the
Inclinations and Bent of their <P_146> Souls , but only from the
Principles of Nature ; (BOETHPR-E3-H,146.238)

for the Will , often pushed on by urgent Causes , affects and imbraces
that Death which Nature fears and abhors : (BOETHPR-E3-H,146.239)

And on the contrary , we see that the Works of Generation , by which
alone the Race of Men is propagated , and which Nature always affects ,
$are {TEXT:'are'_missing} often restrained by the Will .
(BOETHPR-E3-H,146.240)

Therefore this Love which every thing beareth to it self , doth not
proceed from the Motions of the Soul , but from the Intentions of
Nature : (BOETHPR-E3-H,146.241)

For Providence hath given to all things created by it , this greatest
Cause and Principle of Duration , to wit , a Desire of existing as long
as it can . (BOETHPR-E3-H,146.242)

Therefore doubt not but every Being hath a natural Appetite towards
Living , and an Abhorrence of Dissolution . (BOETHPR-E3-H,146.243)

<font> Bo. </font> I now confess that plainly , and without doubting ,
I see those things which before seemed uncertain to me .
(BOETHPR-E3-H,146.244)

<font> Ph. </font> I go on then ; (BOETHPR-E3-H,146.245)

Whatever doth desire to subsist and endure , doth also desire Unity ;
(BOETHPR-E3-H,146.246)

for if this be taken away its Essence is dissolved .
(BOETHPR-E3-H,146.247)

<font> Bo. </font> That is most true . (BOETHPR-E3-H,146.248)

<font> Ph. </font> Then all things desire one thing .
(BOETHPR-E3-H,146.249)

<font> Bo. </font> I assent . (BOETHPR-E3-H,146.250)

<font> Ph. </font> But I have before demonstrated that that one thing
must be that which is good . (BOETHPR-E3-H,146.251)

<font> Bo. </font> You have so , (BOETHPR-E3-H,146.252)

<font> Ph. </font> All things therefore desire Good ; which Good you
may describe to be that which is desired of all .
(BOETHPR-E3-H,146.253)

<font> Bo. </font> Nothing is truer : (BOETHPR-E3-H,146.254)

For either all things must be reduced to nothing ,
(BOETHPR-E3-H,146.255)

and so being destitute of an Head <P_147> float and rove about without
Governance and Order ; (BOETHPR-E3-H,147.256)

or if there be any thing to which all things do tend , that must be the
chief of all Goods . (BOETHPR-E3-H,147.257)

<font> Ph. </font> I rejoice but too much , O my Pupil ;
(BOETHPR-E3-H,147.258)

for thou hast fixed in thy Mind the very middle and manifest Note of
Truth : (BOETHPR-E3-H,147.259)

but this thing hath been discovered to thee , because a little before
thou saidst thou wert ignorant of it . (BOETHPR-E3-H,147.260)

<font> Bo. </font> What is that ? (BOETHPR-E3-H,147.261)

<font> Ph. </font> Thou didst not know what was the End of all things :
(BOETHPR-E3-H,147.262)

And this is it which every one desires . (BOETHPR-E3-H,147.263)

And because we have from our former Arguments gathered , that Good is
that which is the Subject of all Mens Desires , we must necessarily
confess that Good is the End of all things . (BOETHPR-E3-H,147.264)

<P_177>

<heading>

<font> PROSA </font> IV . (BOETHPR-E3-H,177.267)

</heading>

<font> Boet. </font> I Confess that vitious Men are not unjustly called
Beasts , (BOETHPR-E3-H,177.269)

for although they retain the Form and Shapes of an humane Body , yet
the Qualities of their Souls shew them to be changed into them .
(BOETHPR-E3-H,177.270)

But I would not have it in the Power of those vitious Persons , who
even rage with a Desire of destroying just Men , to do so .
(BOETHPR-E3-H,177.271)

<font> Ph. </font> Nor is it in their Power , as shall be shewed in a
convenient Place ; (BOETHPR-E3-H,177.272)

but if this Power which People think ill Men to have , were taken away
from them , they would be eased of the greatest part of their
Punishment : (BOETHPR-E3-H,177.273)

For it would almost seem incredible to any one , and it is yet true ,
that evil Men must necessarily be more unhappy when they have compassed
what they desire , than when they $can $not {TEXT:cannot} do so :
(BOETHPR-E3-H,177.274)

For if it be a miserable thing but to have a Will to do an ill thing ,
it must be much worse to have a Power to do it ; without which the
wretched Desire <P_178> would languish without effect .
(BOETHPR-E3-H,178.275)

Since then each of these things hath its unhappiness , it must of
necessity be , that a threefold Misfortune must urge those Men who both
will , can , and do commit Wickedness . (BOETHPR-E3-H,178.276)

<font> Bo. </font> I grant it , (BOETHPR-E3-H,178.277)

but I should much desire that evil Men were soon depriv'd of this
Misfortune , I mean of the Power of doing ill . (BOETHPR-E3-H,178.278)

<font> Ph. </font> They shall be dispoil'd of it sooner than perhaps
thou wouldst have them , or than they think they shall :
(BOETHPR-E3-H,178.279)

For there is nothing of so late a Beginning within the narrow Bounds of
this Life , that can continue long , or expect Immutability ;
(BOETHPR-E3-H,178.280)

and the great Hopes and subtle Machinations of ill Men are by a sudden
and unforeseen End ruinated and destroyed ; which thing puts an End to
their Wickedness . (BOETHPR-E3-H,178.281)

For if Vice subjects Men to Misery , the longer they are vitious , the
longer they must be miserable ; whom I should judg the most unhappy of
all Beings , if their Unhappiness were not ended at least by Death :
(BOETHPR-E3-H,178.282)

For if I have made a true Conclusion concerning the Misfortune which
attends Impiety , that Misery must be without end which certainly is
Eternal . (BOETHPR-E3-H,178.283)

<font> Bo. </font> This is a most wonderful Consequence , and difficult
to be granted ; (BOETHPR-E3-H,178.284)

yet I must acknowledg it doth but too much agree with those things
which we have concluded before . (BOETHPR-E3-H,178.285)

<font> Ph. </font> Thou dost rightly judg : (BOETHPR-E3-H,178.286)

but he who thinks it hard to assent to a Conclusion , it <P_179> is fit
he should demonstrate that the Premises are untrue , or that from the
Collation of the Propositions a necessary Conclusion is not to be drawn
; (BOETHPR-E3-H,179.287)

otherwise if the Premises be granted , he hath no Reason to blame the
Inference from them : (BOETHPR-E3-H,179.288)

for this which I am now about to say will not seem less wonderful ,
(BOETHPR-E3-H,179.289)

but it necessarily follows from what hath been before proposed .
(BOETHPR-E3-H,179.290)

<font> Bo. </font> What is that ? (BOETHPR-E3-H,179.291)

<font> Ph. </font> That wicked Men are more happy when they are
punished according to their Demerits , than if they should escape the
Hand of Justice . (BOETHPR-E3-H,179.292)

Nor do I now offer to thee that which every Man can think , that the
Manners of ill Men are corrected by Vengeance , and that by fear of
Torment they are reduced to the right way , and that they are Examples
to other Men to fly from things which are blame worthy :
(BOETHPR-E3-H,179.293)

but I , after another manner , believe these Wretches if they escape
Punishment to be unhappy , although no Regard be had to the Correction
and Example . (BOETHPR-E3-H,179.294)

<font> Bo. </font> And what other manner is there besides those
above-mentioned ? (BOETHPR-E3-H,179.295)

<font> Ph. </font> Have we not granted already that the Good are happy
, and the Impious miserable ? (BOETHPR-E3-H,179.296)

<font> Bo. </font> We have . (BOETHPR-E3-H,179.297)

<font> Ph. </font> If then there be any Addition of Good to any Man's
Misery , is not he happier than another , whose Misery is pure and
simple , without the mixture of any manner of Good ?
(BOETHPR-E3-H,179.298)

<font> Bo. </font> It seemeth so to be . (BOETHPR-E3-H,179.299)

<font> Ph. </font> And if to the same miserable Person , who <P_180>
wants all manner of Goods to those Evils which have already made him
miserable , another should be annexed , is not he to be esteemed much
more unhappy than he whose Misfortune is relieved by the participation
of Good ? (BOETHPR-E3-H,180.300)

<font> Bo. </font> What will follow then ? (BOETHPR-E3-H,180.301)

<font> Ph. </font> Evil Men then , even when they are punished , have
something of Good annexed , to wit , the Punishment it self , which ,
as it is the Effect of Justice , is good : (BOETHPR-E3-H,180.302)

And there is also annexed to the same Persons , when they go unpunished
, something more of Ill , that is to say , Impunity it self , which
before thou hast deservedly granted to be an Evil .
(BOETHPR-E3-H,180.303)

<font> Bo. </font> I $can $not {TEXT:cannot} deny it .
(BOETHPR-E3-H,180.304)

<font> Ph. </font> Much more unhappy then are impious Wretches when
they meet with an unjust Impunity , than when they fall under a merited
Vengeance . (BOETHPR-E3-H,180.305)

But it is manifest , that nothing can be more just than that evil Men
should be punished , and unjust than that they should escape Punishment
. (BOETHPR-E3-H,180.306)

<font> Bo. </font> Who denies it ? (BOETHPR-E3-H,180.307)

<font> Ph. </font> Nor will any Man deny but that every thing which is
just , is good ; and on the other hand , whatsoever is unjust , is ill
. (BOETHPR-E3-H,180.308)

<font> Bo. </font> These are consequential to our former Conclusions :
(BOETHPR-E3-H,180.309)

But I pray thee tell me , dost thou believe that there are any
Punishments allotted to Souls after the Death of the Bodies ?
(BOETHPR-E3-H,180.310)

<font> Ph. </font> Great ones most certainly ; some of which I believe
to be exercised and applied by Sharpness of Pain , <P_181> others by a
kind of Purgative Clemency : (BOETHPR-E3-H,181.311)

But we will not at this time discourse of these .
(BOETHPR-E3-H,181.312)

But our Business hitherto hath been , to let thee see that the Power
which thou didst imagine to be most unworthily bestowed upon evil Men ,
is indeed none at all : And also that thou mightst be satisfied that
evil Men , who as thou didst complain went unpunished , do never indeed
escape Punishment : And also that thou mightst learn that that Licence
of doing Evil , which thou prayedst might soon end , is not long ; and
that The Enjoyers would be more unhappy if it were <P_182> longer , and
most wretched of all if it were perpetual . (BOETHPR-E3-H,182.313)

After this I shewed that ill Men are more unhappy if they be dismiss'd
with an unjust Impunity , than if punish'd with a just Revenge . From
which Opinion it follows , that then they are urg'd and afflicted with
the greatest Punishments when they are believed to escape free .
(BOETHPR-E3-H,182.314)

<font> Bo. </font> When I consider intently thy Reasons , I think
nothing can be said more truly . (BOETHPR-E3-H,182.315)

but if we look upon the Judgments of Men , who is there to whom these
things seem not only not to be believed , but also not to be heard ?
(BOETHPR-E3-H,182.316)

<font> Ph. </font> So it is indeed : (BOETHPR-E3-H,182.317)

for they who have long been accustomed to Darkness $can $not
{TEXT:cannot} lift up their Eyes to the Light of perspicuous Truth
without difficulty ; (BOETHPR-E3-H,182.318)

and they resemble those Birds which see well by Night , but are blind
in the Day-time : (BOETHPR-E3-H,182.319)

For whilst they do not regard the Order of things , but only their own
disordered Affections , they vainly imagine the Power of doing Evil ,
or Impunity after it is acted , to be an Happiness .
(BOETHPR-E3-H,182.320)

But now , behold what the Law Eternal delivereth !
(BOETHPR-E3-H,182.321)

Conform thy Mind to the best things , (BOETHPR-E3-H,182.322)

and then thou shalt have no need of a Judg to confer upon thee a Reward
, since thou hast adjoined thy self to the most excellent things .
(BOETHPR-E3-H,182.323)

But if thou art inclined to Impiety , and dost imbrace wicked Practices
, seek for no Avenger without , (BOETHPR-E3-H,182.324)

for thou hast forfeited thy Advantages , and associated <P_183> thy
self with the worst of things : as if thou shouldst by turns sometimes
behold the Heavens , sometimes the sordid Earth ; and that all other
things ceasing from without , thy Eye should seem to carry thee now
above the Stars , and that again thou shouldst be placed upon the Earth
. (BOETHPR-E3-H,183.325)

But the Multitude doth not consider this . (BOETHPR-E3-H,183.326)

What then ? (BOETHPR-E3-H,183.327)

Shall we put our selves into the Company of those which I have before
shewed to resemble Beasts ? (BOETHPR-E3-H,183.328)

What wilt thou say , if a Man who hath quite lost his Sight , and hath
also forgotten that ever he saw , and should think that he wants
nothing to render him perfect , (BOETHPR-E3-H,183.329)

should we therefore judg those who retain their Sight to be blind also
? (BOETHPR-E3-H,183.330)

Either will the <font> Many </font> acquiesce in what I shall say ,
although it is supported by as firm Reasons , to wit , that those are
more unhappy who do , than they who suffer Injuries .
(BOETHPR-E3-H,183.331)

<font> Bo. </font> I would willingly hear those Reasons .
(BOETHPR-E3-H,183.332)

<font> Ph. </font> Canst thou deny but that all ill Men deserve
Punishment ? (BOETHPR-E3-H,183.333)

<font> Bo. </font> No , I $can $not {TEXT:cannot} .
(BOETHPR-E3-H,183.334)

<font> Ph. </font> But I am throughly satisfied that impious Men are
many ways unhappy . (BOETHPR-E3-H,183.335)

<font> Bo. </font> Certainly they are so . (BOETHPR-E3-H,183.336)

<font> Ph. </font> Then thou doubtest not that those who deserve
Punishment are miserable . (BOETHPR-E3-H,183.337)

<font> Bo. </font> I agree . (BOETHPR-E3-H,183.338)

<font> Ph. </font> If therefore thou wert to be Judg , to which dost
thou think thou wouldst adjudg Punishment , to him who hath done , or
to him who hath suffered the Injury ? (BOETHPR-E3-H,183.339)

<font> Bo. </font> I doubt not but that I <P_184> should adjudg
Satisfaction to the Sufferer , by punishing the Doer of Wrong .
(BOETHPR-E3-H,184.340)

<font> Ph. </font> The injuring Person then would seem more miserable
to thee than him who had receiv'd the Wrong . (BOETHPR-E3-H,184.341)

<font> Bo. </font> That follows . (BOETHPR-E3-H,184.342)

<font> Ph. </font> From this then , and from several other Reasons
founded on the same bottom , it appears , that Impiety , properly and
by its own Nature , makes Men miserable ; and that an Injury done to
any Man is the Misery of the Doer , and not of the Sufferer .
(BOETHPR-E3-H,184.343)

But now Orators and Advocates run a Course contrary to this :
(BOETHPR-E3-H,184.344)

For they endeavour the Pity and Compassion of the Judges for those who
suffered any thing bitter or grievous , when the juster Pity is due to
them who did the Wrong ; who should be led to Judgment , as the Sick
are to the Physician , not by angry but by merciful and compassionate
Accusers ; that so they may , by the Application of Punishment , as a
fit and proper Remedy , be cured of the Malady of the Crime .
(BOETHPR-E3-H,184.345)

By this means the Employment of this kind of Defenders would either
wholly cease , (BOETHPR-E3-H,184.346)

or else , that it may be more to the Advantage of Mankind , it would be
turned into an Habit of Accusation , (BOETHPR-E3-H,184.347)

and would always be forward to accuse , and not to excuse ill Men :
(BOETHPR-E3-H,184.348)

and even those Wretches themselves , if they could through the least
Hole or Chink behold that Vertue which they have forsaken , and see
that they should be in some way of cleansing <P_185> themselves from
their filthy Vices , by receiving the Pains and Torments which are due
to them , they ought , for the Recompence of regaining the Vertue from
which they have fallen , not to esteem them so , (BOETHPR-E3-H,185.349)

but should chearfully refuse the Defence of their Advocates , and give
themselves up wholly to their Accusers and Judges .
(BOETHPR-E3-H,185.350)

Hence it is that the Wise hate no Body : (BOETHPR-E3-H,185.351)

For who but the most foolish would hate good Men ?
(BOETHPR-E3-H,185.352)

and it is irrational to hate the most profligate :
(BOETHPR-E3-H,185.353)

For if a depraved Temper be , as it were , the Sickness of the Soul ,
since we do not think those whose Bodies are distempered to be worthy
of our Hate , but rather of our Compassion , much less are those over
whom Vice , more cruel than any bodily Distemper , hath gain'd the
Ascendant to be adjudged so , (BOETHPR-E3-H,185.354)

but are rather to be looked upon as Subjects of our Pity .
(BOETHPR-E3-H,185.355)

<P_190>

<heading>

<font> PROSA </font> VI . (BOETHPR-E3-H,190.358)

</heading>

<font> Boet. </font> So it is ; (BOETHPR-E3-H,190.360)

but because it is thy Province to unfold the hidden Causes of things ,
and to lay open those Reasons which are now invelop'd in Darkness , I
intreat thee to give me thy Judgment in this Matter , and to discourse
upon it , (BOETHPR-E3-H,190.361)

for this Wonder troubles me very much . (BOETHPR-E3-H,190.362)

Philosophy then a little smiling , said to me , O thou call'st upon me
to declare to thee the greatest thing which could be asked , and which
indeed can scarce be answered : (BOETHPR-E3-H,190.363)

For such is the Matter of it , that one Doubt being removed ,
innumerable others , like the Heads of <font> Hydra </font> , grow up .
(BOETHPR-E3-H,190.364)

Nor would there indeed be any End of them , unless they were restrained
by the Quickness and lively Fire of the Mind : (BOETHPR-E3-H,190.365)

For in this Matter Men are wont to make Questions of the simple Actings
of Providence , of the Order and Course of Destiny , of sudden Chance ,
of Knowledg , of Divine Predestination , and of Free-will :
(BOETHPR-E3-H,190.366)

And of what Weight these things are , thou thy self mayst perceive .
(BOETHPR-E3-H,190.367)

But because it is part of thy Medicine , <P_191> and it will contribute
much to thy Cure to know these things , although I am confined within
the narrow Bounds of Time , I shall endeavour to give thee some Taste
of them . (BOETHPR-E3-H,191.368)

And although the Charms and Musick of my Verse may delight thee , yet
thou must defer that Pleasure a little , whilst I in order weave
together my Reasons , which may tend to the Solution of thy Doubts .
(BOETHPR-E3-H,191.369)

<font> Bo. </font> Observe thy own Method as it pleaseth thee .
(BOETHPR-E3-H,191.370)

<P_191>

Then taking her Beginning as from another Principle , she thus
discoursed . (BOETHPR-E3-H,191.372)

<font> Ph. </font> The Generation of all things , and every Progression
of changeable Natures , and all things which are any way moved ,
receive their Causes , Order and Forms out of the Stability or
Constancy of the Divine Mind . (BOETHPR-E3-H,191.373)

And this being placed in the Height of its own Purity or Simplicity ,
doth establish a manifold Mode or Way in doing things ; which Mode or
Manner of Proceeding , when Men behold it in the Purity of the Divine
Understanding , is called Providence ; (BOETHPR-E3-H,191.374)

but being apply'd and referr'd to that which it moveth , and of which
it disposeth , it was called Fate or Destiny . (BOETHPR-E3-H,191.375)

And if any one shall throughly weigh in his Mind the Force and Energy
of the one and of the other , he shall soon find them to be different
things : (BOETHPR-E3-H,191.376)

For Providence is that Divine Reason settled in the chief Governour of
the World , by which he disposeth all things ; (BOETHPR-E3-H,191.377)

but Fate or <P_192> Destiny is a Disposition inherent in moveable
Beings , by which Providence knits them together in their Orders .
(BOETHPR-E3-H,192.378)

Providence embraces and comprehends all things , although divers ,
although infinite ; (BOETHPR-E3-H,192.379)

but Fate orders and digests all single things into Motion ,
(BOETHPR-E3-H,192.380)

and distributeth them according to Place , Form and Time : So that the
Explication of this temporal Order being joined or folded up , in
regard to the Divine Mind , may be called Providence ; and being
unfolded and digested according to Time , and the other Circumstances ,
it may be called Fate . (BOETHPR-E3-H,192.381)

And although these things be different , yet one of them depends upon
the other ; (BOETHPR-E3-H,192.382)

for the Order of Fate proceeds from the pure Simplicity of Providence :
(BOETHPR-E3-H,192.383)

For as the Artificer forming in his Mind the Shape of the thing which
he is about to make , moves to effect his Work , and doth in process of
time draw out that which before he had singly in his Imagination
designed ; so God by his Providence simply and firmly doth dispose the
things which are to be done ; (BOETHPR-E3-H,192.384)

and he doth in several Ways , and according to Time , administer by
Fate those very things which he hath so disposed .
(BOETHPR-E3-H,192.385)

So then , whether Fate be exercised and moved by some Divine Spirits
which attend upon Providence , or by some Soul , or by the Ministry of
the whole Body of Nature , or by the Celestial Motions of the Stars ,
or by Angelick Vertue , or by the manifold <P_193> Subtlety of Demons ,
whether good or bad , or if by any of these , or if by all of them the
Series of Fate is woven : (BOETHPR-E3-H,193.386)

This certainly is manifest , that the immovable and simple way of doing
things is Providence ; and that the movable Contexture and temporal
Order of those things which the Divine Purity fore-disposed and ordered
to be done , is Fate . (BOETHPR-E3-H,193.387)

Hence it is that all things which are under the Dominion of Fate , are
also subject to Providence , which commands even Fate it self .
(BOETHPR-E3-H,193.388)

But some things which are placed under the Guidance and Protection of
Providence , are wholly exempt from the Jurisdiction of Fate ,
(BOETHPR-E3-H,193.389)

and surmount the Series of it ; (BOETHPR-E3-H,193.390)

and those are such things as are stably fixed near to the Divinity ,
and are above the Order of fatal Mobility . (BOETHPR-E3-H,193.391)

For even as amongst several Circles turning about the same Centre ,
that which is innermost approacheth most to the Simplicity of the
middle Point , and is as it were a Centre , round which they may turn ,
to those placed without it ; and that which is outermost , rolling in a
greater Circuit , the further it departs from the middle Individuity of
the Point , so much the more Space it doth fill ; but yet if any thing
should join and fasten it self to the Point , it is constrained to be
immovable , and ceaseth to be dilated . By parity of Reason the further
any thing departeth from the first Mind , that is from God , it is so
<P_194> much the more embarassed , and faster bound in the Bonds of
Destiny ; (BOETHPR-E3-H,194.392)

and every thing is by so much the freer from Fate , by how much it
approacheth nearer to the Centre of all things . (BOETHPR-E3-H,194.393)

And if it closely adheres to the Firmness of the supreme Mind , without
moving , it goes beyond the Necessity and Power of Destiny .
(BOETHPR-E3-H,194.394)

As Ratiocination then is to the Intellect , as that which is begotten
is to that which hath a proper Being , as Time is to Eternity , as the
Circle is to the Centre ; so is the movable Order of Fate to the stable
Simplicity of Providence . (BOETHPR-E3-H,194.395)

This Order moveth the Heavens and the Stars , (BOETHPR-E3-H,194.396)

tempereth the Elements , (BOETHPR-E3-H,194.397)

and maketh them agree amongst themselves , (BOETHPR-E3-H,194.398)

and by an alternative Change transforms them . (BOETHPR-E3-H,194.399)

It reneweth all things which are born , and which die by the like
Progressions of Sexes and Seeds . (BOETHPR-E3-H,194.400)

This binds together the Actions and Fortunes of Men by an indissoluble
Connection of Causes ; which since they proceed from the Origine of
immovable Providence , must also themselves necessarily be unchangeable
: (BOETHPR-E3-H,194.401)

For so things are always best governed , if that pure Simplicity or
Singleness , dwelling in the Divine Nature , may produce that
unalterable Order of Causes ; (BOETHPR-E3-H,194.402)

for this Order , by its own Unchangeableness and Constancy , may
restrain those things which in their Nature are mutable , and which
would otherwise rashly and irregularly float about .
(BOETHPR-E3-H,194.403)

<P_195>

Hence it is that although things may seem confused and disturbed to Men
who $can $not {TEXT:cannot} aright consider this Order , nevertheless
the proper Manner and Course of every thing directs and disposeth to
the true Good : (BOETHPR-E3-H,195.405)

For there is nothing done for the sake of Evil , (BOETHPR-E3-H,195.406)

no not by the most flagitious Wretches ; who , as I have fully before
demonstrated , are in their Researches after Good diverted by crooked
Error , whilst the Order proceeding from the Centre of Sovereign Good
doth not mislead any from its Principles . (BOETHPR-E3-H,195.407)

But thou mayst say , what greater Confusion can there be , that both
prosperous and adverse things should by times happen to good Men , and
that evil Men can enjoy what their Hearts can desire , and yet be
afflicted too with things which they hate ? (BOETHPR-E3-H,195.408)

Do People live now a-days so vertuously , and with so much Integrity ,
that those whom Men think good or bad , must necessarily be either ?
(BOETHPR-E3-H,195.409)

But in this the Judgments of Men disagree much : (BOETHPR-E3-H,195.410)

For those whom some judg worthy of a Reward , others think to deserve
Punishment . (BOETHPR-E3-H,195.411)

But let us grant , that it is possible that some one may be able to
distinguish betwixt the Good and the Bad ; (BOETHPR-E3-H,195.412)

Is it possible therefore that he should look into the inward
Temperament of the Mind , and pronounce of it as one may of the Body ?
(BOETHPR-E3-H,195.413)

But it is miraculous to him who knows it not , why sweet things should
be agreeable to some Bodies , <P_196> and bitter to others ; and why
some sick People are eased by Lenitives , others are helped by sharper
Medicines . (BOETHPR-E3-H,196.414)

But it is no wonder to the Physician , who knoweth the Measure and
Temperament of Health and Sickness . (BOETHPR-E3-H,196.415)

But what other thing is it that makes the Mind healthful and strong
than Goodness ? (BOETHPR-E3-H,196.416)

And what is its Sickness but Vice ? (BOETHPR-E3-H,196.417)

Who is the Preserver of Good , and the Driver away of Evil , other than
God the great Ruler and Physician of the Mind ? (BOETHPR-E3-H,196.418)

who , when he looks about him from the high Observatory of his
Providence , sees and knows what is convenient for every one , and then
accommodates him with the Convenience . (BOETHPR-E3-H,196.419)

Hence then proceeds that remarkable Miracle of Order of Destiny , since
the all-knowing God doth that at which the Ignorant are astonished .
(BOETHPR-E3-H,196.420)

But now that I may glance at a few things concerning the Depth of the
Divine Knowledg , which humane Reason may comprehend , that Man whom
thou believest to be most just , and the greatest Observer and
Maintainer of Equity , of that Man , I say , the all-knowing Providence
doth think otherwise . (BOETHPR-E3-H,196.421)

And my Familiar <font> Lucan </font> told us , that the vanquishing
Cause was pleasing to the Gods , but the vanquish'd to <font> Cato
</font> : (BOETHPR-E3-H,196.422)

Know this then , <P_197> that whatsoever thou seest done contrary to
thy Hope or Expectation , that notwithstanding the Order of things is
preserved right and entire ; (BOETHPR-E3-H,197.423)

but to thy perverted Opinion it seemeth Confusion .
(BOETHPR-E3-H,197.424)

But let us suppose that a Man may have behaved himself so well , that
the Approbation of God and Man may both agree in him ; but he is
perhaps of a weak Courage : so that if any thing cross should befal him
, he will forgo his Innocence , since with it he $can $not
{TEXT:cannot} retain his Fortune . (BOETHPR-E3-H,197.425)

The wise Dispensation of Providence then spareth him whom Adversity may
make worse , lest he should be put to labour and travel , who is not
able to undergo such Hardship , nor to bear Afflictions .
(BOETHPR-E3-H,197.426)

Another Man is Master of all Vertues , (BOETHPR-E3-H,197.427)

is holy , and one who draws nigh to God : (BOETHPR-E3-H,197.428)

Providence judgeth it Injustice that that Man should be oppressed by
any Adversity ; so that it will not suffer him to labour even under any
bodily Distemper : (BOETHPR-E3-H,197.429)

But as one more excellent than I said , {COM:greek_omitted} <font>
Vertues do build up the Body of the Holy Man </font> .
(BOETHPR-E3-H,197.430)

But it often comes to pass that good Men have the Government of <P_198>
things committed to them , that the exuberant Improbity of ill Men may
be repell'd and abated . (BOETHPR-E3-H,198.431)

To some , according to the Qualities of their Minds , he gives a kind
of Mixture of Fortune , chequered with Good and Evil :
(BOETHPR-E3-H,198.432)

Upon some he lays grievous heavy Crosses , lest they should grow
luxurious by too long a Course of Felicity : (BOETHPR-E3-H,198.433)

Upon others he sometimes lays also heavy Crosses , that their Vertues
may be confirmed by the Use and Exercise of Patience :
(BOETHPR-E3-H,198.434)

Some fear more than they ought that thing which they can bear :
(BOETHPR-E3-H,198.435)

Others despite more than they ought that which they $can $not
{TEXT:cannot} ; (BOETHPR-E3-H,198.436)

and those , that by the Experiment they may come to the Knowledg of
themselves , he sometimes afflicts . (BOETHPR-E3-H,198.437)

And many there are who have purchas'd a great Name in the World , at
the Expence of a glorious Death . (BOETHPR-E3-H,198.438)

And some Men whose Courage hath not yielded to Torment , have given a
noble Example to others , that Vertue is not to be overcome by
Adversity . (BOETHPR-E3-H,198.439)

And there is no doubt but that all these things are done justly and in
order , and for the Good of those to whom they happen .
(BOETHPR-E3-H,198.440)

It also proceeds from the said Causes that sometimes Adversity ,
sometimes Prosperity , comes to be the Lot of ill Men .
(BOETHPR-E3-H,198.441)

And it is the Wonder of no Man , that flagitious Persons should be
afflicted , because they are always thought to deserve what comes upon
them ; and that their <P_199> Punishment doth deter others from such
Aims , and often work a Reformation in those on whom they are inflicted
: (BOETHPR-E3-H,199.442)

But the Prosperity of such yields a great Argument to the Good ,
(BOETHPR-E3-H,199.443)

and directs them what to judg of this kind of Happiness , which they so
often see to fall to the share of the worst of Men . In which thing I
think often there is a Dispensation , because the Nature of some Men
may be so forward and importunate , that Poverty , and the want of
Necessaries , would rather urge them to do ill . (BOETHPR-E3-H,199.444)

But this Disease Providence doth cure by applying the powerful Medicine
of Money . (BOETHPR-E3-H,199.445)

One Man finding his Conscience deeply spotted with Crimes , and
comparing himself and his Fortune , fears perhaps that the Happiness
which he enjoyed by the Use of it , should be wholly done away by its
Loss ; (BOETHPR-E3-H,199.446)

he will therefore change his Manners , (BOETHPR-E3-H,199.447)

and whilst he fears to lose his Estate he will leave his Impiety .
(BOETHPR-E3-H,199.448)

Upon another Happiness is conferr'd without Desert ,
(BOETHPR-E3-H,199.449)

and that precipitates him into a merited Destruction .
(BOETHPR-E3-H,199.450)

To some there is a Power of Punishing granted , that it may exercise
the Vertues of the Good , and may be Cause of Punishments and Torment
to the Evil . (BOETHPR-E3-H,199.451)

For as there is no Covenant or Agreement betwixt the Vertuous and the
Wicked , so neither can wretched Men agree amongst themselves .
(BOETHPR-E3-H,199.452)

And why should they ? (BOETHPR-E3-H,199.453)

for they disagree amongst themselves by reason <P_200> of their Vices ,
which rend and tear the Conscience ; (BOETHPR-E3-H,200.454)

and they often do those things , which when they are over , they judg
they ought not to have done them . From whence Providence hath often
produced a signal Miracle , to wit , that evil Men have oft made other
ill Men good : (BOETHPR-E3-H,200.455)

For when some of these find that they have suffered an Injury from
others of them urged by the Hate of those that have offended them ,
they have returned to the Ways of Vertue , studying nothing more than
to be unlike to those Persons whom they hate . (BOETHPR-E3-H,200.456)

It is only the great Power of God which can make Evil turn to Good ,
when by using them agreeably and conveniently he draws out of them the
Effect of some Good : (BOETHPR-E3-H,200.457)

For a certain Order embraceth all Beings , so that whatsoever doth
depart from the Reason and Laws of that Order which is assigned to it ,
yet it passeth into and under the Laws of another Order ;
(BOETHPR-E3-H,200.458)

for nothing is left in the Power of Chance or Uncertainty in the Realm
of Providence . (BOETHPR-E3-H,200.459)

{COM:greek_omitted} <font> It is hard for me to express how God rules
and disposeth all things by his Providence </font> .
(BOETHPR-E3-H,200.460)

Nor is it lawful for a Man <paren> if he could </paren> to comprehend
all the Machines and Movements of the Divine Work , even in his Thought
, much less to declare and describe them in Words .
(BOETHPR-E3-H,200.461)

Let it suffice to have seen only this , that God , the Framer of all
Natures , <P_201> orders and disposeth every thing towards Good ;
(BOETHPR-E3-H,201.462)

and whilst he endeavours to retain those things which he hath made in
his own Likeness , he banisheth all Evil by the Course of Destiny ,
without the Bounds of his Commonwealth . (BOETHPR-E3-H,201.463)

Hence it is that if thou dost but regard the all-disposing Providence ,
thou mayst easily see , that there are not those Evils which Men
believe do abound upon the Face of the Earth . (BOETHPR-E3-H,201.464)

But now I see that thou dost almost lie down under the Weight and
Prolixity of my Reasoning ; and that thou dost expect the Musick of my
Verse : (BOETHPR-E3-H,201.465)

receive then this Draught with which when thou art refresh'd , thou
mayst more strongly proceed to other Matters which yet remain .
(BOETHPR-E3-H,201.466)

