<P_68>

<heading>

PHILOSOPHY . (BOETHCO-E1-H,68.3)

</heading>

Hetherto it suffyseth that I haue shewed the maner and forme , of false
felicite or blessednes , which if thou beholdeste perfetlye , it
restythe to declare from henceforthe , whyche is the very true
felicitie . (BOETHCO-E1-H,68.5)

<heading>

BOE: (BOETHCO-E1-H,68.7)

</heading>

Truelye I do se , that ryches $can $not {TEXT:cannot} be satisfied with
suffysaunce , nor power wyth kyngedomes , nor reuerence with dygnities
, nor glory with nobilitie or ge~tles , nor myrth with pleasures .
(BOETHCO-E1-H,68.9)

<heading>

PHIL: (BOETHCO-E1-H,68.11)

</heading>

And hast thou perceyued the causes why it is so ? (BOETHCO-E1-H,68.13)

<heading>

BO: (BOETHCO-E1-H,68.15)

</heading>

Certes me semeth that I see them as it were thorowe a thynne or narrowe
chyn or clyfte , that is to saye : not very perfytlye ,
(BOETHCO-E1-H,68.17)

but I had leuer knowe them more apparauntly of the .
(BOETHCO-E1-H,68.18)

<heading>

PHIL: (BOETHCO-E1-H,68.20)

</heading>

Truely the redye waye to knowe them is very perfytte .
(BOETHCO-E1-H,68.22)

For that thinge , that by nature is symple plaine and inseperable ,
mans errour deuideth and separatith the same , (BOETHCO-E1-H,68.23)

and leadethe it from the true and perfyt good or felicitie , vnto false
and vnperfyt good , and infelicitie . (BOETHCO-E1-H,68.24)

But thynkest thou thys , that a man hath nede of nothinge , that nedeth
power ? (BOETHCO-E1-H,68.25)

<heading>

BOE: (BOETHCO-E1-H,68.27)

</heading>

I say nay . (BOETHCO-E1-H,68.29)

<heading>

PH: (BOETHCO-E1-H,68.31)

</heading>

Trulye thou sayest well , (BOETHCO-E1-H,68.33)

for if there be anye thing that in any matter is of weke power , in
that behalfe , it is nedefull that it wanteth and lacketh the helpe of
som other . (BOETHCO-E1-H,68.34)

<heading>

BOE: (BOETHCO-E1-H,68.36)

</heading>

I saye it is euen so . (BOETHCO-E1-H,68.38)

<heading>

PHIL: (BOETHCO-E1-H,68.40)

</heading>

Therefore suffysaunce and power be both one and lyke by nature and
kynde . (BOETHCO-E1-H,68.42)

<heading>

BOE: (BOETHCO-E1-H,68.44)

</heading>

So it semethe . (BOETHCO-E1-H,68.46)

<heading>

PHIL: (BOETHCO-E1-H,68.48)

</heading>

And doest thou think that such thynges as suffisaunce , and power be ,
are to be dispysed , or <P_69> contrarye wyse , that they be most
worthy reuerence aboue all thinges . (BOETHCO-E1-H,69.50)

<heading>

BOE: (BOETHCO-E1-H,69.52)

</heading>

I saye it is worthy reuerence and it may be no doute thereof .
(BOETHCO-E1-H,69.54)

<heading>

PHIL: (BOETHCO-E1-H,69.56)

</heading>

Let vs therefore conferre reuerence , to suffysaunce and power , that
we may iudge these three thynges , all one thynge .
(BOETHCO-E1-H,69.58)

<heading>

BOE: (BOETHCO-E1-H,69.60)

</heading>

Let vs adde them together as one thynge , yf we wyll confesse the
truthe . (BOETHCO-E1-H,69.62)

<heading>

PHIL: (BOETHCO-E1-H,69.64)

</heading>

What thynkest thou than , (BOETHCO-E1-H,69.66)

dooste thou iudge that to be an obscure and ignoble thynge , that is
suffyasunt , myghty and reuerend , or els right clere and excellent by
al fame and renoune ? (BOETHCO-E1-H,69.67)

And consider also whether that thinge , that hath nede of nothynge ,
that is moste myghtye , that is most worthy honor <paren> as it is
afore grau~ted </paren> and hath nede yet of fame and renoune , whyche
it $can $not {TEXT:cannot} geue vnto it selfe , shoulde it seeme for
that moore abiecte or lesse estemed of any parte ? (BOETHCO-E1-H,69.68)

<heading>

BOE: (BOETHCO-E1-H,69.70)

</heading>

I can not denye it , (BOETHCO-E1-H,69.72)

but I muste nedes confesse it , as it is in dede , ryght famous of
renoune and noblenes . (BOETHCO-E1-H,69.73)

<heading>

PHIL: (BOETHCO-E1-H,69.75)

</heading>

Then it is a consequence , that we confesse and graunt that glory and
renoune nothynge differethe from the other three , that is to say ,
from ryches , suffysaunce and power . (BOETHCO-E1-H,69.77)

<heading>

BOE: (BOETHCO-E1-H,69.79)

</heading>

I saye it foloweth . (BOETHCO-E1-H,69.81)

<heading>

PHIL: (BOETHCO-E1-H,69.83)

</heading>

Than the thinge that hath no nede of any other , that canne do all
thinges of his owne myght , that is clere noble and reuerend :
(BOETHCO-E1-H,69.85)

do not this truely appere to be a thynge moste ioyfull .
(BOETHCO-E1-H,69.86)

<heading>

BOE: (BOETHCO-E1-H,69.88)

</heading>

I saye I $can $not {TEXT:cannot} certaynelye tell or thynke from whence
any sorow maye happen to any such thynge . (BOETHCO-E1-H,69.90)

<heading>

PHIL: (BOETHCO-E1-H,69.92)

</heading>

Then it is nede that we muste graunt this thinge to be full of gladenes
, if the foresayd thynges remayne true . (BOETHCO-E1-H,69.94)

And also we must nedes graunte that the names of suffisaunce , power ,
noblesse reuerence and gladnes , be dyuers and sondry thynges , but
ther substaunce is all one , without any dyuersitie .
(BOETHCO-E1-H,69.95)

<heading>

BOE: (BOETHCO-E1-H,69.97)

</heading>

I saye it must nedes be euen so . (BOETHCO-E1-H,69.99)

<heading>

PHIL: (BOETHCO-E1-H,69.101)

</heading>

Then the selfe same thynge that is all one and symple or pure of nature
, and $can $not {TEXT:cannot} be deuyded , the wyckednes of men
deuydeth it , (BOETHCO-E1-H,69.103)

and when they labour to get part of a thyng that hath no partes , they
nether gette anye porcion of the thynge , nor yet the selfe same thynge
that they desyre . (BOETHCO-E1-H,69.104)

<heading>

BOE: (BOETHCO-E1-H,69.106)

</heading>

I saye after what maner do men deuyde the thynges .
(BOETHCO-E1-H,69.108)

<heading>

PHI: (BOETHCO-E1-H,69.110)

</heading>

He that seketh ryches , to auoyde and defende pouertie , he laboureth
not <P_70> to get power , (BOETHCO-E1-H,70.112)

but had leuer be accounted nedy vyle and pore , and also forgo and lose
many naturall pleasures , then he wold lose the mony that he hath
gotten . (BOETHCO-E1-H,70.113)

But by this meanes he that lacketh power , he that is greued , he that
is vile or $outcast , and he that is of noo fame or of no reputation ,
hath no suffysaunce . (BOETHCO-E1-H,70.114)

And truelye he that onely desyreth power , spendeth and wasteth riches
, (BOETHCO-E1-H,70.115)

dispiseth pleasures and honoure wythoute power , (BOETHCO-E1-H,70.116)

and setteth not by glorye . (BOETHCO-E1-H,70.117)

But certes thou seyst that he wanteth many thynges ,
(BOETHCO-E1-H,70.118)

and yet happethe that he hath sometyme nede of thynges necessarye , and
is bitten or greued wyth care and anguyshe . (BOETHCO-E1-H,70.119)

And when he $can $not {TEXT:cannot} put awaye these thyngs , he cesseth
(BOETHCO-E1-H,70.120)

and is not myghtye , whych is y=e= thing that he mooste cheyfely
desyred . (BOETHCO-E1-H,70.121)

And lykewyse a man may reson and speake of honors , glorye , and
pleasuers , as of power , and suffysaunce . (BOETHCO-E1-H,70.122)

For when euerye one of them is the selfe same , and lyke the other ,
whosoeuer seketh to get any one of them w=t=out the others , certes he
hath not that he desyrethe . (BOETHCO-E1-H,70.123)

<heading>

BOE. (BOETHCO-E1-H,70.125)

</heading>

I saye what than , yf a man coueteth to gette all the~ to gether .
(BOETHCO-E1-H,70.127)

<heading>

PHIL. (BOETHCO-E1-H,70.129)

</heading>

Certes I wolde say that he woulde get hym soueraigne felicitie and
blessednes . (BOETHCO-E1-H,70.131)

But shoulde he fynde the same soueraygne felicitie , in thynges , that
I haue shewed that $can $not {TEXT:cannot} geue and performe that thing
that they do promes ? (BOETHCO-E1-H,70.132)

<heading>

BOE: (BOETHCO-E1-H,70.134)

</heading>

I saye they $can $not {TEXT:cannot} . (BOETHCO-E1-H,70.136)

<heading>

PHIL: (BOETHCO-E1-H,70.138)

</heading>

Therefore blessednes or perfyt felicitie should be sought for , in noo
wyse in the thynges that are thoughte to geue but one thing singulerly
, of all thynges that are to be desyred . (BOETHCO-E1-H,70.140)

<heading>

BO: (BOETHCO-E1-H,70.142)

</heading>

I saye I confesse the same and nothynge can be sayde more true then
that . (BOETHCO-E1-H,70.144)

<heading>

PHIL: (BOETHCO-E1-H,70.146)

</heading>

Therefore haste thou bothe the forme and the causes of false felicitie
. (BOETHCO-E1-H,70.148)

Nowe turne the inwarde thoughte of thy mynde , vnto the contrary ,
(BOETHCO-E1-H,70.149)

for there thou shalt see anone the same true and perfyt felicitie and
blessednes , that I haue promysed . (BOETHCO-E1-H,70.150)

<heading>

B: (BOETHCO-E1-H,70.152)

</heading>

Truly I say this is very playne and euident , and it were to a blyndman
, (BOETHCO-E1-H,70.154)

and thou dyddyst shew the same trewe and perfyt felicitie a lytell
before , when thou dyddyste laboure to shewe me the causes of false
felicitie . (BOETHCO-E1-H,70.155)

For <paren> except I be deceyued </paren> the same is the treue and
perfyt felicitie or blessednes that perfourmeth in ma~ suffisance power
, reuerence , noblesse , and gladnes . (BOETHCO-E1-H,70.156)

And that thou mayste knowe that I do perceyue the same inwardely I do
confesse vndoutedlye that the same is the <P_71> full and perfyt
felicitie or blessednes , that maye truely perfourme one of the sayd
thynges , (BOETHCO-E1-H,71.157)

for by cause they all be one , and the selfe same thynge , and not
dyuers thynges in substaunce , that is to say , suffysaunce , power ,
reuerence , noblesse , and ioye or gladnes . (BOETHCO-E1-H,71.158)

<heading>

PHYL: (BOETHCO-E1-H,71.160)

</heading>

O my chyld Boece I perceue thou art happye or blessed in thys opinion ,
yf thou wylte put thereto this , that I shal say .
(BOETHCO-E1-H,71.162)

<heading>

BOE: (BOETHCO-E1-H,71.164)

</heading>

I saye what is that . (BOETHCO-E1-H,71.166)

<heading>

PHI: (BOETHCO-E1-H,71.168)

</heading>

Thynkest thou that there be anye thynge in these worldly and
transitorye thynges y=t= may bring in or shew any such state .
(BOETHCO-E1-H,71.170)

<heading>

BOE: (BOETHCO-E1-H,71.172)

</heading>

I say I thinke not . (BOETHCO-E1-H,71.174)

For thou hast shewed that nothynge can be desyred , aboue perfytte
felicitie . (BOETHCO-E1-H,71.175)

<heading>

PHIL: (BOETHCO-E1-H,71.177)

</heading>

Therfore these worldlye thynges , that is to saye worldelye suffisaunce
, power reuere~ce nobles and pleasures , semethe to geue vnto men the
symylitudes or lykenes , of true good , or ells to geue certaine
vnperfit and fained goodes : (BOETHCO-E1-H,71.179)

for truly they $can $not {TEXT:cannot} geue the true and perfyt good .
(BOETHCO-E1-H,71.180)

<heading>

BOE: (BOETHCO-E1-H,71.182)

</heading>

I say I graunt the same . (BOETHCO-E1-H,71.184)

<heading>

PHIL: (BOETHCO-E1-H,71.186)

</heading>

Now for bycause thou hast knowen whyche is the same verye true and
perfytte felicitie , and whyche fayneth , or dissymulythe the same ,
that is to saye , that shewethe the false felicitie , then nowe it
resteth that thou mayst knowe where thou mayste seke for this trewe
felicitie . (BOETHCO-E1-H,71.188)

<heading>

BOECIUS : (BOETHCO-E1-H,71.190)

</heading>

Certes that thynge I saye , I greately loked for nowe of late .
(BOETHCO-E1-H,71.192)

<heading>

PHYLOSOPHY : (BOETHCO-E1-H,71.194)

</heading>

But forsomuch as it pleseth my scoler Plato , in his boke , named
Thimeo , he saith that in the lest thynges of all , the helpe of God ,
ought to be required . (BOETHCO-E1-H,71.196)

What thynkest y=u= now to be done , that we maye deserue to fynde the
sete or place of the same soueraygne good ? (BOETHCO-E1-H,71.197)

<P_73>

<heading>

PHILOSOPHY . (BOETHCO-E1-H,73.200)

</heading>

For by cause thou hast sene whiche is the forme of perfytte good , and
whych also is the forme of imperfette good . Nowe I thynke it mete to
declare wherein thys perfytte good or felicitie is set . In the which I
do iudge to inquyre fyrste , whether anye suche perfit good <paren> as
the same that thou a litel before dyddyst defyne or determine </paren>
myght be in the nature of thyngs , that no vayne imaginacion or shadowe
deceyue vs , and put vs out of the trewth of the thynge or matter ,
that we be aboute to talke of . (BOETHCO-E1-H,73.202)

And it $can $not {TEXT:cannot} be denyed , but that there is parfytte
good : (BOETHCO-E1-H,73.203)

And the same good is the fountayne of al good . (BOETHCO-E1-H,73.204)

For why ? (BOETHCO-E1-H,73.205)

euery thyng that is called vnparfytte , the same is taken vnperfit by
diminishing of y=e= thing that is perfytte . Whereby it commethe to
passe , that yf <paren> in any kynde of thynge </paren> any thing is
sene to be vnperfytte , therin , it is necessary that somthyng be also
parfytte . (BOETHCO-E1-H,73.206)

For yf parfection be taken awaye , certes it $can $not {TEXT:cannot} be
imagyned from whence that thynge is , that is adiudged vnparfytte .
(BOETHCO-E1-H,73.207)

For the nature of thynges toke neuer any begynnynge of thynges
dymynished and vnparfitte (BOETHCO-E1-H,73.208)

but procedynge from hole and parfytte thynges , came downe or descended
into these lower and baren thynges . (BOETHCO-E1-H,73.209)

And <paren> as I haue shewed a litel before </paren> if ther be any
felicitie or blessednes vnperfyte vayne or frayle , it may not be
doubted but that there is some felicitie and blessednes that is hole
and perfyt . (BOETHCO-E1-H,73.210)

<heading>

BOE: (BOETHCO-E1-H,73.212)

</heading>

I saye it is fyrmely and truely concluded . (BOETHCO-E1-H,73.214)

<heading>

PHIL. (BOETHCO-E1-H,73.216)

</heading>

But consider after this maner , wherein perfytte felicitie dwellethe .
(BOETHCO-E1-H,73.218)

The common conceyte of mans minde do proue , that God is <P_74> the
soueraygne and cheyfe good of al things . (BOETHCO-E1-H,74.219)

For whe~ nothyng maye be thought better then God , what man doutyth
that thinge to be good when nothynge is better than it .
(BOETHCO-E1-H,74.220)

Euen soo truelye , reason declareth that GOD is good , that it maye
conclude also , that perfyt good is in him . (BOETHCO-E1-H,74.221)

For except it were soo , he canne not be prynce and soueraynge of all
thynges . (BOETHCO-E1-H,74.222)

For somethyng hauing perfytte good , shoulde be better then he ,
(BOETHCO-E1-H,74.223)

and it shulde seme that that same thing were before and of more
antiquitie or elder then God . (BOETHCO-E1-H,74.224)

For all thynges perfytte , are manyfest (BOETHCO-E1-H,74.225)

and do appere to be fyrst , before things that be vnperfyt . Wherefore
, that my reason goeth not fourth infynytely , or wythoute ende , we
muste graunte the hyghe God to be full of soueraygne and perfytte good
. (BOETHCO-E1-H,74.226)

And we haue confyrmed and establyshed before , that perfit good is true
felicitie or blessednes . (BOETHCO-E1-H,74.227)

Therfore it muste nedes be , that trewe felycitie , or blissednes : is
set in the high God . (BOETHCO-E1-H,74.228)

<heading>

BOE: (BOETHCO-E1-H,74.230)

</heading>

I do graunt it , (BOETHCO-E1-H,74.232)

and it maye not be denyed by any meanes . (BOETHCO-E1-H,74.233)

<heading>

PHYLO: (BOETHCO-E1-H,74.235)

</heading>

But I beseche the , se howe fyrmelye , and howe holy thou mayst proue ,
that we haue sayde , that the hyghe almyghty God , is full of
soueraygne good . (BOETHCO-E1-H,74.237)

<heading>

BOE: (BOETHCO-E1-H,74.239)

</heading>

Howe should I proue it . (BOETHCO-E1-H,74.241)

<heading>

P: (BOETHCO-E1-H,74.243)

</heading>

Dost thou thinke that the father of al things hath taken from any
outwarde thinge the same soueraygne good , whereof it is sayde he is
ful , (BOETHCO-E1-H,74.245)

or els thynkest thou that he hath it naturallye of hymselfe ?
(BOETHCO-E1-H,74.246)

As thoughe thou shouldyst thinke that God hymselfe and the blessednes
of God be of dyuers distyncte substaunce and not vnite all in one or of
one onely substaunce ? (BOETHCO-E1-H,74.247)

For yf thou thynkest that God hath receyued the sayde good outwardlye
of any other , thou mayst iudge and esteme the same that gaue it hym ,
better and more excellent then he that receyueth it .
(BOETHCO-E1-H,74.248)

But I do confesse that God is ryght worthylye mooste soueraygne and
excellent of all thynges . (BOETHCO-E1-H,74.249)

And truely yf soueraygne good be in GOD by nature , but yet by reason
dyueres , when we speke of God the soueraygne prynce of all thyng , let
hym faine that can , who hath ioyned together these diuers thynges ,
that is to say , God and soueraygne good . (BOETHCO-E1-H,74.250)

Farthermore the thinge that differeth from euery thing , the same is
not the verye same thynge , that it differeth from . So that the thing
that diffreth from soueraygne good , is not by nature of it selfe , the
same soueraygne good . (BOETHCO-E1-H,74.251)

But it were a wycked thynge or wronge so to thynke of that thinge ,
that is to say : of God , that <P_75> excelleth and passethe all other
in goodnes . (BOETHCO-E1-H,75.252)

For alwayes the nature of nothynge maye be thought to be better then
the begynnyng of the same thyng . Wherefore I shall conclude by good
reason , that the thynge , that is , the begynning of all thynges is of
hys owne substau~ce soueraygne good . (BOETHCO-E1-H,75.253)

<heading>

BOE: (BOETHCO-E1-H,75.255)

</heading>

I saye it is wel concluded . (BOETHCO-E1-H,75.257)

<heading>

PHIL: (BOETHCO-E1-H,75.259)

</heading>

But it is graunted before that soueraygne good , is perfytte felycitie
and blessednes . (BOETHCO-E1-H,75.261)

<heading>

B: (BOETHCO-E1-H,75.263)

</heading>

I saye no lesse but it is euen soo . (BOETHCO-E1-H,75.265)

<heading>

PHIL: (BOETHCO-E1-H,75.267)

</heading>

Therfor it behoueth to confesse that God is the same soueraygne good .
(BOETHCO-E1-H,75.269)

<heading>

B: (BOETHCO-E1-H,75.271)

</heading>

I saye I can not auoyde , the resons before alledged .
(BOETHCO-E1-H,75.273)

And I do perceyue that thys thyng shewed of them , is a very
consequence to the thyngs . (BOETHCO-E1-H,75.274)

<heading>

PHIL: (BOETHCO-E1-H,75.276)

</heading>

Beholde now whether thys thynge maye be proued hereafter more firmely ,
that two soueraign good thynges that dyffer one from another , may not
be . (BOETHCO-E1-H,75.278)

For it apperethe that the goodes that dyffer of them selfe , can not be
all one thynge : (BOETHCO-E1-H,75.279)

Therefore nether of them canne be perfytte when that one of them hath
nede of the other . (BOETHCO-E1-H,75.280)

But it is manyfest that the same , that is vnperfytte , is not
soueraygne and perfytte . (BOETHCO-E1-H,75.281)

Therefore the goodes that be soueraygne , by no meanes may be dyuers or
dyffer one from another . (BOETHCO-E1-H,75.282)

Soo then I have proued and gathered that both blessednes and God , be
soueraigne good . Wherefore it behoueth that the soueraygne dyuinitie ,
is the same lyke thyng , as soueraygne blessednes or felicitie .
(BOETHCO-E1-H,75.283)

<heading>

BOE: (BOETHCO-E1-H,75.285)

</heading>

I saye that by thys meanes nothyng may be concluded more true , nor
more firme by reasoning , nor more worthy , then God .
(BOETHCO-E1-H,75.287)

<heading>

PHI: (BOETHCO-E1-H,75.289)

</heading>

Therefore vpon these thynges , <paren> as the Geometricians are wonte
to brynge in thynges , that they call apparaunces after they haue
shewed their propositions </paren> eue~ so wyll I geue the as a
correlary or conclusyon , (BOETHCO-E1-H,75.291)

for bycause that men be made blessed by obteyning of blessednes , and
that blessednes is the same dyuinitie , it is manyfest y=t= men be made
blessed by optaining of the diuinitie . (BOETHCO-E1-H,75.292)

And as men be made iuste by obtaynyng of Iustice , and wyse by
obteynyng of wysedome : So by lyke reson it behoueth that men y=t= haue
gotten diuinitie , be made gods . (BOETHCO-E1-H,75.293)

Then is euery blessyd man a God : (BOETHCO-E1-H,75.294)

But certes by nature , there is but one God , albeit by participacion
of dyuynitie , no thyng letteth , or prohibyteth , but there be many
Goddes . (BOETHCO-E1-H,75.295)

<heading>

BOE: (BOETHCO-E1-H,75.297)

</heading>

I saye this is a gaye , and a precious thynge , whether thou woldest
call it apparens , or a conclusion . (BOETHCO-E1-H,75.299)

<heading>

PH: (BOETHCO-E1-H,75.301)

</heading>

And certes <P_76> nothyng is fayrer , or more goodly then this thyng ,
that reason perswaded shulde be added to these forsayde thynges .
(BOETHCO-E1-H,76.303)

<heading>

BOE: (BOETHCO-E1-H,76.305)

</heading>

I saye what thyng is it . (BOETHCO-E1-H,76.307)

<heading>

PHY: (BOETHCO-E1-H,76.309)

</heading>

when blyssednes semeth to contayne many thyngs , it is to doubte ,
whether all these thynges do ioyne togyther , as it were one body of
blyssednes , by certayne diuersytie , or varyete of partes , or membres
, or whether there be any one thynge , of them that of it self
acco~plisheth the substaunce of blyssednes , vnto the whiche all the
other be referred . (BOETHCO-E1-H,76.311)

<heading>

BOE: (BOETHCO-E1-H,76.313)

</heading>

I saye , I wolde thou woldest open the same vnto me , by example of the
same thynges . (BOETHCO-E1-H,76.315)

<heading>

PHI: (BOETHCO-E1-H,76.317)

</heading>

Haue I not iudged that blissednes is good . (BOETHCO-E1-H,76.319)

<heading>

BOE: (BOETHCO-E1-H,76.321)

</heading>

I say we haue thought it souerayne good . (BOETHCO-E1-H,76.323)

<heading>

PHIL: (BOETHCO-E1-H,76.325)

</heading>

It behoueth that thou adde souerayne good to all these thinges that
folowe . (BOETHCO-E1-H,76.327)

{COM:a_full_stop_added} For blissednes , is sufferayne suffysaunce ,
(BOETHCO-E1-H,76.328)

the same is soueraygne power , (BOETHCO-E1-H,76.329)

the same is soueraygne reuerence , (BOETHCO-E1-H,76.330)

the same is soueraigne clerenes , (BOETHCO-E1-H,76.331)

and the same is demed to be soueraygne pleasure . (BOETHCO-E1-H,76.332)

<heading>

BOE: (BOETHCO-E1-H,76.334)

</heading>

What then ? (BOETHCO-E1-H,76.336)

<heading>

PHIL: (BOETHCO-E1-H,76.338)

</heading>

Be all these thynges , that is to saye : suffysaunce , power , and the
other thynges , as it were membres of blissednes ?
(BOETHCO-E1-H,76.340)

or whether be they all referred vnto good , as vnto the chyefe of them
. (BOETHCO-E1-H,76.341)

<heading>

BO: (BOETHCO-E1-H,76.343)

</heading>

I say , I perceiue well what thou preposyst to serch out ,
(BOETHCO-E1-H,76.345)

but I desyre to here what thou defynest or dost determyne .
(BOETHCO-E1-H,76.346)

<heading>

PHY: (BOETHCO-E1-H,76.348)

</heading>

Vnderstande thou the solucion of the questyon thus .
(BOETHCO-E1-H,76.350)

If all these thynges , were membres of blyssednes : then shoulde they
dyffer one from another . (BOETHCO-E1-H,76.351)

For suche is the nature of partes , that dyuers partes or me~bres do
make one bodye . (BOETHCO-E1-H,76.352)

<heading>

BOE: (BOETHCO-E1-H,76.354)

</heading>

Truely , all these thinges haue ben shewed before , to be all one
thinge . (BOETHCO-E1-H,76.356)

<heading>

PHI: (BOETHCO-E1-H,76.358)

</heading>

Then be they no membres , (BOETHCO-E1-H,76.360)

or els it shoulde seme , that blyssednes were ioyned , or made al of
one me~bre , which can not be . (BOETHCO-E1-H,76.361)

<heading>

BOE: (BOETHCO-E1-H,76.363)

</heading>

I say it is , no doute , (BOETHCO-E1-H,76.365)

but I loke for the resydue of thy question that remaineth .
(BOETHCO-E1-H,76.366)

<heading>

P: (BOETHCO-E1-H,76.368)

</heading>

Truelye it is manyfest that all other things be referred vnto good .
(BOETHCO-E1-H,76.370)

For therefore suffysaunce is requyred , by cause it is thought to be
good . (BOETHCO-E1-H,76.371)

Therefore power , is desired , (BOETHCO-E1-H,76.372)

for it is thoughte also to be good . (BOETHCO-E1-H,76.373)

And lykewyse a man may coniecture of reuerence , noblesse , and plesure
or delyghte . (BOETHCO-E1-H,76.374)

Then is soueraygne good the effecte and cause of all thynges that are
to be desyred . (BOETHCO-E1-H,76.375)

For that thinge that hath no good in it self nor symylytude or likenes
of good , by no meanes ought to be desyred . (BOETHCO-E1-H,76.376)

And on the contrary wise those thynges also , that by nature be not
good , yet yf they seeme to be as they were verye good , they be
desyred : whereby it happethe that bountye or goodnes , is thought
ryghtfully the verye <P_77> effecte and cause of all thynges to be
desyred or loked for . (BOETHCO-E1-H,77.377)

For that thyng semeth cheyfly to be desyred or wished , for the cause
or loue , wherof any thing is desyred . (BOETHCO-E1-H,77.378)

As yf a man would ryde for cause of helth , he desyreth not so much the
mouing to ryde , as the effect of his helth . (BOETHCO-E1-H,77.379)

Therfore when that all thyngs be desyred , for the cause and loue of
good , they be not desyred rather of al me~ , the~ the same good .
(BOETHCO-E1-H,77.380)

But we haue graunted that felicitie or blessednes is the thinge for the
whyche all other thynges be desyred : wherefore onely felicitie or
blessednes is sought for . Whereby it appereth clerely , that there is
but one substaunce of the same good , and of blessednes or felicitie .
(BOETHCO-E1-H,77.381)

<heading>

BOE: (BOETHCO-E1-H,77.383)

</heading>

I se nothyng why any man may conte~de or say any thing to the contrarye
(BOETHCO-E1-H,77.385)

<heading>

PHIL: (BOETHCO-E1-H,77.387)

</heading>

But we haue shewed before that God and perfet blessednes or felicitie ,
is all one , and the selfe same thing . (BOETHCO-E1-H,77.389)

<heading>

BOE: (BOETHCO-E1-H,77.391)

</heading>

I say the same . (BOETHCO-E1-H,77.393)

<heading>

PHIL: (BOETHCO-E1-H,77.395)

</heading>

Therefore it is lawefull to conclude safelye and truelye , that the
substaunce of God , is sette also in the same good , and not ells where
, in any other thynge . (BOETHCO-E1-H,77.397)

<P_78>

<heading>

BOECIUS . (BOETHCO-E1-H,78.400)

</heading>

I assent to all thy sayinges , (BOETHCO-E1-H,78.402)

for they all be knytt to gether with ryghte stronge reasons .
(BOETHCO-E1-H,78.403)

<heading>

PHIL: (BOETHCO-E1-H,78.405)

</heading>

Howe muche wylte thou esteme it , if thou knowest what thynge the sayde
good is ? (BOETHCO-E1-H,78.407)

<heading>

BOE: (BOETHCO-E1-H,78.409)

</heading>

I wyll esteme it aboue all things if it so happen that I maye knowe
also there withall , God that is good . (BOETHCO-E1-H,78.411)

<heading>

PHIL: (BOETHCO-E1-H,78.413)

</heading>

Certes I shall open the same by very good reason , so that the thynges
, that be concluded a lytle before , do yet remayne in thy mynde .
(BOETHCO-E1-H,78.415)

<heading>

BOECIUS : (BOETHCO-E1-H,78.417)

</heading>

I saye they shall remayne . (BOETHCO-E1-H,78.419)

<heading>

PH: (BOETHCO-E1-H,78.421)

</heading>

Haue I not shewed the that the same thinges that be desyred of many
folke , that is to say : suffysaunce , reuerence , power , and such
other be not true , and perfyt goodes , by cause they vary and dyffer
one from another ? and that when the one is without the other it may
not brynge in suche good that is full and absolute , that is to saye ,
hauynge nede of nothyng ? (BOETHCO-E1-H,78.423)

But we haue shewed before , that then it is trewe and perfyt good when
that all the sayd thynges be gathered together , as into one forme ,
that is to saye into good , so that the same that is suffysaunce , is
power , reuerence , noblesse , and delight . (BOETHCO-E1-H,78.424)

And truely except all the sayde thinges be one without diuersite , they
haue nothynge in them whereby they shoulde be accountyd emongeste
thynges that are to be desyred . (BOETHCO-E1-H,78.425)

<heading>

BOE: (BOETHCO-E1-H,78.427)

</heading>

I saye it is declared alredy , and no man maye doughte thereof .
(BOETHCO-E1-H,78.429)

<heading>

PHIL: (BOETHCO-E1-H,78.431)

</heading>

Then the thynges that do vary and dyffer , be no goodes .
(BOETHCO-E1-H,78.433)

But when they haue begonne to be al one thynge then they be goodes .
(BOETHCO-E1-H,78.434)

Do it not happen that these thynges be good by adoption or optaynyng of
vnitie ? (BOETHCO-E1-H,78.435)

<heading>

BOE: (BOETHCO-E1-H,78.437)

</heading>

So I saye it semeth . (BOETHCO-E1-H,78.439)

<heading>

PHIL: (BOETHCO-E1-H,78.441)

</heading>

But al that is good , grauntest thou to be good perticipation or
partakyng , or not ? (BOETHCO-E1-H,78.443)

<heading>

BOE: (BOETHCO-E1-H,78.445)

</heading>

It is so . (BOETHCO-E1-H,78.447)

<heading>

PHIL: (BOETHCO-E1-H,78.449)

</heading>

Then thou muste nedes graunt by lyke reason , that one and good , be
all one thynge . (BOETHCO-E1-H,78.451)

For there is but one substaunce of such thynges , whose effecte is not
naturally dyuers . (BOETHCO-E1-H,78.452)

<heading>

BOE: (BOETHCO-E1-H,78.454)

</heading>

I saye I $can $not {TEXT:cannot} denye it . (BOETHCO-E1-H,78.456)

<heading>

P: (BOETHCO-E1-H,78.458)

</heading>

Hast thou not knowen the~ that euery thing that is , do so longe
remayne and dwel together , as long as it is all one ? And when it
cessethe and is <P_79> not all one that then it dyeth and dyssolueth
together ? (BOETHCO-E1-H,79.460)

<heading>

BOE: (BOETHCO-E1-H,79.462)

</heading>

By what meanes ? (BOETHCO-E1-H,79.464)

<heading>

PHILO: (BOETHCO-E1-H,79.466)

</heading>

As in beastes , when the soule or lyfe and the body , do ioyne together
in one , and so remayn and dwel , it is called a beast .
(BOETHCO-E1-H,79.468)

And when y=t= vnitie of them both is dissolued by separacion of the one
from the other then it appereth that it dyeth and is no longer a beste
. (BOETHCO-E1-H,79.469)

And lykewyse the body of mankynde , when it remayneth in one forme by
coniunction or ioynynge together of the me~bers or lymmes , the fygure
of man is sene , (BOETHCO-E1-H,79.470)

but yf the partes of the bodye <paren> beynge distributed and seperated
one from another </paren> haue distroyed the vnitie , the body is not
as it was before . (BOETHCO-E1-H,79.471)

And whosoeuer woulde serche other thynges , after the same maner it wyl
appere , y=t= euery thyng wyl remayn in his proper substaunce whyle it
is all one . (BOETHCO-E1-H,79.472)

And when it is no more all one , it dyeth . (BOETHCO-E1-H,79.473)

<heading>

B: (BOETHCO-E1-H,79.475)

</heading>

when I consyder w=c= my self many thynges , yet it semeth that it is
none other thyng , then thou hast saide . (BOETHCO-E1-H,79.477)

<heading>

PHI: (BOETHCO-E1-H,79.479)

</heading>

Therfore is there any thyng , that <paren> in as moche as it worketh
naturally </paren> leueth the appetyte and desyre of beynge , or of
substaunce , and desyreth to come to death and corruption ?
(BOETHCO-E1-H,79.481)

<heading>

BO: (BOETHCO-E1-H,79.483)

</heading>

If I consyder the beastes that haue any nature to wyll or not to wyll :
I fynde nothing <paren> excepte it be compelled by outwarde vyolence
</paren> that forsaketh the intente or desyre to lyue , and hastyth of
fre wyll to dye . (BOETHCO-E1-H,79.485)

For euery beaste labourethe to defende and kepe his lyfe and to eschew
deathe and distruction . (BOETHCO-E1-H,79.486)

But I dought muche what I maye iudge of herbes , and trees , and of
such things that haue no lyuynge soules , nor felynge at al as bestes
haue . (BOETHCO-E1-H,79.487)

<heading>

PHIL: (BOETHCO-E1-H,79.489)

</heading>

Certes thereof thou mayst no dout , when thou lokeste on the hearbes
and trees , howe they do growe , and flowryshe in places , conuenient
for them , wher they $can $not {TEXT:cannot} lightly wyther nor drye so
longe as theyr nature may kepe them . (BOETHCO-E1-H,79.491)

For some of them do growe and sprynge in the feldes , other in the
mountaynes , other in the marish , (BOETHCO-E1-H,79.492)

and other do cleue to the rockes or stones , (BOETHCO-E1-H,79.493)

some be grosse and plentyful (BOETHCO-E1-H,79.494)

some be lene and baren , whych would drye awaye yf a man go aboute to
conuey the~ into any other places then such they be in al readie .
(BOETHCO-E1-H,79.495)

For nature geueth to euerye thinge , that thynge that is conuenient ,
and laboureth to lyue and not to die , whiles they may haue strengthe
to contynue . (BOETHCO-E1-H,79.496)

What shall I saye that they all do take there noryshynge from their
rotes , as thoughe they had mouthes fastened in the earthe , and
spredeth their nourishyng by the pyth , by the wod and by the barke ?
(BOETHCO-E1-H,79.497)

And what wylt thou saye : <P_80> that the softest thynge suche as the
pyth of tre is , in the myddest , is defended wyth a certayne hardnes
of the wode , and the barke is sette vttermoste of all , agaynst the
intemperaunce of the ayer , as a defender to sustayne the hurt that may
fal ? (BOETHCO-E1-H,80.498)

And thus thou mayst see howe greate is the dyligence of nature ,
(BOETHCO-E1-H,80.499)

for al thinges be renued with multiplication of sede , whiche sedes who
doth not know but that they be as certayne instrumentes not onelye to
tary for a tyme , but also to remayne for euer , by generation or
successyon . (BOETHCO-E1-H,80.500)

And also the thyngs that men do think haue no soules , do not euery of
them desyre <paren> by lyke reson </paren> to kepe that is hys owne ?
(BOETHCO-E1-H,80.501)

wherfore els doth lightnes bere vpward the flames of the fyer , and
grauitie or heuynes presse downe the erth but that the same places and
mouings do best agre so , for euery of them . (BOETHCO-E1-H,80.502)

And farthermore euery thyng , kepethe that thynge , that is agreyng and
according to it , ryght as the thynges that be contrarye , corrupteth
and dystroyeth it . (BOETHCO-E1-H,80.503)

Nowe truely the thynges that be hard as stones , do cleue so fast
together , to theyr partes and defend them self , that they maye not be
easylye deuided or broken a sonder . (BOETHCO-E1-H,80.504)

But veryly , the thynges that be soft and lyquyd , as the ayer and the
water , do lyghtly geue place to any thyng that deuydeth them ,
(BOETHCO-E1-H,80.505)

but yet they do quyckely come together and ioygne vnto the partes ,
from the whyche they be deuyded . (BOETHCO-E1-H,80.506)

But the fyre wyll in noo wyse deuyded , (BOETHCO-E1-H,80.507)

but refuseth all dyuisyon . (BOETHCO-E1-H,80.508)

And I do not speke nowe of the voluntarye mouynges of the soule , that
hath knowledge , but of the natural intencion of thynges , euen as it
is that we do digest meates , that we haue eten without thynkyng
thereon howe it is digested and as we do take wynde and breathe in
slepe , not knowyng thereof . (BOETHCO-E1-H,80.509)

For certes , the loue in beastes to tary , or lyue , commeth not of the
wyll of the soule , but of the begynnynges and instyncte workes of
nature . (BOETHCO-E1-H,80.510)

For certes the wyll often tymes embraseth death , when that causes
co~pelleth the same , whiche death nature feareth .
(BOETHCO-E1-H,80.511)

And contrarywyse , other whyles the wyll compelleth vnto the thyng ,
that nature alwaies desireth , that is the worke of generacion , wherby
onelye the contynuaunce of mortall thynges , endureth .
(BOETHCO-E1-H,80.512)

And this loue or appetyte that euerye thynge hathe to it selfe ,
procedeth not , nor cometh of the mocion of the soule : but by naturall
intencion . (BOETHCO-E1-H,80.513)

For the prouydence , or wysdom of God , hath giuen vnto thynges that he
hath creat this , that is to saye : a great cause to contynewe <P_81>
styll , in as moche as they desyre naturally to lyue as longe as they
may . Wherfore there is nothynge that thou nedest to doubte in any
maner , (BOETHCO-E1-H,81.514)

for all thynges that be : desyreth naturally stedfast dwellyngs , and
to eschewe distruction . (BOETHCO-E1-H,81.515)

<heading>

BOE: (BOETHCO-E1-H,81.517)

</heading>

I confesse that I do se nowe without any doubte , the thynges that of
late , semed vncertayne vnto me . (BOETHCO-E1-H,81.519)

<heading>

PHY: (BOETHCO-E1-H,81.521)

</heading>

Certes , the thynge that desyreth to be and remayne alwaies , desyreth
to be one and not dyuers . (BOETHCO-E1-H,81.523)

For yf that one , were taken away and dystroyed : certes there shulde
remayne no beynge to any thynge . (BOETHCO-E1-H,81.524)

<heading>

BOECIUS : (BOETHCO-E1-H,81.526)

</heading>

I saye , it is trewe . (BOETHCO-E1-H,81.528)

<heading>

PHI: (BOETHCO-E1-H,81.530)

</heading>

Therfore al thinges desyreth one . (BOETHCO-E1-H,81.532)

<heading>

BOE: (BOETHCO-E1-H,81.534)

</heading>

I haue graunted . (BOETHCO-E1-H,81.536)

<heading>

PHY: (BOETHCO-E1-H,81.538)

</heading>

Then I haue shewed that the same one thinge , is the thing that is good
. (BOETHCO-E1-H,81.540)

<heading>

BO: (BOETHCO-E1-H,81.542)

</heading>

Ye truly . (BOETHCO-E1-H,81.544)

<heading>

PHY: (BOETHCO-E1-H,81.546)

</heading>

Then all thynges desyreth good , (BOETHCO-E1-H,81.548)

and that thou mayst descrybe and decerne thus , the same good is the
thinge that is desyred of all men . (BOETHCO-E1-H,81.549)

<heading>

BOE: (BOETHCO-E1-H,81.551)

</heading>

I saye nothyng maye be thought more true , (BOETHCO-E1-H,81.553)

for either al thyngs be brought to nothing (BOETHCO-E1-H,81.554)

and do wander withoute a gouernour or gyde destitute and spoyled of one
, as of their head and beginning , (BOETHCO-E1-H,81.555)

or if there be any thinge wherevnto all thynges , draweth , that thynge
is the soueraign of al goodes . (BOETHCO-E1-H,81.556)

<heading>

PHI: (BOETHCO-E1-H,81.558)

</heading>

O my norished child I am glad of the , (BOETHCO-E1-H,81.560)

for thou hast fastened in thy mynde , and thought , the verye marke of
perfette truthe , (BOETHCO-E1-H,81.561)

but in thys it appereth to the that thou saydist a lytel before that
thou diddest not knowe , or were ignorant . (BOETHCO-E1-H,81.562)

<heading>

BOE: (BOETHCO-E1-H,81.564)

</heading>

What is it ? (BOETHCO-E1-H,81.566)

<heading>

PHIL: (BOETHCO-E1-H,81.568)

</heading>

Certes thou saidest thou wist not what was the ende of all thinges :
(BOETHCO-E1-H,81.570)

surely the same ende is the thyng that is desired of all men .
(BOETHCO-E1-H,81.571)

And forasmuch as we haue gathered that good is the thynge that is
desired of all , it behoueth that we confesse and agree that good is
the ende of all thinges . (BOETHCO-E1-H,81.572)

<P_98>

<heading>

BOECIUS . (BOETHCO-E1-H,98.575)

</heading>

Then I saye , I graunt that thou haste sayde . (BOETHCO-E1-H,98.577)

And I perceyue that wycked folke may be sayde ryght well to be chau~ged
into beastes , by y=e= qualitie of their mind or thought , although
they kepe the forme of mans body . (BOETHCO-E1-H,98.578)

But I wolde not that it were leful for them to do the wickednes or
bestly thoughtes , whose mynde being cruell and wicked , waxeth wode in
destruction of good folk . (BOETHCO-E1-H,98.579)

<heading>

P: (BOETHCO-E1-H,98.581)

</heading>

Certes it is not lawefull for them , as it $shall $be {TEXT:shalbe}
shewed in place conueniente . (BOETHCO-E1-H,98.583)

But yet if the selfe same thynge <paren> that is thoughte to be
lawefull for wycked folke , to do </paren> be taken away from them ,
soo that they myght not hurte good folke a grete part of the payne of
the wiked folke , shoulde then be reuealed and shewed .
(BOETHCO-E1-H,98.584)

For it semeth perchaunce incredible to some folke , that it behoueth
that wycked folke be more vnhappye when they haue accomplyshed ther
desyres , then <P_99> if they myght not performe and do the same , that
they desyre . (BOETHCO-E1-H,99.585)

For if it be a wretched thyng to wyll to do euyll thynges , It is a
more wretched thyng to haue myght to do it , without whych myght
theffect and dede of the wicked will , should fayle .
(BOETHCO-E1-H,99.586)

And nowe synce that euery of the sayde thynges , that is to say wyll ,
myght , and effect , hath his own mysery , it behoueth that the wycked
<paren> whome thou seyst to wyl and may do wyckednes </paren> be greued
w=c= three folde myscheyfe . (BOETHCO-E1-H,99.587)

<heading>

BOECI: (BOETHCO-E1-H,99.589)

</heading>

I saye I graunt the same , (BOETHCO-E1-H,99.591)

but I herteley desyre that the wycked folke <paren> forsakynge the
power to do euyll </paren> maye sone lacke the sayde three folde
myschyfe . (BOETHCO-E1-H,99.592)

<heading>

P: (BOETHCO-E1-H,99.594)

</heading>

So shall they want peraduenture sooner then eyther thou wouldeste be
sorye they shoulde , or that they themselfe wene , that they shall
wante . (BOETHCO-E1-H,99.596)

For there is nothyng so durable in so shorte bonds of this lyfe , that
the myndes <paren> specially immortal </paren> do thynke longe to abyde
and endure . (BOETHCO-E1-H,99.597)

Of whyche foresayde wycked the gret hope and the gret compassing power
of wyckednes , is oft distroyed with sodayne ende , and er they beware
thereof : which foresayde sodden destructyon , truelye hathe appoynted
them an ende of theyr wretchednes . (BOETHCO-E1-H,99.598)

For yf wyckednes makethe wycked folke then must he nedes be most wycked
that longest is wycked . Whyche foresayde wycked folke I would iudge
most vnhappye or caytyfe , if that extreme death at lest waye dyd not
finish their wyckednes . (BOETHCO-E1-H,99.599)

For if I haue truely concluded of the myschyfe of the wycked folke ,
then it apperethe that their wyckednes is withoute ende whyche appereth
to be eternall or euer contynuyng . (BOETHCO-E1-H,99.600)

<heading>

BOE: (BOETHCO-E1-H,99.602)

</heading>

I saye this is a merueylous and a hard conclusion , to graunt :
(BOETHCO-E1-H,99.604)

but I do knowe that the same doo wel agre to the thynges that were
graunted before . (BOETHCO-E1-H,99.605)

<heading>

PHIL: (BOETHCO-E1-H,99.607)

</heading>

Thou iudgest well in this , (BOETHCO-E1-H,99.609)

but he that thynkethe it a harde thynge to agre to the conclusion , it
behoueth hym to shew eyther that some false thynge hath gone before ,
(BOETHCO-E1-H,99.610)

or ells he must shewe that the conferrynge of proposions is not
effectuall or maketh no force of a necessary conclusion ,
(BOETHCO-E1-H,99.611)

Or els yf he graunt the thinges precedent there is no cause at all ,
whye that he should complayne vpon the argument . (BOETHCO-E1-H,99.612)

For thys thynge that I shall say now shall no lesse seme maruaylous ,
(BOETHCO-E1-H,99.613)

but is soo necessarye to be concluded , of the thinges that be
concluded before . (BOETHCO-E1-H,99.614)

<heading>

BOE: (BOETHCO-E1-H,99.616)

</heading>

I saye , tell me what is it ? (BOETHCO-E1-H,99.618)

<heading>

PHIL: (BOETHCO-E1-H,99.620)

</heading>

Certes the sayd wycked folke be more happye and <P_100> blessed that be
ponyshed for their desertes , then yf no ponyshment of right do
chastyce them at all . (BOETHCO-E1-H,100.622)

And I do not intend thys now , for that any man myght thynke that the
wycked maners of men be corrected by ponishment , and that they be
brought to the ryght waye for feare of ponishment , nor for that their
payne and ponyshment shoulde be an example to others , to eschewe vyce
and wyckednes , (BOETHCO-E1-H,100.623)

but I doo iudge that the wycked folke that be iustlye ponyshed be more
blessed after another maner , the~ for y=e= sayd .ii. causes though no
maner of correctyon nor respect of example be had .
(BOETHCO-E1-H,100.624)

<heading>

BOE: (BOETHCO-E1-H,100.626)

</heading>

I saye what $shall $be {TEXT:shalbe} that maner besydes the sayd other
. (BOETHCO-E1-H,100.628)

<heading>

PHIL: (BOETHCO-E1-H,100.630)

</heading>

Haue we not graunted that good men be happy and blessed , and euyll
folke wretched . (BOETHCO-E1-H,100.632)

<heading>

BOE. (BOETHCO-E1-H,100.634)

</heading>

I say it is so . (BOETHCO-E1-H,100.636)

<heading>

PHIL: (BOETHCO-E1-H,100.638)

</heading>

Then yf anye good be added or put to the wretchednes of any man , is
not he more happy then the man , whose myserye is pure withoute myxture
of anye good wyth such mysery or wretchednes . (BOETHCO-E1-H,100.640)

<heading>

B. (BOETHCO-E1-H,100.642)

</heading>

I say it semeth so as thou sayest . (BOETHCO-E1-H,100.644)

<heading>

PH. (BOETHCO-E1-H,100.646)

</heading>

What if some other euyll <paren> besydes the euyl he hath alredi
</paren> were annexed vnto y=t= same wretche that wanteth al good ,
(BOETHCO-E1-H,100.648)

sholde he not be demed more wycked then he a great deale whose euyll is
tempered and mytigated with y=e= distribution or partakyng of suche
good . (BOETHCO-E1-H,100.649)

<heading>

BOE: (BOETHCO-E1-H,100.651)

</heading>

I saye what ells . (BOETHCO-E1-H,100.653)

<heading>

PHIL. (BOETHCO-E1-H,100.655)

</heading>

Then certes the wicked folke when they be ponished , haue some good
annexed , That is to saye : theyr payne and ponishement that they
suffer , whych is good , by reason of iustyce . (BOETHCO-E1-H,100.657)

And there is in the same wicked folke <paren> when they be vnponyshed
</paren> some other euyll , that is to saye : the lacke of ponyshment ,
whyche lacke of ponyshme~t <paren> for desert of wickednes </paren>
thou hast graunted to be euyll . (BOETHCO-E1-H,100.658)

<heading>

BOE: (BOETHCO-E1-H,100.660)

</heading>

I $can $not {TEXT:cannot} denye it . (BOETHCO-E1-H,100.662)

<heading>

PHIL: (BOETHCO-E1-H,100.664)

</heading>

Then such wycked folk be more wycked when they be wrongfullye perdoned
and delyuered from ponyshment , then when they be ponyshed by iust
iudgement . (BOETHCO-E1-H,100.666)

And so it is manyfest that it is ryght to ponyshe wycked folke , and
that it is a wicked thing to let them escape vnponyshed .
(BOETHCO-E1-H,100.667)

<heading>

BOE: (BOETHCO-E1-H,100.669)

</heading>

Who wyll denye the same . (BOETHCO-E1-H,100.671)

<heading>

PHIL: (BOETHCO-E1-H,100.673)

</heading>

Certes no man can deni al thing to be good , that is iust and ryghte ,
(BOETHCO-E1-H,100.675)

and on the other syde the thyng that is vniust and false , appereth to
be euyll . (BOETHCO-E1-H,100.676)

<heading>

BOE. (BOETHCO-E1-H,100.678)

</heading>

I say Certes , that these thinges be consequences , to the thyngs that
be concluded a lytell before . (BOETHCO-E1-H,100.680)

But I praye the tell me , dost thou thynke that any ponyshment is lefte
for the soule after that the body is dede ? (BOETHCO-E1-H,100.681)

<P_101>

<heading>

PHIL. (BOETHCO-E1-H,101.684)

</heading>

Ye truelye (BOETHCO-E1-H,101.686)

and that very great ponishment , of the whyche soules I thynke that
some be tormented with intollerable payne , and other be ponyshed by
the meke paines of purgatorye , (BOETHCO-E1-H,101.687)

but I am not now mynded to speke of suche thynges .
(BOETHCO-E1-H,101.688)

But I haue spoken hytherto that thou myghtest know , y=t= the myght and
power of wycked folke <paren> that semed to the most vnworthy </paren>
is no myght nor power . And that the wycked folke that y=u= complaynest
vpon that they were vnpunyshed , thou sawest dyd neuer wa~t due
ponyshment for their wyckednes . (BOETHCO-E1-H,101.689)

And thou dyddest praye that the power and myght , in malyce that the
wicked folke had agaynst the good folke , shortlye to be ended . And
that thou myghtest perceyue that it is not long , and that y=e= myght
of the wycked were more vnhappye yf it were continuall or longe
enduryng , and that it is most vnhappye if it were perdurable , and
should neuer cese . (BOETHCO-E1-H,101.690)

And furthermore it is proued that the wycked folke that be let go
without iust ponyshment , be more wycked then when they be ponyshed by
iust iudgemente . (BOETHCO-E1-H,101.691)

And to thys sentence it is a consequence , that then at the last the
wycked folke be turmented with more greuous ponyshments , when they
seme to be vnponyshed . (BOETHCO-E1-H,101.692)

<heading>

BOE. (BOETHCO-E1-H,101.694)

</heading>

When that I do consyder thy resones <paren> I say </paren> I do thinke
that nothing is sayde moore true . (BOETHCO-E1-H,101.696)

But if I tourne agayne to the iudgementes of the comen people , what
man is there that not onely semed to haue beleuyd these thynges , but
at lest way to haue hard these thynges ? (BOETHCO-E1-H,101.697)

<heading>

PHI. (BOETHCO-E1-H,101.699)

</heading>

It is euen so . (BOETHCO-E1-H,101.701)

For the commen people $can $not {TEXT:cannot} lift vp their eyes
<paren> that be vsed to darkenes </paren> vnto y=e= light of the very
truth , (BOETHCO-E1-H,101.702)

but they be like vnto birdes whose sight the night doth lyghten and the
daye doth blynde . (BOETHCO-E1-H,101.703)

For whyles the commen people do not beholde the order of thynges , but
theyr own affectes and desyres , they do iuge that eyther the power of
the wycked agaynst good folke , or their escapyng from ponyshment is
happy and blessed . (BOETHCO-E1-H,101.704)

But se what Goddes lawe apopynteth . (BOETHCO-E1-H,101.705)

If thou conforme thy mynde to the beste thynges , thou hast nede of no
iuge that shal rewarde the , (BOETHCO-E1-H,101.706)

for thou hast applyed thy selfe to the most excellent and beste thynges
. (BOETHCO-E1-H,101.707)

But if thou hast turnyd thy mynde vnto euyll thinges , as vnto vyce ,
seke not anye outewarde ponysher without thy selfe ,
(BOETHCO-E1-H,101.708)

for thou hast cast thy selfe into the worste thynges .
(BOETHCO-E1-H,101.709)

Like as if thou shouldest loke vpon the foule erth and heuen in order
<paren> all outwarde thynges leyde apart for the tyme </paren> then it
<P_102> should seme to the by reson of lokyng , that thou were now
present in the sterres and now in the foule earthe .
(BOETHCO-E1-H,102.710)

But the commen people beholde not these thynges .
(BOETHCO-E1-H,102.711)

What than , (BOETHCO-E1-H,102.712)

shall we ioyne vnto these comen people whych <paren> I haue shewed
</paren> be like vnto beastes ? (BOETHCO-E1-H,102.713)

What woldest thou say yf that a man had vtterly lost his sight and also
hadde forgotten that euer he sawe , and yet dyd thynke that he lacked
nothing of the perfection of a man (BOETHCO-E1-H,102.714)

would not we that saw the same iuge that he were blynde .
(BOETHCO-E1-H,102.715)

For the common people woulde not beleue the thynge that I shall saye ,
whyche is sustayned by as strong groundes of reason , that is , that
they that do wronges be more wretched the~ they that suffer wrong .
(BOETHCO-E1-H,102.716)

<heading>

BOE. (BOETHCO-E1-H,102.718)

</heading>

I saye I wold fayne heare these reasones . (BOETHCO-E1-H,102.720)

<heading>

PHIL. (BOETHCO-E1-H,102.722)

</heading>

Wilt thou denye that all wycked folk be not worthy ponishment .
(BOETHCO-E1-H,102.724)

<heading>

BOETI. (BOETHCO-E1-H,102.726)

</heading>

No . (BOETHCO-E1-H,102.728)

<heading>

PH. (BOETHCO-E1-H,102.730)

</heading>

Truely it appereth diuers wayes that they that be euyll be wycked .
(BOETHCO-E1-H,102.732)

<heading>

BOE. (BOETHCO-E1-H,102.734)

</heading>

I saye it is euen so . (BOETHCO-E1-H,102.736)

<heading>

PHI. (BOETHCO-E1-H,102.738)

</heading>

Then thou doughtest not that they that be worthye ponyshmente be
wretches . (BOETHCO-E1-H,102.740)

<heading>

BOE. (BOETHCO-E1-H,102.742)

</heading>

I saye it behoueth so . (BOETHCO-E1-H,102.744)

<heading>

PHIL. (BOETHCO-E1-H,102.746)

</heading>

If thou that satiste as a iudge , whether wouldest thou thynke hym
worthy ponyshement that hathe done wrong , or he that hath suffered
wro~g ? (BOETHCO-E1-H,102.748)

<heading>

BOE. (BOETHCO-E1-H,102.750)

</heading>

I saye I woulde no doute but I would satisfye and contente hym that
hath suffered wronge with the ponysment of hym that dyd the wrong .
(BOETHCO-E1-H,102.752)

<heading>

PHI. (BOETHCO-E1-H,102.754)

</heading>

Then it semethe the , that he that doth wrong is more wretche then he
that taketh wronge . (BOETHCO-E1-H,102.756)

<heading>

BOE. (BOETHCO-E1-H,102.758)

</heading>

I saye it foloweth well . (BOETHCO-E1-H,102.760)

<heading>

PHI. (BOETHCO-E1-H,102.762)

</heading>

Therefore for thys cause and for other lyke causes of the same sorte ,
it appeareth that syns of it self , by nature maketh men wretches .
(BOETHCO-E1-H,102.764)

And it semeth to euerye man that the wronge that is done , is not the
wretchednes of hym that taketh the wrong but of hym that doeth the
wrong . (BOETHCO-E1-H,102.765)

<heading>

BOE. (BOETHCO-E1-H,102.767)

</heading>

Certes the orators do contrarye (BOETHCO-E1-H,102.769)

for they so labour to moue the iudge , to haue pitie vpon the~ , that
haue done some haynous and greuous offence , where as more pytie ought
to be shewed vnto them that haue suffred wrong (BOETHCO-E1-H,102.770)

and it behoueth that they y=t= haue done such offences should be
broughte <paren> not with angre , but rather with merciful accusers
</paren> vnto iudgemente , as sycke folke be broughte vnto the
physicion , that the iudge myght put awaye the syckenes , of the
offence , with ponyshment , by whych meanes the dyligence of the
orators should either holye cesse , or els if they would profyte
offenders , their diligence shoulde be turned into the habyte of
accusation , that is to say they shoulde rather accuse offenders ,
<P_103> then excuse them or intreate for them . (BOETHCO-E1-H,103.771)

And so the offenders <paren> if it were lawefull for them to se by any
chyn or clifte the vertue and goodnes that they haue loste , and that
they shoulde expulse the vylenes of theyr synnes , by torme~tes of
paynes , to optayne some recompence of theyr goodnes </paren> woulde
not esteme thys for ponyshments , (BOETHCO-E1-H,103.772)

but wold forsake the diligence of suche orators and defenders , and
commyt them selfe holy to the accusars and to the iudges . Whereby it
happeth that hatred hath no place emongeste wise me~ .
(BOETHCO-E1-H,103.773)

For who hateth good folk but he be a very fole ? (BOETHCO-E1-H,103.774)

And he hath no wyt that hateth wicked folke . (BOETHCO-E1-H,103.775)

For lyke as syckenes is the dyssease of the bodye , euen so vyce and
synne is as the syckenes of the mynde , or soule .
(BOETHCO-E1-H,103.776)

And when we doo iudge that men that be sycke in their bodyes , be not
worthy to be hated but rather worthy to be pytied , eue~ so much the
more are they not to be hated , but to be pitied whose myndes wickednes
greaueth , that is more fierse and cruell , than any syckenes of the
body . (BOETHCO-E1-H,103.777)

<P_105>

<heading>

BOECIUS . (BOETHCO-E1-H,105.780)

</heading>

I saye it is euen so . (BOETHCO-E1-H,105.782)

But forasmuch as it is in thy goodnes to declare vnto me the hyd , and
secrete causes of thynges , and to shewe me the darke reasones thereof
, I pray the that thou wouldest dispute and iudg of the same secrete
causes , (BOETHCO-E1-H,105.783)

for this wonder or meruayle troubleth me gretely .
(BOETHCO-E1-H,105.784)

<heading>

P. (BOETHCO-E1-H,105.786)

</heading>

Then philosophye smylynge a lytle thereat , sayd : thou requyrest me to
shewe the , the greteste thinge of all thynges that maye be requyred ,
wherevnto scarse any thinge is left sufficiente to resolue the same .
(BOETHCO-E1-H,105.788)

For the matter that thou askest is such , that one dought beyng
determyned , other doughtes innumerable do ryse vp thereof , as the
heades of the serpent Hidra : (BOETHCO-E1-H,105.789)

And there shoulde be no ende of the same doubtes , except a man kept in
, the same doutes wyth the quicke fyer , or serche of the wytte .
(BOETHCO-E1-H,105.790)

For in thys matter men be wont to inquyre of the symplicitie or puritie
, of gods ordinaunce , of the order of destinye , of sodayne chaunces
of fortune , of the diuine knowledge and predestinacion , and of the
libertie of fre wyll . All whyche thynges , of howe greate wayte and
difficultye they be of , for to determyne , thou thy selfe doeste verye
well perseyue . (BOETHCO-E1-H,105.791)

But forasmuch as it is <P_106> parte of thy medicine , for the to know
these thynges , although I haue lytle leysure to do it , yet I wyl
endeuor my selfe to declare somwhat thereof . (BOETHCO-E1-H,106.792)

But if the swetenes of the versys or metyr of musycke , do delyght the
any thynge at all , thou must defer and put of a lytle that delyght ,
vntyll I shall forme certayne reasones ioyned in order , together for
that purpose . (BOETHCO-E1-H,106.793)

<heading>

BOE: (BOETHCO-E1-H,106.795)

</heading>

I say do what it please the . (BOETHCO-E1-H,106.797)

<heading>

PHIL. (BOETHCO-E1-H,106.799)

</heading>

Then spake phylosophy thus as one that began to speake by another
principle . (BOETHCO-E1-H,106.801)

The generacion of all thynges , and the procedynges of natures
mutabilitie , and all other thynge that moueth now taketh their causes
, order , and fourme by the stedfastnes of gods wyll and pleasure .
(BOETHCO-E1-H,106.802)

And the same , that is to saye : goddes wyll and plesure , beyng set
fast in the towre , or profounde altitude of hys simplicitie or puritie
, hath appoynted many maners or wayes , for thynges to be done : whych
wayes or maners , when they be conceyued in the puritie of the dyuyne
intelligence , it is named prouidence or ordynaunce .
(BOETHCO-E1-H,106.803)

But when the sayde maner or wayes is referred by men vnto the thynge
that mouethe and disposeth , it is called of olde folke , destinye .
(BOETHCO-E1-H,106.804)

Whyche thynges , that is to say , prouidence and destenie , shal easely
appere to be contrary thynges , yf a man wyll well consyder in hys
mynde the strength of them both . (BOETHCO-E1-H,106.805)

For prouydence is the same deuyne or godly reason that is established
in the soueraine hygh prynce of al thynges , which godly reso~
diiposeth and apointeth al things . (BOETHCO-E1-H,106.806)

But destinie is a disposicion , cleuyng vnto mutable or temporal
thinges , by which dispositio~ , prouide~ce knitteth al thinges in
order . (BOETHCO-E1-H,106.807)

For prouide~ce embrasethe all thynges together in one , although they
be dyuers and infinite . (BOETHCO-E1-H,106.808)

But destynye deuydeth all thynges being distributed in mouing , places
, formes , and tymes , as thus . (BOETHCO-E1-H,106.809)

Thys explycacion or declaracion of temporall order , that appertayneth
vnto destynye , being vnite or knytte together , in the syght of gods
thought , is called prouydence or ordynaunce . (BOETHCO-E1-H,106.810)

But the vniting of such ordynaunce temporall , beynge deuyded and
shewed in successyon of tymes , may be called destinie . Which destinie
and prouydence , althoughe they be dyuers , yet the one of them
dependeth vpon the other . (BOETHCO-E1-H,106.811)

For the order of destinie procedeth and commethe of the simplicitie or
puritie of gods prouidence . (BOETHCO-E1-H,106.812)

For lyke as a workeman conceyuing in his mynde the forme or fashyon of
the thyng that he is about to make , moueth and goeth aboute theffecte
of his worke , and ledeth by temporal or bodily ordynaunces <P_107> the
thing that he had conceyued symply and presently in his thought , euen
so certainelye god by his prouidence or ordinau~ce disposeth and
ordrythe singulerly and fyrmely al thynges that be to be done .
(BOETHCO-E1-H,107.813)

But he mynystreth dyuersly and temporally the same thynges by destynye
that he hath disposed or appoynted to be done . (BOETHCO-E1-H,107.814)

Then whether that destynye be exercised by certaine godly spyryts ,
attendyng vpon gods prouidence , or by the soule , or by nature , holye
seruyng god , or by the celestiall mouinge or constellacion of sterres
, or by the vertue of Aungels , or by the dyuers craftes and soteltyes
of deuylles , or by anye of them , or by them all , the order of
destinie is accomplyshed and done . (BOETHCO-E1-H,107.815)

Certes it is manyfest that gods prouidence is a stedefast and symple or
pure forme or maner , of thynges to be done . (BOETHCO-E1-H,107.816)

But destinye , is a mutable disposition and temporall order of the
things that gods simplicitie or puritie hath appointed or suffered to
be done . Whereby it happeth that all thynges that be vnder or subiect
to destinie be also subiect and vnder gods prouidence and ordynaunce .
To the whyche prouidence or ordynaunce destinye is subiecte it selfe .
(BOETHCO-E1-H,107.817)

But some thynges that be subiecte and put vnder godes prouidence , and
ordynaunces , doo excell and passe the order of destinye .
(BOETHCO-E1-H,107.818)

Truely the thinges that be fixed and knyt faste nyghe to the godhed ,
do excell the order of mouable destynie , (BOETHCO-E1-H,107.819)

for as circles or wheles that do turne them selfe about one self centyr
or poynte , the innermost circle next vnto the centyr or poynt , cometh
and ioyneth next of al vnto that which is a lone in the myddell ,
(BOETHCO-E1-H,107.820)

and is as it were a certayne centyr or pointe to the other circles or
wheles , that be set and placyd aboute , and be turned without the
centre or poynt . (BOETHCO-E1-H,107.821)

And the vttermost cyrcle that is turned wyth a greater compasse , is
set fourth with so muche more large spaces as it is distant by diuision
from the myddle of the centyr , or poynte . (BOETHCO-E1-H,107.822)

But yf there be any thinge that knyttethe and vnytethe it selfe , to
the same myddell centyr , or poynte , it is driuen into simplicitie ,
that is to sai : into a thinge pure and alone of it self , constant and
immouable , (BOETHCO-E1-H,107.823)

and ceasseth to be seperate or to go at libertye .
(BOETHCO-E1-H,107.824)

And so by lyke reason the thynge that departeth or goeth awaye ferthest
from the fyrst thought of God , is wrapped with greater bandes of
destynye . (BOETHCO-E1-H,107.825)

And soo much more is any thyng fre from distinye , as it is nere the
same centyr , or poynte of thynges , that <P_108> is to saye nere vnto
god . (BOETHCO-E1-H,108.826)

And yf the thynge doo cleue firmely to the hygh thought of GOD without
mouing , truely it passeth the necessitie and power , of destinie .
(BOETHCO-E1-H,108.827)

Therefore like comparison or diuersitie as is betwene reasonynge , and
vnderstandynge , and betwene the thinge engendred and the thynge that
is , and betwene tyme and eternitie , and betwene the circle , and the
middle centyr or poynt , euen so is the mouable order of destinye vnto
the stedefast simplicitie or puritie , or gods prouidence and
ordynaunce . (BOETHCO-E1-H,108.828)

The same order of destenye moueth heuen and the sterres ,
(BOETHCO-E1-H,108.829)

and tempereth the elementes together emongest them self
(BOETHCO-E1-H,108.830)

and chau~geth them by enterchaungeable mutacions .
(BOETHCO-E1-H,108.831)

And the same order of destinye renueth all thynges , growinge ,
springing and fallyng by lyke progressions of frutes and of sedes ,
that is to saye , of all beastes and growing thinges .
(BOETHCO-E1-H,108.832)

And thys order of destenye kepethe in and constraineth from liberty al
mens actes and fortunes by a band of causes that can not be vndone or
losed , which causes when they do procede from the immouable
begynnynges of gods prouidence and ordynaunces , it behoueth that they
be immutable . (BOETHCO-E1-H,108.833)

And so al thinges be well gouerned , as longe as the simplicitie or the
onelye stedefastenes abydyng in the dyuine thought , sheweth fourth the
immouable order of causes . (BOETHCO-E1-H,108.834)

And truly this order of the deuine prouidence , kepeth in , by his
stedefastnes , thynges mutable of them selfe , and that otherwyse wold
passe awaye casually and rasshely , if that restrayned not : wherby it
happeth that although al thyngs seme confuse , darke , and troublesome
to you that be not able to consyder thys order of thinges : the proper
maner of gods prouidence directynge it selfe to good , disposeth and
ordereth all thyngs . (BOETHCO-E1-H,108.835)

For there is nothyng done for the entente of euil , not so muche of the
same wicked folke . Which wicked folke <paren> as it is shewed
aboundauntlye before </paren> do seke for good , but that wycked errour
do peruert , and turne them from it , (BOETHCO-E1-H,108.836)

and not the order that cometh from the bosome of the high soueraign
good , that is god , do turne anye man from his begynnynge , that is to
saye from god . (BOETHCO-E1-H,108.837)

Certes what confusion may be more wycked , the~ that other whiles
aduersitie and other whiles prosperite do happen vnto good folke , and
also to wycked folke sometyme what they desyre , and sometyme the
thynges that they hate and abhorre . (BOETHCO-E1-H,108.838)

Do men now liue in such perfection of mynde that suche folk as they do
iudge to be good or euil <P_109> must nedes be suche as they doo iudge
them ? (BOETHCO-E1-H,109.839)

But mens iudgementes in this thynge do varye (BOETHCO-E1-H,109.840)

and not accorde . (BOETHCO-E1-H,109.841)

For the same folke that some me~ do esteme worthy reward , other agayne
do deme to be worthy of ponyshmente . (BOETHCO-E1-H,109.842)

But let vs graunt that some ma~ may discerne and knowe the good or the
euyl folke , (BOETHCO-E1-H,109.843)

maye he than know and se the inward condicion of mans thoughte as it
hath bene wont to be sayd of the bodyes ? (BOETHCO-E1-H,109.844)

That is to saye : maye a man knowe a mans thought , as men may knowe
the complexion or outward condicio~s of the bodye ?
(BOETHCO-E1-H,109.845)

Certes is not this lyke a myracle vnto a man that knowethe not , whye
that swete thynges agree well to hole folke , and bytter thinges to
sycke folk ? (BOETHCO-E1-H,109.846)

Also why some sycke folk be heled with gentle medicines , and other
sick folke with sharp medicines . (BOETHCO-E1-H,109.847)

But the phisicion that knoweth bothe the maner and temperaunce of
helthe and syckenes , meruayleth not therat . (BOETHCO-E1-H,109.848)

But what other thynge semethe to be the helth of mens mindes and
thoughts , but onely vertue ? (BOETHCO-E1-H,109.849)

and what other thynge semeth y=e= sicknes of mens myndes and thoughtes
, then vyce and syns . (BOETHCO-E1-H,109.850)

Who els is the keper of good folk , and expulser or suppresser of
wickyd folke , but only god the ruler and the healer of mennes soules ,
whych god , when he beholdeth and loketh downe from the high towre of
his prouidence , he knowethe what is conueniente and meete for euerye
man , and geueth to euerye manne the thing that he knoweth is mete for
him . (BOETHCO-E1-H,109.851)

Nowe hereof commethe thys notable myracle of the order of destinie ,
when that god <paren> that knoweth all thynges </paren> doeth the
thynge that the ignoraunte people do wonder at . (BOETHCO-E1-H,109.852)

For to speake a fewe thynges of the profounde depenes of the godhed
that mans resonne , may attayne vnto , the same man that thou demyst
iust and kepyng equitye , and ryght , semeth contrarye to Gods
prouidence that knoweth all thynges . (BOETHCO-E1-H,109.853)

And certes my familier felowe Lucan declareth , that the cause
victorius , plesyth the gods , and the cause that is ouercome pleaseth
Plato . (BOETHCO-E1-H,109.854)

Therefore what soeuer thinge thou seist donne here in this world
contrary to the knowledge and expectacion of the ignoraunt folk , it is
the ryght order of thynges , (BOETHCO-E1-H,109.855)

but to thy iudgement , it is a peruers confusion of thynges .
(BOETHCO-E1-H,109.856)

But admyt that some man is so well learned or instructed , y=t= both
gods iugement , and ma~s iugement do agre in him together as one , but
yet y=t= he is weke minded or harted , that yf any aduersitie by
chaunce happen vnto hym he $will $be {TEXT:wilbe} clene turnyd from his
vertue or innocensye , wherby he may not kepe <P_110> his fortune ,
(BOETHCO-E1-H,110.857)

then the wise dispensacion or prouidence of God spareth hym , whome
aduersitie and trybulacion myghte empayre and make worse .
(BOETHCO-E1-H,110.858)

And god wyll not suffer him to laboure that is not mete or able to
laboure . (BOETHCO-E1-H,110.859)

Another man is absolute perfit in al vertues , holy and nere vnto god ,
so that gods prouidence woulde deme it wronge y=t= he shulde be touched
with any aduersitie , in so much that he will not suffer him to be
vexed w=c= any infyrmitie or sycknes of the body .
(BOETHCO-E1-H,110.860)

For as a certayne phylosopher <paren> more excellente by me </paren>
hath sayde : certes a true preistly man laboreth not ,
(BOETHCO-E1-H,110.861)

for vertues haue preserued the body of an holy ma~ from aduersitie .
(BOETHCO-E1-H,110.862)

And often tymes it happith that the cheyf thynges y=t= be to be done ,
be geuen vnto good folke , that the wyckednes aboundyng in euyl folke ,
shold be oppressid . (BOETHCO-E1-H,110.863)

And god dystributeth and geueth to some folke nowe good , nowe euyll
thinges , accordyng to the qualitie of theyr mind .
(BOETHCO-E1-H,110.864)

And some good folke he greueth with aduersitie , leste that they should
waxe proude , of long prosperitie . (BOETHCO-E1-H,110.865)

And other folke he sufferethe to be vexed with harde thynges , that
thereby they may confyrme the vertues of their mynde , by the vse and
exercyse of pacience . (BOETHCO-E1-H,110.866)

Some folke doo feare more then they ought to feare , y=e= thing that
they maye well suffer . (BOETHCO-E1-H,110.867)

And other dispisethe more then they oughte , the thyng that they $can
$not {TEXT:cannot} suffer , (BOETHCO-E1-H,110.868)

and god ledethe them into experience of them selfe ,
(BOETHCO-E1-H,110.869)

that is to saye : makethe them to knowe themselfe by aduersities .
(BOETHCO-E1-H,110.870)

And manye haue optayned a worshypfull fame of thys worlde by the meanes
of a glorious deth . (BOETHCO-E1-H,110.871)

And some that coulde not be ouercome by ponishment , haue shewed
example vnto other , that vertue $can $not {TEXT:cannot} be ouercome by
aduersitie . (BOETHCO-E1-H,110.872)

And there {TEXT:therc} is no dout but that all these thynges be done
ryghtfully , and ordytely , for the goodnes of them , for whome they
seme to happen . (BOETHCO-E1-H,110.873)

For certes where as sometyme aduersities , and otherwhiles thinges
desired , doo happen vnto wycked folke , noo man meruayleth therat ,
(BOETHCO-E1-H,110.874)

but iudgeth that it comethe of the causes thereof , that is to saye ,
for theyr wyckednes . (BOETHCO-E1-H,110.875)

Lykewyse of the ponyshmentes that happen vnto wycked folke no man
meruaylethe , (BOETHCO-E1-H,110.876)

for all men doo thynke that they haue well deserued the same , and that
theyr ponyshmentes doth aswell feare other from wyckednes , as causeth
them to amend that be ponyshed . (BOETHCO-E1-H,110.877)

And the prosperitie that happen vnto wycked folke in worldly goodes
sheweth a great argument and proufe vnto good folke , what they ought
to iudge of such <P_111> prosperitie whych men doo se often tyme serue
y wycked folke . In whych thing I thynke also the same to be ordeyned
by god , that some mans nature is perchaunce so ouerturnyng and
importunate vnto wyckednes , that the pouertie of his houshold may
rather prouoke hym to stele , whose pouertie that goodnes of god cureth
and releueth , wyth the medycyne or remedy of mony , and ryches .
(BOETHCO-E1-H,111.878)

And another man perceyuing his owne conscience corrupt with wickednes ,
and consyderynge wyth hym selfe his prosperitie and welth , ferethe
leste perchaunce the losse of the same prosperitie whiche is pleasaunt
vnto hym , should turne hym to sorowe and heuines ,
(BOETHCO-E1-H,111.879)

and therfore he wyl chaunge his euyll maners and conditions , and
forsake his wyckednes , for fear to lose hys prosperitie and riches .
(BOETHCO-E1-H,111.880)

Prosperitie and ryches vnworthelye gotten hathe ouer throwen other into
iust destruction accordelye . (BOETHCO-E1-H,111.881)

Some be permytted to haue power to ponysh , for that it shuld be an
occasion of continuaunce of exercyse in vertue to good folke , and a
ponyshment to the wycked folke . (BOETHCO-E1-H,111.882)

For as there is no concorde or argumente betwene good folke and wycked
folke , euen so the wycked folke $can $not {TEXT:cannot} agre emongest
them selfe . (BOETHCO-E1-H,111.883)

And why not ? (BOETHCO-E1-H,111.884)

For all wycked folke do vary of them selfe by theyr wyckednes , that
rendith their conscience , (BOETHCO-E1-H,111.885)

and doo often tymes suche thynges , that when they haue done , they
themself do iudge that they oughte not to haue bene done . For whyche
cause that hye prouydence of god , hath often shewed a gret myracle so
that wycked folke , hath made wycked folke good folke .
(BOETHCO-E1-H,111.886)

For when that some wycked folke do se that they suffer wronges of the
wicked , they being moued with enuy and hatred of theyr wronges and
hurtes , haue returnyd vnto the fruyte of vertue , that is to sai vnto
goodnes , when they do studye to be vnlyke vnto the wicked whom they
haue hated . (BOETHCO-E1-H,111.887)

Truely it is onely the power of god <paren> to whome also euyll thyngs
be good </paren> when he in vsynge of those euyles , choseth oute
theffecte of some goodnes , that is to say , when god turneth euyll to
good . (BOETHCO-E1-H,111.888)

For order bindeth together all thynges , soo that what thyng departeth
from the reson and order appointed to the wycked , the same thing must
nedes fall into some other order , that is to saye : of the good , soo
that nothinge be lefte to folyshnes , or oute of order in the kyngdome
of gods prouidence or ordynaunce . (BOETHCO-E1-H,111.889)

The strong god hath done al thyngs in the world , when he sawe and
behelde <P_112> before all worldes . (BOETHCO-E1-H,112.890)

And certes it is not lawfull for men eyther to comprehende with their
wit , or to declare with ther spech all the causes of gods workes :
(BOETHCO-E1-H,112.891)

It is sufficient only to behold thys that the same God , the maker of
all natures , ordaynyng all things , disposeth them to good .
(BOETHCO-E1-H,112.892)

And whyles that he hastethe to retayne and kepe the thynges that he
hath made into his similytude and lykenes , that is to saye : in
goodnes , he excludeth all wyckednes from the bondes of hys commenaltye
of thys world , by order of necessite of destenie : whereby it happeth
, that the euyl that men do thynke to abound in the world if thou
considerest Gods prouidence , that disposeth all thynges , thou shalte
perceyue that there is no euyll at all any where .
(BOETHCO-E1-H,112.893)

But I se well nowe , that thou being of late sore burdned , w=c= the
wayte of thys difficulte question , and also weryed with the prolixitie
or length of my reason , lokest for som swetenes of verses or metyr .
(BOETHCO-E1-H,112.894)

Therfore take thys drafte , whereby when thou arte refreshed , and
stronger , thou mayst ascende into hier questions .
(BOETHCO-E1-H,112.895)