For as the innermost of several circles revolving round the same centre approaches the simplicity of the midmost point, and is, as it were, a pivot round which the exterior circles turn, while the outermost, whirled in ampler orbit, takes in a wider and wider sweep of space in proportion to its departure from the indivisible unity of the centre--while, further, whatever joins and allies itself to the centre is narrowed to a like simplicity, and no longer expands vaguely into space--even so whatsoever departs widely from primal mind is involved more deeply in the meshes of fate, and things are free from fate in proportion as they seek to come nearer to that central pivot; while if aught cleaves close to supreme mind in its absolute fixity, this, too, being free from movement, rises above fate's necessity.

Therefore, as is reasoning to pure intelligence, as that which is generated to that which is, time to eternity, a circle to its centre, so is the shifting series of fate to the steadfastness and simplicity of providence.
'It is this causal series which moves heaven and the stars, attempers the elements to mutual accord, and again in turn transforms them into new combinations; _this_ which renews the series of all things that are born and die through like successions of germ and birth; it is _its_ operation which binds the destinies of men by an indissoluble nexus of causality, and, since it issues in the beginning from unalterable providence, these destinies also must of necessity be immutable.
Accordingly, the world is ruled for the best if this unity abiding in the Divine mind puts forth an inflexible order of causes.

And this order, by its intrinsic immutability, restricts things mutable which otherwise would ebb and flow at random.

And so it happens that, although to you, who are not altogether capable of understanding this order, all things seem confused and disordered, nevertheless there is everywhere an appointed limit which guides all things to good.

Verily, nothing can be done for the sake of evil even by the wicked themselves; for, as we abundantly proved, they seek good, but are drawn out of the way by perverse error; far less can this order which sets out from the supreme centre of good turn aside anywhither from the way in which it began.
'"Yet what confusion," thou wilt say, "can be more unrighteous than that prosperity and adversity should indifferently befall the good, what they like and what they loathe come alternately to the bad!" Yes; but have men in real life such soundness of mind that their judgments of righteousness and wickedness must necessarily correspond with facts?
Why, on this very point their verdicts conflict, and those whom some deem worthy of reward, others deem worthy of punishment.