Summum Bonum, OR AN EXPLICATION OF THE DIVINE GOODNESS, In the Words of the Most Renowned BOETIUS.  
Translated By a Lover of Truth, and Virtue.  
OXFORD. Printed by H. Hall. for Ric. Davis. 1674.   

Imprimatur  
Rad. Bathurst Acad. Oxon. Vice-Can: March. 6. 1673./ 4.   

To the Nobility, and Gentry of England.  
SIRS!  
I Here Present you the most Profound Meditations of one of the Bravest Spirits, that was ever Clothed with Flesh, and Blood, viz. the CONSOLATIONS of the most Honourable BOETIUS in the midst of His Greatest Sufferings; With My Earnest Desires that Yourselves, and Your Posterity (Escaping His Misfortunes) may ever Follow the High Example of His Heroic Virtues: which Virtues whosoever shall Attein unto, he certainly will be More than Conqueror in All the Changes and Chances of this Mortal Life, which both in Sacred and Profane Writ is termed a WARFARE. That Famous Apophthegm of SOCRATES in Defiance of His Blood. Thirsty Enemies, might well have been spoken in the like Case, By a Greater Philosopher than SOCRATES, the Renowned BOETIUS: They may Kill Me, but they Cannot Hurt Me. Though He does not make any Express mention of JESUS CHRIST in this Philosophical Discourse; yet 'tis well known, how Zealously He Contended for the Truth, Against those Execrable Heretics that Deny HIM to be GOD, Whom theVniversal Church (According to the Scriptures) Acknowledgeth to be GOD of GOD, LIGHT of LIGHT, Very GOD of very GOD, Begotten, Not Made, Being of one Substance with the FATHER, By Whom All things were Made. I Pray GOD we may All Hold the Mystery of the Faith in a Pure Conscience: As did this Excellent Man, Whose Thoughts of the Nature of True Happiness (though in a Style, I must confess not Answerable to His Great Wit, and Eloquence) I have Endeavoured to Express in the English Tongue; which has been no less Adorned by those Admirable Writings of Our late SOVEREIGN, than the Latin Tongue by those which the Learned BOETIUS composed IN HIS SOLITUDES, AND SUFFERINGS. HE, and BOETIUS, and All the Noble MARTYRS, give Testimony to this Truth, so Elegantly Expressed by His ROYAL Pen: The Assaults of Affliction may be Terrible, like Sampson's Lion, but they yield much Sweetness to those that dare Encounter, and Overcome them; who know how to overlive the Withering of their Gourds without Discontent, or Peevishness, while they may yet Converse with GOD. Wishing You all the Experiences of the Unspeakable Sweetness of the only True Honour, and Virtue, I Rest  
Your Affectionate Humble Servant   

To the Reader.  
AFter I had perfected the Translation of all I intended to Translate of BOETIUS, I received from a Learned Friend the Notice of a very good Translation of all His Five Books Consolationis Philosophiae, which was Published 1609. The Author has given us the knowledge but of Two Letters of His Name, I. T. Though I have not taken so much as one Expression from this Excellent Person, yet I think it my Duty to pay this Acknowledgement to His Memory, (for I suppose He was in Heaven long since) that His Book affords Me an Abundance of the purest Delight, and Satisfaction, whilst I Double as it were Mine own Notions of the SOVEREIGN GOOD, by their Complication with His. I do not Appropriate these Notions to BOETIUS, and His Translators, and those others, who have been Addicted to the Study of this Incomparable Book; they are Common to Us with All those that LOVE the LORD JESUS in Sincerity: For this LOVE Essentially implies a Deep Sense of GOD'S ALL-SUFFICIENCY, And of the VANITY and Dissatisfaction of All things under the Sun.  
I Requested My ever Honoured Dear Friend Mr. H. H. to send me some of His Reflections on BOETIUS' Discourse of the Sovereign Good, and He was pleased to Oblige Me with this Answer.  
" Dear Sir!  
I received both your Letters, with the Copies of the Latin Tractate, you published; wherein you endeavour to bring men to a right understanding of the Sovereign Good of Humane Minds; a glorious employment in itself, and never more useful than in this our Age. For your desire that I would say something by way of preface to your Translation of Boetius, though I am sensible you may much better, and with greater Advantages recommend it to the World, than I, yet to assure you of that Great affection, and service I have for your Person, I have sent you my present thoughts.  
When Mankind was at first Created, they lived, and acted under the Divine life, and Nature, freely enjoying, and participating of the Communications of the First, and Universal Good; but being lapsed into a State of Sin, Indigency, and Penury, they quickly lost sight of those Glorious forms, and the Influences of Heaven were sealed up. But yet though their Case was sufficiently deplorable, the Deluge of Iniquity, and Vice, had not so far defaced the Beauteous Structure of Virtue, but that the remaining Ruins showed the Glory of the Ancient Fabric, and men still knew God, and searched after the Author of their Being's, and the Reason of their Natures led them to a Pursuit of Happiness. Hence it came to pass that the wise men of the World were divided in their Opinions concerning the Universal Good, and Happiness of Humane Nature; some placing it in the bare, and naked Pleasure resulting from the exercise of Virtue; others in a perfect Apathy, Insensibility, and deadness to all Passions whatever; and others again in a full Gratification of all the Corporeal Faculties. But we, who through the Gracious Bounty of God, live under a more Radiant, and Refulgent light, than that of Nature, have a perfect sight of that which they through the clammy mists of Ignorance, and Darkness did but feel after; and we know that the Happiness of Humane Nature consists in its Union, and Conjunction with the Eternal Good. Which being the Highest, and Utmost Perfection of our Souls ought certainly to awaken our drowsy, and stumbring minds to a vigorous Prosecution of so transcendent a state of life: a life, so full of solid, and substantial Joy, and Pleasure, that if we did not take false measures, and estimations of things, we could not but think it infinitely beyond the fairest and best of all Sublunary Felicities. And indeed the Mind of man is then in a wrong state of Position, when its Appetites, and Desires are fixed, and terminated upon Terrestrial Good, such as is so far from any Harmony, or Agreeableness with our Intellectual Frame, that it vilifies, and Degrades it, and sets it at a vast Disproportion to its true, and Proper Object. And this is that false, and Adulterate Beauty, that so often cheats us into a liking, and Approbation of it: A mere Shadow of Happiness, which we possess only in our Fancies, and Imaginations. For if there were really any Substantial Felicity, or Good in Riches, Honours, Worldly Glory, and Corporeal Pleasures, the mind of man would then be full, and at Rest: it would then have no more Passionate Thirsts, and Aspirations, when once it were possessed of its True Object. But we finding still a Perfect Dissatisfaction, and Inquietude amidst the largest Measures, and fullest Comprehensions of Sublunary Enjoyments, it is very easy to conceive that there is something else yet required to Perfect, complete, and fill the Capacities of the Soul of man. And this can be no other than that Eternal, and Immortal Good, which has left some signatures, and Impressions of itself upon every thing in the Whole Creation: From whence it is that men beholding some Shadows, and Adumbrations of the Absolute Good, are ready to catch at, and embrace it in the things below; not considering that all the fine shows and splendid Appearances of the Corporeal, and Visible World, are but so many Powers full Charms, and Inescations to allure, and draw our Minds from a steady Contemplation of that Holy One, in whose Presence is Life, and Felicity, truly so called. And that we may not fright ourselves from so desirable a Condition, as our Union, and Conjunction with God, nor our Endeavours after this Immutable Good cool, and flag by drawing a Scene of Humane Life full of miseries, and Calamitous Circumstances, and representing unto ourselves the black side of Providence, wherein Innocent Virtue is afflicted and oppressed, and Iniquity, and Vice Prosperous and Triumphant, we may consider that that Almighty Being, who Perpetually Interesseth himself in the Affairs of mankind, will at last settle Righteousness, and Truth in its Just Throne, and Government of the World; and thereby redress, and heal all the Evils Humane Nature is obnoxious unto; which are for the most part made so to us by our unjust Apprehensions, and Estimations of them: For what are Fetters, and Imprisonment, but clogs of the Corporeal Life, while the Mind may Converse with God, and the Whole Creation, and be as Free, as the Air we breath in? what is Death itself, but only the Awakening of our nobler Faculties to the Participation of a freer, and more enlarged life? All which put together do not only depreciate the most Glorious satisfactions of the Animal life, but convert our Minds to their own Genuine Happiness; that is, to an Union, and Conjunction with the Blessed Author of All things which is the Grand Design of this Treatise. Dear Sir if by this (which I think is the sum, and scope of Boetius' Book) I may gratify you, I shall please myself, in being  
Your most Affectionate Friend and Servant HENRY HALLYWEL. From I field in Sussex. June 3. 1672.  
DA, Pater, Augustam Menti conscendere Sedem, Da Fontem lustrare BONI, da luce reperte In Te conspicuos Animi defigere visus.  
O RIGHTEOUS FATHER, Shine upon Us in the Face of JESUS CHRIST, the Brightness of thy Glory! Shed abroad thy Love in our Hearts By the HOLY GHOST, that we may Meditate Day, and Night on the INFINITE GOODNESS of Our CREATOR, REDEEMER, And SANCTIFIER, In whose Presence is Fullness of Joy, at whose Right Hand there are Pleasures Forevermore.   

To the Reader.  

ABused mortals! you who think y'ave All,  
When you have that which some men Riches call;  
And you vain youths, who think that All is yours  
When you have your sports your Hawks your Hounds and—  
You Gallants too, Brave boys, and sons of fame  
Who think y'ave All when you have got a Name  
Read here and know, that all your fancied Joys  
Your Wealth and Honours are mere childish toys.   

And you blessed Beggars, brothers of the Cross,  
Whose very Life seems Death, and Gain seems Loss,  
Who breathe out Nought, but Love, and Honesty,  
Aspire to Nought, but pure Simplicity,  
Possessing Nought, but what kind Nature gave,  
And losing Nought, but Flesh when laid in grave,  
Read here and know, that you have All, and more,  
Infinite All, is your Eternal store.   
P. G.   

THE FIRST BOOK OF THE Consolation of Philosophy.  


THE FIRST VERSE.  
Wherein Boetius bewaileth his estate.  
ay, Who was wont to make such cheerful Verse,  
Must now (Alas!) Sad Notes rehearse.  
The wronged Muses teach Me what to write:  
My Tears True Elegies enaite.  
No Terror could them keep from following Me;  
They fear not my Calamity:  
They of my Sprightly Youth the Glory were,  
Of my Sad Age the Comfort are.  
Old Age comes on Me hastened by my Cares,  
An Hoary Head suits with my Tears.  
Grief makes White Hairs spread o'er mine Head, and Chin;  
On my Dry Flesh hangs Shriv'led Skin.  
O Happy Death, which takes not men away  
In Joyful Times! nor, Called, doth stay  
When they are sunk in woe! Alas, she Flies.  
And will not Close our Weeping Eyes!  
Whilst Fortune did her flattering Goods bestow,  
I hardly 'scap'd a Fatal Blow:  
Now that her great Inconstancy she shows,  
Life unregarded sticks more close.  
Friends, why did ye so oft Me Happy call?  
He stood not Firm, who could not 'scape this Fall.   

The FIRST PROSE.  
Containing the description of Philosophy.  
WHilst I revolved these Thoughts in my mind and began to Pen my Complaint, there seemed a Woman of an 
(a) Because she maketh her possessors reverend  awful countenance to stand over my head, her eyes were very 
(b) Piercing and speculating the hidden nature of things.  sparkling, and lively beyond the common strength of Men, her Colour exceeding fresh, and vigorous, though there was somewhat that discovered her to be of so great Age, that it could not be thought but that she was in being long before our Times. 'Twas impossible to discern what Stature she was of: for sometimes she shrunk herself into the common 
(c) Nalural and Moral Philosophy are not above man's common capacity: Astronomy toucheth the heavens, Metaphysics or the knowledge of God and Angels, etc. Cannot be exactly comprehended.  Stature of Men; sometimes she seemed to touch the skies with her head: and when she lifted it up somewhat higher, she thrust it into Heaven, so that it was in vain to look any farther after her. Her 
(d) Her aisputations or discourses.  Garment was curiously wrought with the 
(e) Subtle Propositions.  finest threads, the Cloth was so 
(f) Everlasting truth.  strong that it could never be worn out; which Garment, as I understood afterwards by her own discourse, she made with her 
(g) Because none without Philosophy can wove these discourses.  own hands. Time had somewhat sullied the colour of it with such a kind of 
(h) Learning neglected in the time of Boetius, and written obscurely by ancient Philosophers.  duskiness, as we may observe in Pictures that have been hung in some smoky room. In the nethermost hem of this Garment was woven Π [that signifieth the Life Practical, or Active] in the uppermost Θ [that signifieth the Life theoretical, or Contemplative] And betwixt these two Letters was a kind of 
(i) All sciences are to be obtained with Method.  Ladder, by which a man might ascend from the lower to the higher Letter. This Garment the hands of some violent men had cut, and carried away such 
(k) Some sentences ill applied to the defence of false opinions;  pieces of it, as every one could get. And she had certain Books in her 
(l) She chiefly delighted in study and contemplation.  right hand, and a Sceptre in her 
(m) Next she was occupied in governing the Common wealth.  left. When she saw these Poetical Muses standing about my Bed, and dictating words agreeable to my Tears, she was somewhat moved, and with an Angry countenance, who, says she, has permitted these Wenches, that belong to the Stage to have to do with this sick man? they are so far from applying any Remedy suitable to his Distemper, that they very much increase it with their delicious Venom. For these are they, who with the unfruitful thorns of divers Passions, destroy the good ground that abounds with the fruits of Reason; and they do not free the minds of men from their Disease, but rather make it by custom to become Pleasing unto them. But if your flatteries should take from me any inconsiderable Person, as your common Practice is, I should bear it with less Indignation. For my main design would suffer no damage in the loss of such a one. But this Man, who had so long addicted himself to the 
(n) Logic from Elea, the City where Zeno was born called therefore Eleates, and Aristotle studied, whose books of Logic Boëtius translated.  Eleatic, and 
(o) Such as Plato taught, whose school was called Academia.  Academic Studies! But be gone ye Sirens, that Please men to their Destruction, and leave him to my Muses to be Cured, and reduced to his perfect Health: This Company, being checked after this manner, cast their eyes on the ground, and confessing their shame by their Blushes, they depart very mournfully out of the room. But I, who had made myself almost blind with weeping, so that I could not discern who the Woman was, that exercised such Authority, was quite Astonished, and looking steadfastly on the ground, speaking not a word, I began to expect what she would do next. Then she came near, and sat down on my Bed's side, and observing the Sadness of my Countenance, she complains of the Perturbation of my mind in these words:    


The SECOND VERSE.  
Philosophy bewaileth the perturbation of Boetius his mind.  
AH, how the Mind sunk in deep woe  
Grows blind, and leaving her own light  
Out to Darkness she bends her might,  
When th' Winds of Earthly cares do blow;  
And th' Waves of Grief roll to, and fro!  
This Man sometime did freely Tread  
The high Paths of th' Aetherial Plains;  
He saw unspotted Phaebus' Head,  
And could discern the Moons dark Stains:  
He held fast in sare Reckoning  
Those Stars, which often change their Course;  
He searched those Causes deep, that bring  
Such storms to th' Ocean: And what Force  
Makes that bright Star go down i'th' West  
Which riseth in the Ruddy East.  
He studied to find out what 'twas  
That made the Spring bring Flowers, and Grass:  
Whence 'tis that in Autumn we see  
Grapes come to their Maturity.  
Those Causes which Nature did hide  
From others, His Quick Thought espieed.  
This Man now wants the Minds clear Light,  
His Neck's pressed down with Chains: the Weight  
That He lies under, and the Pain  
Makes Him look down to th' Earth again.   

The SECOND PROSE.  
Philosophy enquireth of Boetius his disease.  
BUT, says she, this is a time to apply Medicines, and not to make Complaints. Then looking very earnestly on me, thus she speaks. Art Thou He, who being nourished with my Milk, and brought up with my stronger Meats, didst arrive to the strength of a Manlike Understanding? But we bestowed such 
(a) The intellectual and moral virtues.  Arms on thee which if thou hadst not wilfully thrown away, would have served for thy Defence against any Opposition whatsoever. Dost thou know me? why holdest thou thy peace? is it Shame, or Stupidity that hath seized on thee? I had rather it were Shame; but, as I perceive, Stupidity hath made thee Silent. And when she observed that I was not only silent, but in a manner quite Dumb, she laid her hand softly on my breast, and, there's no Danger, says she; he's in a 
(b) Forgetfulness.  Lethargy, the common Disease of deluded minds. He hath forgot himself a little; he'll easily come to himself again, if he shall once understand, who I am. Which that he may do, let us clear his sight a little, that has been darkened by the thick Dust that arises from his Intention on Earthly things. When she had spoken these words, with a 
(c) Some sentences which he could not altogether forget.  part of her Garment, folding it in her hand, she wiped the Tears from mine eyes.    


THE THIRD VERSE.  
How Boetius began to recover his knowledge and memory.  
THen did that Darkness from Me fly: at length  
Mine Eyes regain their wont Strength:  
Just so, as when the Boisterous winds arise  
And stormy showers disturb the skies,  
The Sun's obscured, and whilst no Stars appear,  
Night's spread o'er all the Hemisphere;  
If Boreas sent from th' Thracian Cave display  
His speedy Force and Free the day  
From Darksome Clouds, Sol's Beams strait pierce the Skies,  
And strike with wonder our glad Eyes.   

The THIRD PROSE.  
How the persecution of Wise men is no new or strange thing.  
EVen so the Clouds of my excessive Melancholy being dissolved I recovered the sight of Heaven, and came to my right mind again, so that I saw plainly who she was that had begun to work such a Cure upon me. When I had fixed mine eyes on her, I perceived that she was my Nurse PHILOSOPHY, in whose House I was brought up from my youth: And what, quoth I, art Thou, the Mistress of all Virtues, come from on 
(a) Philosophy the gift of God.  high to the uncomfortable Place of mine Exile? hast thou a mind to undergo such false Accusations, as have been brought against me? What, quoth she, should I forsake thee my Son, and not bear a part of the Burden, that is laid on thee for my sake? But it cannot be that Philosophy should deny her Company to an Innocent man, wheresoever he goes. Should I be afraid of any false Accusation, and Startle at it, as if some strange thing had happened unto me? For, is this the first time that Wisdom hath been brought into Danger amongst Wicked, and Perverse Manners? Even in Ancient Times, before the Days of our Plato, have we not Fought a great Fight against the Rashness of Folly, and Ignorance? And whilst He lived, did not His Master 
(b) He was put to death at Athens for acknowledging one God and the immortality of the Soul.  Socrates obtain a glorious Victory, over an Unjust Death, by my Assistance? Whose Inheritance whilst the Epicureans, and Stoics Endeavoured to seize on, every one for his own party, and laid hold on Me, as a part of their Prey, though I cried out, and strove against them, they cut this Garment, which I had woven with mine own hands; and having thus taken some pieces of it, they went their way, each of them conceiting that he had gotten the whole to himself. Some of them, because they seemed to go in my 
(c) False opinions allege some sentences of Philosophy in a wrong sense.  Habit, were Overborne through the error of the profane Multitude, being judged to be of my Family. If so be that thou art ignorant of the Banishment of Anaxagoras, the Poison of Socrates, and the Torments of 
(d) He was wrecked by the Tyrant Nearchus, into whose face he spit out his tongue.  Zeno, because they were not of thine own Country; yet thou couldst not but have heard very much of 
(e) A Poet put to death by Caius the Emperor.  Canius, of 
(f) Nero's Schoolmaster, who caused him to bleed to death.  Seneca, of 
(g) A famous Poet acknowledging God, was crucified by some wicked men.  Soranus, and other such like Excellent Men, whose Memory is very fresh to this Day, and full of Renown: Whom no other thing brought to their Destruction, but that through a punctual Observance of my Discipline, they always showed an Aversion from the Designs of Wicked People. Therefore there's no reason it should seem strange unto thee, if we are Tossed with a continual Tempest in the Sea of this World, whose Principal Aim is, to do those things, which are most Displeasing to the Worst of Men: Whose Army, though it be exceeding Numerous, yet is it very Despicable; because it has no 
(h) Because they follow not reason.  Leader; but they run to, and fro according to the motions of their own foolish, and erroneous conceits. If at any time this Army come against us with all their Strength, our 
(i) Right reason.  Leader draws all Her 
(k) The powers of the Soul.  Forces into her 
(l) Of Virtue and contemplation.  Castle; They in the mean time are wholly intent upon their 
(m) Temporal things.  Plunder, loading themselves with things of an inconsiderable value. But we look down from on high and laugh at them, whilst they carry away those contemptible things, being out of all Danger of their rage, and fury, in that Place of Defence, which Folly, and Ignorance can never Approach unto.    


THE FOURTH VERSE.  
How we may resist the persecution of the wicked.  
WHoso his Life from Passions storms keeps free,  
And over Fate has got the Victory,  
Holds fast to that which he doth Rightly choose,  
And with an Unchanged Look Both Fortune's views:  
This man the Rage of the Tempestuous Seas,  
When from the bottom they their waters raise,  
Can ne'er dismay; nor yet Vesuvius' Ire,  
Which tosses up to th' Skies its smoke, and Fire;  
Nor Burning Thunderbolts that strike high Towers.  
Why are stern Tyrants, who soon lose their Powers  
Admired by Mortals? Cast off Hopes, and Fears,  
And thou breakest all the bloody Tyrant's Spears.  
But be that Wishes ought, or Dreads his Foes,  
Sith he's not fixed, and in his own Dispose,  
Has thrown away his Shield, has lost his Ground,  
And made the Chain wherewith himself is Bound.   

The FOURTH PROSE.  
Boetius discovereth the causes of his grief.  
HAst thou any perceivance of these things, says She, and do they make any impression upon thy mind? What, art thou 
(a) Proverbially spoken of those who are dull of apprehension, and no more moved with a discourse than an Ass with Music.  Asinus ad Lyram? Why weepest thou? why dost thou flow with Tears? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Speak out, disclose thy mind. If thou expect any good from the Physician, thou oughtest to lay open thy wound. Then I took courage to myself, and spoke thus: And hast thou need yet to be told what aileth me, is it not apparent how cruelly Fortune deals with me? Art thou not moved at the sight of this 
(b) The first cause of Boetius his grief was his banishment and misery.  Place? Is this the Library, which thou didst choose for thy constant Seat in my House? where thou didst so often sit, and discourse with me, touching the Knowledge of things both Divine, and Humane? was mine Habit, and my Countenance such, as now thou seest, when with thee I searched into the Secrets of Nature, when thou didst show me the Course of the Stars, and didst form my Life, and Conversation according to that Order which is in the Heavens? And is this the 
(c) The second cause, because he had not deserved them, having a good intention in admitting promotion.  Reward I must have for being so Observant of thy Instructions? But thou didst confirm this Sentence by the mouth of Plato: That Commonwealths are Happy, where Philosophers have the Government, or where the present Governors begin at length seriously to Apply themselves to Philosophy. Thou by the mouth of the same Plato hast taught me that this is a Necessary Cause why Wise men should undertake the Administration of Public Affairs, That the Government being left to men of crooked, and pervers dispositions, they would be a perpetual Plague to all Persons of true Honour, and Integrity. Therefore in submission to this Authority, what I learned from thee in my Private Contemplations, I desired to bring into Practice, in the due Management of Public Affairs. GOD, who hath fixed thee in the minds of the Wise, is my Witness, that no other Inclination brought me into any Public Office, but to be Serviceable to all Good Men. Hence it was that I had so many 
(d) Thirdly, he deserved the contrary.  Occasions of grievous, and irreconcilable Discord with wicked, injurious People; and, such is the Liberty of a pure Conscience, in the prosecution of Justice, I ever despised the Displeasure of Great Men. How often did I oppose 
(e) One of king Theodoricus his chiefest favourites.  Conigastus, when he would have seized the Fortunes of all Persons uncapable of Defending themselves! how often did I disappoint Triguilla, the Controller of the King's Household, in his Injurious Designs! how often did I Protect by my Authority those distressed People, whom the Avarice of the 
(f) The Goths.  Barbarians, that went always unpunished, did vex with infinite Calumnies, and False Accusations! I was never drawn aside from Right to Injustice by Any man whatsoever. When I saw the Fortunes of those that lived in the Provinces so racked and torn, both by Private Rapines, and Public Taxes, I Grieved no less than those very men, who suffered such great Oppressions. When in a time of extreme Scarcity of Corn there was a most grievous Coemption established, which in all likelihood would have impoverished the Province of Campania, I strove against Him, who was Next in Authority under the King, for the Common Good, and Disputed the business with him touching the Coemption, the King himself hearing the Debate and I prevailed, so that it was not exacted. Paulinus, a Worthy Person, that had been Consul, whose Estate those Palatine Dogs had already devoured in their Hope, and Ambition, I drew from their Jaws, whilst they Gaped on him. That Albinus, who also had been Consul, might not Suffer by an Accusation, to which he was never called to make his Answer, I exposed myself to the Hatred of Cyprianus, his Accuser. Do I not seem to have heaped up matter enough of Strife, and Contention against myself? but I ought to have found the greater Regards amongst other men, having so Acted upon the Principles of Justice, and Integrity, that I deserved nothing for myself among the Courtiers, whereupon I might repose the least Confidence in any of them. 
(g) The fourth cause of his grief, the baseness of his accusers and the open injustice of his accusation.  But by whose Accusations are we Ruined? One of them, Basilius, being turned out of the King's Service was compelled by the Debts he had contracted to forge an Accusation against Me. But when the King had Decreed that Opilio and Gaudentius should suffer Banishment for their innumerable, and manifold Deceitful-dealing, and when they refusing to obey the Decree took Sanctuary, and the King had notice of it, he gave Commandment that if they did not go from Ravenna within a certain Day, they should be Marked in their Foreheads with an Hot Iron, and driven out of the City: How could there be a greater Act of Severity? Yet that same Day the Accusations of those same Persons were taken against Me. What then? Did our Studies deserve this? or could my Condemnation Before determined Qualify Those men to be my accusers? Was not Fortune in the least ashamed of Innocence Accused, or of the Baseness of the Accusers? But wouldst thou know the 
(h) Fiftly, His chief offence was virtue.  matter that is laid to my charge? It is Affirmed that I would have saved the Senate from great Danger. Wilt thou hear the Manner of it? My Crime is to have hindered an Informer from Impeaching the Senate of High Treason. O Mistress, what thinkest thou? shall I Deny what I am Accused of, that I be not a shame to thee? But indeed I did wish well to the Senate, and shall never cease to Desire their Safety. Shall I Confess it? but so that Endeavour to hinder the Informer will become ineffectual. Shall I call that an Offence to have Desired the Safety of that Order? They have indeed made it an Offence by their Decrees against Me. But Ignorance that is always False to itself, cannot change the Merit of things; neither do I think it Lawful, being of Socrates' Judgement, to conceal the Truth, or give way to a Lye. But be it how it will, I leave it to the Judgement of Wise Men. The Truth of this Affair that Posterity may not be Ignorant thereof, I have endeavoured by Writing to keep in Remembrance. For as touching those Forged 
(i) Sixtly He was falsely accused and not permitted to use the testimony of his very accusers.  Letters, whereby I am Accused to have hoped the Roman Freedom, to what purpose should I speak? Their Fraud should have been laid open to all men, if it had been granted me, but to use the Confession of mine Accusers, which of all matters of this nature is of the greatest Importance.  
In which Affair Sorrow has not so dulled my Senses, as that I should complain that Wicked men Attempt such horrid things against Virtue: but I am quite Astonished to see that they bring their Designs to such Effect. For to Will unrighteous things were perhaps but a part of Humane Frailty; but that every Villain should be Able to accomplish the Mischief he has conceived against a Person never so Innocent, 
(k) 7. He grieveth that wicked men are able to prevail against the good.  GOD Looking on, seemeth Monstrous unto me. Whence one of thy Family thought he had just cause to raise these Questions: If there be a GOD, whence come Evil things? but whence come the Good, if there be none? But be it so, that those Ungodly fellows, who thirst for the Blood of all good men, and of the whole Senate, should have the Will to Destroy Me, whom they saw so earnestly endeavouring to Defend Good men, and all the Senate. 
(l) 8. The Senators themselves of whom he had deserved so well, were his enemies.  But what, did I deserve the same hard measure even from the Senators also? Thou dost Remember, I believe, that when ever I was about to Say, or Do any thing, thou wast always present to Direct Me. This, I say, thou dost well Remember: At Verona, when the King intending a Common Destruction, would fain have transferred the Accusation of Treason brought against Albinus, upon the whole Order of the Senate, with how great a Disregard of mine own particular Safety I Defended their Innocence. Thou knowest that what I say, is True: and that I was never wont to Praise mine own Actions. For it doth in a manner lessen the Secret Approbation that Conscience gives unto itself, when any man by declaring what good he hath done, receives Fame for his Reward. But thou seest to what my Innocency hath brought Me. Instead of the Rewards of True Virtue, I undergo the Punishment of such Wickedness, of which I am Falsely Accused. 
(m) Ninthly, all conspired against him, no man had Compassion of him.  And what horrid Villainy, so evident that it could not but be Confessed, did ever engage the Judges in such Unanimous Severity, that neither the sense of Humane nature, so inclined to Error, nor of the Condition of Fortune so Uncertain to all Mortals, should soften the Hearts of any of them. If I had been Accused to have designed the Burning of Temples, the Murdering of the Priests, to have Plotted the Destruction of all Good men, yet Sentence should have been given against me being Present, either upon mine own Confession, or the Conviction of mine Accusers. 
(n) 10. He was condemned being abseat.  Now being removed from Rome almost five hundred Miles, and having no Liberty granted me to make my Defence, I am Condemned to Death and Proscription, for Studying the Safety of the Senate. O Excellent Men, that well Deserve that none should ever be Convicted of the like Crime! The Dignity of which Offence, even they who Impeach me of it knew full well: that they might darken the lustre of it with the mixture of some real wickedness, they feigned that I had defiled my Conscience with the guilt of 
(o) 11. He was falsely accused of Sacrilege.  Sacrilege, whilst, did Aspire to Places of Honor. But Thou who Dwellest in Me didst drive out of my Mind all Desires of perishing things, and Sacrilege could never have leave to be in thy Presence. For thou didst daily Instill into mine Ears, and into my Thoughts that saying of Pythagoras' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (FOLLOW GOD). Neither did it become Me to seek the Assistance of the Vilest Spirits, whom thou didst make capable of such an Excellency, that I should be Like GOD: And besides by the unstained Reputation of mine House, the Company of my worthy Friends, and also my Father-in-law, a Person of the greatest Integrity imaginable, and Venerable like thyself, I am defended from all suspicion of any such Crime. But, oh Malice, and Ignorance! they take occasion from Thee to make men believe that I am guilty of so great Wickedness, and for this very cause shall I seem to be skilled in the most prodigious Impiety, that I have been Instructed in thy Discipline, that I have been endued with thy Manners. Thus it is not enough that the Reverence due unto Thee has profited me nothing, but thou also dost suffer 
(p) 12. Philosophy and Learning dishonoured for his sake.  Reproach through the Hatred they have conceived against Me But this is a great Addition to my Calamities that the Judgement of most men does not respect the Honour, and Virtue of our Undertaking, but the Success of our Actions; and they conceive that Foresight, and True Wisdom are only in those things which are commended by a Prosperous Event. Thus it comes to pass that a 
(q) 13. The loss of estimation with the greatest part.  Good Esteem in the first place leaves the Unfortunate. 'Tis irksome to me to think of the various Reports of the People, how many Absurd, and disagreeing opinions men declare concerning Me. I shall only say this that 'tis the heaviest Load that Fortune lays on the Oppressed, that when Calamitous Persons are charged with any Crime, they are thought to Deserve what they Suffer. And I being removed from the Conversation of all Good men, being deprived of my Dignities, wronged in my Reputation, have suffered most grievous Punishment for Welldoing. And now methinks I see the 
(r) 14. The wicked encouraged and the good dismayed by his fall.  Companies of the Wicked flowing in Mirth, and Jollity: every lewd fellow thinking how he may frame the most pernicious False-Accusations: Good men cast down by the Terror that falls on them at the sight of My Ruin: every flagitious fellow being excited to Attempt the most horrid Injuries by Impunity, to Finish them by Rewards: Innocent men being not only deprived of Security from Accusation, but also of all capacity of making their Defence. Therefore I cannot but Cry out.    


THE FIFTH VERSE.  
Boetius complaineth, that all things are governed by God's providence, beside the actions and affairs of men.  
O Thou, through All the World Renowned,  
Father of Lights, who Sitting Still  
On thy Throne Turnest the Hea'vns around,  
And mak'st the Stars Obey thy Will:  
Now Thou Commandest the Moon to Shine  
Meeting with all her Brother's Beams,  
Making the lesser Stars repine  
That she doth so obstruct their Streams:  
Now she's deprived of that great Light,  
Looks Pale as through such Loss Forlorn,  
And that 
(a) The same Star, is the Morning and Evening Star too, at several times of the year.  same Star that brings the Night  
Attends bright Phoebus in the Morn.  
In that Cold Time when Trees are bare,  
Thou dost cut short th' unpleasant Day:  
When Days are Warm, and fields look Fair,  
Thou mak'st the Nights to fly away.  
The Course of Times thy Power doth guide,  
So that the leaves which were all torn,  
And thrown away by Boreas' Pride  
Mild Zephyrus makes to return.  
The Dod-star burns the Corn full grown,  
Which cool 
(b) The name of a Star.  Arcturus would have sown.  
there's nothing free from th' Ancient Law;  
Thee All things in their Stations serve:  
Thou keep'st them in such constant Awe,  
That from thy Rule they never swerve:  
Why dost Thou men alone Neglect  
As if they were not worth thy Care?  
Why dost Thou not their Works respect,  
So that Just men no Harms may Fear?  
Why should we thus see Justice rent,  
And Broken on wild Fortune's Wheel,  
So that such grievous Punishment,  
As Felons Merit, Good men Feel?  
But Wicked Manners sit on High,  
And splendid Thrones: they Tread on those,  
Who hold fast their Integrity,  
And all Base ways will still Oppose.  
Black Fates obscure Bright Virtues Face:  
The Upright man bears that Disgrace,  
Which his Vile Foes deserve.  
No Perjury, or base Deceit  
Brings them to Ruin: when they please  
To use their strength, with Armies Great,  
They Conquer Kingdoms, Lands, and Seas.  
whoever Thou art who Rul'st the Wind,  
Dost All things in their Stations hold,  
Look down at length, and see Mankind  
In Troubles, and Confusion rolled.  
Of thy Great Work a Part are we  
That may not be Neglected. Lo,  
How we are Tossed in Fortune's Sea,  
Upon the Waves of Various Woe!  
O MASTER, let this Tempest cease;  
And as Thou mak'st the heavens Above  
To follow thy Commands in Peace,  
so bind the Earth with th' Bonds of Love.   

The FIFTH PROSE.  
Philosophy showeth that Boetius is the cause of his own misery.  
WHen I had breathed forth these Complaints in the Anguish of my Soul She with an undisturbed Look not at all moved with those expressions of my Sorrow, delivers these words: When I saw thee Sad, and pouring forth Tears, presently I understood that thou wast Miserable, and Removed from Thine 
a The Possession of thyself, and Right reason▪  own Country, but at what Distance I could not judge till I found it out by thine own Discourse. But the truth is, thou art not Removed from thine own Country, but haste Wandered from it. But if thou wouldst rather have it said that thou art Violently Removed, or Expelled, Thou thyself art the Author of Thy Expulsion. For truly no other man could ever have had that Power over Thee. For if thou dost Remember the Country from whence thou Camest, It is not Governed, as the Athenians sometime were, by a Multitude: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There One Commands Alone, there is One King; who Rejoiceth in the Great Company, and not in the Exile of His Citizens: To be Restrained by Him, and Kept in Subjection to His Righteous Will, is the Greatest Freedom. Art thou Ignorant that it is a Law of Thy Country, that none shall be Banished, who Would rather Abide in It? For he that loves to Dwell There can have no fear lest he should Deserve to be an Exile. But he that ceaseth to be Willing to have an Habitation There, ceaseth also to be Worthy of it. Therefore I am not so much Moved at the Looks of this Place, as I am at Thine: neither do I find the want of a Library adorned with Ivory, and with Glass; but of the Seat of thy Mind. In which sometime I put not Books, but that which makes Books to be of any Value, to wit, the Sense of my Books. And indeed the things that thou hast spoken touching the Merit of thine Endeavours to Advance the Common Good, are very True: yet 'tis but little that thou hast said, in respect of those many Actions, thou hast performed upon this Account. As concerning the Truth, or Falsehood of the Objections that have been made against thee, thou hast spoken things known to all men. Thou hast done well in that thou hast but lightly touched the manifold Frauds, and Wickedness of thine Accusers, sith the same things are better, and more copiously discoursed of by the mouths of the common People, who well remember all these things. Thou hast also Reflected with great Severity on that Fact of the Unjust Senate: And thou hast expressed thy Sorrow for the Blame that has been laid upon Me, and thou hast with Tears lamented the loss of the good Opinion that men had of Thee: At length thy Grief broke forth into Indignation against Fortune, and thou didst complain that she does not Deal with men according to their Deserts: In the Conclusion thy Raging Muse expressed her Desires that the same Peace, which Governs Heaven would Govern the Earth also: But because so great a Tumult of disorderly Affections hath seized on thee, and Grief, and Anger so Vex, and Distract thee, whilst thy Mind is so distempered thou art not fit to receive the stronger sort of Remedies: Therefore let us use Lenitives a little while, that what has been hardened into a Tumour by a Flux of Sharp Humours, may be fitted by the softer kind of Applications for the most quick, and searching Medicines.    


The six VERSE.  
Philosophy proveth that order is necessary in all things.  
WHen Cancer with Sols Rays doth burn,  
Than whoso trusts his Ground with Seed,  
Of which it makes him no return;  
Deceived, He may on Acorns feed.  
If Purple Violets thou wilt find,  
Go not to th' Wood when Snow, and Frost  
Are thither brought by th' North-East Wind,  
And th' Fields have all their Beauty lost.  
Press not the Branches of the Vine  
In Springtime with a greedy Hand,  
If thou desire to have good Wine,  
Or pleasant Grapes at thy command.  
Till Autumn Bacchus never brings  
His Gifts to Peasants, or to Kings.  
To several Times our God Above  
Their several Duties hath Assigned:  
Courses Distinct he'll not approve  
Should ever be together Joined.  
Even so what is done in such haste  
That Order due we can't forecast,  
It will not come to good at last.   

The six PROSE.  
Philosophy discovereth the inward causes of Boetius his grief.  
WILT thou permit me to try the state of thy Mind by proposing a few Questions, that I may understand what course to take for the Cure of thy Distemper. I shall Answer, quoth I, to whatsoever thou shalt be pleased to Ask of me. Then she spoke thus: Dost thou think that this World is hurried on in its course by the Agitations of Chance, or mere Casualty, Or that it is Governed by REASON? But, quoth I, never could I entertain such a thought, as this, that such Certain and Orderly Motions can proceed from Chance and Uncertainty. I know that GOD, the Maker of the Universe Sits on High, and Overlooks his own Work; neither shall that Day ever come that may enforce me to forsake this Truth. Thou sayst well, quoth she; for what thou didst Sing a little while since suits well with thy present speech: and thou didst deplore Mankind, as Neglected by GOD, whilst All things else are under his Providence. Thou didst not seem in the least to doubt of those things; but that they are Governed by REASON. But truly I cannot but wonder very much that thou shouldst still labour under such a Distemper having attained to so great a measure of the most Wholesome Doctrine. But let us search deeper; I conceive that something, I know not what, thou lackest yet. Tell me, since thou dost not doubt but that the World is Governed by GOD, dost thou consider also by what Rule He Governs it? I hardly understand, quoth I, the meaning of this Question, much less am I able to give an Answer thereunto. Was I mistaken, saith she, in that I thought there was something Wanting, through which Defect, as through an Hole these Perturbations have Crept into thy Mind? But tell me, dost thou Remember what is the END of things? or what it is that the Whole Course of Nature Tends unto? I have heard what it is, quoth I, but Sadness has much weakened my Memory. But how knowest thou from what All things derive their Being? I know from what, said I: from GOD. And how can it be that sith thou knowest what is the BEGINNING of things, thou shouldst be Ignorant of their END? But this is the custom of these Perturbations, and Distractions of mind, such is their strength, that they unsettle, and discompose a man's Thoughts, but cannot alienate him from the proper Sentiments of a Rational Nature. I would have thee give an Answer to this Question; dost thou Remember that thou art a Man? how is it possible, quoth I, that I should ever Forget this? Art thou able then to tell me what Man is? Is this the Sense of thy Question, whether I know myself to be a Living- Creature Rational, and Mortal? I know, and confess that I am. And dost thou not know, quoth she, that thou art somewhat besides that? No. Now, quoth she, I come to understand another, and that the greatest cause of thy Distemper, thou failest of the Knowledge of Thyself. Wherefore I have plainly found out the grounds of thy Disease, or rather the way to recover thy Health. For because thou art in such Confusion of mind, by reason that thou Forgettest Who thou art, thou fallest into this extreme Anguish, as if thou wast Exiled, and Deprived of thy Proper Goods. Forasmuch as thou art Ignorant what is the END of things thou judgest that Lawless, and Ungodly men are in great Power, and Felicity. And forasmuch as thou hast Forgotten by what Rule the World is Governed, thou art so apt to conceit that the manifold Changes of Humane Affairs are not within the compass of any Government. Great causes indeed not only of Sickness, but of Death itself. But Thanks be to the Author of Health that Reason has not as yet wholly forsaken thee. We have very good grounds to undertake thy Recovery, in that thou retainest this Truth touching the Governance of the World, that it is not subject to the temerity of Chance, but to the Divine Wisdom. Therefore set thy heart at rest. We perceive there's Vital Heat in thee by this little Spark. But because it is not yet a fit time for stronger Remedies, and such is the nature of our Minds that as often as they cast away the Truth they Habituate, themselves to False Opinions, from which there arise such Fumes of disorderly Affections, which Darken the Eyes of our Understanding: These Fumes I shall endeavour to extenuate with the most soft, and gentle Remedies, that the Darkeness of the Deceitful Love of Earthly things being done away, thou mayst be able to apprehend the Brightness of the True Light.    

THE SEVENTH VERSE.  
Philosophy declareth how the perturbations of our minds do hinder us from the knowledge of truth.  
THe Stars can't yield their Light,  
When Clouds keep them from sight.  
If stormy winds do blow,  
And make Seas Ebb, and Flow,  
That Water which looked Fair  
As Brightest Days, and Clear  
As Crystal, Fouled with Mud,  
Raised by the boisterous Flood,  
Obstructs our Sight. And so  
The River that doth flow  
From th' Hills is oft made stay  
By Rocks that lie i'th' way.  
And if thou Verity  
With a clear Eye wouldst see;  
If thou wouldst find th' Right Way,  
And from it never stray,  
Cast off fond Joys, and Fears,  
And Hopes: wipe off thy Tears.  
The Mind's with Clouds o'er cast,  
And with a Curb held fast,  
Where These our Powers do waste.    

THE SECOND BOOK OF THE Consolation of Philosophy.  


The FIRST PROSE.  
Of the deceits and inconstancy of Fortune.  
AFTER this, She held her peace for some time; and when she had gathered in my Attention by a sober, and grave Silence, thus she began: If I throughly understand the causes of thy Distemper, and the Condition thou art in, thou dost languish, and pine away for want of thy former Fortune: 'tis Her Change, as thou makest thyself to believe, that hath overthrown the high State of thy Mind. I understand the manifold Deceits of that Prodigy, and that she is wont to show the greatest Dearness, and Familiarity to those, whom she hath a mind to Delude, till she confounds them with intolerable Anguish, whom beside all expectation she hath forsaken, and left destitute. If thou wilt call to mind her nature, manners, and deserts, thou shalt understand that thou didst neither Enjoy, nor Lose any Excellent thing in Her Presence, or Departure. But, as I judge, I shall have no hard task to bring these things to thy▪ Remembrance. For whilst she remained with thee, and flattered thee continually, thou wast wont to speak Manfully unto her, and to persecute Her with sentences brought from the 
(a) Profound wisdom and knowledge.  Secret Place of my Temple. But a sudden Change of Things happens not without some Wavering of Minds. So it comes to pass that thou art gone a little from thy wont Peace, and Tranquillity. But 'tis now time that thou shouldst drink some Pleasant, and Delicious thing, which being received will Prepare thee for Stronger Potions. Therefore let us have the Persuasives of Sweet Rhetoric, which then only proceeds in the Right way, when she forsakes not our Instructions: and with Her let Music, who is one of our household Servants Sing Notes sometimes Light, and sometimes Grave. What is it then, o Man, that hath cast thee into so deep Sadness, and Discontent? I believe thou hast seen something new, and unusual. Dost thou think that Fortune is Changed in her Disposition towards Thee? thou art mistaken. These are Her Manners: this is Her Nature. She hath rather kept her own Constancy in the Mutability she hath shown towards Thee. She was no other than now thou seest Her to be, when she flattered, and Deceived thee with the Enticements of False Felicity. Thou hast found out the Deceitful Pretences of this Blind Goddess. She that covers Herself with a Veil from the sight of other men has suffered thee to take a full View of Her: and to be fully acquainted with her Disposition. If thou Likest Her, use her Manners, do not complain. If thou dreadest her Perfidiousness, Scorn, and reject Her, that sports herself thus in doing mischief. For she that hath brought thee into so great Sorrows should have been the cause of thy Tranquillity. For she hath left Thee, of whom no man can be Secure, but that she will leave him also. But dost thou think in good earnest that that Felicity, which thus passeth away, is any thing worth? and can any Present Fortune be Dear unto thee, which gives thee no Assurance of her Stay, and when she shall Depart, will certainly involve thee in great Anguish, and Vexation? If we cannot keep Her with us as long as we please; and if when she flies from us she makes us miserable, what is she else, being so ready to take her flight, but a Sign of future Calamity? For it is not sufficient to Consider that which is laid before our Eyes. Prudence measureth the End of things; whose Mutability in either State, should make us neither to Fear the Threat'ning of Fortune, nor Regard her Pretences of Friendship. Finally thou oughtest to bear with a patient mind, whatsoever is done within the Jurisdiction of Fortune, now thou hast submitted thy Neck to her Yoke. If thou wouldst impose a Law on her, whom thou hast freely chosen to be thy Mistress, to stay, or be gone at thy pleasure, wouldst thou not be Injurious, and by thine Impatience increase the Bitterness of that Condition, which thou art not able to Change? If thou shouldst commit thy Sails to the Winds, thou shouldst not be carried whither thou wouldst Arrive, but whither they will Drive thee. If thou wilt sow thy ground, thou must make account that some years are barren, and some fruitful. Thou hast submitted thyself to the Government of Fortune, 'tis but requisite thou shouldst comply with the Humours of thy Mistress. But dost thou endeavour to put a stop to the Turning of her Wheel? but, O Foolish man, if she begins to be Constant, she ceaseth to be Fortune.   

THE FIRST VERSE.  
Philosophy describeth the conditions of fortune.  
WHen mighty things she turns about  

(a) An arm of the Sea betwixt Phocides in Boeotia, and the I'll Eubaea, which ●bs and flows so swiftly 7 times in a day, that it carrieth ships against the wind, yea the very wind itself Plin. lib. 2.  Euripus Like she swiftly flows;  
She doth most dreadful Armies rout,  
And Potent Monarch's overthrows:  
And Heads cast down she lifts on high:  
She hearkens not to sighs, and groans  
Of men plunged deep in Misery,  
She tortures them, and scorns their Moans.  
These are Her sports, thus doth she try  
Her strength; and 'tis a wondrous feat,  
If in that Hour a man shall lie  
Ith' Dust, in which his Power was Great.    


The SECOND PROSE.  
Fortune showeth, that she hath taken nothing from Boetius, that was his.  
BUT I would discourse with thee a little in the words of Fortune. Observe if she speaks not right. O man, why dost thou thus complain of my carriage towards thee? In what have I Injured thee? what Goods, that thou mightest justly call Thine own, have we taken from thee? Let any man be Judge betwixt us, whilst thou contendest with me touching the Possession of Riches, and Dignities: And if thou shalt prove that any of them do properly belong to any Mortal whatsoever, I will readily grant that those things, which thou desirest should be restored unto thee were Thine indeed. When Nature brought thee out of thy Mother's womb, I took thee being Naked, and destitute of all things, I cherished thee with my Riches, and, which makes thee now so Impatient against me, I gave thee the most tender, and delicate Education, and encompassed thee with the Abundance, and splendour of all things, which are in my power. Now I think fit to withdraw my hand; be Thankful as one that has had the use of things that are not Thy proper Goods. Thou hast no just cause to complain, as if thou hadst lost that which was Thine own. Why then dost thou sigh, and groan? Riches, Honours, and all such like things are in my power: they acknowledge that I am their Mistress: they come, and go with me. I boldly affirm, that if those things had been Thine, which thou complainest that thou hast lost, thou hadst not lost them. Shall I only be hindered from the exercise of my power? 'tis lawful for the Heavens to bring forth clear Days, and to shut up those Days in Dark Nights. 'Tis lawful for the Year now to adorn the Face of the Earth with Flowers, and Fruit; now to cover it with Frost, and Snow. 'Tis the right of the Sea, now to look mild, and calm; now to grow rough with waves, and storms. And shall the unsatiable Desires of men oblige Me to constancy, which is so contrary to my Manners? This is the Part I am to Act: this is the play I play continually. I turn round a Wheel, and make the lowest, and uppermost things to change their places. Go up, if thou thinkst fit, but on that condition that thou do not take it for an Injury, if thou be made to go down again, when the Play requires it. Hast thou never been made acquainted with my Manners? hast thou not heard how Croesus' King of the Lydians, but a little before very formidable to 
(a) King of Persia▪  Cyrus, being brought to the Fire, a most doleful Spectacle, was saved by Water, poured down from Heaven, from the devouring Flames? dost thou not remember that 
(b) Paulus Aemilius, Consul of Rome.  Paulus wept at the Calamity of King 
(c) Or Perses King of Macedonia.  Perseus, whom he had taken Captive? what is the loud complaint of Tragedies, but that Fortune disregards, and overturns the happiest Kingdoms? didst thou not learn when thou wast a Boy, that in 
(d) This is taken out of Homer. Iliad. Vlt.  Jupiter's Entry there are Two large Vessels, one holding Evil things, and the other Good things? what if I have not wholly withdrawn myself from thee? what if this very Inconstancy of mine be a just cause why thou shouldest hope for Better things? However do not repine at thy condition, and being seated in a Kingdom, which is governed by Laws Common to all, do not entertain any vain desires of living by a Right Peculiar to thyself.   

The SECOND VERSE.  
Fortune complaineth of the unsatiable desire of men.  
IF so much Wealth, as th' Ocean casts up Sand,  
Men could at length obtain:  
Or had so many Gems at their command  
As Heaven doth Stars contain;  
All this would not suffice, but they would still  
Complain, and Covet more.  
And if it were Our Great Creator's Will  
To add unto their Store,  
And make their Names with Glorious Titles shine,  
Yet they would seem to Want,  
Through their voracious Lusts they would Repine,  
Their Thirsty Souls would Pant,  
And Gape for more, and more. What Curb can now  
Their Appetite restrain,  
Sith whilst they in so great abundance flow,  
Of Want they still complain:  
He is not Rich, who doth himself Deplore,  
And thinks that He is Poor.    


The THIRD PROSE.  
Philosophy proveth, that fortune had been more favourable, than contrary to Boetius.  
IF Fortune should speak to thee after this manner, certainly thou wouldst hardly find a word to say for thyself. Or if there be any thing, whereby thou mayst defend the complaint thou mak'st against her, thou oughtest to produce it; thou hast liberty to declare thy mind. Then said I: Truly the things that thou hast spoken have a fair show, and carry with them the Honey of Sweet Rhetoric, and Music; they delight us only so long, as we Attend to their Sound. But men in Misery have a deeper sense of the Evils that oppress them. Therefore when such things cease to Affect the Ear, that Anguish which is settled in the Mind becomes more grievous. And saith she, 'Tis so indeed. For we do not as yet administer the Remedies of thy Distemper, but these things are to assuage the violence of the Pain, which will not admit our chiefest Medicines. For we shall apply such things, which will pierce into the root of thy Disease, as soon as it shall be seasonable. But that thou mayst not reckon thyself in the number of Wretched men, what, hast thou forgotten the measure of thy Felicity? To say nothing of this, that Persons of the Highest Quality took care for thee in thy Fatherless condition; and that thou being chosen into the Affinity of the Principal men of the City didst first begin to be Dear, and then to be Near of Kin unto them, which is the most excellent kind of Alliance. Who has not Applauded thee, as a most Happy man, upon account of the Splendour, and Nobleness of thy Father-in-law, the Chastity of thy Wife, and the Towardly Disposition of thy Sons? I pass by this (for I like not to speak of common things) that thou didst receive in thy Youth those Dignities which few Old men can attein unto: it delighteth me to come to the singular height of thy Felicity. If there be any true, and solid Happiness in the most pleasant Fruit of Humane Affairs, can the Memory of that Day be blotted out, with never so great an inundation of overflowing Evils? when thou sawest thy sons being made Consuls, to be brought from thy House with so great a company of Senators, the People discoveing so much joy, and gladness; when those thy Sons sitting in the Senate-House on their Ivory-Chairs, thou didst make an Oration in Praise of the King, and deservedst the Glory of Wit, and Eloquence: when thou sitting between thy Two Sons being Consuls in the Place called Circus, didst satisfy the expectation of the Multitude, crowding about thee, with a Triumphal Largess. Thou didst flatter, and deceive Fortune, I believe whilst she fawned on thee, and cherished thee, as her Darling. Thou didst get from her such a Gift, as she never bestowed on any Private man. Wilt thou therefore come to a reckoning with Fortune? This is the first time that she ever cast a froward Look on thee. If thou considerest the number, and the measure of things Sad, and things Joyful, thou canst not deny but that thou art Happy still. If therefore thou judgest that thou art not Fortunate, because those things which seemed to be Joyful are past, and gone; there's no cause why thou shouldst think thyself Miserable, sith those things also, which thou apprehendest to be so Sad, and grievous are passing away. What, didst thou come forth but lately upon the Stage of this Life? dost thou think there's any constancy in Humane Affairs, whereas 'tis often seen that an Hours time makes an Healthy man return to the Durst? For though the Goods of Fortune should remain with us, which seldom comes to pass, yet the Last Day of our Life would be as it were the Death of such constant Prosperity. What matter is it therefore, whether thou goest from it, or it from thee?   

THE THIRD VERSE.  
Philosophy declareth, how all worldly things decay and fade away.  
WHen Phoebus, vanquishing the Night,  
O'er th' Skies his Lustre spreads:  
The Stars, Abashed at such great Light,  
Grow Pale, and hide their Heads.  
Now Zephyrus with his soft Breath  
The Roses hath full blown:  
The cloudy South Wind blustereth,  
And strait their Beauty's gone.  
Sometimes the Sea's Still, like the Shore,  
And Radiant, like the Skies:  
Sometimes the stormy Winds do roar,  
And Boisterous Waves arise.  
Sith all this World is like the Dust,  
That's Driven with the Wind,  
Why wilt thou to Man's Fortunes trust,  
Which none shall Constant find?  
This is a Constant Law, can't Altered be,  
That nothing here shall have True Constancy.    


The FOURTH PROSE.  
Philosophy proveth, that Boetius is still fortunate, and that no man hath complete happiness in this life.  
THAN said I, thou speak'st the truth, O Nurse of all Virtues, neither can I ●…y the swift course of my Happy Days. But this doth most vehemently torment my soul, when I reflect on it, For in all Adversity whatsoever 'tis the most Unhappy kind of Misfortune, To have been Happy. But, quoth she, what thou sufferest by thy False Opinion, thou mayst not impute to the Nature of things. And if thou art moved with the empty name of that Felicity, which is in the Power of Fortune, thou mayst account with me how much thou dost still retain of it. Therefore if that, which thou didst ever esteem as most precious in the whole Treasury of thy Fortune, be still by the Divine Providence kept safe, and free from all harm, canst thou have any cause to say that Fortune deals hardly with thee, whilst thou reteinest the more valuable Enjoyments? But that most precious Ornament of Mankind, thy Father-in-law Symmachus is still Alive, and in good health; and (which thou wouldst readily purchase with the price of thine own Life) He, being a Man wholly made up of Wisdom, and Virtue, regardless of the wrongs that are done unto himself, bestows his complaints on those, he sees thee to suffer. Thy Wife is still Living, a Woman Modestly Ingenious, Excelling in all the Perfections of Chastity, and, that I may briefly comprehend all her Endowments, she's Like her Father. She Lives, I say, and keeps her Breath only for thee, being weary of this Life; and, which, I confess, is a lessening of thy Felicity, she pines away with Tears, and sorrow for want of thy Company. What should I say of thy Sons, that have been Consuls, in whom, as in Youths of their Age, there shines the Resemblance of the Wit of their Father, and of their Grandfather? Sith therefore it is our chiefest care to preserve our Lives, O Happy man that thou art, if thou didst but know how to value thy Condition, who to this very day hast so great abundance of those things, which no man doubts but that they are more Precious than Life itself! wherefore wipe off these Tears from thine Eyes. Fortune has not as yet shown her utmost spite against thee; neither has an over-violent Tempest falled on thee, whilst thine Anchors hold fast, which do not permit thee to want Consolation for the present, nor Hopes to see Better Times. And I pray, quoth I, they may hold fast; for whilst they are Fixed, however the matter goes, I shall have hopes to overcome the Storm. But thou seest how my Honours, and Dignities are diminished. And saith she, we have Advanced somewhat in our design if there be any thing in thy Condition, with which thou art not displeased. But I cannot away with this that thou art so nice, and tender, who makest such grievous complaints that there is some thing wanting, which thou wouldst have to complete thy Happiness. For where is the man that hath attained to such a state of Ease, and satisfaction, that he is not in any regard Discontented with the quality of his present Fortune? For the condition of the Goods of this World is full of Anxiety, and vexation, and such that it never comes whole, and entire, and never can be made stable, and permanent. One man abounds in Wealth, but is Ashamed of his Ignoble Birth. Another being Nobly Born is well Known throughout all the Country, but wanting an Estate Answerable to the Greatness of his Name, he would rather be hid in Obscurity with persons of the meanest Rank. This man is both Rich, and Noble, and bemoans himself for want of a Wife. That man hath a Good Wife, but hath no Children, and afflicts himself with the thoughts that he must leave his Wealth to a Stranger. Another rejoicing in his Issue turns his joy into mourning for the ill carriage of his Son, or of his Daughter. So that no man can easily suit his Mind with his own Condition. And let us moreover consider this, that the sense of every man that has been most used to Prosperity is exceeding soft, and delicate, and unless he can have all things at his beck, being unaccustomed to any Adversity, is cast down with every little thing, that goes across to him: of such small moment are such matters, which detract from the perfection of the Happiness of those men, on whom Fortune has bestowed her choicest Favours. How many are there thinkest thou who would conceit themselves to be Advanced almost as high, as Heaven, if they could have but a part of the remains of thy Prosperity? This very Place that thou callest Exile is the Country of the Inhabitants. Thus nothing is a Misfortune, but when thou deemest it so to be: And on the contrary Every Condition turns into Prosperity to those, who know how to Dispose themselves in it. What man is there so Happy, but he would be desirous to change his Estate, if he should once give way to Impatience? what bitterness is the sweetness of Humane Felicity sprinkled with! which if it seem joyful to him that possesteth it, yet it cannot be secured to him for a moment. 'Tis evident therefore how Wretched that Happiness is which consists in the Enjoyment of perishing things, which neither remains with those that are contented, nor is wholly delightsome to persons of anxious, and disturbed minds. Therefore, O ye sons of Men, why do ye seek for True Happiness Without, which is placed Within Yourselves? You are confounded with Ignorance, and Wrong Opinions. I shall in a few words show thee what is the Sovereign, and only True Happiness. Is there any thing more Dear, and Precious to Thee, than Thyself? Nothing, thou wilt say. Therefore if thou canst have the full Dominion of Thyself, thou shalt Possess that which thou wouldst never part with, and which Fortune shall never be able to take from thee. And that thou mayst clearly perceive that True Happiness consists not in those things that are in the Power of Fortune, consider this Argument: If Bliss, or True Happiness be the Sovereign Good of Intellectual Nature, neither is that Sovereign Good which can by any means be taken from us; because that Excels it, which we cannot be deprived of: 'tis manifest that the Instability of Fortune can never bring us into the ways of True Happiness. Moreover he that is puffed up with this unconstant Felicity either knows, or doth not know, how Changeable it is. If he knows it not, what Happiness can there be in Ignorance, the Blindness of the Soul? If he knows it, he must needs be in Fear of losing, what he doubts not but may easily be lost. Wherefore the Dread he is in continually suffers him not to be Happy. Or else he cares not if it be lost: Thus also it appears to be a matter of small moment, whose loss can be so easily born. And because thou art one of those who know, and are assured by many Demonstrations that the Souls of Men are Immortal; and sith it is so clear, and unquestionable, that such Happiness, or Prosperity, which is in the Power of Fortune has its Period by the Death of the Body; it cannot be doubted, but if Death be able to deprive us of our Bliss, All Mankind must at length become Miserable. And sith we know that many a man hath earnestly pursued, and endeavoured after Bliss, or True Happiness, not only by Death, but also by great Pains, and Torments; how can it be that this present Life should be able to make men Happy, the End whereof makes them not Miserable?   

THE FOURTH VERSE.  
Philosophy commendeth a mean estate.  
Who so intends to get  
A firm, and lasting Seat,  
That he may Safety find  
From Roaring Angry Wind,  
And scorn proud Neptune's Threats  
When all the Shores he Beats;  
Let him not Build on High,  
From loose Sands let him fly.  
When stormy Winds do blow,  
High Houses they o'erthrow;  
An House can never stand  
Upon the sliding Sand.  
If thou wilt fly the great  
Dangers of a brave Seat,  
Build thy House very Low,  
And on a Rock: Although  
The Winds their Forces raise,  
And trouble Lands, and Seas,  
Thou mayst their Noise endure  
In thy Low Seat Secure,  
Thy Looks will still be Clear  
Though Storms disturb the Air.    


The FIFTH PROSE.  
How riches are neither precious, nor our own.  
BUT because these soft, and gentle Reasonings, or Fomentations of the Mind begin to sink into thee, I think it would now be seasonable to use some stronger Medicines. Well then: Though the Gifts of Fortune were not so frail, and transitory, what is there in them that can ever be truly, and properly Your own, and which being throughly discovered what it is in itself, would not appear to be most vile, and despicable? Are Riches to be Prized in regard of Your Nature, or of Their own? what is the best kind of Riches? is it not Gold, or great Heaps of Money? But these things make men to be sincerely Esteemed when they are given away, rather than when they are kept in store: for Covetousness makes men Odious, Bounty Glorious. If that cannot remain with any man, which passeth from him to another: then is Money Precious, when, being conferred on another, by the exercise of Bounty, it ceaseth to be in our own Possession. But if one man had All the Wealth in the World, it would leave others in the greatest Poverty. And indeed a Voice comes Whole, and undivided to the Ears of a Multitude of People at the same time; but Your Riches, unless divided into many small Parts, cannot be communicated to divers Persons. And hence it is, that of necessity they expose such men to Poverty, from whom they come into the Possession of others. O then, how Narrow, and Contracted, how Beggarly are those Riches, which 'tis impossible that Many men should have Whole, and Entire; and which cannot come into the Hands of any one, without the Impoverishing of others! Art thou taken with the Splendour of Gems, or Precious stones? But if there be any Worth, or Excellency in their Brightness, that is the Light of those Stones themselves, not of Men: which Gems I cannot but wonder exceedingly that Men should have in such Admiration. For what is there that wants a Soul, and a fit composure of Members, and Features, which should seem Beauteous and Amiable to a Rational Nature? Which, although, as they are the Work of our Creator, and in their own Rank they carry with them some of the lowest kind of Beauty, yet sith their Quality is so beneath Your Excellency, do in no wise deserve Your Admiration. Are you Delighted with the Beauty of Fair, and Fruitful Fields? why not? For it is a Fair Part of the Fair Work of the Creation. Thus we delight also to see how pleasantly the Sea Looks in a Calm, and Clear Day: thus we Admire the Heavens, the Stars, the Sun, and the Moon. What, doth any of these Peculiarly appertain to the? darest thou to Boast thyself in the Brightness of the Heavens? Art thou Adorned with the Various Colours, of the Flowers, that come forth in the Spring, and the Beginning of Summer? Or are those Fruits Thine that come forth so plenteously in their Seasons? why art thou ravished with vain Joys? why dost thou embrace External things, as if they were Thine own? Fortune can never make that to be Thine, which the Nature of Things has Alienated from thee. The Fruits of the Earth indeed are without all doubt for the Nourishment of Living Creatures But if thou wilt Satisfy thy Need, which is all that Nature requires, there's no reason why thou shouldst desire that Fortune should make thee to Abound. For Nature is contented with a Few, and with very small things: whose Fullness if thou wilt oppress with Superfluity, that which thou dost Force upon her, will become either Unpleasant, or Hurtful. And dost thou think it a Brave thing to Shine in Rich Apparel? which if it be pleasant to Look on, I shall commend the Matter of which it is Made, or the Wit of him, that Made it. Art thou Happy in that thou hast a long Train of Servants to wait on thee? who, if they be Vicious, are a Burden to the House, and a Plague to their Master: But suppose them to be Virtuous, how can it be that the Goodness, and Virtue of other men should be reckoned amongst Thy Goods? By all that we have spoken it is clearly proved that not one of those things which thou accountest to be Thy Goods is Thy Good indeed. In which things if there be not any Beauty to make them so desirable, what reason is there that thou shouldest either be Grieved for the Loss, or Delighted with the Possession of them? If they are Fair, and Beauteous in their own Nature, what is that to Thee? For upon this account they might be as Pleasing, though thou couldst not pretend to have any particular Interest in them. For they do not therefore become Precious, or Valuable, because they are a part of thy Riches; but because they seemed to be Precious thou didst desire to get them into thy Possession. But, what would ye have, that ye make so much ado about the things that are in the power of Fortune? I suppose ye would have such Plenty, that ye might not stand in Need of any thing. But the case is quite contrary with you: For you have Need of more helps to keep the Riches, you have gotten: And True it is, that they stand in Need of Many things, who have Many things in their Possession; and on the contrary they Want very little, who measure their Abundance by the Necessity of Nature, not by the Superfluity of Ambition. But are you so void of any Proper, and Internal Good, that you should seek Your Goods Without, in things remote from Your own Nature? Is the course of things so monstrously changed, that a Living-Creature deserving to be esteemed as Divine upon the account of Reason, should not seem unto himself to be shining, and Illustrious, but by the Possession of things without Life? And indeed other things are satisfied with what they have in themselves: but you, Creatures Made after the Image of GOD, would fain Adorn Yourselves being of so Excellent a Nature, with the Basest, and Lowest things; not considering how great an Injury ye do to Your Creator. For He would have Mankind to Excel All Earthly things, but ye Advance the very Lowest of them Above Your own Dignity. For if it be a truth unquestionable that what ever is the Good of another thing, is more Precious than that thing, whose Good it is; sith ye conceit that such contemptible, and unworthy things are Your Goods, ye make yourselves by your own Judgement to become Inferior to them: and indeed ye deserve that so it should be. For such is the Nature of Man, that then only he Excels all other Creatures, when he Knows Himself: but He becomes more Vile than the Beasts that Perish, when he ceaseth to retain this Knowledge. For 'tis but the Nature of other Creatures here upon Earth, Not to Know Themselves: but in Men 'tis Vice, or the Corruption of their Nature. But how great is your Error, who conceit that any thing can be Adorned with Ornaments that are not It's own. That cannot be. For if any thing look Bright, and Glorious with that which is put on it, that which is put on, is Praised: but that which is covered therewith nevertheless remains in its own Filth, and vileness. I deny that any thing is Good, which may become Hurtful to him that Possesseth it. Am I out in this? No surely, thou wilt say. But Riches have often been Hurtful to those that have had them, sith every one that is extremely Wicked, and so the more Desirous of External things, as Gold, or Precious Stones, thinks him only, who hath such things, to be a most Worthy Person. Thou then who art now so solicitous, and fearful of the Spear, and of the Sword, if thou hadst entered into the Path of this Life with an Empty Purse thou mightest Sing in the presence of a Robber. O Blessedness of perishing Riches, which when thou hast obtained thou ceasest to live in Safety!   

THE FIFTH VERSE.  
Philosophy commendeth the former age, which was free from covetousness.  
" O the too happy fathers of old,  
" Whose wealth was the plough, and the fold!  
" Base Luxury ne'er could destroy 'em,  
" Whose fare couldne're surfeit, nor cloy 'um.  
" An Akorn, or Chestnut at best  
" With them was an excellent feast.  
" Sack, and Sugar their throats ne'ver knew,  
" Nor their backs the Tyrian hue.  
" On th' grass they found Innocent dreams,  
" And Nectar in sweet sliding streams.  
" Then th' Pine served only for shade,  
" And not for the Mariner's trade.  
" The Chinoise had no traffic with Spain  
" For their trifles as strange, and as vain.  
" Than men might sleep whole in their skins  
" Not affrighted with warlike Dins:  
" And America thought not upon  
" The greedy, and merciless Don:  
" For who could have thought 'em worth kill,  
" When they had not one poor shilling  
" To pay for the wounds should be made?  
" Than War was a pitiful trade.  
" Would God that our Saints, and Wise men,  
" Would be but so Holy as Then!  
" But a Fire more Cruel than Hell,  
" Love of Wealth, is mixed with our Zele;  
" Oh, what was their bloody Zele, who  
" Sought out the long hidden Peru,  
" And brought home that dangerous Ore  
" By the Murder of so many score,  
" To make Pay for the Murdering of more?  
P. G.    


The six PROSE.  
Of dignity and power.  
BUT what shall I say of Dignities, and Power, which you, being Ignorant of the True Dignity, and Power, do so highly Extol? If they fall to the lot of Wicked men, what 
(a) A burning hill in Sicily.  Aetna with all the Flames, it belcheth forth; what Deluge that rageth never so horribly, did ever make so great Desolation! Verily, as I suppose thou dost remember, the Government of Consuls, which was the beginning of the Roman Liberty, for the Pride of Consuls, your Ancestors had a desire to Abolish: who for the same Pride had formerly Banished the Name of King out of the City. But if at any time, which is very seldom, Good men are invested with Power, and Dignities, what is there in them, that may give any Satisfaction, but the Virtue, and Integrity of those that use them? Thus it is that Honour doth not accrue to Virtue from Dignities, but to Dignities from Virtue. But what kind of Power is that which you so Praise, and Desire? Do you not consider, O ye Earthly Creatures, What Yourselves are, and What they are, whom You are Set over? For if amongst the Mice thou shouldst see one to assume to himself a Power over the rest; wouldst thou not break forth into Laughter? But if thou considerest the Body, what canst thou conceive to be more Weak than Man, whom a Little Fly may have strength enough to Destroy? And in what respect can one Man be said to exercise his Force on another, but only in respect of the Body, and that which is beneath the Body, I mean, Fortune? what canst thou Enforce upon a Soul that has Attained to its proper Freedom? canst thou remove a Mind settled upon the Firm Principles of Truth, and Virtue, from the State of Peace, and Tranquillity? When a 
(b) Nearchus or Diomedon.  Tyrant thought by Torments to constrain a 
(c) Zeno Eleata. S●e Euseb. lib. 10 de praepar. Evang. & Suidas.  Courageous Man, to discover those who were Privy to a Conspiracy made against him, he bit off his Tongue, and Spit it in the Face of that Cruel Tyrant. Thus did that Wise man make those Pains the Opportunity of exercising his Fortitude, whereby the Tyrant exercised his Cruelty. But what is there, which any one can do against another, which he may not suffer from another? We have heard how 
(c) King of Egypt.  Busiris who was wont to Kill Strangers, was Slain by Hercules, a Stranger. Many Carthaginians had Regulus laid in Chains: but not long after He's Bound himself by those very men, whom he had formerly Conquered. And dost thou think that such a Man hath any true Power, who is not Able so to Defend himself, that none shall Prevail against him, as he doth against others? Moreover if there were any Natural, and Proper Good in Dignities, and Powers, they could never be the Portion of Wicked men. For things so Repugnant will not be Brought together. Nature forbids that Contraries should be in one, and the same Subject. Thus, sith it is unquestionable that very often lewd, and Ungodly men have the management of Dignities, 'tis also manifest 
(d) Marcus Attilius Regulus a Consul of Rome.  that these things are not Good in their own Nature, which Adhere to Persons so void of Goodness. Which indeed we may Judge of all the Gifts of Fortune, of which the most Wicked men in the World have the greatest share. Here let us also consider that no man doubteth but that he is Valiant, in whom he seeth any Valour, or Fortitude: and 'tis manifest that he is Swift and Active, in whom there is Swiftness, and Activity. Thus Music makes Musicians, Physic Physicians, Rhetoric Rhetoricians. For the Nature of Every thing Acts according to its Property, nor doth it Mix itself with the Operations of Contrary things, and it Drives away whatsoever is Repugnant thereunto. But neither can Riches extinguish the Desires of the Covetous man; neither can Power make a man Able to Overcome Himself, who is Bound, with the Chains of his lusts. And Dignity conferred on Persons of Base Inclinations doth not only not make them Worthy men, but discovers them rather, and shows them to the World, as such who deserve the greatest Scorn, and Indignity. You take Pleasure to call Things by False, and Improper Names, which are easily confuted by the Effect of the Things themselves: Therefore neither can those Riches, nor that Power, and Dignity be Truly so Called. And we may conclude the same of all that comes from Fortune, in which 'tis manifest there's nothing that we should Absolutely Desire, nothing of Native Goodness, since it neither Joins itself always to Good men, nor doth it make those Good, to whose lot it falls.   

THE six VERSE.  
Philosophy declareth by the example of Nero, that dignities or power, do not make men better.  
HOw did 
(a) Nero caused Rome to burn for a week that he might conceive the overthrow of Troy.  He wast with Fire, and Sword  
The City, and the Senators,  
Who to his 
(b) Britannicus, to reign alone.  Brother could Afford  
No Safety from his Bloody Force!  
Who likewise his own 
(c) Agrippina.  Mother Slew,  
And in that Horrid Slaughter Joyed;  
He did Her Naked Body View,  
And Praised the Beauty He Destroyed!  
Yet This man did All Nations Sway:  
They trembled at his Dreadful Name.  
Could NERO'S Power make him Obey  
His Reason, and his Fury Tame?  
O Grievous Fate! Abiss of woe!  
What Poison can't, the Sword must do!    


The SEVENTH PROSE.  
Of glory.  
THAN quoth I, Thou knowest that I have never been Enslaved to the Desires of perishing things: but I was Desirous to have some Matter for my Virtue to work on in Public Affairs, that it might be made Known to the World. This indeed, saith she, is one thing, which some Generous Minds, but such as have not yet attained to the highest pitch of Virtue, may be much taken withal, to wit, the Glory or Fame that appertains to Persons that have Deserved well of the Commonwealth: which Fame, or Glory, how small a thing it is, and of no Importance at all, thou mayst Understand thus: Thou hast learned by Astronomical Demonstrations that All the Compass of the Earth is but as it were a Point, or the Least thing Imaginable in comparison of the large Space of the Heavens: that is to say, if it be compared to the greatness of the Celestial Globe, it would be judged to have no Space at all. And of this so small a Region of the World 'tis about the Fourth Part as thou hast learned from Ptolemy, which is Inhabited by such Creatures, which are known to us. If thou shalt subtract from this Fourth Part what the Seas▪ and Marrises take up, and the utmost Extent of the Dry Sands, and Deserts, there will be left but a very Narrow Space for the Habitations of Men. Being then Encompassed, and Shut up within the least Part of this Extreme Little Part of the Universe, do you Think of Enlarging your Fame, and making your Name Great? But what hath that Glory of Amplitude, and Magnificence that is straitened with such Narrow Limits? Moreover I would have thee to consider that in the Habitable Part of the World most Nations Differ very much one from another in their Language, and in their Dispositions, and their whole Kind of Life: so that by reason of the Difficulty of such Journeys, or Voyages, and the Diversity of Languages, and the want of all Traffic, or Commerce, not only the Fame of Particular Men, but even of Great Cities may never come to some Nations. In the Days of Marcus Tullius, as he himself 
(a) In somnio Scipi●…nis.  somewhere shows, the Fame of the Roman Commonwealth had not yet past beyond the Mountain 
(b) A mountain betwixt Scythia and India.  Caucasus, and at that time Rome was so Great, as to be a Terror even to the 
(c) People of Asia mayor.  Parthians, and the other Nations thereabout. And dost thou not see then how Narrow, and Straight that Glory is, which you labour to spread, and dilate? Shall the Glory of a Roman go thither where the Name of ROME could never arrive? The Manners, and Institutions of Divers Countries do not Agree; so that what with some men deserveth Praise, with others is accounted worthy of the greatest Punishment. Hence it comes to pass that if any one delight to be Well spoken of, it is in no wise convenient for him that his Name should be carried to Many People. Therefore Every man must be contented with the Glory that is propagated amongst those, who are Governed by the same Laws with himself: and that Fame, and Lasting Renown, which they call Immortality, shall be confined within the Limits of one Country. But how many Persons of great Eminency in their Time had their Names Omitted by the Historians of that Age! And what doth it profit a man to be mentioned in Histories, which at length together with their Authors fall into Oblivion! But you seem to yourselves to have gotten a kind of Immortality, when you think that your Fame shall endure in the Generations to come. If thou dost but compare that Duration to Eternity, thou wilt find that thou hast no cause to rejoice in the Long Continuance of thy Name. For if we make comparison of One Moment with Ten Thousand Years, because both Spaces have their Bounds, it carries though but a little yet some Proportion thereunto. But this Number of Years be it Multiplied never so much, can in no wise be compared to that Duration, which shall never End. For between things Finite there is some Proportion, but Infinite, and Finite can never have any. Thus it comes to pass that the Fame which endures for never so long a Time, in comparison of Eternity, will not only appear to be very little, but as nothing at all. But you care not to Do well, unless for the Praise of People, and the empty noise of Vulgar Applause, and disregarding the Excellency of your own Conscience, and Virtue, you expect your Reward from the Talk of others. Observe how Ingeniously a certain man reproves this kind of Folly. For when he saw a conceited Person, that had through vain Glory assumed to himself the False Name of a Philosopher, to be assaulted with many sharp Contumelies, and Revile, and he had told him that now he should know him to be a Philosopher indeed, if he would bear those Injuries with Meekness, and Patience; For a little while he took on him a kind of Patience, and Boasting as it were in the Contumelies he had received; Dost thou not understand at length, saith he, that I am a Philosopher? Then replies the other very Bitingly, I had understood it indeed, if thou hadst held thy peace. But what is Fame to Excellent Men (for of such is our discourse) who seek for Glory in the way of Virtue; what, I say, is Fame, or the Glory of this present World to them, when their Bodies return to the Dust? For if Death seize on the Whole Man, which my Doctrine will not suffer you to believe, there's no such thing, as Glory: sith he who is said to be the Owner of it, is deprived of his Being. But if the Soul that is cleansed from all Impurity, being delivered from this Earthly Prison, Ascendeth into Heaven; will she not despise all that is done here upon Earth, whilst she, being an Inhabitant of Heaven, rejoiceth that she is Exempted from all Earthly Concerns?   

The SEVENTH VERSE.  
Of the smallness and shortness of fame.  
WHoever thinks that Earthly Glory is  
The thing that brings true Bliss:  
Let him Comtemplate the Large Sky, and see  
Earth's small Capacity:  
Sith that such Narrow Space Exceeds his Fame,  
he'll Blush at his Great name.  
Why do Proud Men in vain Desire to be  
Freed from Mortality?  
Though their Fame pass through People far, and near  
And make Whole Nations hear;  
And though their House tothth' Highest Titles rises,  
This Glory Death despises;  
It spares not Humble Heads, the Lofty neither;  
Lays High, and Low together.  
Where lie the Bones now of 
(a) A Consal of Rome, who made war with Pyrrhus' King of the Epirotes, by whom he could not be corrupted by bribes, and io whom he sent one that offered to, kill him.  Fabricius?  
where's 
(b) A noble Roman, whom nothing could corrupt.  Cato, or 
(c) The first consul of Rome, who revenged Lucretia's rape.  Brutus?  
Some Letters after Death preserve their Fame,  
That is, Their Empty Name.  
But may we Know Men long since Dead, and gone  
Because those Words are Known?  
You surely (turned to Dust) we cannot Know,  
Fame can't your Persons show.  
If you conceit that 'tis a Life to be  
Mentioned in History,  
When Time deprives you of the People's Breath,  
That is a Second Death.    


The EIGHTH PROSE.  
Adversity more profitable than prosperity.  
BUT that thou mayst not think me to be an Irreconcilable Enemy to Fortune, there's a Time when she deserveth well of men, though she be so Deceitful. To wit, Then, when she shows Herself, and discovers what Disposition she is of. Perhaps thou dost not yet understand what I mean. That which I vehemently desire to tell thee is a Wonderful thing, so that I have much ado to fit Words to the Thoughts I have of it. For I Judge that Adverse Fortune is more Profitable for Men, than Prosperity. For the one always cheats us with the empty show of Felicity, whilst she seems to be very Kind: the other is always True to us, whilst by her Change she demonstrates her Instability. The one Deceives, the other Teaches, and Instructs us: the one Fetters the Minds of those that Enjoy it with the Allurements of False Goods; the other sets them at Liberty, by making them to understand the Vanity of all Earthly Happiness. Therefore thou mayst observe that the one is Windy, Loose, and always void of the Knowledge of herself: the other is Sober, Strict, and increasing in Prudence, by the most profound Exercise of Wisdom, in the Conquest of All Perturbations. Lastly Prosperity enticeth men, and draws them away from the True Good: Adversity draws them back to it, as it were, with an Hook. And dost thou think this but a small thing that this Sharp, this Horrible Fortune makes thee Know who are thy Faithful Friends: she hath Distinguished the Certain, and Doubtful Countenances of thy Companions: At her Departure she carried Her own Friends away with her, Thine she hath left with Thee. At how high a rate wouldst thou have purchased this, when thou seemedst to thyself to be a Fortunate Man? Cease now to look any longer after the Riches, thou hast Lost: thou hast found the most Precious Kind of Wealth, viz. True Friends.   

THE EIGHTH VERSE.  
Philosophy praiseth true love and friendship.  
THat the World so Constant is  
In Alternate Variety,  
That so many Contraries  
Observe their League so Faithfully,  
That the Sweet Day, Queen of Light,  
Sol in his Golden Chariot Draws,  
And that 
(a) The Evening star.  Hesperus brings Night,  
That Night is Ruled by 
(b) The Moon.  Phaebes Laws,  
That the greedy Sea's restrained  
Lest it's proud Waves should seize the Land:  
Things thus to each other Chained  
Are held by LOVES Almighty Hand  
Who Rules the heavens, Earth, and Seas.  
If He let go the Reins, they run  
Strait from the safe way of Peace,  
And Perish by Dissension.  
He keeps Men in Unity,  
He Joyns in League far Distant Lands:  
He confirms by Chastity  
The Sacred Force of Nuptial Bands:  
He shows True Friends how to prove  
That To Love is the Greatest Gain.  
Happy Men, if that same LOVE  
Which Reigns in Heaven did in You Reign!     

THE THIRD BOOK OF THE Consolation of Philosophy.  


The FIRST PROSE.  
Philosophy promiseth to explicate true felicity.  
SHE had now ended her Song, when the Sweetness of the Verse had fixed me in the deepest Attention. Therefore after a short pause thus I spoke: O Sovereign Consolation of wearied Minds, how much hast thou refreshed me both with the weight, and importance of the Sense of this Excellent Song, and the pleasantness of its Air! so that for the future I shall not look on myself, as one that wanteth strength to grapple with any kind of Fortune. Therefore I am not only not afraid of those Remedies, which thou saidst were somewhat more Sharp, and piercing, but I vehemently desire that thou wouldst impart them unto me. Then quoth she, I Thought so, when thou didst so greedily receive my words in such profound Silence, and with such earnest Attention; and I expected that thou shouldest have this Temper, and Disposition of Mind, or (which indeed is rather the very truth) I wrought it in thee. Such are the things, that remain to be spoken of, that when first we do but touch them with our Tongue, they are very Tart, and Biting, but being received, and swallowed down, they become exceeding Sweet, and Delightsome. But since thou sayst thou art so desirous to hear what I have to say, how wouldst thou be Inflamed if thou didst understand whither I design to Conduct thee? Whither quoth I? To True Felicity, said she, which thy Mind apprehends as it were in a Dream; but it's Sight being employed about Images, and Phantasms, it cannot have any clear Prospect thereof. Then quoth I: Do, I pray thee, as thou hast said, and show without delay what is that True Felicity. I will do it, quoth she, most willingly: but first I will lay down in plain words that State, and Condition with which thou art most acquainted, that casting thine Eye the other way, thou mayst clearly Discern the Nature of True Happiness.   

THE FIRST VERSE.  
False felicity must be forsaken, that true happiness may be embraced.  
WHoso will sow his ground first he (free,  
That ground from Stones, and Thorns must  
That Ceres may  
Find a plain way.  
Most sweets the Honey, that comes next  
When Tastes unpleasant have us vexed.  
We Joy to see the Stars Appear  
When Wind, and Rain have left the Air.  
How Lovely is the Youthful Day,  
When Lucifer hath chased away  
The dismal Shades! Thou, whose dull Eye  
Could never yet True Good descry,  
Lift up thine Head: thine Eyesight shall be clear,  
And thou shalt see  
That Instantly,  
To him that Seeks for Truth, Truth shall Appear.    


The SECOND PROSE.  
How all men desire happiness, but many mistake it.  
THAN with a steadfast Look, recollecting all her Thoughts into the depth of her Mind thus she began: All the Care of Mortals, which is exercised in the labour of various Studies, and Designs, Proceeds in Divers ways; but yet it Tends to One, and the same End, viz. to True Happiness. And that is such a GOOD, which when any man, hath Attained unto, his Desires can go no further. Which indeed is the Chief, and Sovereign of All Good things, and containeth in itself All the Good that is, or ever can be. To which if any thing were wanting, It could not be the Sovereign Good, because some thing would be left our of it, which might be Wished or Desired. 'Tis manifest therefore that Bliss, or True Happiness is a Perfect State consisting in the Collection of All Good things into One. This State, as we have said, All men desire to Attein unto by Divers ways or Means: For there is Naturally in the Minds of Men a Desire of the True Good, but Error draws them aside to things that have but the mere Show, or Appearance of Good. Some there are who believing that it is the Sovereign Good, to want nothing▪ endeavour with all their strength to Heap up Riches: but others, judging that to be the Sovereign Good, which is most worthy of Veneration, endeavour by the getting of Honours, or Illustrious Titles, to render themselves Venerable to their own Countrymen. Others there are that hold the Sovereign Good to consist in the Greatest Power, or Dominion. These men would either Reign themselves, or they endeavour to be Next to Him that holdeth the Sceptre. And it seemeth to others that Glory, or Renown is the Sovereign Good. These make all possible speed to get a Glorious Name by the Arts of War, or Peace. But the greatest Number of men measure the Fruit of Good by Joy, and Mirth. These think it the most Happy State to overflow with Pleasure. And some there are that exchange the Ends, and Causes of these Goods (viz. why they Desire them) one for another: as they, who desire Riches that they may attein to Power, and Dignities, and have all the Means of enjoying such Carnal Pleasures, to which they are most inclined: or they, who would fain be in Power that they may get Money, or a Great Name. To these, and such like things is the Bent, or Intention of Humane Actions and Desires: Nobility, and the Favour of the People seem to procure an Illustrious Name: A Wife and Children are desired for the Pleasure, and Delight men hope to receive from them. But as for Friends, which are the most Sacred kind of Goods we do not judge of them as apperteining to Fortune, but to Virtue. But now 'tis easy to apprehend how the Goods of the Body are referred to the things above mentioned. For Strength, and Greatness of Body seem to make us capable of the most Manlike Exercise; Beauty, and Activity bring large Praises; Health fits a man for the Pleasures of the Body. By All these things 'tis manifest that True Happiness is that which men Chiefly, and Principally Aim at. For that which every man desireth before all other things he judgeth to be the Sovereign Good. But we have concluded the Sovereign Good to be Bliss, or True Happiness. Wherefore that State, or Condition which every man desireth before all other things, he judgeth to be his Bliss. Therefore thou hast now laid before thine Eyes almost the whole Form, or Model of Humane Felicity, Riches, Honours, Power, Glory, Pleasure. Which things Epicurus considering severally, and apart one from another, he judged the Sovereign Good to be Pleasure, because all those other things seem to bring Pleasure, and Delight to the Mind. But I return to the Studies, and Endeavours of men: whose Mind notwithstanding, though their Memory be so weak, and dull, strives to regain the Possession of the Sovereign Good, but it is like a Drunken man, who Mistakes the Path that leadeth to his House. For what, do they seem to be in an Error, who would fain Arrive to such a State, that they may no longer stand in need of any thing? But there is nothing that so much perfects True Happiness, as the Abundance of All Good things, which wants not any thing foreign, and extrinsical to its own Nature, and is in itself All-Sufficient. Are they mistaken who judge that the Chief Good is that, which is most Worthy of Veneration? In no wise. For that is not vile, or contemptible, to obtain which, is the Aim, and Intention of All Mankind. Is not Power to be reckoned in the number of Good things? what? is that feeble and without strength, which is unquestionably to be preferred before All things whatsoever? Is Glory, or Renown nothing-worth? But it cannot be but that whatsoever is most Excellent should be also most Glorious. To what purpose should I say that True Happiness cannot be Anxious, or Sad, or Subject to any kind of Sorrows, and Perplexities; sith in the least things That is Desired, the Having and Enjoying whereof is Delightsome. For this reason do men Desire Riches, Dignities, Kingdoms, Glory, and Pleasures, because they believe that by them they shall Attein a State Sufficient, Venerable, Powerful, Illustrious, and full of Pleasure, and Delight. 'Tis GOOD therefore which men Aim at in their various Studies, and Designs: the Force of Nature we may perceive in this, that although the Opinions of men are so various, and Disagreeing, yet they all Consent in Choosing GOOD, as the End of their Actions.   

THE SECOND VERSE.  
How nature cannot be wholly changed.  
" HOw the strict Reins, of all things guided are  
" By powerful Nature, as the chiefest cause,  
" And how she keeps with a foreseeing care  
" The spacious World in order by her laws,  
" And to sure knots, which nothing can untie,  
" By her strong hand all Earthly motions draws:  
" To show all this we purpose now to try  
" Our pleasing Verses, and our music's sound.  
" Although the Lybian Lions often lie  
" Gentle, and tame in willing fetters bound,  
" And fearing their incensed master's wrath  
" With patient looks endure each blow, and wound:  
" Yet if their jaws they once in blood do bathe,  
" They gaining courage with fierce noise awake  
" The force, which Nature in them seated hath  
" And from their necks the broken chains do shake;  
" Than he who once thought he had made them tame  
" Falls the first prey unto their raging flame.  
" The Bird shut up in an unpleasing cage  
" Which on the lofty Trees did lately sing,  
" Though men her want of freedom to assuage,  
" Should unto her with careful labour bring  
" The sweetest meats, which they can best devise:  
" Yet when on tops of houses fluttering  
" The pleasing shadows of the groves she spies,  
" Her hated food she scatters with her feet,  
" And discontented to the woods she flies,  
" And there delights to tune her accents sweet.  
" When some strong hand doth tender plant constrain  
" With his debased top the ground to meet,  
" If it let go, the crooked twig again  
" Up toward Heaven ti self it straight doth raise.  
" Phoebus doth fall into the Western main,  
" Yet doth he back return by secret ways  
" And to the East doth guide his Chariot's race.  
" Each thing a certain course, and Laws obeys,  
" Striving to turn back to his proper place;  
" Nor any settled order can be found,  
" But that which doth within itself embrace  
" The births, and ends of all things in around.    


The THIRD PROSE.  
That true happiness consisteth not in riches.  
O Earthly Creatures, ye have some kind of Perceivance of THAT from which you derived your Being, and of the END for which you were Made, though it be very dull, and confused as it were in a Dream; and therefore the Aim, or Intention of your Nature leadeth you to the True Good, and many Errors carry you out of the way to It. For consider whether those things, by which men think they shall Attein to True Happiness, will ever bring them to the End they design, and propose to themselves. For if Money, or Honours, and those other things afore mentioned could put us into a Condition, to which no Good thing could seem to be Wanting, we would grant that a man might be Happy by the obtaining of those things. If they cannot Perform that which they promise, Wanting many Good things, is it not manifest that they have but the False Show of Felicity? In the first place therefore I ask. Thee, who not long since didst abound with Riches: In the midst of that Abundance didst thou never feel any Anguish, or Disturbance of mind arising from a sense of the Injuries thou didst suffer? I cannot remember, quoth I, that I was ever in so comfortable a Condition, but that I had always some Trouble, or other. And was it not either because somewhat was Wanting, which thou wouldst not should be Wanting; or that somewhat was Present, which thou wouldst not should be Present? This is the case, quoth I. Therefore thou didst Desire to Have the one, and to be Freed from the other. 'Tis confessed, quoth I. But every man Lacketh that which he Desireth. He doth so, quoth I. But whoso Lacketh any thing, has he Attained to a State of Sufficiency? In no wise, quoth I. Therefore whilst thou didst most Abound with Riches, didst thou sustain this Insufficiency? what else, quoth I? Riches therefore cannot bring a man to such a State that he shall not stand in Need of any thing; and it was this, which they seemed to Promise. But I think that this is most worthy of Consideration; That Money hath nothing in its Nature of such Power, and Efficacy, that it may not be taken away from those that Possess it. I confess it, quoth I. How shouldst thou not confess it, sith we see it so frequently that the Possessors are deprived of their Wealth? For what is the ground of so many complaints that are made before the Judges, but that men endeavour to regain the Money that hath been taken from them by Force, or by Fraud? 'Tis so, quoth I. Every man therefore, said she, will stand in Need of some Aid from without, by which he may Possess his Money in Safety. That cannot be denied, quoth I. But he would have no Need of any such Aid, or Assistance, if he had no Money that might be taken from him. That is unquestionable, quoth I. The matter than falls out quite contrary to what vain men expect: for those Riches, which were thought to make a man Sufficient, render him the more Necessitous, making him to stand in Need of such External Aid, or Assistance, which otherwise he might well be without. But how can Riches drive away Indigence? Do not Rich men suffer Hunger, and Thirst? Do not the Limbs of Moneyed men feel Cold in the Winter? But Rich men thou wilt say have wherewith they may Satisfy their Hunger, wherewith they may Ease themselves of Thirst, and Cold. But thus they may have some Consolation in their Indigence, but they cannot be wholly freed from it. Wherefore if Wealth cannot remove Indigence, and doth in many respects increase it, can there be any reason that you should believe that all the Riches in the World can produce Sufficiency?   

THE THIRD VERSE.  
How riches afflict their possessors in life, and forsake them in death.  
THough he that Loves the World's vain Wealth had All  
The Gold that 
(a) A river whose sands are said to be gold.  Tagus yields,  
And had an Hundred Oxen in his Stall  
To Blow his ample Fields:  
Yet whilst he lives Care would Bow down his Head:  
Nor would his Wealth Avail him when he's Dead.    


The FOURTH PROSE.  
That true happiness consisteth not in dignities.  
BUT Dignities render a man Venerable. Is there that Power, and Efficacy in Magistracy, or Civil Authority, that it may engraft Virtue in the Minds of those that use it, and drive away Vice? But it is wont not to drive away Wickedness, but rather to make it more conspicuous. Hence it comes to pass, that our Indignation is so often stirred, to see the most Wicked men invested with Power, and Dignities. For which cause 
(a) A famous Poet of Verona.  Catullus calls 
(b) A wicked Roman his fir name was Struma which the Poet wittyly played upon. Plin. lib. 37. nat. Hist.  Nonius though sitting in the Consul's Chair (STRUMA) an Impostume. Seest thou not how great disgrace Dignities bring upon Persons of Base, and Unworthy Dispositions? But their Unworthiness would less appear, if they had no Honours to make them Eminent. Couldst thou be so wrought on by so many Dangers, as to be willing to bear Office with Decoratus, when thou didst discover in him the Mind of a Base Fellow, and an Accuser of Honest men? But if thou shouldst see a man endued with Wisdom, is it possible thou shouldst not think him Worthy either of Reverence, or of the Wisdom with which he is endued? 'Tis not possible. For Virtue has Dignity of its own, which it cannot but transfuse into those, which Join themselves unto it. Which because Popular Honours cannot perform 'tis manifest they have not in them the Beauty of True Dignity. This aught to be very much thought on: for if every man be More Abject, and Despicable for being Contemned by a Greater Number of Persons, sith Dignity makes not Wicked men Reverend, 'tis manifest that Showing them to More People; it makes them to be More Despised. But Wicked men are revenged on Dignities, by Defiling them with their own Impurities, by which they are so exposed to Disgrace. And that thou mayst acknowledge that True Reverence cannot be obtained by these Shadows of Dignity; If any man that has been never so often Consul should come amongst Foreign Nations, would his Honour render him Venerable to those Strange People? But if it did appertain to the Nature of Dignities to make men Reverend or Venerable, they would not cease to perform this Office in any Nation whatsoever. As Fire throughout the whole World never desists from its Heat. But because this doth not appertain to their Nature, but is fastened on them by the False Opinion of men, they vanish presently, when they come amongst those, who do not esteem them to be Dignities. But this amongst Foreign Nations. But amongst those, with whom they have their Beginning, do they always Endure? The Office of a Praetor was in Times past a Great Power, but now it is but an empty Name. In Times past he that was to Provide Corn for the People was esteemed to be a Great Man. Now what is more contemptible than such an Office? For, as I said a little before, that which hath not any Beauty in itself, hath sometimes a kind of Lustre, sometimes none, according to the Opinion of those that use it. If therefore Dignities cannot make men Venerable, if when Wicked men are Invested with them, they become Sordid, and Odious; if by the change of Times, they lose their Splendour; if by the estimation of People, they become vile, and nothing-worth; what Beauty is in them that they should be Desired? much less have they any to bestow on others.   

THE FOURTH VERSE.  
How Nero being most wicked, was in greatest dignity.  
THough Nero vaunt his Royalty  
With Scarlet, and with Pearls Adorned,  
Yet in his Pompous Luxury  
Is He of all men loathed, and scorned.  
The Consul's Chairs (hereby Disgrased) This man  
So full of Vice had in his own Dispose:  
Who then will ever think that Honour can  
Make Happy, which so Vile a Wretch Bestows?    


The FIFTH PROSE.  
Of Kings and their favourites.  
BUT may Kingdoms, and the Favour of Kings make a man Powerful? How not, when their Felicity endures for ever? But Antiquity is full of Examples, and so is our present Age, how the Felicity of Kings has been turned into Calamity. O glorious Power, which proves so Unable to preserve itself! If the Power of Kingdoms be the Cause of Happiness, doth it not lessen Felicity, or bring in Misery, if in any part it be Defective? But although Humane Empires be stretched never so wide, Every King must acknowledge that there are many Nations without the compass of His Dominions. But where that Power can reach no further that makes men Happy, there entereth that Want of Power which makes them Miserable. Thus Kings of necessity have a larger portion of Misery, than of Felicity. A certain Tyrant, that had experienced the Danger of his Estate, set forth the Fears that are incident to Crowns, and Sceptres by the Terror of a Sword hanging over a man's Head. What kind of Power then shall we account this, which cannot drive away the most Biting Care, and Solicitude, which cannot avoid the continual Prickings of Dread and Horror? They would fain live Securely, but Cannot, and yet they Boast of their Power. Dost thou judge that man to be Powerful, whom thou seest so Unable to do what he would? Dost thou judge him to be Powerful, who is encompassed with a Guard? who is continually in fear of those, whom he keeps in Awe? who depends upon his Servants to make him seem to be Mighty? For what shall I say of the Favourites of Kings, sith I show that the State of Kingdoms is so weak, and tottering? who sometimes Fall by the Displeasure of their Kings, sometimes their Kings, and themselves are involved in the same Ruin. Nero enforced his Favourite Seneca from whom he had received so many good Instructions, to make choice of his own Death. Papinianus who had borne great sway a long time amongst the Courtiers Antoninus caused to be slain with the Swords of his Soldiers. But both these men would have relinquished their Power: Seneca endeavoured to deliver up all his Riches to Nero, and to betake himself to a Retired Life. But whilst their Fall is hastened by their own Weight, neither of them could accomplish his design. What shall we say then of such Power, as this, of which they are Afraid that have it, and when thou wouldst retain it, thou art not Safe, when thou wouldst lay it aside, thou knowest not how to be rid of it? Canst thou expect Safety from such Friends, whom Fortune not Virtue has given thee? But that man whom Prosperity has made a Friend, Adversity will make an Enemy. And what more pernicious plague can there be, than an Enemy that has gotten into an Intimacy with us?   

The FIFTH VERSE.  
True power consisteth in conquering our own passions.  
HE that will Great, and Powerful be  
Let him obtain the Victory  
O'er the Fierce Motions of his Mind,  
To Peace, and Generous Love Inclined:  
And let him Manfully Disdaign  
To yield his Neck to Cupid's Chain.  
For though both th' Indies were His own,  
And All the world Admired His Throne,  
Yet 'tis not Power, that Cannot Free  
The Mind from Black Anxiety  
Enlarging it from all Restraints,  
And put an end to all Complaints.    


The six PROSE.  
That true happiness consisteth not in glory.  
BUT Glory, many times how Deceitful, and Base is it? so that the Tragedian had just cause to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! 
O Glory, Glory, thou art such a Cheat  
That thousands, who are Nought by thee seem Great.  For it often comes to pass that Many men get a Great Name only by the False Opinions of the People, than which what can we ever conceive to be more Base, and Despicable? For they who are Praised without their Desert must needs Blush at their own Praises. And if their Applause proceed from their Merits, yet what can it Add to the Conscience of a Wise man, who measures not his Good by the Rumour of the People, but by the soundness, and Integrity of his own Conscience? If it seem a Brave thing to Spread, and Enlarge a man's Name; it follows that it must be judged a Base thing not to Enlarge it. But sith, as I said a little before, there must needs be Many Nations, which the Fame of one man can never Extend unto, it comes to pass that he whom thou esteemest to be Glorious, in regard of the greatest part of the Earth, is Obscure, and Inglorious. Amongst these things I do not think the Favour of the People worthy to be mentioned, which neither proceeds from Judgement, nor ever becomes Firm, and unalterable. And now who does not see that the Name of Nobility is vain, and insignificant? which if ye refer to Glory, or Renown, it must be considered that it is not Thine own. For Nobility seems to be nothing else but the Praise of Ancestors procured by their Merits. If it be Praise that makes Renown, or an Illustrious Name, they must needs have the Renown, who are the Persons Praised. Wherefore the Renown of Others make Thee not Illustrious, if thou shinest not with the Brightness of any Merit of Thine own. If there be any Good in Nobility, I judge it to be only this, that it seems There is a Necessity imposed upon those that are Nobly Born not to Degenerate from the Virtue of their Ancestors.   

The six VERSE.  
How all, but wicked men, are noble.  
ALl Sorts of Men from the same Stock arise,  
All things have One Original:  
The Lord of Lords, who Dwells Above the Skies,  
Did make them, and Preserves them All.  
Those Beams, wherewith the Sun hath ever Shined,  
He gave, and on the Moon confers  
Those splendid Horns: and to the Earth Mankind  
He gave, to th' Firmament the Stars.  
He did shut up within these Clods of Earth  
The Souls, which He brought from on High.  
We see then that All Men derive their Birth  
From th' Only True NOBILITY.  
Why do you Boast of your Large Pedigree?  
If men consider whence they came,  
That their Descent is from the Deity,  
None ought to suffer the least shame,  
As if he were Ignobly Born, sith All  
May boldly Call  
GOD Father, but those, who Deny  
That He is so By their Impiety.    


The SEVENTH PROSE.  
That true happiness consisteth not in pleasure.  
BUT what shall I say of the Pleasures of the Body, the Desire whereof is full of Anxiety, the Fullfilling of such Desire brings the greatest Anguish, and Remorse? what Grievous Diseases, what intolerable Pains do those Pleasures bring to the Bodies of those that enjoy them, as the Fruit of their Iniquity! What Joy may be had in such Motions, as they call Pleasures, I know not. But whosoever will remember Luxurious, and Dissolute Practices, shall understand that the Issues, and Events of such impure Delectations are very Sad, and deplorable. If such Motions of the Body could be the cause of Happiness, there is no reason, why Beasts also might not be said to be Happy; sith their main Bent, and Intention is to satisfy the Appetite of the Body. The Delight that ariseth from the Enjoyment of Wife and Children is indeed a most Honest, and commendable thing: but it hath been said that a certain man, I know not who, found it was Natural to his Sons to 
Vide * Aristotelis Eth. c. L. 8. C. 6.  Beat their Father. How Biting, and vexatious the condition of Children is for the most part, thou hast need to be Admonished, sith thou hast not had Experience thereof, neither art thou at this time in any Anxiety upon that account. I approve the Judgement of my Euripides, who said that he who hath no Children is Happy in his Misfortune.   

THE SEVENTH VERSE.  
That there is no pleasure without pain.  
THis 'tis, that Sensual Pleasures do  
They make men Joy in their own Woe,  
And like the Bee, that soon takes wing,  
Whoever sucks their Sweets, they Sting,  
And fill the Heart with Pains, that last,  
When all those foolish Joys are past.    


The vl PROSE.  
How all temporal goods are mixed with evil, and are small in themselves.  
IT cannot be doubted then, but that These are not the right ways to True Happiness, neither can they bring any man thither, whither they promise to bring him at last. But with what Mischiefs they abound I shall show thee in a few words. For what! wilt thou endeavour to gather Riches? thou must take them from him that hath them. Art thou Desirous of Dignities? thou must make Supplication to such a one, who can Bestow them; and thou who strivest to go before others in Honour, wilt become Vile, and contemptible by showing thyself to be a Person of so Low a Spirit as to Beg for it. Is it Power, that thou wouldst have? By the Treacheries of those whom thou keep'st in Awe thou shalt be exposed to many Dangers. Is it Glory that thou Aimest at? thou shalt be hurried through all manner of Hardships, and never be in Safety▪ wouldst thou lead a Voluptuous life? but who does not scorn, and despise one, that is a Slave to that most vile, and frail thing, the Body? they that boast of the Goods of the Body, how small, how weak a Possession do they rely on? Can ye ever be Greater, than Elephants, Stronger than Bulls? Swifter than Tigers? Behold the large Space, the Firmness, or Durability, the Swiftness of the Heavens, and cease at length to Admire things so vile, and contemptible. Which Heavens are not rather to be Admired for those qualities, than for the Rule, and Method by which they are Governed. As for Beauty how vain and transitory is it, how swiftly doth it pass away, more Fading than Flowers in the Spring! If, as Aristotle saith, Men could see with Eyes of a 
(1) The beast Lynx hath the quickest sight of any beast. Plin. lib. 32. Hist. nat. cap. ●.  Lynx, and their Sight could pierce through all Obstacles, would not that Body of 
(b) A noble Captain of Athens.  Alcibiades, whose Outside appears so Beautiful, its Bowels being looked into, be found to be no other, than a most Filthy thing? 'Tis not therefore thy Nature, but the Infirmity of the Eyes of those that look on thee, which render thee so Beautiful in the Sight of men. But esteem the Goods of the Body, as highly, as ye list, so that ye consider that whatsoever ye Admire may by a Fiery Fever within a Day, or two, be dissolved, and turned into Ashes. From all that has been said we may collect thus much: That those Goods, which can neither perform what they Promise, nor are Perfect by the gathering-together of All that is Good, do neither make a man Truly Happy, nor any way Conduce to True Happiness.   

THE vl VERSE.  
How men are wise in seeking for things of little value, and foolish in finding out their sovereign good.  
AH, wretched Blindness! which thus makes Mankind  
The Right way to decline!  
Gold, or Rich Gems, you do not hope to find  
On Trees, or on the Vine:  
On Mountains high you do not lay your Snares  
That you may Fishes take:  
Nor when you would pursue the Roes, and Hares,  
Go you to th' Tyrrhene Lake.  
They Know the Crekeses, and Windings of the Sea,  
Where Purple does abound,  
Or Pearls: they Know what of Kind Fishes may  
On every Coast be found.  
But whilst they See not what would Feed their Souls  
This Blindness they endure,  
And that which is Beyond the Starry Poles  
From Earth they would procure.  
What shall I wish to such Deluded Men?  
Rich, Honoured let them be,  
And when False Goods they have Heaped up, even than  
The True Good let them See.    


The NINTH PROSE.  
Why true felicity cannot consist in temporal things.  
HItherto I have been giving thee a Description of False Happiness: it follows that I should now declare unto thee wherein the Nature of True Happiness properly consists. I see plainly, quoth I, that Sufficiency may not be gotten by Riches, nor Power by Kingdoms, nor Reverence by Dignities, nor True Renown by Glory, or Popular Applause, nor True Joy by Transitory Pleasures. And hast thou found out the Cause, quoth she, why it is so? Indeed, quoth I, I have a Glimpse of it, but I would fain that thou shouldest give me a clear sight of it. The Reason is very easy to be known. For that which in its own Nature is Simple, and undivided, the Error of Men has Divided into sundry Parts, and withdraws their Mind from that which is True, and Perfect to that which is False, and Imperfect. Can that, thinkest thou, which hath Need of nothing, Want Power? No surely, quoth I. Right, quoth she: for if there be any thing, which in any respect fails in its Ability, in that respect it hath Need of the Assistance of some other thing. 'Tis so, said I. Therefore the Nature of Power, and of Sufficiency is One, and the Same. But dost thou think that what includes Sufficiency, and Power in its own Nature may be Despised? or that on the contrary it deserves the greatest Veneration? This, quoth I, cannot be doubted. Let us Add therefore Reverence, or Veneration to Sufficiency and Power, that we may judge these Three things to be One. We must do so, if we confess the very truth. What then? quoth she: dost thou suppose that It is Obscure, and Ignoble, or that It shines with the Brightness of the greatest Glory? Consider whether to that which hath Need of nothing, which is most Powerful, which is most Worthy of Honour, as has been proved, Glory can be Wanting, which it not being able to give unto itself, it may seem in some respect to be poor, and despicable? I cannot but confess, quoth I, that it is most Glorious. It follows then that True Glory, or Renown does not Differ from the things above mentioned. It follows indeed, quoth I. This then, quoth she, which hath Need of nothing, which Can do All things by its own Strength, which is Venerable, and Renowned, ye must grant also to be full of Joy, and Durable Pleasure. I cannot imagine, quoth I, how any Sadness, or Discomfort should ever get entrance into It. Wherefore if the former Positions remain firm, we must of necessity confess that it cannot but Abound with all manner of Joy. And this also necessarily follows from what has been said, that the Names of Sufficiency, Power, Veneration, Glory, Joy, are indeed Divers, but they do not Differ in their Substance, or Nature. Right, quoth I. This therefore which in its own Nature is One, Simple, and undivided, the Perverseness of Men Divides into sundry Parts, (as hath been said) and whilst they endeavour to get a Part of That, which hath no Parts, they neither obtain any Portion thereof, for there is no such thing, nor That One, Simple, and Indivisible itself, which they do not in any wise Affect, or Endeavour after. How is that, quoth I? Whoso desireth Riches through an Averseness to Want, or Penury, takes no care how to become Powerful: he chooseth to be Vile, and Obscure, and deprives himself of many Natural Pleasures, that he may not lose the Money he hath gotten. But thus he fails of the Sufficiency he Aims at, being void of all Power, encompassed with many Troubles, Obscure, and Inglorious. But he that desireth Power above all things scattereth his Riches, despiseth Pleasures, and accounteth that Honour, and Glory, that is not accompanied with Power to be nothing-worth. Thou canst not but see that many things are wanting to this man. For sometimes it comes to pass that he wants Necessaries, that he suffers much Anxiety, and disturbance of mind: and whilst he is not able to put off his troubles, and vexations, 'tis manifest that he has not the Power, which he so much esteems. We may Reason in like manner concerning Honours, Glory, Pleasures. For sith Every one of These is the Same with the other, whosoever endeavours to get one of Them, without the other, misseth even that, which he desireth. But what, quoth I, If any man should desire to have All of Them together? Such a man indeed would fain have That wherein the True Felicity doth consist: but shall he ever find it in those things, which we have demonstrated to be unable to perform what they promise? No surely, quoth I. Then, quoth she, True Felicity is not to be sought in those things, which men believe to contribute Severally to the satisfaction of our various Desires. I grant it, quoth I, and a greater truth could never have been spoken. Thou hast then the Description of False Happiness, and the Causes of it. Look now on the other side; for there thou shalt see the only True Happiness, as I have promised thee. Verily quoth I, it may easily be seen, and thou didst show it a little before, whilst thou didst open the Causes of that, which men Falsely call Happiness. For, if I am not mistaken, that is the True, and Perfect Happiness which makes a man Perfectly Sufficient, Powerful, Venerable, Renowned, Joyful. And that thou mayst understand that I have a deep Apprehension of the Truth, thou hast delivered, what One of These, sith they are All One, and the Same, has the Power verily, and indeed to give unto us, I certainly know to be this Full, and Perfect Happiness. O my Dear Child, quoth she, Happy art thou in thy Judgement, if thou add this there unto! what, quoth I? Dost thou think that any of these frail, and perishing things can bring a man to this Estate? No surely, quoth I, and as for that matter what we are to think thou hast so demonstrated, that there needs no more to be said. These things therefore seem to be but Shadows of the True Good, or to give certain Imperfect Goods to men in this Mortal Life: but they cannot bestow the True, and Perfect Good. I heartily Assent, quoth I, to what thou sayst. Sith than thou art come to the Knowledge of True Happiness, and of such things which Deceive the World with the empty show of it, now it remains that thou shouldst Understand How thou mayst Attein to this True Happiness. That is the thing, quoth I, which I most earnesly expect to hear from thee. But, saith she, as our Plato hath declared in his Book entitled Timoeus, Even in things of the least Importance the Divine Assistance ought to be Implored, what dost thou think should be done now, that we may become Fit to find the Seat of the Sovereign Good? We must Invoke the Father of All things, quoth I; unless we make our Addresses unto Him, no Undertaking can Begin well. Right, quoth she, and forthwith thus she Sings:   

The NINTH VERSE.  
Philosophy craveth God's assistance for the discovery of true happiness.  
O Thou, who dost with Boundless Wisdom hold  
The World in Order, didst th' Foundation lay  
Of Heaven, and Earth, at whose Command Time Rolled  
In Circles from One Everlasting Day,  
And who, Unmoved dost cause All things to Move;  
Whom no External 'Cause could urge to Frame  
These Various Shapes of Changing things, but LOVE  
And Boundless GOOD, Fit for this Boundless FLAME.  
From that Fair Model in thy Mind thou drawst  
The Forms of All things Made.—  
O Father, Grant our Thoughts may reach thy Throne,  
Grant we the Fountain of All Good may See,  
Grant that, this Blissful Light to us once shown,  
We may For ever Fix our Eyes on Thee.  
Scatter this Darkness, and these Clogs remove,  
And let thy Beams Appear. For Thou art LIGHT,  
Thou art True Rest to those that do Thee Love,  
Beginning, End, both Way, and Guide: the Sight  
Of Thee is All thy Creatures can Desire:  
'Tis This Alone, to which our Souls Aspire.    


The TENTH PROSE.  
That there is some true happiness, and where it is to be found.  
SITH therefore thou hast had a Description of Imperfect and also of Perfect Good: it is fit that I should now demonstrate where the Perfection of Felicity is Seated. And here we must first make Inquiry, if there Be any such Good, as that which thou didst even now Define, lest we should be Deceived with a vain Imagination, there Being indeed no such thing, as that which we make the Subject of our Discourse. But that it doth Exist, or is Actually in Being, and that it is the Fountain, from whence All good things do flow, this is certain, and unquestionable. For whatsoever is said to be Imperfect, by Diminution of that which is Perfect it is called Imperfect. So it comes to pass that if there be any thing Imperfect in its Kind, in the same Kind there must needs be something Perfect. For if ye take away Perfection, it cannot be conceived from whence that which we call Imperfect should have Derived its Being. For the Nature of things took not its Beginning from that which is in any respect Faulty, or Defective, but proceeding from that which is Sound, and Free from all Imperfection, it descends at length to these Low, and Weak things. If there be a certain Imperfect Happiness, as we have already shown, it cannot be doubted but that there is an Happiness Entire, and Perfect. This Conclusion, quoth I, is Firm, and Irrefragable. But where It's Abode is, Think with thyself thus. That GOD, who hath the Governance of All things is Good, this is Natural to the Minds of Men to conceive. For it is impossible that our Thoughts should fix upon any thing Better than GOD: and who can doubt but such a Being is Good, which nothing can surpass in Goodness? but so doth Reason demonstrate GOD to be Good, that it doth also evince the Perfection of Goodness to be in Him. For unless He were Such a one He could never have the Governance of All things. For some thing, that hath the Perfection of Goodness, would be more Excellent, than He, in as much as it would be found to have the Priority of Being. For it is manifest that All Perfect things have their Being Before those things, which are Unsound, and Imperfect. Wherefore that we may not be endless in our Reasoning, it must be Granted that the Most High GOD is Full of the Highest, and Perfect Good. But we have Concluded that Perfect Good is Bliss, or True Happiness. Therefore it must needs follow that True Happiness is no where to be found but in the Most High GOD. I heartily Assent, quoth I, to what thou sayst, neither is it capable of any Contradiction. But, I pray thee, quoth she, see how thou mayst prove sound, and Irrefragably that the Most High GOD is Full of the Highest, or Sovereign Good. How, quoth I? Thou mayst not suppose that this Father of All things hath Received that Sovereign Good, of which he is said to be Full, from without, or that he has It by Nature in such a manner, that thou mayst think that the Substance, or Essence of GOD Having, and of the Sovereign Good Had, is not the Same. For if thou dost conceit that It is Received from without, thou mayst judge That which hath given, to be more Excellent than He which hath Received It. But we most worthily Confess Him to be the Most Excellent of All things. And if this Sovereign Good be in Him by Nature, but may be conceived to be not altogether the Same with Him, sith we speak of Him, who is Acknowledged to have the Governance of All things, let any man Imagine, who it was that Joined together these Divers things? Lastly that which Differs from any thing Is not That thing, from which it Differs. Wherefore That which Differs in Substance, or Essence from Sovereign Good Is not Sovereign Good: And 'tis the greatest Impiety to have such a Thought of GOD, than Whom there can be nothing more Excellent. For it is impossible that the Nature of any thing should be Better than That from which it Received its Being. Wherefore That from which All things Received their Being I may firmly Conclude to be in its own Nature the Sovereign Good. 'Tis most certainly so, quoth I, as thou sayst. But it has been Granted that the Sovereign Good is True Happiness. Very right, quoth I. Therefore, quoth she, it must needs follow that GOD is True Happiness. There can be no Reason, quoth I, to Deny the Premises, and I clearly perceive that this is their true, and proper Consequence. See, quoth she, if the same thing may not be more firmly proved by this Argument, that there cannot be Two Sovereign Goods, Differing one from the other. For 'tis manifest that One of those Goods, which are Different from each other, cannot be That, which the Other is: for which cause Neither of them can be Perfect, sith One is Wanting to the Other. But that which is not Perfect cannot be Highest or Sovereign. The things then that are Sovereignly Good cannot be Different from each other. But we have proved that both True Happiness, and GOD are the Sovereign Good: wherefore it must needs follow that Sovereign Happiness, and Sovereign Divinity is One, and the same Thing. Nothing, said I, could ever be concluded more True, as to the Matter; more Firm, as to the way of Proving it; or more becoming the Divine Majesty. Upon these things then, quoth she, as Geometricians having Demonstrated their Propositions, are wont to infer certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Corollaries, as they call them, so shall I give thee a Corollary. For sith Men become Happy by the acquiring of True Happiness, and True Happiness is Divinity itself, 'tis manifest that they become Happy by the acquiring of Divinity. But as Men become Just by the acquiring of Justice, Wise by the acquiring Wisdom, so it must needs be that having gotten, or acquired Divinity, they become Gods. Every one then that is Truly Happy is a God: but indeed by Nature there is but One God, yet nothing hinders but that there may be very Many by the Participation of Divinity. And this, quoth I, is a Fair, and Precious Corollary indeed. But there is nothing more Fair than That which Reason persuades should be Annexed to the things that have been spoken. What is that, quoth I? Sith True Happiness, said she, contains Many things, whether All these things make up One Body with a certain variety of Parts, or whether there be any one of them, which completes the Substance, or Nature of True Happiness, the rest being referred Thereunto? I would thou stouldst explain what thou sayst by rehearsing those several things. Do we not judge True Happiness, quoth she, to be Good? yea, said I, the Sovereign Good. Add this, said she, to All the rest of the things aforementioned. For the same Bliss or True Happiness is judged to be Sovereign Sufficiency, Sovereign Power, and also Veneration, Renown, and Pleasure, or Delight Sovereign. What then? Are All these things as so many Limbs, or Parts of True Happiness, or are they referred to Good, as That, wherein the Nature of them All is contained? I understand now, quoth I, what thou dost propose, as the subject of our Inquiry, but I would fain know how thou dost Determine the Question. Thus. If All these things were as so many Parts of True Happiness, they would Differ one from the other. For this is the Nature of Parts, that being Divers they make up One, and the Same Body. But it hath been already proved that they are All but One thing. there's no doubt of that, quoth I, But I expect what thou wilt say next. This is manifest quoth she, that All those other things are referred to Good. For therefore is Sufficiency Desired, because it is judged to be Good, for the same Cause is Power Desired, and so Veneration, Renown, Delight. 'Tis Good then, which is the Cause, For which any thing is Desired: sith that which retains not any thing in itself either Really, or Apparently Good, can in no wise be Desired. And on the contrary those things, which are not Good in their own Nature, yet if they Seem to be so, are Desired, as if they were Truly Good. Whence it comes to pass that Goodness is rightly judged to be the Cause, why any thing should be Desired. But that For which any thing is Desired is the Chief Object of the Desire. As if a man have a Will to Ride For his Health, 'tis not so much the Riding, as Health that he Desires. Sith therefore that All things are Desired For the obtaining of Good, Good is the Chief, or Principal Object of all Desires whatsoever. But it has been granted that True Happiness is That, For which any thing is Wished, or Desired: wherefore it is evident that True Happiness is the Only thing Required, or Sought after. And thus it cannot be Denied, that the Substance, or Nature of Good, and of True Happiness is One, and the Same. I see not how it is possible for any man to Dissent from this. But we have proved that GOD, and True Happiness is One, and the Same thing. Right, quoth I. Therefore we may Safely Conclude that the Nature of GOD consists in GOODNESS, and in Nothing else.   

THE TENTH VERSE.  
Philosophy exhorteth men to embrace true happiness.  
COme hither All, ye wearied Souls,  
Whose high Aspires base Lust controls,  
And holds you fast in her dire Chains.  
Here is a Cure for All your Pains,  
Here doth the Safest Harbour lie,  
A Refuge from All Misery.  
Not Tagus, which abounds with Gold,  
Nor All that 
(a) A river in Lydia.  Hermus' Banks do hold  
Of that Bright Metal, nor Rich Ind,  
Where men such Precious Stones may find,  
Can Clear our Sight: yea they add more  
Darkness to Souls made Blind before.  
That, wherewith Men are Ravished  
Earth in her lowest Caverns bred.  
The Brightness that's Above the Sky,  
From Darksome, Ruined Souls doth fly.  
whoever perceives this Light, He says,  
" Phoebus looks Dull with all his Rays.    


The ELEVENTH PROSE.  
That goodness is the end of all things.  
I Assent, quoth I. For All these things hang one to another by a chain of the strongest Reasons, that were ever produced. Then said She, At how great a rate wouldst thou value it, if thou couldst know what Goodness is? At an Infinite rate, said I: for thereby I shall know GOD also, who is Goodness itself, or Sovereign Good. But this I shall show thee with the greatest evidence, only let those things remain as Granted, which have been Concluded already. They shall so remain, said I. Have we not proved, said she, that those things, which are Desired by the Generality of men, are not Truly, and Perfectly Good, because they Differ one from the other, and sith eace of them is Wanting to the other, that they cannot produce Full, and Absolute Good? But that then they become True Good, when they are collected as it were into One Form, and Efficiency, so that what Sufficiency is, the Same is Power, Veneration, Renown, Delight; and unless they are One, and the Same thing, that they have nothing in them, for which they may be numbered amongst things that are to be Desired? It has been plainly Demonstrated, quoth I, neither can it be Doubted in the least. Is it not by the acquiring of Unity that those things become Good which are in no wise Good, whilst they Differ, but become Good, when they are United? So it seemeth, quoth I. But dost thou grant that whatsoever is Good, is Good by the Participation of the Sovereign Good? I grant it. Thou oughtest therefore to grant likewise that ONE, and GOOD is the Same. For the Nature of those things is the Same, whose Natural Effect is not Divers. I cannot Deny it, quoth I. And dost thou know, said she, that whatsoever is, does remain, and Subsist, so long, as it is One; but that it Perisheth, and is dissolved, as soon as it ceaseth to be One? How is that? As in Animals, or Sensitive Creatures, whilst the Soul, and the Body remain together, we call it a Sensitive Creature. But when this Unity is dissolved by the separation of one from the other, 'tis manifest that it loseth the Being of a Sensitive Creature. And our very Body, whilst it remains in One Shape by the Conjunction of its Limbs reteins the Resemblance of a Man. But if the Parts of the Body be Disunited it ceaseth to be what it was before. And in like manner Every other thing will be found to Subsist, or remain in Being so long, as it is One: but when it ceaseth to be One, it Perisheth. I cannot think but that it must needs be so. And is there any thing, quoth she, which so far as it Acts according to Nature, can cease from all Inclination to retain its Being, and become Desirous of its own Destruction? If, quoth I, I consider Animals, or Sensitive Creatures either Rational or merely Sensitive, which in some sort may be said to Will, or to be Unwilling, I find not any thing, which (unless it be constrained from without) leaves the Desire to continue its Being, and of its own Accord Hastens to Destruction. For Every Sensitive Creature labours to keep itself in Safety, and does all that it can to avoid Destruction. But I know not what I shall think of Herbs, and Trees, and of things neither Sensitive, nor Vegetative. But, quoth she, neither is there any reason why thou shouldest doubt of this, sith thou mayst behold Herbs, and Trees to grow first in Places most convenient for them, where they may not die away, as long, as their Nature is capable of any further Subsistence. For some spring up in Fields, some on Mountains, some the Marshes bring fourth, some grow on Rocks, some are produced by the Barren Sands, which if any man endeavour to transplant in other Places, they will wither, and die away. But Nature gives to All things that which is convenient for them, and taketh care that they may not Perish, whilst they have any Possibility to Subsist. Do not all Herbs and Trees thrusting their Mouths as it were into the Earth draw Nourishment by their Roots, and diffuse their Strength, and Rind through their Pith, or Marrow? Does not every such Part, which is most soft, and tender, as the Pith, lie hid in the inmost seat, but without it is covered with that which is firm, and solid; but the outmost Part of all is the Rind, which is seated there to be a defence against the Violence both of the Sun, and of the Wind? And thou seest how careful, and diligent Nature is that All things may be propagated by the Multiplication of Seed. Which things have these Engines, as we may call them, not only to preserve their Being for a time, but to make their Duration, as to their several Kind's, Perpetual. And do not those things likewise which are thought to be neither Sensitive, nor Vegetative, Desire that, which Properly belongs to them? For why doth Lightness carry up the Flames, and the Earth is pressed down by its Weight, but that these Places, and Motions Properly belong to each of them? That which is Agreeable to any thing preserves its Being, as those things, which are Contrary thereunto, destroy, and Corrupt it. Those things, which are Hard, as Stones, cleave fast to their Parts, so that it is very Difficult to Divide them. But Liquid things as Air, and Water, yield presently to the Impressions of that which would Divide them, but (that which kept them asunder being removed) they instantly return into those things, from which they are Separated. We treat not now of the Voluntary Motions of a Knowing Soul, but of the Natural Intention. Thus we Digest the Food, we receive, though we think not of it; thus we draw our Breath, whilst we Sleep, though we Know it not. For even in Living-Creatures the Love they have to their own Being does not proceed from the Animal Inclinations of their Souls, but from the Principles of Nature. For it is often seen (great causes constraining thereunto) that a man's Will, or Rational Appetite Embraceth Death itself which Nature Abhors: And on the contrary That by which alone the Kind's of Mortal things are Perpetuated, to wit, the Work of Generation, which Nature always Desires, the Will very often most earnestly Refrains from. Thus the Love which things have to Themselves doth not proceed from their Animal Motion, but their Natural Intention. For Providence hath given this even the greatest cause of preserving their Being, that they Naturally Desire to Subsist, as long, as 'tis Possible. Wherefore there is no reason thou shouldst doubt in the least, that All things that are, do Naturally Desire to retain their Being, to avoid Destruction, I confess, quoth I, that I do now most clearly perceive those things, which awhile since seemed very Uncertain. But that, said she, which Desireth to Subsist, and continue in Being, it Desireth to be One. For if this (Being One) were taken away, no Essense could remain to any thing whatsoever. 'Tis true, quoth I. All things therefore Desire ONE. I consent. But we have Demonstrated that ONE, and GOOD is the Same. You have so. All things therefore have a Natual Propensity to GOOD: which indeed thou mayst thus Describe: Good is That, which All things Desire. A greater Truth, quoth I, could never be conceived. For either All things are referred to Nothing, and being destitute of One Head they waver to, and fro without a Ruler to keep them in their due Course, or if there be any thing, which the Universe, and every Part thereof has a Natural Propinsity unto, that must needs be the Chiefest, or Sovereign of all things, which are rightly termed Good. O my Child, quoth she, how do I Rejoice to hear these words! for by them I clearly perceive that thy Mind has Received a full Impression of the very Truth: but in what thou hast now said that is most evidently employed, which but a little before thou didst tell me thou wast Ignorant of. What quoth I? What is the END of All things. For certainly it is That, which All things Desire: which because we have found to be GOOD, we must of necessity confess that GOOD is the END of All things.   

THE ELEVENTH VERSE.  
How we may attein to the knowledge of truth.  
HE that would Search out Truth with Care Profound,  
And fain would Fix Always upon Sure Ground,  
The Rays of's Inmost Sight let him Turn in  
Upon Himself: let him Revolve, and Spin  
His Thoughts to th' Utmost Length: And let his Mind  
Know this, that she Within Herself may Find  
whate'er she Seeks Without: That which did lie  
In a Thick Cloud of Error shall outvie  
The Sun in Brightness: For the Minds clear Light  
The Darksome Flesh has not Extinguished quite.  
there's sure some Seed of Truth lies deep within  
Which soon-springs up by Solid Discipline:  
For how could you such speedy Answears give.  
But that tke Truth, though Hid, does in you Live.  
If it be so, as Plato's Muse Defined,  
whate'er we Learn we do but Call to Mind.    


The TWELFTH PROSE.  
How the world is governed by God.  
THAN said I, I do most heartily Assent to Plato in this matter: for this is the Second time that thou hast called me to the Remembrance of these things. First when I lost my Memory by the Conragion of the Body, and then by the Dullness, and Stupidity which my Mind had contracted being oppressed with such a weight of Immoderate Sorrow. Then she spoke thus: If thou lookest back to the things that have been already Granted, it will not be long before thou shalt come to the Remembrance of that, which awhile since thou saidst that thou hadst no Knowledge of. What quoth I? By what Rule, said she, is the World Governed? I remember, quoth I, that I did confess my Ignorance of this: but though I do in a manner foresee what thou art about to say, yet I desire to hear it for my further Instruction. Thou didst diliver thine Opinion, said she, but a little before, that it could not be doubted in the least but that the World is Governed by GOD. Yea, quoth I, and I am of the same mind now, and ever shall be that this is most certain, and unquestionable: and by what Reasons I am induced to this Judgement, I shall declare in a few words. This World consisting of so Divers, and Contrary Parts could never have been brought into One Form, if there were not ONE who did Join together such Divers things. And the Diversity of their Natures, which are so Repugnant to one another, would Separate, and Disunite them being Joined together, if there were not ONE, who did Hold together the things, which He has United. For the Course of Nature could not proceed in such certain, and never failing Order, neither could it make such a show of well-disposed Motions, by Places, Times, Efficiency, or Operation, Spaces, Qualities, if there were not ONE, who Being Himself Immutable did Order, and Dispose this Variety of Changes. This (ONE) whatever it is, on which All things Depend both as to their Being, and Motion, I Call GOD, which is a Word used by All People. Then spoke she thus: Sith thou hast so deep a Sense of these things, I suppose the remaining Part of my Labour is not great, to bring thee Safe into Thine own Country, where thou shalt Enjoy the only True, and Perfect Happiness. But let us Reflect on those things, which we have already Discussed. Have we not Agreed upon this that Sufficiency is included in the Nature of True Happiness: And that GOD is True Happiness itself. And therefore, quoth she, He will not Need any Helps, or Instruments from Without to Govern the World; for if He had Need of any thing He could not have Full, and Perfect Happiness. It must be so, quoth I, as thou sayst. Therefore By Himself Alone He Governs, and Disposes All things. It cannot be denied, quoth I. But it has been proved that GOD is the Sovereign Good. I know it has, quoth I. By the Sovereign Good than He Disposes, and Governs All things, sith He Governs All things By Himself, whom we have Acknowledged to be the Sovereign Good, and He is as it were a certain Rule, and Method of Government, whereby the Whole World is kept in Order. I most heartily Assent, quoth I: and a little before I did foresee what thou wast about to say, though somewhat darkly. I believe it, quoth she; for now, as I conceive, Thine Eyes are more Open to discern the Truth. But what I shall now say is no less perspicuous. What, quoth I? Sith GOD, said she, is rightly believed to Govern All things By the Rule of GOODNESS, and All things, as I have taught, have a Natural Bent, or Intention to GOOD, can it be doubted but that they are Governed, as they Would themselves, and being Made to Comply with their Governor, All the Motions they have according to the Propensity of their Nature are no other, than the Results of that Compliance. So it must needs be, quoth I: neither could it be thought an Happy Government, if it were the Yoke of things Refractory, not the Safety of things Tractable, and Obedient. There is Nothing then, which, following the Course of Nature, can Endeavour to go Contrary to GOD. Nothing, said I If any thing should Endeavour it, quoth she, would it ever Prevail against Him, whom we have granted by the Right of True Happiness to be Almighty? Nothing, quoth I, could ever in the least Prevail against Him. Then, quoth she, there is not any thing in Nature, which hath either the Will, or the Power to Resist the Sovereign Good. No surely, as I conceive. Then, said she, That is the Sovereign Good, which Powerfully Governeth, and Sweetly Disposeth All things. Then said I: How am I Delighted not only with the main Scope, and Drift of thine Arguments, but even with the very words that thou usest, that at length Prating Folly may be Abashed, and put to Silence. Thou hast heard, quoth she, in 
(a) Ovid Lib. 2. Metamor. & Macrob. Lib. I. Saturnal.  Old Stories how the Giants endeavoured to Invade Heaven, but even they, as it was most meet, were thrown down by Benign Fortitude. But wilt thou that we strike Arguments one against another, perhaps out of such a Conflict some bright Spark of Truth will spring forth. Do as thou thinkest fit, said I. No man, said she, can ever doubt but that GOD is Almighty. No man, said I, that is in his right wits. But there is Nothing, which He that is Almighty hath not a Power to Do. Nothing, said I. What hath GOD a Power then to Do EVIL? No surely, EVIL then, quoth she, is Nothing, viz. Hath not any Proper Being or Nature, sith He who Can Do All things, Cannot Do EVIL. Dost thou sport with me, said I, making an Inextricable Labyrinth with the subtle ways of Thine Argumentation, Entering now, where thou didst Go forth, and then Going forth, where thou didst Enter; or dost thou by these Intricate Reasonings show that there is a Wonderful Circle in the Divine Simplicity? For a little before beginning with True Happiness, thou didst affirm it to be the Highest, or Sovereign Good, which thou saidst was placed in the Most High GOD: And thou didst Prove that GOD is this Sovereign Good, and the only True, and Perfect Happiness: then thou gavest me this, as a Token of thy Bounty, That no man is Truly Happy, but therewith he must be a GOD. Again thou didst assert that the very Form of Good is the Nature of GOD, and of True Happiness: and thou didst show that ONE is the very GOOD, which All things Naturally Desire: thou didst also Demonstrate that GOD Governeth the Universe By the Rule of GOODNESS, and that All things are Willingly Subject unto Him, and that EVIL hath not any Nature Properly so called: And these things thou didst evince by such Arguments, whereof there were none extrinsical to the Matter in hand, but one drawing Assent by the Connexion it hath with another, all of them being founded in the Subject of our Discourse. Then spoke she thus: We do not Sport, but we have performed a Task of the greatest Importance, by the Gracious Assistance of GOD, whose Name we did Invoke. For such is the Form of the Divine Substance, that It neither falls into the Condition of things Without, nor doth It admit any thing Without to come into the same State with Itself; but, as Parmenides saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It wheeles-about the Movable Circle of things, whilst It preserves Itself in a State Immovable. And if we have used such Arguments which were not fetched from without, but lie within the compass of the Matter, of which we did Treat, there is no cause that thou shouldst Admire, sith thou hast received it from the Testimony of Plato, that Words should be Akin to the Things, of which we Discourse.   

THE TWELFTH VERSE.  
Philosophy exhorteth to perseverance in contemplation and virtue.  
O ever Blest is He  
Who once hath learned to See  
The Fountain of All Good:  
Blest He, who hath withstood  
The Earth, and now obteins  
True Freedom from her Chains.  
When 
(a) A Thracian Poet.  Orpheus' Wife was gone  
To th' Shades how did he Groan!  
When he had made the Trees  
To Dance in Companies  
Whilst Doleful Notes he Played;  
When he had Rivers made  
To stand still: and the Hind  
His side to th' Lion Joined,  
And Feared no Harm: the Hare  
Did also cease to Fear  
The Dog, by Music Tamed:  
When His Breast was Inflamed  
With all the Fires of Love;  
Nor could those Soft Notes Move  
Their Lord, and Mitigate  
The Sense of his Hard Fate,  
Which all things else or'ecame,  
And did their Fierceness Tame,  
He says Gods are Cruel,  
And down he goes to Hell.  
There fits he words to sounding Strings,  
whate'er his Mother Taught he Sings.  
He Sings in Doleful Strains  
His own Hearts constant Pains,  
And Grief-encreasing Love:  
Thus Orpheus' Hell doth Move,  
And doth sweet Prayers repeat,  
And those Dark Powers entreat.  
Now 
(b) A three-headed Dog, Porter of Hell.  Cerberus doth gaze,  
New Songs do Him amaze:  
The Furies now shed Tears:  
The 
(c) With which he is tormented in hell for attempting to commit adultery with June.  Wheel Ixion spares:  
And 
(d) Who killed his own son to entertain the Gods, and therefore is tormented with hunger and thirst.  Tantalus the Stream  
Forgets, and minds the Theme  
Of Orpheus' Mournful Song:  
That Ravenous Bird that hung  
On wretched 
(e) Who would have committed adultery with Latona.  Tityus, draws  
The Liver with his Claws  
No longer now, whilst he  
Feeds on sweet Melody.  
At length Hell's cruel Lord  
Some Pity doth afford,  
We Vanquished are, quoth He,  
Let this Man's Wife go free,  
From us he hath Her won  
With his Melodious Song:  
But only let Her go  
On this Condition, so  
That he ne'er turn his Eye  
Till he see the Bright Sky.  
" But Lovers ne'er were kept in Awe:  
" Love to himself's the greatest Law.  
Alas, when he had past  
Hell's deepest ways, at last  
Orpheus can't choose but See  
His Dear 
(f) Orpheus' Wife.  Eurydice:  
But that one Look did cost  
Her Life: she's ever lost:  
Well may he now Deplore,  
He ne'er shall see Her more.  
To you belongs this Tale,  
Who fain would leave the Vale  
Of Constant Night, and find  
The Daylight of the Mind.  
For he that will Look back  
To Hell, and his Pace slack,  
Whatever Good he chose  
This sight doth make him Lose.     

THE FOURTH BOOK OF THE Consolation of Philosophy.  


The FIRST PROSE.  
Boetius merveileth at the impunity and prosperity of evil men.  
WHEN Philosophy had most sweetly warbled out this Song, retaining all the while a Grave, and Venerable Countenance, than I, labouring still under a great Distemper of mind, interrupted her, as she was about to say somewhat else. And, O, said I, those things, which thy Speech bringing in the True Light, hath hitherto poured forth, appear to be no other than Divine, being Seen as they are in themselves; and Irrefragable, as Demonstrated by Thine Arguments: and such are those things, which thou hast told me that though my Anxious resentments of the Injuries I have received did lately put them out of my Remembrance, yet I was not wholly Ignorant of them. But this is the greatest cause of the Perplexity I am in, that whereas the Governor of All things is Good, Evils should either be at all or that they should pass without their due Punishment. How much Admiration this one thing deserves, I am Sure thou dost well consider. But there's a greater matter than this, that is joined with it; for whilst Wickedness flourisheth, and bears the sway, Virtue doth not only want its Reward, but is trodden under foot by Base, and ungodly men, and in the place of Villainy suffers the most grievous Punishment. That such Transactions should be in His Kingdom who Knoweth All things, who Can Do All things, and Willeth nothing but what is Just, and Good, no man can sufficiently either Admire, or Complain. Then said she: And indeed this would be a matter of infinite Astonishment, and more horrible than all Monsters, if, as thou dost conceit, in the well-ordered House of so great a Master, Vessels of no worth should be most carefully looked after, and the Precious be neglected, and suffered to lie in the Dirt: but it is not so. For if those things, which were concluded a little before be Fixed in thy Mind, thou shalt Understand by His Instructions, whose Kingdom we speak of, That Good men are always Powerful, and Evil men are always Weak, and Contemptible; and that Vices are always Punished, Virtues are always Rewarded; that All things that happen to Good men, are Good for them, but that Mischiefs always betid the Wicked; and many things of this nature, which will allay all thy Complaints, and establish thy Mind in the most firm, and solid Apprehensions of Truth, and Goodness. And sith I have already shown thee, wherein True Happiness doth consist, and thou hast learned in Whom it is to be found, all things being run over, which I think necessary to promise, I shall show thee the way that leadeth to Thine House. And I shall fasten Wings to thy Soul, by which she may raise herself on high, that all Perturbations, and Disorderly Thoughts being done away, with these Wings, by my Conduct, in my Path, thou mayst be Carried Safe into Thine own Country.   

THE FIRST VERSE.  
How Philosophy bringeth men to the contemplation of God.  
FOr I have nimble Wings that soar  
Above the Starry Skies,  
Which when the Mind puts on, no more  
Will she Earth's Treasures prise.  
Beyond the Clouds she doth Aspire,  
'Boue th' Air she bends Her Force,  
And so transcends the Lofty Fire  
Stirred by the heavens Swift Course.  
Then she Ascends the Starry Plain,  
And runs with Phoebus' bright:  
Or follows th' Tract of the Old Swain, 
* Saturn.   
And to His joins Her Light.  
And wheresoever the Night looks Clear,  
She runs among the Stars,  
And when her fill she ' hath taken here,  
She goes beyond heavens Bars,  
And on the Top of Aether Treads,  
The Fields of Awful Light.  
Here Sits He o'er Imperial Heads,  
Who guides the World aright,  
Who Unmoved Rules the nimble Sun;  
Whose Power doth All things sway:  
If hither thou wilt come anon,  
recovering thy Lost Way,  
I well remember't thou wilt say,  
This is my Country Dear,  
Hence I came, I'll stay Here.  
And if thou shalt be pleased to see  
This Darkened World again,  
Thou wilt find that stern Tyrants be  
Themselves but Banished Men.    


The SECOND PROSE.  
That good men are powerful, and evil men weak.  
THAN said I, O, how Great things dost thou Promise! which I doubt not but thou art Able to Perform. But see thou do not slacken and cool him, whom thou hast excited, and inflamed. In the first place than thou mayst easily understand that Good men are always Powerful, that the Wicked are void of all Power: of which Assertions one is proved by the other. For sith Good, and Evil are Contraries, if it be manifest that Good is Powerful, 'tis no less evident that Evil is Feeble, and Impotent: but if the Frailty of Evil be made to appear, the Strength and Firmness of Good cannot but be known likewise. That the Truth of that I say may be most clearly and abundantly demonstrated, I shall go sometimes this way, and sometimes that, in the pursuit of the Matter, I have undertaken to treat of. There are Two things, wherein all the Effect of Humane Actions doth consist, to wit, Will, and Power, of which if one be wanting nothing can be Done. For if the Will fail, no man Attempteth any thing: but if Power be wanting, 'tis in vain to will any thing. So that if thou seest any man Willing to Get that, which he does not Get, thou canst not doubt, but that he wanteth the Ability to Obtain what he would have. 'Tis as clear, as the Sun, quoth I. But canst thou doubt but that he had Power, whom thou seest to have Effected what he Willed, and Designed? No. But what any man is Able to do, in that he is Powerful: but what he is not Able to do, in that he is judged to be Feeble, and Impotent. I confess it, quoth I. Dost thou not Remember, quoth she, that it has been already Proved, that All the Bent, or Intention of the Will of Man, which is exercised in Divers Studies, and Endeavours, tends unto True Happiness? I well Remember, quoth I, that This has been Demonstrated. Dost thou Remember that True Happiness is the Sovereign Good, so that sith True Happiness is sought for by All men, Good must needs be Desired by them? I cannot be said to Remember it, quoth I, because it is never out of my Mind. Have All men therefore Good, and Bad one Intention, viz. To Attein to the Possession of GOOD? It must needs follow, quoth I. But it is most certain that by getting of GOOD, Men become Good. 'Tis certain. Do Good men therefore get that, which they Desire? So it seems. But Evil men, if they could get the Good, that they Desire would cease to be Evil. 'Tis true. Sith therefore Both sorts of Men Desire Good, but some Attein thereunto, others come short of it, it cannot be doubted but that Good men are Powerful; but they that are Wicked are Feeble, and Impotent. Whoever doubts of this, said she, is neither capable of considering the Nature of Things, nor the Consequence of Reasons. Moreover said she: If there be Two persons, who have one Purpose, or Design to Perform that which their Nature requires: and one of them Performs his Intention; but the other is not Able to execute that Natural Office, but takes some such course, which is not Agreeable to Nature, whereby he doth not Accomplish his Purpose, but Imitates one that doth Accomplish it: whether of these Two dost thou judge to be the more Able man? Though I conjecture, said I, what thou wouldst be at, yet I desire thou wouldst speak it out more plainly. Wilt thou deny, said she, that to Go is a Motion Natural to men? No, said I. And dost thou doubt that 'tis Natural to the Feet to perform that Office? Neither can I deny that. If any one than should Go on his Feet, and another, who wants this Natural Office of Feet, should endeavour to Go on his Hands, who of these might be rightly judged to be the more Able man? Proceed, said I, for it is unquestionable, that he who has a Power to perform those Actions, which Nature requires, has more Strength than he, who is not Able so to do. But the Sovereign Good, which All men Aim at, Good, and Bad, Good men Attein unto by the Natural Office of Virtues: but the Wicked earnestly endeavour after this very Good by gratifying their various Lusts, and unruly Affections, which is not the Office that Nature requires us to perform, that we may Attein to the True Good. Dost thou think otherwise? No surely, said I: the Consequence also is very clear. For from what I have granted, it must of necessity follow that Good men are Powerful, that Wicked men are altogether Feeble, and Impotent. Thou dost well, quoth she, thus to run before me; and this, as Physicians are wont to hope, is a sign that Nature gathers Strength, and begins to resist the Disease. But because I perceive thee to be so Quick of Apprehension, I shall be sure to ply thee with Arguments. See how Weak are all Vicious Persons, who cannot so much as Attein to That, to which their Natural Intention leads, and in a manner compels them. And what? if they were left destitute of this great, and almost irresistible Assistance of Nature encouraging, and directing them? but consider, I say, how great Impotency lend, wicked men labour under. For the things they seek for, but are not able to obtain are of no small moment: but indeed they fail in that matter, which is the Chiefest of All their Concerns, they miss the fruits of all the Toil, and hard labour they undergo night, and day: in which the Strength of Good men may easily be seen. For as thou wouldst judge Him to be a Most Able Footman, who Going on his Feet, should be Able to come at length to that Place, Beyond which 'tis impossible that any one should Go: so thou must of necessity judge Him, who hath Attained to that GOOD, Beyond which 'tis impossible that any one should extend his Desires, to be a Person Absolutely Accomplished with the Greatest Strength, or Ability. From whence it is most evident that whosoever are Wicked, the same are destitute of all manner of Strength. For why do they leave Virtue, and follow Vice? is it because they are Ignorant of the True Good? but what is more Feeble than Ignorance, or Spiritual Blindness? Do they Know what they should follow, and endeavour after, but their Lusts draw them aside some other way? thus they appear to be most Feeble Creatures, who are so Unable to Resist their Vicious Inclinations. Do they Knowingly, and Wilfully forsake that which is Good, and turn to the way of Vice? But if so, they do not only cease to be Powerful, but they wholly relinquish their True, and Proper Being. For they who thus forsake the common End of All things that are, cease also to have their Being. Which perhaps will seem to some to be very strange, that we should say that Evil, or Wicked men, which are by far the greatest Number, should cease to Be. But so it is for certain. For those, who are Evil men, I do not deny to be Evil men: but I deny that they may Purely, and Simply be said be be Men. For as thou mayst say that a Carcase is a Dead Man, but thou mayst not call it Simply, and Absolutely a Man: so I shall grant that those, who are Addicted to Vice, are Evil men, but I cannot acknowledge Absolutely that they are Men. For that Is, or hath its True, and Proper Being, which reteins Order, and preserves its Nature: from which whatsoever doth revolt, it relinquisheth its Proper Being, which lieth in its Nature. But Evil men thou wilt say have some kind of Power: neither shall I deny it; but this their Power does not proceed from Strength, but Imbecility: For they have the Power to Do Evil, which they would not have, if they had the Effectual Power of Doing Good. Which Possibility doth plainly show that they have not any Power, Truly, and Properly so called. For if Evil have not any Proper Being, or Nature, as we proved a little before, sith Wicked men have only the Power to Do Evil, 'tis manifest that they have no True Power. It cannot be denied. And that thou mayst better understand what kind of Power this is, we have determined a little before that there's nothing more Powerful than the Sovereign Good. I know thou hast, said I. But the Same (Sovereign Good) Cannot Do that which is Evil. No surely. Will any one conceit, said she, that Men Can Do All things? None, but such a one, who is out of his wits. But they Can Do Evil. Would to God, said I, they had no such Power. Sith therefore He that Can Do nothing, but that which is Good, Can do All things; but they Cannot Do All things, who Can Do Evil, 'tis manifest that their Power is the less in as much as they are Able to Do Evil. Add hereunto that All True Power is in the number of things that are to be Desired, and we have proved that All things to be Desired are referred to Good, as to that wherein their Perfection doth consist. But the Possibility of Performing a Wicked Action Cannot be referred to Good: therefore it is not to be Desired. But all True Power is to be Desired. 'Tis manifest therefore that the Possibility of Doing Evil is no True Power. Hence it appears that Good men are always Powerful, that Wicked men are most Feeble, and Impotent. And the Truth of that Saying of Plato cannot be doubted. That Wise men only Do what they Desire, but that the Wicked Exercise their Lusts, but are never Able to Accomplish their Desires. For they Do whatsoever their Lusts prompt them unto, whilst by those Courses, whereby they gratify their Sensual Inclinations, they hope to Attein to that Good which they Desire; but they never Attein thereunto, for 'tis impossible that Villainy should Approach to True Happiness.   

The SECOND VERSE.  
King's are not potent, if they be passionate.  
THose Tyrants, which thou seest on High  
Thrones, Clothed with Robes of Majesty,  
Their Guards Encompassing their Seats,  
Whilst all their Looks are Silent Threats,  
Their Proud Hearts swollen with causeless Ire;  
If they were stripped of their Attire,  
Of their False Shows of Majesty,  
These sovereign Lords a man might see  
To be themselves fast Bound with Chains,  
That vex them with incessant Pains.  
Dire Lechery (that Smiles, and Kills)  
Their Cups with Sweet Wine Poisoned fills:  
Wrath makes a Tempest in the Soul,  
Unruly Thoughts, like Billows, roll:  
Sometimes they sink in deep Despair,  
Sometimes Hope throws them here, and there.  
Thou seest how such Fierce Tyrants be  
Enslaved unto the Tyranny  
Of Many Lords: what they would, they can't do:  
But where those Lords command, there must they go.    


The THIRD PROSE.  
That good men are not without reward, nor evil without punishments.  
SEEST thou then what Filth all Villainy walloweth in, and how great a Splendour there is in True Virtue, and Integrity? In this it plainly appears that Good men are always Rewarded, Evil men are always Tormented. For that, for which any Action is Performed, seemeth to be the Reward of that same Performance: as a Crown, or Garland, for which a man Runs, is proposed as a Reward to him that Runs a Race. But we have proved Happiness is that very GOOD for which All Actions are Performed: That GOOD therefore is the common Reward that is proposed to All Humane Actions. But This cannot be kept from Good men. For he may not any longer be called a Good man, who is not Partaker of this Sovereign Good. Let the Wicked than Rage, a Wise, and Virtuous man keeps on his Crown, and it Fadeth not away. For the Iniquity of Other men can never deprive a Pious Soul of its Proper Ornament. If he did Rejoice in what he hath Received from Without, this any other man, even he, who conferred it on him, might deprive him of. But sith it is conferred on him by that Goodness, which is Within himself, he will never want his Reward, as long, as he continues to be Good. Lastly sith every Reward is therefore Desired because it is believed to be Good, who will ever judge that he who Possesseth the True Good can miss his Reward? But what is this Reward? certainly the Fairest, and Greatest of All Rewards. Remember the Corollary which I gave thee but a little before, and gather in the full Proof of what I have said thus: Sith the Sovereign Good is True Happiness, 'tis manifest that All Good men even in this that they are Good do become Truly Happy. But it has been concluded that those, who are Truly Happy are Gods. Such therefore is the Reward of Good men, which shall not be worn out by the longest Time, nor diminished by any man's Power, nor defiled by any man's Iniquity, viz. To become Gods. And sith these things are so, what Wise man can ever doubt of the Pains, and Anxieties that are employed in the nature of All Wicked Actions. For sith Good, and Evil, Punishment, and Reward are Opposite, it must needs be that whatsoever we see in the Reward of Good, that which is directly Contrary thereunto may be seen in the Punishment of Evil. As Virtue therefore is the Reward of the Virtuous, so Vice and Impurity is the Torment of the Wicked. But now whosoever suffers Punishment doubts not but that he is oppressed with Evil. If therefore they would rightly Judge of themselves, could it seem to them that they are free from Trouble, and Vexation, whom Wickedness the greatest of all Evils doth not only oppress, but Pierce through, seizing, and Perverting all their Faculties? But Observe what Pains, and Anxieties attend the Wicked, in opposition to what we have said of the True Pleasure, and Satisfaction of those that are sincerely, and firmly Possessed of True Goodness, and Virtue. For thou hast been taught a little before, that whatsoever Is, or hath any Proper Being, is One, and that ONE is GOOD. The Consequence of which is this, whatsoever hath any Proper Being, that also is Good. And thus whatsoever fails to be Good, ceaseth to Be: whence it is manifest that Evil men cease to Be, what they Were. But that they were Men is shown by the Shape of an Humane Body, which still remains. Wherefore the Temper of their Minds being Changed into such Evil Dispositions they have lost the True Nature of Man. But sith Goodness, and Piety only can Advance any one beyond the Condition of Men, it must needs be that those whom Wickedness hath Degraded from their Humanity, should fall beneath the Merit, or Dignity of a Rational Creature. Therefore whomsoever thou seest Transformed by Vice, thou mayst not any longer Esteem him, as a Man. Dost thou see any one to commit Rapine, being Inflamed with the Love of Riches? thou mayst say that he is a Wolf. Is any one Fierce, and Unquiet, exercising his Tongue perpetually in Brawls, and Contentious speeches? thou mayst compare him to a Dog. If he delight in subtle Cheats, and Wiles, thou mayst compare him to a Fox. Is he unable to suppress his Anger, breaking forth into the greatest Fury upon the least provocation? let him be Judged to have the Soul of a Lion. Is he exceeding Timorous, and ready to Fly, where there is not the least cause of any Fear? let him be likened to the Hart. Is he Dull, and Slothful? he leads the Life of an Ass. Is he light, and Inconstant, always changing his Resolutions? he is like the Fowls of the Air. Does he Wallow in the Mire of Filthy Lusts? he is taken with the Pleasure of a Dirty Sow. Thus it comes to pass that whosoever having deserted all True Goodness, and Piety ceaseth to be a Man, sith he cannot Attein to the Divine Condition, he is turned into a Beast.   

The THIRD VERSE.  
That vices are of greater force, than enchantments.  
ULysses with his Friends Arrives  
Unto the Isle, where Circe Dwelled:  
With Cups Enchanted she receives  
Her Guests, whose Power they quickly felt.  
This Man is changed into a Boar:  
A Lions Shape another takes:  
A third, when he would fain Deplore  
These Changes, his own Shape forsakes.  
And now he doth not Weep, but Howle:  
One's Changed into a Tygress mild,  
Such, as the Indians do Control,  
As though 'twere not by nature Wild.  
But Mercury commiserates  
Ulysses, and him saves from harm:  
Though for him also Circe waits  
To plague him with her direful Charm.  
Yet those that Sailed with Him sup  
The Dregs of Her Enchanted Cup.  
The New-Made Swine their Acorns Eat,  
Estranged now from Their own Kind,  
In Voice, in Body, and in Meat,  
In all things else, except the Mind,  
Which for this Monstrous Change doth Grieve:  
O feeble Charm, which though it can  
Make Humane Shape the Shape receive  
Of Beast, it cannot Change the Man.  
The Life, and Vigour of Mankind  
Is Inward in the heaven-born Mind.  
This Poison (Vice) is stronger far,  
Man of Himself It quite deprives;  
Although the Outward Man It spare  
Men lose by It Their proper Lives.    


The FOURTH PROSE.  
Of the misery of wicked men.  
BUT the Vulgar regards not these things. What then? shall we be like them, whom we have demonstrated to be no other than a sort of Irrational Creatures? What if any one having wholly lost his Sight, should forget that he had ever seen any thing, and conceit that there was nothing wanting to him of Humane Perfection, should we therefore judge those that retain their Sight to be Blind likewise? For the Vulgar refuse their Assent to this also, which depends upon as firm, and solid grounds, as any thing we have formerly demonstrated, viz. That those Persons are more Miserable that Do an Injury, than those that Suffer it. I would fain hear, said I, what grounds thou canst show for this. Dost thou deny, quoth she, that every Wicked man is worthy of Punishment? No surely. But it appears by many Reasons that they are Miserable, who are Wicked. 'Tis true, said I Whosoever then are worthy of Punishment, thou doubtest not but they are Miserable. It cannot be denied, quoth I If therefore thou didst sit, as a Judge, on whom wouldst thou conceive that Punishment should be inflicted, on him, who has Done, or on him who has Suffered an Injury? I doubt not, said I, but that I should satisfy the Person Injured by the Grief of him, that hath done the Injury. The Injurious therefore would seem to be more Miserable, than he, who hath received the Injury. It follows indeed, said I. By this Reason therefore and others of the like Importance, viz. that Vice and Impurity does by its own Nature make men Miserable, it is most evident that he who offers an Injury, not he, who receives it, doth thereby become Miserable. But now, quoth she, our Advocate's Act quite contrary to this. For they endeavour to move the Pity, or Commiseration of the Judges towards those, who have Suffered some Great Injury, whereas indeed they should be rather Pitied, who have contracted the Gild of being so Injurious: whom their Accusers should not be moved to bring before the Judge by Wrath, and Indignation, but by a Generous Pity, and Desire of their Welfare, as Sick folk are brought to the Physician, that by the Infliction of External Punishment they may be Cured of their Inward Distempers. And thus the Employment of those that Plead for Offenders would either totally cease, or if it should be continued for the Good of Mankind, it would be turned into the Form of an Accusation. The Wicked themselves if they could have but a Glimpse of Virtue, which they have Forsaken, and could perceive that they should be in some capacity of cleansing themselves from the Filth of their Vices by receiving their due Punishment, their Pains being recompensed with the obtaining of True Goodness, and Piety, they would not esteem them to be the Object of their Horror, and Aversation, and they would refuse the Assistance of those men, that make Apologies for such who Deserve Punishment, and yield themseles to be Disposed of according to the Pleasure of their Accusers, and of the Judges. Whence it comes to pass that among Wise men there is no Place left for Hatred. For who but an egregious Fool will Hate Good men? And it is also against all Reason to Hate Wicked men. For if a Vicious, and Depraved Temper be the Sickness of the Soul; sith we judge those that are Sick in Body in no wise to deserve our Hatred, but rather our Pity, much rather are they not to be Hated, but Pitied, whose Minds are oppressed with Vice, and Impurity, a more Cruel Distemper than any that can afflict the Body.   

The FOURTH VERSE.  
No man is to be hated, the good are to be loved, and the evil to be pitied.  
WHy do you, Mortals, labour so  
To Get your Deaths with your own Hands?  
Although you would, you cannot go  
From Fate: It's Course no Power withstands.  
Those, whom the Wild Beasts would Annoy,  
And Tear both with their Teeth, and Claws,  
Each other would with Swords Destroy.  
Is't that they Differ in their Laws,  
And Manners that they so Pursue  
Each other? This we can't Approve.  
If thou wilt yield to All their Due:  
The Wicked Pity, Good men Love.    


The FIFTH PROSE.  
Boetius complaineth, that prosperity and adversity are common both to good and bad.  
THAN said I. I see what Felicity is employed in the Nature of Good, and what Misery in the Nature of Evil Actions. But in this Outward Estate about which the Generality of men are so much concerned, it seemeth to me that there is somewhat of Good, and somewhat of Evil. For no Wise man would choose rather to be Banished, Poor, Disgraced, than to remain Safe in his own Country, Rich, Honoured, Powerful. For by such means Wisdom Acts her Part with greater Renown, and with more Advantage to the World, the Happiness of those that are in Authority being in a manner transfused into the People that are under them: especially sith Prisons, Laws, and all Legal Penalties, are Ordained for those, that are Injurious. Therefore I am Astonished to see things thus turned upside down, Good men lying under such Punishments, as are due to the Wicked, the Rewards of Virtue being snatched away by those that have immersed themselves in the deepest Vices. But I should less wonder if I did believe All things to be huddled in Confusion by Chance, or Casualty. Now it increaseth my Astonishment that GOD is the Governor of All things: sith He often distributes Ease, and Contentment to Good men, and Trouble, and Vexation to Wicked men; and on the contrary much Hardship, and Affliction to Good men, and the greatest Prosperity to the Wicked, unless there may be a Reason given for these things, how doth his Government differ any whit from Chance, or mere Casualty? 'Tis no wonder, said she, if any thing seem to be Disordered, and Confused, the Order thereof being not discovered. But although thou dost not understand the Cause of this Management of the Universe, yet sith it is Governed By Almighty GOODNESS, thou mayst not doubt but that All things are Done for the Best.   

The FIFTH VERSE.  
Admiration ceaseth, when the causes of things are known.  
WHo knows not how Stars near the Poles do slide,  
And how Boots his slow wain does guide,  
Why he sets late, and does so early rise,  
May wonder at the courses of the skies.  
If the full Moon bereft is of light  
Infested with a darkness like to night,  
An error strait through Vulgar minds doth pass,  
To ease her labou'ring light they beat on Braess:  
But no one wonders why the Winds do blow,  
Nor why hot Phoebus' beams dissolve the snow,  
These are well known, the other hidden lie,  
And therefore more our hearts they terrify.  
Those strange Events, which Time but seldom brings,  
And the vain people count as sudden things,  
If we our mind; from ignorance could free,  
No longer would by us admired be.    


The six PROSE.  
Of providence and Fate, and why prosperity and adversity are common both to good and bad.  
'TIS right, said I. But sith it is thy Task to unfold the hidden Causes of things, and to Clear the Obscurest Truths; I pray thee Determine this matter: and because this Strange thing is that, by which I am most disturbed, and perplexed, Discourse thereof at large. Then Smiling a little she spoke thus: This Inquiry is the most difficult of all, which will hardly be satisfied with any thing that can be said in Answer thereunto. For the Matter is such that one doubt being Cutt of, many others Grow up like the Heads of the Snake Hydra: neither will there be any end of these Doubts, and Scruples, unless they are Burnt up with the most Lively Fire of an Ardent Mind. For here Questions are wont to be made of the Simplicity of Providence, of the Series of Fate, of sudden, and unexpected Accidents, of the Divine Knowledge, and Predestination, of the Liberty of the Will: And of how great Weight such Questions are, Thou thyself art not unsensible. But because the Knowing of these things is a part of the Medicine which thy Distemper requires, although I am much straightened with the shortness of Time, yet I shall endeavour to say somewhat in Answer to the Deep Question thou hast proposed. But though thou art much taken with the sweet Harmony of our Verses, thou must defer this Pleasure a little while, till I shall have made a due, and orderly Contexture of such Reasons, as tend to the Solution of thy Doubts. Do as thou thinkst fit, said I. Then as if she passed to another Subject, thus she Discoursed. The Generation of All things, and All the Progress of Changeable Natures, and whatsoever has any kind of Motion, receiveth its Causes, Order, Forms from the Stability of the Divine Mind. Which remaining Steadfast, and Immovable in the Hight of its own Simplicity doth Assign a Manifold, and Variable Manner of Proceeding to the Affairs here below. Which Manner of Proceeding, whilst it is Beheld in the Purity of the Divine Intelligence, is called PROVIDENCE: but when it is referred to the things that it Moveth, and Disposeth, the Ancients gave it the name of FATE. That these Two do differ thus from one another, it will easily appear, if any man shall consider the Importance of each of them. For Providence is that Divine Reason seated in the SOVEREIGN LORD of the Whole Creation, which Disposeth All things: but Fate is that Disposition inhaerent in things Movable, by which Providence Embraceth them All at once, though they are Divers, though they are Infinite: But Fate puts them into their several Ranks, according to Motion, Places, Forms, and Times: so that the Unfolding of the Order of things in Time, being Simple, and Undivided in the Prospect of the Divine Mind, is called Providence: but the same Unity, or Simplicity, being as it were Severed, and Unfolded in the Successions of Time, is called Fate. Though these Two are Divers, yet one depends on the other. For the Order of Fate proceeds from the Simplicity of Providence. For the Artificer perceiving in his Mind the Form, or Fashion of the thing, he is about to Make, begins to Effect what he has Contrived; and what he Saw all at once in his Mind, he Works out at Divers Times with his Hands: So GOD by Providence Disposeth All things at once firmly, and Unalterably: but by Fate these same things, which He hath Disposed, He Manageth in a Manifold, and Variable Manner. Whether therefore Fate be exercised by certain Divine Spirits, Attending upon Providence, or by the whole Course of Nature, or by the Motions of the Stars etc. Certainly it is manifest that Providence is the Immovable, and Simple Form of things to be Done: but that Fate is the Movable Connexion, and Temporal Order of those things, which Divine Simplicity hath Ordained. Whence it comes to pass, that All things, which are under Fate, are subject also to Providence; which Fate itself is subject unto. But some that are under Providence are beyond the Compass of Fate. Such are those things, which being Fixed, and Immovable by their Nearness to the FIRST DIVINITY Transcend the Order of Fatal Alterations. For as of Orbs, or Circles which turn themselves about the same Centre, that which is Inmost comes near to the Simplicity of the Centre, or Middle-Point, and is as it were the Centre to the other Orbs, about which they are turned: but the Outmost, by how much the farther it is from the Centre, with so much the Larger Compass it is Wheeled about; And if any Join itself to that Middle-point, it ceaseth from its former Revolution: In like manner that which goes farther from the FIRST MIND is more Entangled in the Cords of Fate; and by so much any thing is at Liberty from Fate, by how much Nearer it Approacheth to that Centre of All things. If so be that it constantly Adhere to the Firmness, and Stability of the Supreme Mind, sith it Moves not to, and fro, it keeps above the Necessity of Fate. Therefore as Reasoning or Discourse is to the Intellect; as that which is Produced to that which hath Being of itself; Time to Eternity; a Circle to the Centre: so is the Movable Series of Fate to the Stable Simplicity of Providence. This Series of Fate Moveth Heaven, and the Stars, Ordereth, and Disposeth the Elements in their Commixtures and Transmutations. The same reneweth things that spring up, and die away, by the wont Courses of Seed, and that which it Bringeth forth. This 
* His meaning is not this, that men are Fatally, and Irresistibly Inclined to their Actions, but that those Fortunes, or Outward Events that befall them (as we use to speak) are Inevitably Assigned to them by the Divine Providence, In the ways of Justice, and Mercy Answerable to the Moral Goodness, or Pravity of their several Actions; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocles de Providentia, & Fato.  Binds together the Actions, and Fortunes of men with an Indissoluble Connexion of Causes: which, sith they proceed from those Immovable Causes, must needs be themselves also Immovable. For so are things Governed in the Best Manner, that can be, if Simplicity remaining in the Divine Mind, gives out a Necessary, and Unalterable Order of Causes; but this Order by its own Incommutability keeps all things Mutable within their several Ranks, and Conditions, which otherwise would run into Confusion. Whence it comes to pass, that although to you, who come short of the right Apprehension of Order, All things may seem to be turned upside down, never the less this Manner of Proceeding Assigned to them by Providence Directs them to the True Good. For even Wicked men themselves never propose Evil, as the End of any of their Actions: who, as hath been shown at large, are turned out of the way by their own Wicked Error, but ORDER Proceeding from the Centre of the Sovereign Good makes not any man to Decline from It's own ORIGINAL. But, thou wilt say, what worse Confusion can there be than this, that sometimes Adversity, and sometimes Prosperity should happen to the Righteous, and also that the Wicked should sometimes Attein to that, which they Desire, and be sometimes Oppressed with that which they would Avoid? what then, do men show such perfect Strength of Judgement, and Integrity of Heart in their Lives and Conversation, that those whom they Judge to be Righteous, or to be Wicked must needs be such, as they esteem them to be? But we see the Judgements of men Differ in nothing more than in this: and those who are esteemed by some to deserve a Reward, are by others esteemed worthy of the severest Punishment. But let us grant that any one could clearly Determine who are Righteous, and who are Wicked: what then, would he be able to Discern the Inmost Temper, and Constitution of Souls, as we use to express it, when we speak of Bodies? For to one that understands it not, 'tis no less wonder; why to some Healthy Bodies Sweet things are Agreeable, to others Bitter things: Why some Diseases are Cured with soft, and gentle Medicines, others with those, which are most sharp, and piercing: But it is no whit strange to the Physician who searches into the state, and Condition of Bodies both in Health, and in Sickness. And what is the Health of Souls but Virtue, or True Goodness? what is their Sickness, but Vice? But who is there, that can either give that which is Good for us, or drive away that which is Evil, but GOD, the Governor, and Physician of Souls? who looking from the High Tower of his Providence Sees what the Inward Condition of Every man doth require, and Applies that which He Sees to be Requisite, and Suitable to his Condition. Hence it is that the Order of Fate is such Matter of wonder, and Astonishment to the World, viz. that Ignorant Men cannot but be Amused at that which is Done by the Infinitely Wise GOD. For that I may lightly touch at a few things, which Humane Reason is somewhat capable of being exercised about, concerning the Divine DEPTH: As for this man whom thou thinkest to be most Observant of Law, and Equity, the contrary is most Evident to Providence that Knoweth All things. And My Lucan saith that The Cause of the Conqueror was Pleasing to the GOD'S, but of the Conquered to Cato. Whatsoever then thou mayst see at any time to be Done here upon Earth, there is certainly a Right Order in the Things themselves; but thine Opinion concerning them is Perverse, and Confused: But suppose there be any one so sincerely Virtuous that he is both Acceptable to GOD, and Approved of Men: yet, it may be, he wants a Courageous, and undaunted Spirit: to whom if any Adversity should happen, perhaps he will no longer take care to preserve his Innocency, by which he could not retain his Fortune. Therefore the Wisdom of the Divine Dispensation deals Gently with him, whom Adversity might incline to Wickedness, that he may not be Affiicted, who is not Qualifyed to Endure Affiiction. Another hath Attained to the Perfection of All Virtue, an Holy Person, Fully Partaking of the Divine Nature, the Alwise GOD Judges that it would be contrary to the Rules of Justice, that this man should be touched with any Adversity, so that He does not suffer such a man to be Affiicted even with any Bodily Distempers. For as one, more Excellent than I, Says ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But many times it comes to pass that the chief Management of things is by Providence put into the Hands of Good men, that Abounding Wickedness may be repressed. To others the Supreme Wisdom, and Goodness distributeth a Medley of Pleasing, and Bitter things According to the Temper and Disposition of their Souls: some He Curbs, and Restrains lest they grow Wanton by long Prosperity: others He makes to suffer Hardship, that by the Use, and Exercise of Patience they may be confirmed in All Virtue, and strength of Mind. Others are too Fearful of that, which they are Able to Endure: others are too apt to make light of that, which they are not Able to Endure. These men that they may Know themselves He brings into Adversity. Some have purchased a Venerable Name in this World at the Price of a Glorious Death. Some being Undaunted in the greatest Torments have given to others an Example of this Truth, that Virtue is Invincible in any Calamity whatsoever: which how rightly, and Orderly it comes, and how it tends to the Good of those, whom we see to labour under it, may not be doubted. This also, that sometimes Sad things befall the Wicked, sometimes they have the things that they Wish for, doth proceed from the same Causes. No man wonders at this, that Sad things should befall them, whom every one Judges to deserve so iii. Whose Punishments are a Terror to others that they may not be guilty of the like Offences, and they conduce to the Amendment of those, upon whom they are Inflicted: But the Prosperity of the Wicked is a clear Demonstration to those that Delight in Virtue, what they are to Judge of that kind of Happiness which they see to Attend upon the Worst of men. And here I conceive this also to be the Tendency of the Divine Dispensation, that some men are Naturally so Headstrong, and Violent in their ways, that the want of Money would excite them to commit the greatest Wickedness: Providence by distributing Riches to such kind of Persons applies a Remedy to their Distemper. This man observing his Conscience Defiled with all manner of Impurities, and comparing Himself with His Fortune, is perhaps struck with a Fear least the Loss of that should be extreme Grievous, the Enjoyment whereof is so Delightsome unto him: therefore he will betake himself to a New Course of Life, and whilst he Fears that his Fortune shall be Taken from him, he makes speed to Depart from his Iniquity. Others are suddenly brought to their Deserved Ruin by the Prosperity they have Abused. Some are permitted to have the Power of Inflicting Punishment for the Exercise of Good men, and the Vexation of the Wicked. For as there is no League between the Lovers of Virtue, and the Slaves of Vice; so these Slaves of Vice can never Agree amongst themselves. How should it be otherwise? their Consciences being torn in pieces by the Fury of their vile Affections, they Dissent from Their own Minds, and often Do those things, which when they have Done, they Determine that they ought not in any Case to have Done such things. Whence it is that the Divine Providence hath often produced this great Miracle, that even Wicked men make other Wicked men to become Virtuous. For whilst some Unrighteous Persons seem to themselves to suffer most Unjustly by those that are as Bad as themselves, or Worse; Burning with Indignation against those, who have dealt so Injuriouslly with them, they return to the ways of Virtue, whilst they endeavour to render themselves Unlike to those, against whom they have conceived such Hatred. For 'tis only the Power of the ALMIGHTY to which Evils become Good, whilst by the use He makes of them He draweth forth some Good Effect. For a certain Order Embraceth All things, so that whatsoever hath swerved from that Course, which by Providence was Primarily or Antecedently Assigned unto it, it falls still within the Compass of Order, lest any Chance, or Temerity should have any thing to do in the Kingdom of Providence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Wit of Man can never comprehend, nor his Eloquence Express all the Contrivances of the Divine Worke. Let it suffice that so much hath been made Known unto thee, that GOD, the Author of All Natures, so Ordereth, and Disposeth All things, as to Direct them to the True Good: whilst He makes those things, which He hath Produced to retain some Resemblance of Himself, by the Series of Fatal Necessity He Banisheth All Evil out of His Dominions. Whence it comes to pass that though Evil seems to Abound here upon Earth, if thou dost consider how All Events are Ordered, and Disposed by Providence, thou wilt not find any thing that deserves the name of Evil. But I see thou art overburdened with the Weight of the Question, and wearied with the Prolixity of the Reasons I have produced for the Solution of it, and that thou dost expect to be Refreshed with the Sweetness of Verse. Take a Draught then to strengthen thine Attention to that Part of my Discourse, which is yet behind.   

THE six VERSE.  
Philosophy praiseth God's providence.  
IF with Pure Thought thou wilt Descry  
Jehovah's 
* Jura.  Power, and Equity  
Look up to Heaven Above.  
There Nature's League is kept: no Wars  
Were ever heard of there: the Stars  
ne'er broke the Bonds of Love.  
Sols Fiery Chariot keeps its Course,  
Nor doth it with ungoverned Force  
Phaebes Cool Wain o'erthrow.  
The Bear on High doth ne'er Desire  
In the Deep Sea to plunge his Fire,  
Though other Stars do so.  
Vesper ne'er fails to come at Night,  
And Lucifer still brings Daylight,  
In which All things Rejoice.  
Thus Love keeps them in their Right Way:  
Thus they all Discord drive away,  
And all Tumultuous Noise.  
This Peace the Elements doth guide:  
By This do Contraries abide  
In their Alternate Force.  
Drought yields to Moisture, Cold to Heat,  
Fire strives the highest Place to get,  
Earth downwards bends its Course.  
And by those Causes doth the Spring  
New Leaves, and Flowers most fragrant bring:  
Hot Summer brings Ripe Corn:  
Autumn's the Time for Apples: then  
Black Winter brings the Cold again,  
And makes large Showers return.  
Both Nourishment this Temper gives,  
And Birth, to every thing that Lives  
Ith' Waters, or the Earth:  
And 'tis the Same that Takes away  
What was Brought forth: All things Decay,  
That ever had their Birth.  
Whilst the Creator Sits on High,  
And Orders things both in the Sky,  
And in this World below,  
Almighty Lord, Eternal King,  
The LAW, and JUDGE, the Boundless Spring,  
From whence All Being's flow.  
He stops those Motions, which He gave:  
And settles things that fleet, and wave.  
For if Right Motions He  
Did not to Circlings turn again,  
Their Being things would not retain,  
But Vanish Instantly.  
All things Partake of this Great Love,  
That they may Rest in Good, they Move.  
For nothing could them save  
From Perishing, but Love that draws  
Them back again to the First Cause  
Which Being to them gave.    


The SEVENTH PROSE.  
All fortune is good.  
DOST thou not see now what is the Consequence of all that I have said. What, quoth I? That Every Fortune, or Outward Condition [as it comes from GOD] is Good. How is that, said I? observe what I say, quoth she, sith Every Condition being either Pleasing, or Grievous, comes for the Rewarding, or Exercising of Good men; or else for the Punishing, or Reforming of the Wicked; whatsoever it is, it must needs be Good, which, 'tis manifest, is the Instrument either of the Divine Justice, or Mercy. The Reason thou givest, said I, is most true: And if I consider Providence, and Fate, which thou didst show me a little while since, this Conclusion is most Firm, and Irrefragable. But if thou wilt, let us put it into the number of those Positions, which, as thou saidst a little before are contrary to the Common Opinion. How so, quoth she? Because quoth I, this speech is often in the Mouths of men, that some have Ill Fortune. Wilt thou therefore, said she, that we yield a little to the speeches of the Vulgar, lest we seem to go too far from the Use and Custom of Mankind. As thou thinkest fit, said I Dost thou not then judge that to be Good, which is Profitable? yea surely, said I. But that Fortune, which either Exerciseth, or Correcteth is Profitable. True, said I. Therefore it is Good. Who can deny that? But this belongs to them who being either Established in Virtue make War with Affliction; or being Convinced of the Misery that comes on them by their Vices Break forth into the way of Virtue. I cannot but Acknowledge this, said I. But what, a Pleasing Condition, which is given as a Reward to Good men, do the Vulgar esteem it to be Evil? In no wise: but, as it is, they judge it to be Exceeding Good. What of the other Condition, which, sith it is Sharp, and Grievous, is for the Restraining of the Wicked by Just Punishment, do they suppose it to be Good? Nay, quoth she, they judge it to be most Miserable. See then, if following even the Opinion of the Vulgar we have not Proved somewhat very contrary to the Common Opinion? what, said I? For from those things, said she, which have been granted, it must of necessity be inferred that to Those who have Attained to the Full Possession of Virtue, or have made some Progress towards it, or are Really Inclined thereunto, Every Condition is Good; but to Those, who remain in their Wickedness Every Condition is Exceeding Evil. This is true, said I, though there's hardly any one, that dares Acknowledge it. Wherefore, said she, A Wise man ought not to be Troubled, when he is to Fight with Fortune, as it becomes not a Stout Soldier to be any way disturbed when the Trumpet sounds an Alarm. For Hardship, and Difficulty is to the one an Occasion of enlarging his Renown, to the other of improving his Wisdom. And hence it is that True Goodness in the Hearts of Men is called VIRTUE, because it's Virtue, Power, and Efficacy is such, that it can never be Overcome by any Adversity. For being Placed on the Borders of Virtue, you are not come hither to indulge to your vain Desires, and to lose your strength in the Enjoyment of Sensual Pleasures; but here you must prepare yourselves for a Fierce Encounter with Both Fortunes, that you may not be Cast down by Adversity, nor Corrupted by Prosperity. Stick to the Mean with all your Force. Whatsoever is beneath it, or goes beyond it, implies a Contempt of True Happiness, gives you not any Recompense for all your Labours. 'Tis put to your Choice, what kind of Fortune you would rather have. For whatsoever seemeth to be Grievous, if it do not Exercise, or Reform, it Punisheth.   

The SEVENTH VERSE.  
Philosophy exhorteth to labours.  
Heard Labours made 
(a) Hercules.  Alcides Great:  
He did the Boasting 
(b) Half men and half horses.  Centaurs Beat,  
He Skinned the Lion strong, and Fierce  
With his own 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Idyll: 25.  Claws: His Arrows pierce  
The 
(c) Huge birds in the fen called Stymphalas in Arcadia.  Harpies: He those Apples took,  
And scorned the Furious Dragons Look:  
He Chained Black 
(d) The Dog Cerberus who had 3. heads.  Cerbe'rus: and 'tis said  
That He Cursed 
(e) Diomedes King of Thracia, who fed his horses with man's flesh.  Diomedes made  
Food for's own Horses; which he fed  
With Men, whose guiltless Blood he shed.  
He made 
(f) Who had turned himself into the form of a Bull.  Achelous loath to show  
His Head: His strong Arm 
(g) A Serpent with 50. heads, which as fast as one was cut off had two grew up in the place.  Hydra Slew:  

(h) The soon of Ne●tune, who by touching the earth recovered strength, and therefore Hercules held him up, and so slew him.  Antaeus on the Sands He cast:  
And made stout 
(i) Vulcan's son, who did cast out of his mouth fire and smoke.  Cacus breathe his last.  
He Killed the Wild Boar: and at length  
High Atlas craved his Helpful Strength:  
To bear up Heaven He laboured hard,  
And Heaven itself was His Reward.  
Go, Valiant Men, where you are Led  
By Great Examples: let no Dread  
Or Sloth oppress your noble Breast:  
Endure these Pains, you'll come to Rest.  
O'er th' Earth extend your Victories,  
And Heaven above shall be your Prize.    
FINIS.   

ΗΣΥΧΙΑ.  
there's no disturbance in the heavens Above,  
And Heavenly Souls Do nothing else, but Love:  
No Anger, no Remorse, no Discontent  
Can seize a Soul, that's Truly Innocent,  
And Aims at nought, but that she may Combine  
With All she finds, Like to Herself, Divine:  
And, Seeing things in such Confusion hurled,  
Does not Contend with, but Despise the World.   

DIVINE SOLITUDE.  

1.  
Blessed Solitude! In Thee I found  
The only Way to Cure the Wound  
Of My Perplexed Heart.  
Here I Escaped the World's loud Noise  
That Drowns Our Blessed SAVIOUR'S Voice  
And makes Him to Depart.   

2.  
Whilst thus Retired I do Attend  
To th' Words of MY Eternal FRIEND,  
How My Heart Leaps for Joy!  
Love, and Rejoice says He, but Know  
there's no such thing, as Joy Below,  
The Pleasures There Destroy.   

3.  
If Thou wilt Creatures Love, Be Sure  
Thou Keep Thy Heart In Me Secure:  
Know that I'm ALL IN ALL.  
Then Whatsoever those Creatures prove,  
Thou never shalt Repent Thy Love,  
Thy Hopes shall never Fall.   

4.  
Thou shalt still have Thy Heart's Desire,  
And Sat down by th' AETHEREAL FIRE,  
When e'er Thy Heart grows Cold.  
" But when I see a Friends Deep Grief,  
" I'm Grieved, methinks, Beyond Relief,  
" This Grief no words unfold.   

5.  
If Thy Grieved Friend will Love, says He,  
In Dark Affliction He shall See  
The Nearest Way to Bliss.  
But If He Mind the World's fond Toys,  
And take the Sport of Apes for Joys,  
He's not Thine, Thou 'rt not His.   

6.  
And thus we Talk, My LORD, and I:  
So do I Live Above the Sky  
Though Here I Move, and Breath.  
And when this Vapor's gone, I shall  
Enjoy to th' Full My ALL IN ALL,  
Not Dye, but Conquer Death.   
HALLELUIA.