PROSA IX . (BOETHPR-E3-H,124.3) Let it suffice that I have hitherto described the Form of counterfeit Happiness : So that if thou considerest well , my Method will lead me to give to thee a perfect Draught of the true . (BOETHPR-E3-H,124.5) Boet. I now see plainly that Men $can $not {TEXT:cannot} arrive at a full Satisfaction by Riches , nor at Power by enjoying Principalities or Kingdoms , nor at Esteem and Reverence by the Accession of Dignities , nor at Nobility by Glory , nor at true Joy by carnal Pleasures . (BOETHPR-E3-H,124.6) Ph. Thou sayest well , (BOETHPR-E3-H,124.7) but knowest thou the Causes of all these ? (BOETHPR-E3-H,124.8) Bo. I perceive them by the small Light I can afford to my self , (BOETHPR-E3-H,124.9) but I should be very glad to know them more fully from thee . (BOETHPR-E3-H,124.10) Ph. The Reason is most obvious , (BOETHPR-E3-H,124.11) for humane Error doth separate and divide that which is simple , and by Nature indivisible , (BOETHPR-E3-H,124.12) and doth transport it from that which is true and perfect to their contrary . (BOETHPR-E3-H,124.13) Let me ask thee , can that , dost thou think , which needeth nothing want Power ? (BOETHPR-E3-H,124.14) Bo. No , I am not of that Opinion . (BOETHPR-E3-H,124.15) Ph. Thou thinkest right indeed ; (BOETHPR-E3-H,124.16) for if there be any thing which , upon any occasion of Performance , doth shew a Weakness or want of Power , it must , as to that , necessarily need foreign Aid . (BOETHPR-E3-H,124.17) Bo. So it is . (BOETHPR-E3-H,124.18) Ph. And therefore Sufficiency and Power are of one Nature . (BOETHPR-E3-H,124.19) Bo. So it truly seems . (BOETHPR-E3-H,124.20) Ph. And thinkest thou that things of this kind are to be undervalued and contemn'd , or rather to be reverenced of all ? (BOETHPR-E3-H,125.22) Bo. They are doubtless worthy of Reverence . (BOETHPR-E3-H,125.23) Ph. Let us then add to Sufficiency and Power Reverence , and so then judg of these three as one . (BOETHPR-E3-H,125.24) Bo. Let us join them then , because the Truth must be confess'd . (BOETHPR-E3-H,125.25) Ph. What dost thou think then ? (BOETHPR-E3-H,125.26) Is that an obscure and ignoble thing which is grac'd with these three great Attributes of Self-sufficiency , Power and Reverence , (BOETHPR-E3-H,125.27) or otherways is it noble and worthy of Fame ? (BOETHPR-E3-H,125.28) Consider then , as we have granted before , that he who wants Gifts of Fortune ; who is most powerful , and most worthy of Renown , if he , I say , want Fame , which he $can $not {TEXT:cannot} give to himself , he may on that hand , in some measure , seem more weak and abject . (BOETHPR-E3-H,125.29) Bo. I $can $not {TEXT:cannot} indeed deny it , (BOETHPR-E3-H,125.30) but aver as it is , that Renown attends the aforesaid things . (BOETHPR-E3-H,125.31) Ph. Then by consequence Renown differs nothing from the three above-mention'd Attributes . (BOETHPR-E3-H,125.32) Bo. I grant it . (BOETHPR-E3-H,125.33) Ph. Must not then that thing which wants not the Help of another , which can by its own Strength perform every thing which is famous and reverend , of necessity be joyful also , and always pleasant ? (BOETHPR-E3-H,125.34) Bo. I $can $not {TEXT:cannot} indeed well comprehend how any Grief or Trouble can possess the Breast of one in those Circumstances . (BOETHPR-E3-H,125.35) Ph. Then we may well grant that such are always in a State of Joy , if what I have said be true . (BOETHPR-E3-H,126.36) And then may we also grant Self-sufficiency , Power , Nobility , Reverence and Pleasure , do differ only in Name , but not in Essence or Substance . (BOETHPR-E3-H,126.37) Bo. It is necessarily so . (BOETHPR-E3-H,126.38) Ph. Then therefore that which is one simple Nature is torn violently asunder by the Pravity of Men ; (BOETHPR-E3-H,126.39) and whilst they endeavour for a part of a thing which wants Parts , they neither-2 get that Part , nor the entire thing which they so much desire . (BOETHPR-E3-H,126.40) Bo. How can that be ? (BOETHPR-E3-H,126.41) Ph. Why thus ; (BOETHPR-E3-H,126.42) He who in amassing Riches proposeth only to himself the end of avoiding Poverty , is no way solicitous to obtain Power ; (BOETHPR-E3-H,126.43) he had rather be unknown and obscure , (BOETHPR-E3-H,126.44) and chuseth rather to withdraw from himself many natural Pleasures , than run the hazard of losing that Money which he hath gathered . (BOETHPR-E3-H,126.45) But surely such an one by this means doth not purchase Self-sufficiency , when he loseth Power , when he is prick'd with Trouble , when his sordid Ways make him be looked upon as an Out-cast , when he is hidden in Obscurity . (BOETHPR-E3-H,126.46) If we come to the Person who only aims at Power , he squanders away Riches , (BOETHPR-E3-H,126.47) he despiseth Pleasures , (BOETHPR-E3-H,126.48) he slights Honour which is not accompanied with Power , (BOETHPR-E3-H,126.49) and contemns Glory . (BOETHPR-E3-H,126.50) So then thou seest how many things that Man wanteth . (BOETHPR-E3-H,126.51) For often he must stand in need of Necessaries , (BOETHPR-E3-H,126.52) he must be subject to great Anxieties ; (BOETHPR-E3-H,126.53) and when he $can $not {TEXT:cannot} drive away these things , he shews clearly his want of that which he did most affect , (BOETHPR-E3-H,127.54) I mean Power . (BOETHPR-E3-H,127.55) One may also reason thus of Honours , of Glory , and of Pleasures . (BOETHPR-E3-H,127.56) For whilst every one of these is the same with the rest , whoever endeavours to obtain any of these without the other , loseth that which he desireth . (BOETHPR-E3-H,127.57) Bo. What then if a Man should desire to gain all these things together ? (BOETHPR-E3-H,127.58) Ph. I would then say , that he hath a mind to arrive at the sovereign Good ; (BOETHPR-E3-H,127.59) but can it be thought that it shall ever be found in these Acquisitions , which I have shewed already , not to be able to perform any thing they promise ? (BOETHPR-E3-H,127.60) Bo. No surely . (BOETHPR-E3-H,127.61) Ph. In these things therefore which are believed able to satisfy our Desires , we must by no means seek for Happiness . (BOETHPR-E3-H,127.62) Bo. I confess it , (BOETHPR-E3-H,127.63) and nothing can be said more truly than this . (BOETHPR-E3-H,127.64) Ph. Thou hast now then the Form and Causes of that adulterate sophisticate Felicity : (BOETHPR-E3-H,127.65) now turn again the Eyes of thy Consideration upon the contrary Prospect , (BOETHPR-E3-H,127.66) and thou shalt soon comprehend that true and genuine Happiness which I so long have promised thee . (BOETHPR-E3-H,127.67) Bo. That a blind Man may see , (BOETHPR-E3-H,127.68) and who runs may read it , (BOETHPR-E3-H,127.69) for thou shewedst it to me before , when thou didst endeavour to open to me the Causes of its Counterfeit : (BOETHPR-E3-H,127.70) for if I be not mistaken , that is the true consummate Felicity which makes a Man self-sufficient , powerful , reverenced , noble and pleasant . (BOETHPR-E3-H,127.71) And that thou mayst know that thy Sayings have sunk deep into my Understanding , I say , I know that that which one of these for they are all one can truly perform is , without doubt , the chief Good and true Happiness . (BOETHPR-E3-H,128.72) Ph. O my Pupil , thou art most happy in this Opinion , provided thou wilt add this to it , which I shall offer to thee . (BOETHPR-E3-H,128.73) Bo. What is that ? (BOETHPR-E3-H,128.74) Ph. Thinkest thou that any thing on this side Heaven can confer that Good of which thou speakest . (BOETHPR-E3-H,128.75) Bo. I think not indeed ; (BOETHPR-E3-H,128.76) and thou hast already shewed me , that nothing can be desired beyond such a State of Perfection . (BOETHPR-E3-H,128.77) Ph. These things then above-mentioned either confer the Likeness of the true Good , (BOETHPR-E3-H,128.78) or else they seem to give me some imperfect Good ; (BOETHPR-E3-H,128.79) but the true and perfect one this can by no means afford . (BOETHPR-E3-H,128.80) Bo. I agree with you . (BOETHPR-E3-H,128.81) Ph. Seeing then thou knowest already which is the true Happiness , and which the false one , it remains thou shouldst be informed from what Fountain to derive that true one . (BOETHPR-E3-H,128.82) Bo. That I indeed expect with much Impatience . (BOETHPR-E3-H,128.83) Ph. But as Plato says in his Timaeus , that even in the least things the Divine Assistance ought to be implored , what dost thou think is fit to be done , that we may deserve to find the true Source and Seat of the sovereign Good ? (BOETHPR-E3-H,129.84) PROSA X . (BOETHPR-E3-H,133.87) Now that thou hast had the Character of the true , and also of the false Felicity truly represented to thee , I think it time to shew thee in what the Perfection of Happiness is placed . (BOETHPR-E3-H,133.89) And whilst we are in quest of this , I think our best Method will be to examine , whether there can in Nature be {HELSINKI:bu} such a Good as that which thou hast before defin'd , lest the Vanity of Imagination , and Heat of Thought , should deceive us , and carry us beyond the Truth of the Matter subjected to our Inquiry . (BOETHPR-E3-H,133.90) But that such a thing doth exist , and that it is as it were the Fountain of all Good , $can $not {TEXT:cannot} be denied ; (BOETHPR-E3-H,134.91) for every thing which is said to be imperfect is proved to be so by the Diminution of that which is perfect . (BOETHPR-E3-H,134.92) Hence it is that if any thing in any kind be said to be imperfect , it is presently understood that in it there is also something perfect . (BOETHPR-E3-H,134.93) For if Perfection be taken away , no Man can tell in what that which is said to be imperfect can exist . (BOETHPR-E3-H,134.94) For Nature doth not derive her Origine from things diminished and inconsummate , (BOETHPR-E3-H,134.95) but proceeding from an intire and absolute Substance , she extends her self in the remotest and most fruitless Beings . So that if , as before I have demonstrated , there be a certain imperfect Felicity , a fading Good , there must also be , without doubt , a solid and perfect one . (BOETHPR-E3-H,134.96) It is most logically and truly concluded said I . (BOETHPR-E3-H,134.97) But where this doth reside continued she thus consider ; (BOETHPR-E3-H,134.98) That God the Governour of all things is good , is proved by the universal Opinion of all Men . (BOETHPR-E3-H,134.99) For since nothing can be found out which is better than God , who will deny Him to be good , than whom nothing can be better ? (BOETHPR-E3-H,134.100) Reason then doth so clearly demonstrate that God is good ; that at the same time it evinceth the sovereign Good to be in him . (BOETHPR-E3-H,134.101) For if it were not so , he could not be the Ruler of all things ; (BOETHPR-E3-H,134.102) for there would be some Being excelling him , which would possess the perfect Good , and in this World seem to excel him , and be antienter than he . (BOETHPR-E3-H,135.103) We have already shewn that all perfect things excel those which are less perfect . Wherefore that we may not infinitely produce our Reasons , it must be confess'd that the great God is full of the greatest and most perfect Goodness . (BOETHPR-E3-H,135.104) But we have already shewn that perfect Goodness is true Happiness . (BOETHPR-E3-H,135.105) Therefore it necessarily follows that true and consummate Happiness resides only in the great and most perfect God . (BOETHPR-E3-H,135.106) This returned I I apprehend aright , (BOETHPR-E3-H,135.107) nor can I by any means say against it . (BOETHPR-E3-H,135.108) Then I pray thee saith she see how well and irrefragably thou canst prove what I have said , to wit , that god is wholly replenished with the sovereign Good . (BOETHPR-E3-H,135.109) How shall I do that ? replied I . (BOETHPR-E3-H,135.110) Dost thou presume said he that the Father of all things hath received this sovereign Good , with which he is proved to abound , from any thing without himself , or that he hath it so naturally , that thou shouldst imagine that He possessing it , and Happiness possessed , are of different Substances ? (BOETHPR-E3-H,135.111) If thou dost think that he received it from any foreign Hand , thou must imagine the Giver to be more excellent than the Receiver . (BOETHPR-E3-H,135.112) But that God is the most excellent of all Beings , most worthily we confess , if we own then that the sovereign Good is in him by Nature ; (BOETHPR-E3-H,135.113) and yet we may conceive that it is not the same that he is , since we speak of God , who is the Prince of Nature , (BOETHPR-E3-H,136.114) let him who can find out who it was that joined these so differing things . (BOETHPR-E3-H,136.115) Lastly , whatever doth essentially differ from any thing , it $can $not {TEXT:cannot} be said to be that from which it is understood to differ . (BOETHPR-E3-H,136.116) Therefore that which is in its Nature differing from the chief Good , $can $not {TEXT:cannot} be said to be the Good it self : which to think of God would be most impious and profane , since nothing can excel him in Goodness and Worth . (BOETHPR-E3-H,136.117) Nothing that ever was can in its Nature be better than that from which it draweth its Beginnings . Wherefore that which is the Principle of all things must , as to its Substance , with the truest reason be concluded to be the chief of Goods . (BOETHPR-E3-H,136.118) Boet. Most right (BOETHPR-E3-H,136.119) Phil. But Happiness was before granted to be the chief of Goods . (BOETHPR-E3-H,136.120) Bo. So it was . (BOETHPR-E3-H,136.121) Ph. Therefore it must necessarily be confess'd that God is the very Happiness . (BOETHPR-E3-H,136.122) Bo. I $can $not {TEXT:cannot} oppose the Reasons you have given , (BOETHPR-E3-H,136.123) and I confess you have drawn a very right Conclusion from your Premises . (BOETHPR-E3-H,136.124) Ph. Look then a little further , (BOETHPR-E3-H,136.125) and see if this Truth can be proved more firmly thus , to wit , that there $can $not {TEXT:cannot} be two sovereign Goods which differ in themselves : (BOETHPR-E3-H,136.126) For it is clear , that of the Goods which differ , one $can $not {TEXT:cannot} be what the other is ; wherefore neither can be perfect when one wants the other . (BOETHPR-E3-H,136.127) But it is evident , that that which is not perfect $can $not {TEXT:cannot} be sovereign ; (BOETHPR-E3-H,136.128) therefore those which are the chief Goods can by no means be diverse in their Natures . (BOETHPR-E3-H,137.129) But I have rightly concluded that Good and Happiness are the chief Good : wherefore the highest Divinity must certainly be the highest Happiness . (BOETHPR-E3-H,137.130) Bo. Nothing can be truer than this ; nothing by the Course of Reasoning more firm ; (BOETHPR-E3-H,137.131) nor can any Conclusion be made more becoming of the Divine Majesty . (BOETHPR-E3-H,137.132) Ph. Upon the whole Matter then , as Geometricians , after they have demostrated their Propositions , are wont to infer and draw their {COM:greek_omitted} or Consequences , in the same manner shall I deduce to thee something like a Corollary , thus : (BOETHPR-E3-H,137.133) Because by the attaining of Beatitude Men are happy , and Beatitude is Divinity it self , by the attaining of Divinity it is manifest that Men are made happy . (BOETHPR-E3-H,137.134) But as from Mens being endowed with the Vertue of Justice , they are denominated Just ; and from that of Prudence they are pronounced Wise , so should they who are possessed of Divinity by parity of reason be esteemed Gods . (BOETHPR-E3-H,137.135) Every happy Man then is a God ; (BOETHPR-E3-H,137.136) but by Nature there is only One , (BOETHPR-E3-H,137.137) yet by suffering others to participate of the Divine Essence nothing hinders but there may be Many . (BOETHPR-E3-H,137.138) Bo. This truly is a very fair and most pretious , call it Deduction or Corollary , which you please . (BOETHPR-E3-H,137.139) Ph. But there can be nothing nobler than that which Reason commands us to subjoin to this . (BOETHPR-E3-H,137.140) Bo. What is that ? (BOETHPR-E3-H,137.141) Ph. It is this , (BOETHPR-E3-H,137.142) Since Happiness seems to comprehend in it many things , to consider whether they all , by the Variety of Parts conjoined , do constitute the Body of Happiness ; or whether there may be any one amongst them which may compleat the Substance of it , and to which all the rest may be referr'd . (BOETHPR-E3-H,138.144) Bo. I could wish that thou wouldst open these things to me by recounting them . (BOETHPR-E3-H,138.145) Ph. Do not we account Happiness a Good ? (BOETHPR-E3-H,138.146) Bo. Yes certainly , (BOETHPR-E3-H,138.147) and the chiefest . (BOETHPR-E3-H,138.148) Ph. Add then that Good to all the aforesaid things , (BOETHPR-E3-H,138.149) for that Happiness which is Self-sufficiency is also the Height of Power , of Reverence , of Nobility , of Pleasure . (BOETHPR-E3-H,138.150) What sayst thou then , (BOETHPR-E3-H,138.151) are all these things , as Self-sufficiency , Power , and the rest , Members and constituting Parts of Happiness ; (BOETHPR-E3-H,138.152) or are they , as all other things are , to be referr'd to the Sovereign Good as their Source and Principle ? (BOETHPR-E3-H,138.153) Bo. I well understand what thou dost aim to search for , (BOETHPR-E3-H,138.154) but I desire to hear what thou dost propose . (BOETHPR-E3-H,138.155) Ph. Observe then the thing thus sifted and distinguished upon . (BOETHPR-E3-H,138.156) If all these things were Members of Happiness , they would differ amongst themselves ; (BOETHPR-E3-H,138.157) for it is of the Nature of differing Parts to compose one Body : (BOETHPR-E3-H,138.158) But it is already demonstrated that all things are the same , (BOETHPR-E3-H,138.159) therefore they are not Parts ; (BOETHPR-E3-H,138.160) for if so , even out of one of them Happiness might be composed , which is absurd . (BOETHPR-E3-H,138.161) Bo. This I doubt not ; (BOETHPR-E3-H,138.162) but I desire to hear that which remains . (BOETHPR-E3-H,139.163) Ph. It is clear that all other things are brought to be tried by Good as the Rule and Square : (BOETHPR-E3-H,139.164) For Self-sufficiency is therefore desired , because it is thought to be Good : (BOETHPR-E3-H,139.165) So also it may be said of Power , Esteem , Nobility , Pleasure . (BOETHPR-E3-H,139.166) Good then , is the Cause why all things are desired ; (BOETHPR-E3-H,139.167) for that which neither in Reality nor Shew doth retain any thing of Good , is by no means to be desired : (BOETHPR-E3-H,139.168) On the contrary , whatever by Nature is not good , if yet it seems to be so , is desired as if it really were so . (BOETHPR-E3-H,139.169) Hence it is that Goodness , justly looked upon , is the Cause , the Sum , the Hinge from which all our Desires arise , in which they centre , and upon which they turn . (BOETHPR-E3-H,139.170) That which is the Cause of our desiring any thing , seems it self most to be desired . (BOETHPR-E3-H,139.171) For if any Man desires to ride abroad because of his Health , he doth not so much desire the Motion of Riding as the Effect of his Health . (BOETHPR-E3-H,139.172) Since therefore all things are sought after for the sake of Good , they $can $not {TEXT:cannot} be more desirable than Good it self . (BOETHPR-E3-H,139.173) But we have before shewed that it is Happiness for which all these abovesaid things are desired , where it is clear that only Happiness is sought for . (BOETHPR-E3-H,139.174) He then who considers this $can $not {TEXT:cannot} deny that Good and Happiness are of one and the same Substance . (BOETHPR-E3-H,139.175) Bo. I see no Cause why any Man should dissent from your Opinion . (BOETHPR-E3-H,139.176) Ph. And we have shewed that God and Happiness are inseparably joined in Essence . (BOETHPR-E3-H,140.177) Bo. You have so done . (BOETHPR-E3-H,140.178) Ph. We may then securely conclude that the Nature and Substance of God resides in Good , and can be sought for no where else . (BOETHPR-E3-H,140.179) PROSA XI . (BOETHPR-E3-H,141.182) Boet. I Assent , (BOETHPR-E3-H,141.184) and am overcome by the Strenght of thy Reasons . (BOETHPR-E3-H,141.185) Phil. At how great a rate wouldst thou value this Good , if thou didst rightly know it ? (BOETHPR-E3-H,141.186) Bo. At an infinite rate ; if at the same time I might attain to the Knowledg of God , who is the true Good . (BOETHPR-E3-H,141.187) Ph. That thou shalt do so , I shall make clear to thee by undeniable Reasons , if thou wilt but grant me those things which a little before I have laid down as Conclusions . (BOETHPR-E3-H,141.188) Bo. I grant them all . (BOETHPR-E3-H,142.189) Ph. Have not I made it clear that those things which are desired by most are not therefore true and perfect Goods , because they differ amongst themselves ; and that when one is absent , the other $can $not {TEXT:cannot} confer absolute Happiness ? And then that they are the perfect Good when they are molded up into one Form , that is to say , when Self-sufficiency , Power , Veneration , Renown and Pleasure collectively meet . (BOETHPR-E3-H,142.190) For if they be not one and the same thing , they have nothing to recommend them , or to make them to be numbred amongst desirable things ? (BOETHPR-E3-H,142.191) Bo. I grant thou hast demonstrated these things , (BOETHPR-E3-H,142.192) nor can they by any means be doubted of . (BOETHPR-E3-H,142.193) Ph. These things then when they are distinct not being Goods , and when they meet immediately being made Goods , do not they owe their Beings of Good to Unity ? (BOETHPR-E3-H,142.194) Bo. So it seems to me . (BOETHPR-E3-H,142.195) Ph. But wilt thou yield that every thing which is good , is so by the Participation of the sovereign Good , or not ? (BOETHPR-E3-H,142.196) Bo. It is certainly so . (BOETHPR-E3-H,142.197) Ph. Thou must then by the same Reason acknowledg Unity and Good to be the same thing : (BOETHPR-E3-H,142.198) for the Substance of those things must be the same , whose Effects do not naturally differ . (BOETHPR-E3-H,142.199) Bo. I $can $not {TEXT:cannot} deny it . (BOETHPR-E3-H,142.200) Ph. Knowest thou then that every Being doth so long endure and subsist as it is entire and knit together by Unity ; but that as soon as it looses that Bond it is dissolv'd , and Privation follows ? (BOETHPR-E3-H,142.201) Bo. How dost thou make out that ? (BOETHPR-E3-H,143.202) Ph. Thus ; (BOETHPR-E3-H,143.203) As in Animals or sensitive Creatures it is plain , the Soul and Body being united and continuing together , the Being then is called Animal , a living Creature : (BOETHPR-E3-H,143.204) But so soon as this Unity is dissolved by the Separation of these , it immediately perisheth , ceasing to be what it was before . (BOETHPR-E3-H,143.205) The Body also it self , which whilst it remains in one Form by the Conjunction of its Members , retains the Form and Resemblance of a Man ; but if by dissevering and segregating the Parts that Oneness is distracted , it is no more what before it was . In the same manner , if we run through all other Beings , it will surely appear , that every thing , as long as it preserveth Unity doth subsist ; (BOETHPR-E3-H,143.206) and if that dies , the other must also die with it . (BOETHPR-E3-H,143.207) Bo. Though I consider never so long , yet I can see no other thing . (BOETHPR-E3-H,143.208) Ph. Is there then any thing , which inasmuch as it lives naturally , doth forgo its Desire of Subsisting , and affect Corruption and Annihilation ? (BOETHPR-E3-H,143.209) Bo. If I consider those living Creatures which have any Power of willing or refusing , I do not in Nature find any thing , which without some foreign Impulse , or the Concurrence of outward Accidents , doth cast away its Intention and Desire of subsisting , and willingly hasten to Destruction ; (BOETHPR-E3-H,143.210) for every Animal is endowed with that great Principle of Self-preservation , (BOETHPR-E3-H,143.211) and pursues it , (BOETHPR-E3-H,143.212) and doth eschew Mischief and Death . (BOETHPR-E3-H,144.213) But if I , casting an Eye upon the Vegetative World , consider Herbs and Trees , and other inanimate things , I confess I am under a doubt , and know not well what to think of them . (BOETHPR-E3-H,144.214) Ph. But even of these there is no Cause that thou shouldst doubt ; (BOETHPR-E3-H,144.215) for behold Herbs and Trees first choose a convenient Place to grow in , where their Nature , as much as it can , hinders them from withering and perishing soon ; (BOETHPR-E3-H,144.216) for some spring in the Fields , others upon Mountains , (BOETHPR-E3-H,144.217) others rise in Lakes and Marshes , (BOETHPR-E3-H,144.218) others put forth amongst the Stones ; (BOETHPR-E3-H,144.219) some choose the most barren Sands for the Place of their Birth ; (BOETHPR-E3-H,144.220) and all these , if any Hand should endeavour to transplant them to any other place , would forthwith wither . (BOETHPR-E3-H,144.221) But Nature gives to every thing that which is agreeable to , and convenient for them , (BOETHPR-E3-H,144.222) and endeavours that they should not perish before their time . (BOETHPR-E3-H,144.223) Dost thou not know that all Herbs and Trees , as if their Mouths were fastned downward in the Earth , do draw up their Nourishment by the Root , and diffuse their Strength and Bark as through their Marrow ? And also that the softest and most tender Matter , as the Pith or Marrow is , is always laid up in the most inward Cabinet , and covered by a strong Coat of Wood ; (BOETHPR-E3-H,144.224) and the uppermost Garment of Bark is opposed to the Storms and Weather , as being fitted best to endure them ? (BOETHPR-E3-H,144.225) and canst thou not here behold and admire the Diligence and Care of Nature , which propagates all things by a Multiplicity of Seeds , which all Men know are as a Foundation for a Building not to remain for a time , but as if it were for ever ? (BOETHPR-E3-H,145.226) And even those things which are thought to be inanimate , do not they by the same Reason desire that which properly belongs to them , and to preserve their Beings ? (BOETHPR-E3-H,145.227) For why should Levity carry the Flames upward , and Gravity make the Earth tend downwards towards its Centre , but that these Places and Motions agree with their several Bodies ? (BOETHPR-E3-H,145.228) Furthermore , whatsoever is agreeable to the Nature of any thing , that preserves that thing , as that which hath an Abhorrency from it corrupts and destroys it . (BOETHPR-E3-H,145.229) Now that which is hard , as a Stone , doth most tenaciously adhere together in all its Parts , (BOETHPR-E3-H,145.230) and resists an easy Dissolution ; (BOETHPR-E3-H,145.231) but what things are liquid or flowing , as Air and Water , yield easily to those who would separate them , (BOETHPR-E3-H,145.232) but soon again return and slide back to those things from which they were divided : (BOETHPR-E3-H,145.233) but Fire doth utterly refuse any such Division . (BOETHPR-E3-H,145.234) And now I do not treat of the voluntary Motions of a knowing and discerning Soul , but of natural Intention and Instinct . (BOETHPR-E3-H,145.235) Thus we swallow our Meat without thinking of it , (BOETHPR-E3-H,145.236) and draw our Breath in our Sleep without perceiving it : (BOETHPR-E3-H,145.237) For the Love of Life is not derived to living Creatures from the Inclinations and Bent of their Souls , but only from the Principles of Nature ; (BOETHPR-E3-H,146.238) for the Will , often pushed on by urgent Causes , affects and imbraces that Death which Nature fears and abhors : (BOETHPR-E3-H,146.239) And on the contrary , we see that the Works of Generation , by which alone the Race of Men is propagated , and which Nature always affects , $are {TEXT:'are'_missing} often restrained by the Will . (BOETHPR-E3-H,146.240) Therefore this Love which every thing beareth to it self , doth not proceed from the Motions of the Soul , but from the Intentions of Nature : (BOETHPR-E3-H,146.241) For Providence hath given to all things created by it , this greatest Cause and Principle of Duration , to wit , a Desire of existing as long as it can . (BOETHPR-E3-H,146.242) Therefore doubt not but every Being hath a natural Appetite towards Living , and an Abhorrence of Dissolution . (BOETHPR-E3-H,146.243) Bo. I now confess that plainly , and without doubting , I see those things which before seemed uncertain to me . (BOETHPR-E3-H,146.244) Ph. I go on then ; (BOETHPR-E3-H,146.245) Whatever doth desire to subsist and endure , doth also desire Unity ; (BOETHPR-E3-H,146.246) for if this be taken away its Essence is dissolved . (BOETHPR-E3-H,146.247) Bo. That is most true . (BOETHPR-E3-H,146.248) Ph. Then all things desire one thing . (BOETHPR-E3-H,146.249) Bo. I assent . (BOETHPR-E3-H,146.250) Ph. But I have before demonstrated that that one thing must be that which is good . (BOETHPR-E3-H,146.251) Bo. You have so , (BOETHPR-E3-H,146.252) Ph. All things therefore desire Good ; which Good you may describe to be that which is desired of all . (BOETHPR-E3-H,146.253) Bo. Nothing is truer : (BOETHPR-E3-H,146.254) For either all things must be reduced to nothing , (BOETHPR-E3-H,146.255) and so being destitute of an Head float and rove about without Governance and Order ; (BOETHPR-E3-H,147.256) or if there be any thing to which all things do tend , that must be the chief of all Goods . (BOETHPR-E3-H,147.257) Ph. I rejoice but too much , O my Pupil ; (BOETHPR-E3-H,147.258) for thou hast fixed in thy Mind the very middle and manifest Note of Truth : (BOETHPR-E3-H,147.259) but this thing hath been discovered to thee , because a little before thou saidst thou wert ignorant of it . (BOETHPR-E3-H,147.260) Bo. What is that ? (BOETHPR-E3-H,147.261) Ph. Thou didst not know what was the End of all things : (BOETHPR-E3-H,147.262) And this is it which every one desires . (BOETHPR-E3-H,147.263) And because we have from our former Arguments gathered , that Good is that which is the Subject of all Mens Desires , we must necessarily confess that Good is the End of all things . (BOETHPR-E3-H,147.264) PROSA IV . (BOETHPR-E3-H,177.267) Boet. I Confess that vitious Men are not unjustly called Beasts , (BOETHPR-E3-H,177.269) for although they retain the Form and Shapes of an humane Body , yet the Qualities of their Souls shew them to be changed into them . (BOETHPR-E3-H,177.270) But I would not have it in the Power of those vitious Persons , who even rage with a Desire of destroying just Men , to do so . (BOETHPR-E3-H,177.271) Ph. Nor is it in their Power , as shall be shewed in a convenient Place ; (BOETHPR-E3-H,177.272) but if this Power which People think ill Men to have , were taken away from them , they would be eased of the greatest part of their Punishment : (BOETHPR-E3-H,177.273) For it would almost seem incredible to any one , and it is yet true , that evil Men must necessarily be more unhappy when they have compassed what they desire , than when they $can $not {TEXT:cannot} do so : (BOETHPR-E3-H,177.274) For if it be a miserable thing but to have a Will to do an ill thing , it must be much worse to have a Power to do it ; without which the wretched Desire would languish without effect . (BOETHPR-E3-H,178.275) Since then each of these things hath its unhappiness , it must of necessity be , that a threefold Misfortune must urge those Men who both will , can , and do commit Wickedness . (BOETHPR-E3-H,178.276) Bo. I grant it , (BOETHPR-E3-H,178.277) but I should much desire that evil Men were soon depriv'd of this Misfortune , I mean of the Power of doing ill . (BOETHPR-E3-H,178.278) Ph. They shall be dispoil'd of it sooner than perhaps thou wouldst have them , or than they think they shall : (BOETHPR-E3-H,178.279) For there is nothing of so late a Beginning within the narrow Bounds of this Life , that can continue long , or expect Immutability ; (BOETHPR-E3-H,178.280) and the great Hopes and subtle Machinations of ill Men are by a sudden and unforeseen End ruinated and destroyed ; which thing puts an End to their Wickedness . (BOETHPR-E3-H,178.281) For if Vice subjects Men to Misery , the longer they are vitious , the longer they must be miserable ; whom I should judg the most unhappy of all Beings , if their Unhappiness were not ended at least by Death : (BOETHPR-E3-H,178.282) For if I have made a true Conclusion concerning the Misfortune which attends Impiety , that Misery must be without end which certainly is Eternal . (BOETHPR-E3-H,178.283) Bo. This is a most wonderful Consequence , and difficult to be granted ; (BOETHPR-E3-H,178.284) yet I must acknowledg it doth but too much agree with those things which we have concluded before . (BOETHPR-E3-H,178.285) Ph. Thou dost rightly judg : (BOETHPR-E3-H,178.286) but he who thinks it hard to assent to a Conclusion , it is fit he should demonstrate that the Premises are untrue , or that from the Collation of the Propositions a necessary Conclusion is not to be drawn ; (BOETHPR-E3-H,179.287) otherwise if the Premises be granted , he hath no Reason to blame the Inference from them : (BOETHPR-E3-H,179.288) for this which I am now about to say will not seem less wonderful , (BOETHPR-E3-H,179.289) but it necessarily follows from what hath been before proposed . (BOETHPR-E3-H,179.290) Bo. What is that ? (BOETHPR-E3-H,179.291) Ph. That wicked Men are more happy when they are punished according to their Demerits , than if they should escape the Hand of Justice . (BOETHPR-E3-H,179.292) Nor do I now offer to thee that which every Man can think , that the Manners of ill Men are corrected by Vengeance , and that by fear of Torment they are reduced to the right way , and that they are Examples to other Men to fly from things which are blame worthy : (BOETHPR-E3-H,179.293) but I , after another manner , believe these Wretches if they escape Punishment to be unhappy , although no Regard be had to the Correction and Example . (BOETHPR-E3-H,179.294) Bo. And what other manner is there besides those above-mentioned ? (BOETHPR-E3-H,179.295) Ph. Have we not granted already that the Good are happy , and the Impious miserable ? (BOETHPR-E3-H,179.296) Bo. We have . (BOETHPR-E3-H,179.297) Ph. If then there be any Addition of Good to any Man's Misery , is not he happier than another , whose Misery is pure and simple , without the mixture of any manner of Good ? (BOETHPR-E3-H,179.298) Bo. It seemeth so to be . (BOETHPR-E3-H,179.299) Ph. And if to the same miserable Person , who wants all manner of Goods to those Evils which have already made him miserable , another should be annexed , is not he to be esteemed much more unhappy than he whose Misfortune is relieved by the participation of Good ? (BOETHPR-E3-H,180.300) Bo. What will follow then ? (BOETHPR-E3-H,180.301) Ph. Evil Men then , even when they are punished , have something of Good annexed , to wit , the Punishment it self , which , as it is the Effect of Justice , is good : (BOETHPR-E3-H,180.302) And there is also annexed to the same Persons , when they go unpunished , something more of Ill , that is to say , Impunity it self , which before thou hast deservedly granted to be an Evil . (BOETHPR-E3-H,180.303) Bo. I $can $not {TEXT:cannot} deny it . (BOETHPR-E3-H,180.304) Ph. Much more unhappy then are impious Wretches when they meet with an unjust Impunity , than when they fall under a merited Vengeance . (BOETHPR-E3-H,180.305) But it is manifest , that nothing can be more just than that evil Men should be punished , and unjust than that they should escape Punishment . (BOETHPR-E3-H,180.306) Bo. Who denies it ? (BOETHPR-E3-H,180.307) Ph. Nor will any Man deny but that every thing which is just , is good ; and on the other hand , whatsoever is unjust , is ill . (BOETHPR-E3-H,180.308) Bo. These are consequential to our former Conclusions : (BOETHPR-E3-H,180.309) But I pray thee tell me , dost thou believe that there are any Punishments allotted to Souls after the Death of the Bodies ? (BOETHPR-E3-H,180.310) Ph. Great ones most certainly ; some of which I believe to be exercised and applied by Sharpness of Pain , others by a kind of Purgative Clemency : (BOETHPR-E3-H,181.311) But we will not at this time discourse of these . (BOETHPR-E3-H,181.312) But our Business hitherto hath been , to let thee see that the Power which thou didst imagine to be most unworthily bestowed upon evil Men , is indeed none at all : And also that thou mightst be satisfied that evil Men , who as thou didst complain went unpunished , do never indeed escape Punishment : And also that thou mightst learn that that Licence of doing Evil , which thou prayedst might soon end , is not long ; and that The Enjoyers would be more unhappy if it were longer , and most wretched of all if it were perpetual . (BOETHPR-E3-H,182.313) After this I shewed that ill Men are more unhappy if they be dismiss'd with an unjust Impunity , than if punish'd with a just Revenge . From which Opinion it follows , that then they are urg'd and afflicted with the greatest Punishments when they are believed to escape free . (BOETHPR-E3-H,182.314) Bo. When I consider intently thy Reasons , I think nothing can be said more truly . (BOETHPR-E3-H,182.315) but if we look upon the Judgments of Men , who is there to whom these things seem not only not to be believed , but also not to be heard ? (BOETHPR-E3-H,182.316) Ph. So it is indeed : (BOETHPR-E3-H,182.317) for they who have long been accustomed to Darkness $can $not {TEXT:cannot} lift up their Eyes to the Light of perspicuous Truth without difficulty ; (BOETHPR-E3-H,182.318) and they resemble those Birds which see well by Night , but are blind in the Day-time : (BOETHPR-E3-H,182.319) For whilst they do not regard the Order of things , but only their own disordered Affections , they vainly imagine the Power of doing Evil , or Impunity after it is acted , to be an Happiness . (BOETHPR-E3-H,182.320) But now , behold what the Law Eternal delivereth ! (BOETHPR-E3-H,182.321) Conform thy Mind to the best things , (BOETHPR-E3-H,182.322) and then thou shalt have no need of a Judg to confer upon thee a Reward , since thou hast adjoined thy self to the most excellent things . (BOETHPR-E3-H,182.323) But if thou art inclined to Impiety , and dost imbrace wicked Practices , seek for no Avenger without , (BOETHPR-E3-H,182.324) for thou hast forfeited thy Advantages , and associated thy self with the worst of things : as if thou shouldst by turns sometimes behold the Heavens , sometimes the sordid Earth ; and that all other things ceasing from without , thy Eye should seem to carry thee now above the Stars , and that again thou shouldst be placed upon the Earth . (BOETHPR-E3-H,183.325) But the Multitude doth not consider this . (BOETHPR-E3-H,183.326) What then ? (BOETHPR-E3-H,183.327) Shall we put our selves into the Company of those which I have before shewed to resemble Beasts ? (BOETHPR-E3-H,183.328) What wilt thou say , if a Man who hath quite lost his Sight , and hath also forgotten that ever he saw , and should think that he wants nothing to render him perfect , (BOETHPR-E3-H,183.329) should we therefore judg those who retain their Sight to be blind also ? (BOETHPR-E3-H,183.330) Either will the Many acquiesce in what I shall say , although it is supported by as firm Reasons , to wit , that those are more unhappy who do , than they who suffer Injuries . (BOETHPR-E3-H,183.331) Bo. I would willingly hear those Reasons . (BOETHPR-E3-H,183.332) Ph. Canst thou deny but that all ill Men deserve Punishment ? (BOETHPR-E3-H,183.333) Bo. No , I $can $not {TEXT:cannot} . (BOETHPR-E3-H,183.334) Ph. But I am throughly satisfied that impious Men are many ways unhappy . (BOETHPR-E3-H,183.335) Bo. Certainly they are so . (BOETHPR-E3-H,183.336) Ph. Then thou doubtest not that those who deserve Punishment are miserable . (BOETHPR-E3-H,183.337) Bo. I agree . (BOETHPR-E3-H,183.338) Ph. If therefore thou wert to be Judg , to which dost thou think thou wouldst adjudg Punishment , to him who hath done , or to him who hath suffered the Injury ? (BOETHPR-E3-H,183.339) Bo. I doubt not but that I should adjudg Satisfaction to the Sufferer , by punishing the Doer of Wrong . (BOETHPR-E3-H,184.340) Ph. The injuring Person then would seem more miserable to thee than him who had receiv'd the Wrong . (BOETHPR-E3-H,184.341) Bo. That follows . (BOETHPR-E3-H,184.342) Ph. From this then , and from several other Reasons founded on the same bottom , it appears , that Impiety , properly and by its own Nature , makes Men miserable ; and that an Injury done to any Man is the Misery of the Doer , and not of the Sufferer . (BOETHPR-E3-H,184.343) But now Orators and Advocates run a Course contrary to this : (BOETHPR-E3-H,184.344) For they endeavour the Pity and Compassion of the Judges for those who suffered any thing bitter or grievous , when the juster Pity is due to them who did the Wrong ; who should be led to Judgment , as the Sick are to the Physician , not by angry but by merciful and compassionate Accusers ; that so they may , by the Application of Punishment , as a fit and proper Remedy , be cured of the Malady of the Crime . (BOETHPR-E3-H,184.345) By this means the Employment of this kind of Defenders would either wholly cease , (BOETHPR-E3-H,184.346) or else , that it may be more to the Advantage of Mankind , it would be turned into an Habit of Accusation , (BOETHPR-E3-H,184.347) and would always be forward to accuse , and not to excuse ill Men : (BOETHPR-E3-H,184.348) and even those Wretches themselves , if they could through the least Hole or Chink behold that Vertue which they have forsaken , and see that they should be in some way of cleansing themselves from their filthy Vices , by receiving the Pains and Torments which are due to them , they ought , for the Recompence of regaining the Vertue from which they have fallen , not to esteem them so , (BOETHPR-E3-H,185.349) but should chearfully refuse the Defence of their Advocates , and give themselves up wholly to their Accusers and Judges . (BOETHPR-E3-H,185.350) Hence it is that the Wise hate no Body : (BOETHPR-E3-H,185.351) For who but the most foolish would hate good Men ? (BOETHPR-E3-H,185.352) and it is irrational to hate the most profligate : (BOETHPR-E3-H,185.353) For if a depraved Temper be , as it were , the Sickness of the Soul , since we do not think those whose Bodies are distempered to be worthy of our Hate , but rather of our Compassion , much less are those over whom Vice , more cruel than any bodily Distemper , hath gain'd the Ascendant to be adjudged so , (BOETHPR-E3-H,185.354) but are rather to be looked upon as Subjects of our Pity . (BOETHPR-E3-H,185.355) PROSA VI . (BOETHPR-E3-H,190.358) Boet. So it is ; (BOETHPR-E3-H,190.360) but because it is thy Province to unfold the hidden Causes of things , and to lay open those Reasons which are now invelop'd in Darkness , I intreat thee to give me thy Judgment in this Matter , and to discourse upon it , (BOETHPR-E3-H,190.361) for this Wonder troubles me very much . (BOETHPR-E3-H,190.362) Philosophy then a little smiling , said to me , O thou call'st upon me to declare to thee the greatest thing which could be asked , and which indeed can scarce be answered : (BOETHPR-E3-H,190.363) For such is the Matter of it , that one Doubt being removed , innumerable others , like the Heads of Hydra , grow up . (BOETHPR-E3-H,190.364) Nor would there indeed be any End of them , unless they were restrained by the Quickness and lively Fire of the Mind : (BOETHPR-E3-H,190.365) For in this Matter Men are wont to make Questions of the simple Actings of Providence , of the Order and Course of Destiny , of sudden Chance , of Knowledg , of Divine Predestination , and of Free-will : (BOETHPR-E3-H,190.366) And of what Weight these things are , thou thy self mayst perceive . (BOETHPR-E3-H,190.367) But because it is part of thy Medicine , and it will contribute much to thy Cure to know these things , although I am confined within the narrow Bounds of Time , I shall endeavour to give thee some Taste of them . (BOETHPR-E3-H,191.368) And although the Charms and Musick of my Verse may delight thee , yet thou must defer that Pleasure a little , whilst I in order weave together my Reasons , which may tend to the Solution of thy Doubts . (BOETHPR-E3-H,191.369) Bo. Observe thy own Method as it pleaseth thee . (BOETHPR-E3-H,191.370) Then taking her Beginning as from another Principle , she thus discoursed . (BOETHPR-E3-H,191.372) Ph. The Generation of all things , and every Progression of changeable Natures , and all things which are any way moved , receive their Causes , Order and Forms out of the Stability or Constancy of the Divine Mind . (BOETHPR-E3-H,191.373) And this being placed in the Height of its own Purity or Simplicity , doth establish a manifold Mode or Way in doing things ; which Mode or Manner of Proceeding , when Men behold it in the Purity of the Divine Understanding , is called Providence ; (BOETHPR-E3-H,191.374) but being apply'd and referr'd to that which it moveth , and of which it disposeth , it was called Fate or Destiny . (BOETHPR-E3-H,191.375) And if any one shall throughly weigh in his Mind the Force and Energy of the one and of the other , he shall soon find them to be different things : (BOETHPR-E3-H,191.376) For Providence is that Divine Reason settled in the chief Governour of the World , by which he disposeth all things ; (BOETHPR-E3-H,191.377) but Fate or Destiny is a Disposition inherent in moveable Beings , by which Providence knits them together in their Orders . (BOETHPR-E3-H,192.378) Providence embraces and comprehends all things , although divers , although infinite ; (BOETHPR-E3-H,192.379) but Fate orders and digests all single things into Motion , (BOETHPR-E3-H,192.380) and distributeth them according to Place , Form and Time : So that the Explication of this temporal Order being joined or folded up , in regard to the Divine Mind , may be called Providence ; and being unfolded and digested according to Time , and the other Circumstances , it may be called Fate . (BOETHPR-E3-H,192.381) And although these things be different , yet one of them depends upon the other ; (BOETHPR-E3-H,192.382) for the Order of Fate proceeds from the pure Simplicity of Providence : (BOETHPR-E3-H,192.383) For as the Artificer forming in his Mind the Shape of the thing which he is about to make , moves to effect his Work , and doth in process of time draw out that which before he had singly in his Imagination designed ; so God by his Providence simply and firmly doth dispose the things which are to be done ; (BOETHPR-E3-H,192.384) and he doth in several Ways , and according to Time , administer by Fate those very things which he hath so disposed . (BOETHPR-E3-H,192.385) So then , whether Fate be exercised and moved by some Divine Spirits which attend upon Providence , or by some Soul , or by the Ministry of the whole Body of Nature , or by the Celestial Motions of the Stars , or by Angelick Vertue , or by the manifold Subtlety of Demons , whether good or bad , or if by any of these , or if by all of them the Series of Fate is woven : (BOETHPR-E3-H,193.386) This certainly is manifest , that the immovable and simple way of doing things is Providence ; and that the movable Contexture and temporal Order of those things which the Divine Purity fore-disposed and ordered to be done , is Fate . (BOETHPR-E3-H,193.387) Hence it is that all things which are under the Dominion of Fate , are also subject to Providence , which commands even Fate it self . (BOETHPR-E3-H,193.388) But some things which are placed under the Guidance and Protection of Providence , are wholly exempt from the Jurisdiction of Fate , (BOETHPR-E3-H,193.389) and surmount the Series of it ; (BOETHPR-E3-H,193.390) and those are such things as are stably fixed near to the Divinity , and are above the Order of fatal Mobility . (BOETHPR-E3-H,193.391) For even as amongst several Circles turning about the same Centre , that which is innermost approacheth most to the Simplicity of the middle Point , and is as it were a Centre , round which they may turn , to those placed without it ; and that which is outermost , rolling in a greater Circuit , the further it departs from the middle Individuity of the Point , so much the more Space it doth fill ; but yet if any thing should join and fasten it self to the Point , it is constrained to be immovable , and ceaseth to be dilated . By parity of Reason the further any thing departeth from the first Mind , that is from God , it is so much the more embarassed , and faster bound in the Bonds of Destiny ; (BOETHPR-E3-H,194.392) and every thing is by so much the freer from Fate , by how much it approacheth nearer to the Centre of all things . (BOETHPR-E3-H,194.393) And if it closely adheres to the Firmness of the supreme Mind , without moving , it goes beyond the Necessity and Power of Destiny . (BOETHPR-E3-H,194.394) As Ratiocination then is to the Intellect , as that which is begotten is to that which hath a proper Being , as Time is to Eternity , as the Circle is to the Centre ; so is the movable Order of Fate to the stable Simplicity of Providence . (BOETHPR-E3-H,194.395) This Order moveth the Heavens and the Stars , (BOETHPR-E3-H,194.396) tempereth the Elements , (BOETHPR-E3-H,194.397) and maketh them agree amongst themselves , (BOETHPR-E3-H,194.398) and by an alternative Change transforms them . (BOETHPR-E3-H,194.399) It reneweth all things which are born , and which die by the like Progressions of Sexes and Seeds . (BOETHPR-E3-H,194.400) This binds together the Actions and Fortunes of Men by an indissoluble Connection of Causes ; which since they proceed from the Origine of immovable Providence , must also themselves necessarily be unchangeable : (BOETHPR-E3-H,194.401) For so things are always best governed , if that pure Simplicity or Singleness , dwelling in the Divine Nature , may produce that unalterable Order of Causes ; (BOETHPR-E3-H,194.402) for this Order , by its own Unchangeableness and Constancy , may restrain those things which in their Nature are mutable , and which would otherwise rashly and irregularly float about . (BOETHPR-E3-H,194.403) Hence it is that although things may seem confused and disturbed to Men who $can $not {TEXT:cannot} aright consider this Order , nevertheless the proper Manner and Course of every thing directs and disposeth to the true Good : (BOETHPR-E3-H,195.405) For there is nothing done for the sake of Evil , (BOETHPR-E3-H,195.406) no not by the most flagitious Wretches ; who , as I have fully before demonstrated , are in their Researches after Good diverted by crooked Error , whilst the Order proceeding from the Centre of Sovereign Good doth not mislead any from its Principles . (BOETHPR-E3-H,195.407) But thou mayst say , what greater Confusion can there be , that both prosperous and adverse things should by times happen to good Men , and that evil Men can enjoy what their Hearts can desire , and yet be afflicted too with things which they hate ? (BOETHPR-E3-H,195.408) Do People live now a-days so vertuously , and with so much Integrity , that those whom Men think good or bad , must necessarily be either ? (BOETHPR-E3-H,195.409) But in this the Judgments of Men disagree much : (BOETHPR-E3-H,195.410) For those whom some judg worthy of a Reward , others think to deserve Punishment . (BOETHPR-E3-H,195.411) But let us grant , that it is possible that some one may be able to distinguish betwixt the Good and the Bad ; (BOETHPR-E3-H,195.412) Is it possible therefore that he should look into the inward Temperament of the Mind , and pronounce of it as one may of the Body ? (BOETHPR-E3-H,195.413) But it is miraculous to him who knows it not , why sweet things should be agreeable to some Bodies , and bitter to others ; and why some sick People are eased by Lenitives , others are helped by sharper Medicines . (BOETHPR-E3-H,196.414) But it is no wonder to the Physician , who knoweth the Measure and Temperament of Health and Sickness . (BOETHPR-E3-H,196.415) But what other thing is it that makes the Mind healthful and strong than Goodness ? (BOETHPR-E3-H,196.416) And what is its Sickness but Vice ? (BOETHPR-E3-H,196.417) Who is the Preserver of Good , and the Driver away of Evil , other than God the great Ruler and Physician of the Mind ? (BOETHPR-E3-H,196.418) who , when he looks about him from the high Observatory of his Providence , sees and knows what is convenient for every one , and then accommodates him with the Convenience . (BOETHPR-E3-H,196.419) Hence then proceeds that remarkable Miracle of Order of Destiny , since the all-knowing God doth that at which the Ignorant are astonished . (BOETHPR-E3-H,196.420) But now that I may glance at a few things concerning the Depth of the Divine Knowledg , which humane Reason may comprehend , that Man whom thou believest to be most just , and the greatest Observer and Maintainer of Equity , of that Man , I say , the all-knowing Providence doth think otherwise . (BOETHPR-E3-H,196.421) And my Familiar Lucan told us , that the vanquishing Cause was pleasing to the Gods , but the vanquish'd to Cato : (BOETHPR-E3-H,196.422) Know this then , that whatsoever thou seest done contrary to thy Hope or Expectation , that notwithstanding the Order of things is preserved right and entire ; (BOETHPR-E3-H,197.423) but to thy perverted Opinion it seemeth Confusion . (BOETHPR-E3-H,197.424) But let us suppose that a Man may have behaved himself so well , that the Approbation of God and Man may both agree in him ; but he is perhaps of a weak Courage : so that if any thing cross should befal him , he will forgo his Innocence , since with it he $can $not {TEXT:cannot} retain his Fortune . (BOETHPR-E3-H,197.425) The wise Dispensation of Providence then spareth him whom Adversity may make worse , lest he should be put to labour and travel , who is not able to undergo such Hardship , nor to bear Afflictions . (BOETHPR-E3-H,197.426) Another Man is Master of all Vertues , (BOETHPR-E3-H,197.427) is holy , and one who draws nigh to God : (BOETHPR-E3-H,197.428) Providence judgeth it Injustice that that Man should be oppressed by any Adversity ; so that it will not suffer him to labour even under any bodily Distemper : (BOETHPR-E3-H,197.429) But as one more excellent than I said , {COM:greek_omitted} Vertues do build up the Body of the Holy Man . (BOETHPR-E3-H,197.430) But it often comes to pass that good Men have the Government of things committed to them , that the exuberant Improbity of ill Men may be repell'd and abated . (BOETHPR-E3-H,198.431) To some , according to the Qualities of their Minds , he gives a kind of Mixture of Fortune , chequered with Good and Evil : (BOETHPR-E3-H,198.432) Upon some he lays grievous heavy Crosses , lest they should grow luxurious by too long a Course of Felicity : (BOETHPR-E3-H,198.433) Upon others he sometimes lays also heavy Crosses , that their Vertues may be confirmed by the Use and Exercise of Patience : (BOETHPR-E3-H,198.434) Some fear more than they ought that thing which they can bear : (BOETHPR-E3-H,198.435) Others despite more than they ought that which they $can $not {TEXT:cannot} ; (BOETHPR-E3-H,198.436) and those , that by the Experiment they may come to the Knowledg of themselves , he sometimes afflicts . (BOETHPR-E3-H,198.437) And many there are who have purchas'd a great Name in the World , at the Expence of a glorious Death . (BOETHPR-E3-H,198.438) And some Men whose Courage hath not yielded to Torment , have given a noble Example to others , that Vertue is not to be overcome by Adversity . (BOETHPR-E3-H,198.439) And there is no doubt but that all these things are done justly and in order , and for the Good of those to whom they happen . (BOETHPR-E3-H,198.440) It also proceeds from the said Causes that sometimes Adversity , sometimes Prosperity , comes to be the Lot of ill Men . (BOETHPR-E3-H,198.441) And it is the Wonder of no Man , that flagitious Persons should be afflicted , because they are always thought to deserve what comes upon them ; and that their Punishment doth deter others from such Aims , and often work a Reformation in those on whom they are inflicted : (BOETHPR-E3-H,199.442) But the Prosperity of such yields a great Argument to the Good , (BOETHPR-E3-H,199.443) and directs them what to judg of this kind of Happiness , which they so often see to fall to the share of the worst of Men . In which thing I think often there is a Dispensation , because the Nature of some Men may be so forward and importunate , that Poverty , and the want of Necessaries , would rather urge them to do ill . (BOETHPR-E3-H,199.444) But this Disease Providence doth cure by applying the powerful Medicine of Money . (BOETHPR-E3-H,199.445) One Man finding his Conscience deeply spotted with Crimes , and comparing himself and his Fortune , fears perhaps that the Happiness which he enjoyed by the Use of it , should be wholly done away by its Loss ; (BOETHPR-E3-H,199.446) he will therefore change his Manners , (BOETHPR-E3-H,199.447) and whilst he fears to lose his Estate he will leave his Impiety . (BOETHPR-E3-H,199.448) Upon another Happiness is conferr'd without Desert , (BOETHPR-E3-H,199.449) and that precipitates him into a merited Destruction . (BOETHPR-E3-H,199.450) To some there is a Power of Punishing granted , that it may exercise the Vertues of the Good , and may be Cause of Punishments and Torment to the Evil . (BOETHPR-E3-H,199.451) For as there is no Covenant or Agreement betwixt the Vertuous and the Wicked , so neither can wretched Men agree amongst themselves . (BOETHPR-E3-H,199.452) And why should they ? (BOETHPR-E3-H,199.453) for they disagree amongst themselves by reason of their Vices , which rend and tear the Conscience ; (BOETHPR-E3-H,200.454) and they often do those things , which when they are over , they judg they ought not to have done them . From whence Providence hath often produced a signal Miracle , to wit , that evil Men have oft made other ill Men good : (BOETHPR-E3-H,200.455) For when some of these find that they have suffered an Injury from others of them urged by the Hate of those that have offended them , they have returned to the Ways of Vertue , studying nothing more than to be unlike to those Persons whom they hate . (BOETHPR-E3-H,200.456) It is only the great Power of God which can make Evil turn to Good , when by using them agreeably and conveniently he draws out of them the Effect of some Good : (BOETHPR-E3-H,200.457) For a certain Order embraceth all Beings , so that whatsoever doth depart from the Reason and Laws of that Order which is assigned to it , yet it passeth into and under the Laws of another Order ; (BOETHPR-E3-H,200.458) for nothing is left in the Power of Chance or Uncertainty in the Realm of Providence . (BOETHPR-E3-H,200.459) {COM:greek_omitted} It is hard for me to express how God rules and disposeth all things by his Providence . (BOETHPR-E3-H,200.460) Nor is it lawful for a Man if he could to comprehend all the Machines and Movements of the Divine Work , even in his Thought , much less to declare and describe them in Words . (BOETHPR-E3-H,200.461) Let it suffice to have seen only this , that God , the Framer of all Natures , orders and disposeth every thing towards Good ; (BOETHPR-E3-H,201.462) and whilst he endeavours to retain those things which he hath made in his own Likeness , he banisheth all Evil by the Course of Destiny , without the Bounds of his Commonwealth . (BOETHPR-E3-H,201.463) Hence it is that if thou dost but regard the all-disposing Providence , thou mayst easily see , that there are not those Evils which Men believe do abound upon the Face of the Earth . (BOETHPR-E3-H,201.464) But now I see that thou dost almost lie down under the Weight and Prolixity of my Reasoning ; and that thou dost expect the Musick of my Verse : (BOETHPR-E3-H,201.465) receive then this Draught with which when thou art refresh'd , thou mayst more strongly proceed to other Matters which yet remain . (BOETHPR-E3-H,201.466)