De consolatione, Anglo-Latine expressus per S.E.M.

LIB. III.

Tertius Liber habet 12. Prosas & 12. Metra. In Pro∣sa 1. Boethius ostendit se esse quodammodo curatum & pa∣ratum ad remedia graviora, & Philosophia haec attestatur. & promittit se velle sibi ostendere faelicitatem veram, & Bo∣ethius pet it haec.

The 3 Book hath 12. Proses and 12. Meeters. In the first Boethius shewes, that he is in a maner cured, and ready for stronger medicines, and Philosophy witnesseth this, and promiseth that she will shew him true felicity: and Boethius requires this of her.

In 1. Metro Philosophia commendat ordinem quo primo dicunt nosci similia sapientiae, deinde vera, & facit hoc per exempla quatuor. 1. Agro purgando, melle gustando, imbre fugando, aere mundando.

In the 1. Meeter Philosophy commends order, by which first men say they know like things and then true, and she doth this by fowre examples. First, by clearing a field, tasting honey, avoyding a shower, and purging the ayre.

In Prosa 2. Philosophia ostendit quod omnes hominis na∣turaliter appetunt pervenire ad veram beatitudinem, cujus etiam ponit definitionem & quod homines diversis erroribus abducuntur a vera felicitate, & ponit diversas opiniones cir∣ca faelicitatem. Et ostendit quod quaerentes divitias velut summum bonum errant: similiter de potentia, reverentia, & celebritate, vel gloria & laetitia.

In the 2. Prose Philosophy shewes, that all men na∣turally desire to come to true happiness, and sets downe the definition thereof. And that men are drawne away from true felicity by divers errours. And sets downe di∣vers opinions about felicity. And shewes that those who seeke riches as their chiefe good, doe erre. In like man∣ner, of power, reverence, celebrity, or glory, and mirth.

In Metro 2. Philosophia ponit quanta sit vis naturae, quod omnia sequuntur suam naturam, Leones, aviculae,

quasi virga violenter deorsū tracta, at{que} ita caelum & omnia.

In the second Meeter, Philosophy sets down how great the force of nature is, that all things follow their nature, Lyons, Little-birds, as a young tree violently drawn down∣ward, the heaven and all other things.

In 3 Prosa osteudit Philosophia quod verafaelicitas non constat in his quibus homines putant eam consistere. Notanter 1. quod non consistat in divitiis, eo quòd non faciant hominem in his sufficientem. 2. Quod conferant indigentiam. 3. Invebit contra avaros quos divitias intuenti solicitudo a••xios reddit, ampliota concupiscere facit, et ne habitae perdantur, pavore continuo compellit.

In the 3 Prose Philosophy shews, that true felicity con∣sists not in these, in which men think she is. Namely, first, That it consists not in riches, because they make not a man sufficient. Secondly, That they confer upon him indigen∣cy. Thirdly, She inveighs against the covetous, their looking of which renders them suspicious, and carefull makes them covet greater, and lest the gotten should be lost, com∣pells them to fear continually.

In Metro 3 ostendit quomodo dives avarus, etiamsi om∣nia habeat, attamen adhuc sitire ampliora non cessat.

In the 3 Meeter she shews, how a rich covetous man although he hath all, yet ceaseth not to thirst after great∣er things.

In Prosa 4. Philosophia probat quod non conferant ho∣minibus ad reverentiam. 1. Quod dignitas non adveniens non aufert honorem. 2. Quia dignitates manifestant vitia improborum. 3. Quod opinione how: num vilescant. 4 Ex temporum mutatione sordescunt et splendere desinunt, hoc ideo quod in sola opinione consistunt.

In the fourth Prose Philosophy proves, that they con∣fer not to a man any thing towards reverence, 1. because dignity not comming, takes not away honour. Second∣ly, because dignities manifest the vices of the wicked. Thirdly, because they waxe base in the opinion of men. Fourthly, because by the change of times they become

sordid and leave their splendour, for this reason, because they have their consistence in opinion.

In Metro 4. Philosophia, conf••••mat per ner onis exemplum cui bonum fuisset ad imperium non venisse.

In the fourth Meeter, Philosophy confirms it by the example of Niro, to whom it had been good not to have attained the Empire.

In Prosa 5 Philosophia, probat regnum & regni fa∣miliares veram potentiam non conferre. 1. Propter pau∣citatem durationis regnantium. 2. Propter parvitatem extentionis. 3. Annexum timorem. 4. Propter absentem securitatem. 5. Propter necessitatem manendi in Officio.

In the fifth Prose Philosophy proves, that a Kingdome and Familiars of it do not confer true power. First, by the small lasting of it, and of the rulers, Secondly, by rea∣son of the narrownesse of its extent. Thirdly, for the fear that is annexed to it. Fourthly, for the absense of securi∣ty. Fifthly, for the necessity of staying in the Office.

In Metro 5 Philosophia ostendit quomodo vera potentia sit acquirenda, viz. animos feroces domando.

In the fifth Meeter Philosophy shews, how true pow∣er may be acquired by taming fierce minds.

In Prosa 6. Philosophia ostendit quod gloria mundana non facit hominem beatum. 1. Notanter quodest vana & fallax sed nec illa quae est meritis conquisita, quod sapienti de gloria non est cura, neque de eo quod illa non est ejus sed parentum, cum{que} quodamn odo nobilitate eo necessitat, ut ei filii nobilium bonos parentes sequantur ne degenerent. Ergo gloria mortalium hominum nihil aliud est quam magna animae iustatio.

In the sixt Profe Philosophy shewes that mundane glo∣ry makes not a man happy. 1. Signally because it is vaine and deceitfull and not that neither which is got by merit. That a wise man hath no regard of glory. But neither that of nobility because that is not his but his parents, and necessitates him in a sort that the children of good parents should follow their steps, least they should degenerate. Therefore the glory of mortall men is nothing else than a

great swelling of the mind.

In Metro 6. Philosophia ostendit quod omnes homines sunt aeque nobiles praeter vitiosos, Dei euim genus sumus.

In the sixt Meeter Philosophy shewes that all men are equally noble besides the vitious, for we are a kin to God.

In Prosa 7. Philosophia probat quod in voluptate non sit beatitudo eo quod multas incōmoditates includit. At{que} etiam si sic esset pecudes tunc beatificarentur. I tem faelicitas nee est in matrimonio quia inde siunt nequissimi filii qui tortores pa∣rentum sunt potius quam beatificatores.

In the Seventh Prose Philosophy prooves that in vo∣luptuousnesse is not beatitude, because it includes many discommodities. And if so then should beasts be beatifi∣ed. Also neither is felicity in matrimony because thereby most wicked sons are begotten, which are rather tormen∣tors of their Parents than makers of their happinesse.

In Metro 7. Confirmat predicta per mel & per fixuram a∣pis, quia cum dulcedine pungit.

In the Seventh Meeter, shee confirmes the aforesaid by Hony and by the Sting of the Bee because it pricks with the sweetnesse.

In Prosa 8. ostendit quantis malis sunt mutiplicata pre∣dicta bona. Ostendit etiam quam vilia sunt bona corporis quae in aliis anim alibut perfectiora sunt ut magnitudo forti∣tudo. Quodetiam pulchritudo nimis cito perit quae in tenni cute flavescit.

In the eight Prose shee shewes with how great Evils those foresaid goods are infolded: shee also shewes how base the goods of the body are, which are more perfect in other animals, as greatnesse and streng th, and also that fairenesse too soon perisheth which waxeth yellow in the thin skin.

In Metro 8. Philosophia deplangit errores hominum quē in acquirendo minima bona sunt prudentes, sed acquirendo summum bonum abducuntur ignorantia & haec homines sectantes non adipisci posse, quae pollicentur & pro∣bat quod illa quinque sufficientia, potentia, gloria, laetitia &

reverentia sunt unum. Et ergo qui quaerit unum sine aliis non invenit quod quaerit, et de isto proponit sibi veram beatitudinō, sed prius vult Dominum invocare ut ipse eam ostendat.

In the eight Meeter, Philosophy bewaileth the error of men who in getting the least goods are prudent, but in the acquiring of the chiefe good are led away with igno∣rance, and she exhorts men following her, that they can∣not gain that which those things promise: & proves that those five, sufficiency, power, glory, mirth and reverence, are one. And therefore hee that seekes the one without the other finds not that which he seeks; & from that shee proposeth to her selfe true beatitude: but first shee will pray God that he will shew it.

In Metro 9. orationem optimam pro summo bono & ve∣ra beatitudine cognoscenda ponit.

In the ninth Meeter, shee maketh an excellent prayer for the chiefe good, and that hee may know true beati∣tude.

In Prosa 10. Philosophia probat veram beatitudinem es∣se diligenter in quirendam & ostendit in quo consistit vera be∣atitudo. viz in Deo, & non in aliquo extrinseco, tanquam a Deo distincto ut in accidente quod probat quadrupliciter. 1. Quod non inest Deo ab extrinseco. 2. Quod sic Deus non es∣set summum bonum. 3. Quod est omnium principium. 4. Quod alias essent plura summa bona: Corollarium sequitur quod omnis beatus est Deus, item ista supradicta non sunt partes integrales beatitudinis vel membra quia Deus simplex in essentia nihilominus multa continere beatitudo videtur quae revera ad cum referuntur.

In the tenth Prose, Philosophy proveth that true felici∣ty is to be earnestly sought after: and he proceeds to shew in which true happinesse doth consist, to wit, in God, and in no other externall thing that is different from God as an accident, which he confirmes with four reasons. First, because God receives it not from an externall cause. Se∣condly, because, if so, God could not be himselfe the chie∣fest good. Thirdly, because God is the beginning of all

things. Fourthly, because otherewise there would bee more then one chiefest good. Hence the corollarie is, that every one that is happy is a God. Likewise those five be∣fore mentioned are not the integrall parts or members of felicity, because God is a simple essence: but yet true hap∣pinesse seemes to containe many things which indeed are but referred unto him.

In Metro 10 Philosophia hortatur ad illam veram bea∣titudinem pervenire qua inventa habentur ominia.

In the tenth Meeter Philosophy exhorts us to the at∣tainment of true happinesse, which being found all things are found.

In Prosa 11. Ostendit quod bonum est quod omnia appe∣tunt & inde bonum & unumsunt reciproca & quod omnia ap∣petunt esse, & permanere, ut animaliaarbores & plantae cu∣jus sunt quatuor signa, scilicet certitudo loci & scitus dispo∣sitio partium interionum & exteriorum, & seminis propa∣gatio: inanimata etiam moventur ad sua propria loca per naturalem inclinationem, & conservare unitatem per conti∣nuationem partium suarum ad invicem nituntur, quare bo∣num est finis et desiderium omnium.

In the eleventh Prose he shewes that it is the true good which all doe desire, and that good and one are recipro∣call; and that all things desire to bee, and to continue be∣ing; as both animals, trees, and plants, which is eviden∣ced by four signes, that is the certainty of place and site, the forming of the internall and externall parts, and the increase of their seed: yea inanimate creatures moove to their proper places and centers by their naturall inclinati∣ons, and they endeavour to preserve unity and continuati∣on of their parts one to another. Therefore that which is good, is the end and desire of all things.

In Metro 11. Philosophia ostendit modum quo possumus per venire adcognitionem veri, scilicet per retractationem ab occupationibus exterioribus & recursum ad interiora cum adjutorio doctrina.

In the eleventh Meeter Philosophy shewes the meanes

wherby we may come to the knowledge of that which is rightly true: that is by withdrawing ones selfe from ex∣ternall imployments, and by having recourse to more inward things by the helpe of learning.

In Pros▪ 12. & ultima Philosophia ostendit quibus gu∣bernanculis mundus regitur, & probat mundum regi a Deo tripliciter. 1. Ex connumeratione partium diversaram. 2. Ex conservatione cunctorum. 3. Ex dispositione motuum & ex parte loci ac temporis spacii & qualitatis, & ostendit quod mundus regitur a Deo per suam bonitatem, & quod Deus omnia disponit f••rtiter & suaviter & quod malum nihil est, quia Deus potest omnia sed non potest malum, & dis∣cursus omnes esse cognitos in rebus de quibus loquimur.

In the 12 Prose and last Philosophy shewes by whom the world is governed: and hee prooves three wayes that the world is governed by God. First from the conjuncti∣on of parts of different nature. Secondly from the preser∣ving them thus joyned. Thirdly from the ordering of mo∣tions in respect of place, time, space, and quallity. And he shewes that the world is governd by God, by his Good∣nesse, and that God disposeth of all things powerfully and pleasantly, and that evill is nothing, in that God can doe all things but evill: and that the discourses of all are known in the things of which we speake.

In Metro 12. Et ultima Philosophia hortatur ad perse∣verandum in contemplatione beatitudiuis ostendens per fabu∣lam Orphti Cytharistae quomodo affectus mundan••rum im∣pedit perseverantiam in bon•• quia faciliter recurris homo ad ca quae dilexerat.

In the twelfth and last Meeter of the 13 Booke Philo∣sophy exhorts us to persever in the contemplation of hap∣pinesse, shewing by the fable of Orpheus the Musitian, how that the love of worldly things hinders the perseve∣••••nce in good, because man readily falls backe to that which he formerly loved.