[Sidenote: [The syxte p{ro}se.]]
[Sidenote: _B._ So it is. But as thou hast promised to unfold the
hidden causes of things, and unveil things wrapt up in darkness; I
pray thee deliver me from my present perplexity, and explain the
mystery I mentioned to you.]
++Þvs is it q{uo}d I. but so as þou hast ȝeuen or byhyȝt
me to vnwrappe{n} þe hidde causes of þinges ¶ and 3824
to discoueren me þe resou{n}s couered w{i}t{h} dirknesses I
p{re}ye þe þat þou diuise {and} Iuge me of þis matere. {and}
þat þou do me to vndrestonde{n} it. ¶ For þis miracle
or þis wondre troubleþ me ryȝt gretely.
[Sidenote: _P._ You ask me to declare to you the most intricate of
all questions, which I am afraid can scarce be answered.]
{and} þan she a 3828
litel [what] smylyng seide. ¶ þou clepest me q{uo}d
she to telle þing. þat is grettest of alle þinges þat mowen
ben axed. ¶ And to þe whiche questiou{n} vnneþ[e]s is
þere auȝt ynow to lauen it. as who seiþ. vnneþes is þer 3832
suffisauntly any þing to answere p{er}fitly to þi questiou{n}.
[Sidenote: For the subject is of such a kind, that when one doubt
is removed, innumerable others, like the heads of the hydra,
spring up.]
¶ For þe matere of it is swiche þat whan oon doute is [[pg 134]]
determined {and} kut awey þer wexe{n} oþer doutes wiþ-outen
nou{m}bre. ryȝt as þe heuedes waxen of ydre þe 3836
serpent þat hercules slouȝ.
[Sidenote: Nor would there be any end of them unless they were
restrained by a quick and vigorous effort of the mind.]
¶ Ne þere ne were no
man{er}e ne noon ende. but yif þat a wyȝt co{n}streined[e]
þo doutes. by a ryȝt lyuely {and} a quik fire of þouȝt. þat
is to seyn by vigo{ur} {and} strengþe of witte.
[Sidenote: The question whereof you want a solution embraces the
five following points: 1. Simplicity, or unity of Providence. 2.
The order and course of Destiny.]
¶ For in 3840
þis matere me{n} weren wont to maken questiou{n}s of þe
simplicite of þe p{ur}ueaunce of god {and} of þe ordre of
destine.
[Sidenote: 3. Sudden chance. 4. Prescience of God, and divine
predestination. 5. Free-will.]
{and} of sodeyne hap. {and} of þe knowyng {and}
p{re}destinac{i}ou{n} deuine {and} of þe lyberte of fre wille. 3844
þe whiche þing þou þi self ap{er}ceiust wel of what weyȝt
þei ben. but for as mochel as þe knowynge of þise
þinges is a manere porc{i}ou{n} to þe medicine to þe. al be it
so þat I haue lytel tyme to don it.
[Sidenote: I will try to treat of these things:--]
ȝit naþeles I wole 3848
enforcen me to shewe somwhat of it. ¶ but al þouȝ
þe norissinges of dite of musike deliteþ þe þow most
suffren. {and} forberen a litel of þilk delite while þat I
weue (contexo) to þe resou{n}s yknyt by ordre ¶ As it likeþ 3852
to þe q{uo}d I so do.
[Sidenote: Resuming her discourse as from a new principle,
Philosophy argued as follows:--]
¶ þo spak she ryȝt a[s] by an oþer
bygynnyn[ge] {and} seide þus.
[Sidenote: The generation of all things, every progression of
things liable to change, and everything that moveth, derive their
causes, order, and form from the immutability of the divine
understanding.]
¶ þe enge{n}drynge of alle
þinges q{uo}d she {and} alle þe progressiou{n}s of muuable
nat{ur}e. {and} alle þ{a}t moeueþ in any manere takiþ hys 3856
causes. hys ordre. {and} hys formes. of þe stablenesse of þe
deuyne þouȝt
[Sidenote: Providence directs all things by a variety of means.]
[{and} thilke deuyne thowht] þat is yset {and}
put in þe toure. þat is to seyne in þe heyȝt of þe simplicite
of god. stablisiþ many manere gyses to þinges þat 3860
ben to don.
[Sidenote: These means, referred only to the divine intelligence,
are called Providence; but when contemplated in relation to the
things which receive motion and order from them, are called
Destiny.]
¶ þe whiche manere whan þat men loken
it i{n} þilke pure clerenesse of þe deuyne i{n}telligence. it
is ycleped p{ur}ueaunce ¶ but whan þilke manere is referred
by me{n} to þinges þat it moeueþ {and} disponeþ þan [[pg 135]]
of olde men. it was cleped destine.
[Linenotes:
3823 _byhyȝt_--by-hyhte
3824 _hidde_--hyd
3826 _preye_--p{re}ey
_diuise_--deuyse
3827 _do_--don
3828 _gretely_--gretly
3829 [_what_]--from C.
3832 _þere auȝt_--ther awht
3834 _swiche_--swych
_oon_--o
3835 _wiþouten noumbre_--w{i}t{h}-owte nowmbyr
3836 _waxen_--wexen
3837 _þere_--ther
3838 _constreined[e]_--constreynede
3839 _lyuely_--lyfly
3840 _witte_--wit
3843 _hap_--happe
3845 _weyȝt_--wyht
3848 _wole_--wol
3850 _þow_--MS. now, C. þ{o}u
_most suffren_--MS. moste to souereyne; C. most suffren
3851 _þilk_--thilke
3853 _þo_--so
_spak_--MS. spake, C. spak
_a[s]_--as
3856 _alle_--al
3858 [_and----thowht_]--from C.
_yset_--MS. ysette, C. yset
3859 _toure_--towr
_seyne_--seyn
_heyȝt_--heyhte
3861 _don_--done
3862 _clerenesse_--klennesse]
[Headnote:
OF FATE AND PROVIDENCE.]
[Sidenote: Reflection on the efficacy of the one and the other
will soon cause us to see their differences.]
¶ þe whiche 3865
þinges yif þat any wyȝt lokeþ wel in his þouȝt.
þe strengþe of þat oon {and} of þat oþer he shal lyȝtly mowen
seen þat þise two þinges ben diuers.
[Sidenote: Providence is the divine intelligence manifested in the
disposition of worldly affairs.]
¶ For p{ur}ueau{n}ce 3868
is þilke deuyne resou{n} þat is establissed in þe souereyne
p{r}ince of þinges. þe whiche p{ur}ueaunce disponiþ alle
þinges.
[Sidenote: Destiny or Fate is that inherent state or condition of
movable things by means whereof Providence retains them in the
order in which she has placed them.]
but destine is þe disposic{i}ou{n} {and} ordenaunce
cleuynge to moeuable þinges. by þe whiche disposic{i}ou{n} 3872
þe p{ur}ueaunce knyteþ alle þinges in hire ordres.
[Sidenote: Providence embraces all things, although diverse and
infinite; but Fate gives motion to every individual thing, and in
the place and under the form appropriated to it.]
¶ For p{ur}ueaunce enbraceþ alle þi{n}ges to hepe. al þouȝ þat
þei ben dyuerse {and} al þouȝ þei ben wiþ outen fyn. but
destynie dep{ar}teþ {and} ordeyneþ alle þinges singlerly 3876
{and} diuideþ. in moeuynges. in places. in formes. in
tymes. dep{ar}tiþ [as] þus.
[Sidenote: So that the explication of this order of things wrapt
up in the divine intelligence is Providence; and being unfolded
according to time and other circumstances, may be called Fate.]
so þat þe vnfoldyng of temp{or}el
ordenaunce assembled {and} ooned in þe lokyng of
þe deuyne þouȝt ¶ Is p{ur}ueaunce {and} þilke same 3880
assemblynge. {and} oonyng diuided {and} vnfolden by
tymes. lat þat ben called destine.
[Sidenote: Though these things appear to differ, yet one of them
depends on the other, for the order of Fate proceeds from the
unity of Providence.]
[Sidenote: [* fol. 30 _b_.]]
{and} al be *it so þat
þise þinges ben dyuerse. ȝitte naþeles hangeþ þat oon
on þat oþer. forwhi þe ordre destinal p{ro}cediþ of þe 3884
simplicite of purueaunce.
[Sidenote: For as a workman, who has formed in his head the plan
of a work which he is desirous to finish, executes it afterwards,
and produces after a time all the different parts of the model
which he has conceived;]
for ryȝt as a werkma{n} þat
ap{er}ceiueþ in hys þouȝt þe forme of þe þing þat he wil
make moeueþ þe effect of þe werke. {and} lediþ þat he
had[de] loked byforne in hys þouȝt symply {and} p{re}sently 3888
by temp{or}el þouȝt.
[Sidenote: so God in the plan of his Providence disposes
everything to be brought about in a certain order and in a proper
time;]
¶ Certys ryȝt so god disponiþ
in hys p{ur}ueaunce singlerly {and} stably þe þinges
þat ben to done. but he amynistreþ in many maneres
{and} in dyuerse tymes by destyne. þilke same þinges 3892
þat he haþ disponed þan wheþir þat destine be excercised.
[Linenotes:
3872 _cleuynge_--clyuynge
3875 _wiþ outen fyn_--Infynyte
3876 _singlerly_--syngulerly
3877 _in_ (3)--MS. {and}, C. in
3878 _departiþ_--omitted
[_as_]--from C.
_so þat_--lat
3884 _on_--of
3886 _wil_--wol
3888 _had[de]_--hadde
_symply_--symplely
3889 _þouȝt_--ordinau{n}ce
3890 _singlerly_--syngulerly
_stably_--stablely
3893 _haþ_--MS. haþe]
[Headnote:
PROVIDENCE CONTROLS FATE.]
[Sidenote: and afterwards, by the ministry of Fate, he
accomplishes what he has planned, conformably to that order and
that time.]
eyþer by so{m}me dyuyne spirites seruaunteȝ to
þe deuyne p{ur}ueaunce. or ellys by so{m}me soule (a{n}i{m}a
mundi). or ellys by al nature seruynge to god. or ellys [[pg 136]]
by þe celestial moeuyng of sterres. or ellys by þe vertue 3897
of aungels. or ellys by þe dyuerse subtilite of deueles.
or ellys by any of he{m}. or ellys by hem alle þe destynal
ordynau{n}ce is ywouen or accomplissed. certys it is open 3900
þing þat þe p{ur}ueaunce is an vnmoeueable {and} symple
forme of þinges to done. {and} þe moeueable bonde {and}
þe temp{or}el ordynaunce of þinges whiche þat þe deuyne
simplicite of p{ur}ueaunce haþ ordeyned to done. þat is 3904
destine.
[Sidenote: So then, however Fate be exercised, it is evident that
things subject to Destiny are under the control of Providence,
which disposes Destiny.]
For whiche it is þat alle þinges þat ben put
vndir destine ben certys subgitȝ to p{ur}ueaunce. to
whiche p{ur}ueaunce destine it self is subgit {and} vndir.
[Sidenote: But some things under Providence are exempt from the
control of Fate; being stably fixed near to the Divinity himself,
and beyond the movement of Destiny.]
¶ But so{m}me þinges ben put vndir purueaunce þat 3908
so{ur}mounten þe ordinaunce of destine. {and} þo ben
þilke þat stably ben yficched ney to þe first godhed þei
so{ur}mou{n}ten þe ordre of destinal moeuablite.
[Sidenote: For even, as among several circles revolving round one
common centre, that which is innermost approaches nearest to the
simplicity of the middle points, and is, as it were, a centre,
round which the outward ones revolve;]
¶ For
ryȝt as cercles þat to{ur}nen aboute a same Centre or 3912
about a poynt. þilke cercle þat is inrest or moost wiþ-ynne
ioineþ to þe symplesse of þe myddel {and} is as it
were a Centre or a poynt to þat oþer cercles þat tourne{n}
aboute{n} hym.
[Sidenote: whilst the outermost, revolving in a wider
circumference, the further it is from the centre describes a
larger space--but yet, if this circle or anything else be joined
to the middle point, it is constrained to be immovable.]
¶ and þilke þat is outerest compased by 3916
larger envyronnynge is vnfolden by larger spaces in so
mochel as it is forþest fro þe mydel symplicite of þe
poynt. and yif þer be any þi{n}g þat knytteþ {and} felawshippeþ
hym selfe to þilke mydel poynt it is constreyned 3920
in to symplicite. þat is to seyn in to [vn]moeueablete.
{and} it ceseth to ben shad {and} to fleti{n} dyuersly.
[Sidenote: By parity of reason, the further anything is removed
from the first intelligence, so much the more is it under the
control of Destiny;]
¶ Ryȝt
so by semblable resou{n}. þilke þinge þat dep{ar}tiþ firþest
fro þe first þouȝt of god. it is vnfolde{n} {and} su{m}mittid 3924
to grettere bondes of destine.
[Sidenote: and the nearer anything approaches to this
Intelligence, the centre of all things, the more stable it
becomes, and the less dependent upon Destiny.]
and in so moche is þe
þing more free {and} lovs fro destyne as it axeþ {and}
holdeþ hym ner to þilke Centre of þinges. þat is to [[pg 137]]
seyne god.
[Linenotes:
3894 _eyþer_--owther
_seruaunteȝ_--MS. seruaunceȝ
3895 _somme_--som
3896 _al_--alle
3897 _moeuyng_--moeuynges
3900 _ywouen_--MS. ywonnen, C. ywouen
_or_--{and}
3902 _bonde_--bond
3904 _haþ_--MS. haþe
3905 _whiche_--which
3912 _as_--as of
3913 _about_--a-bowte
_inrest_--innerest
3917 _larger_ (1)--a large
3918 _mochel_--moche
_forþest_--ferther{e}
3920 _selfe_--self
3921 _[vn]moeueablete_--vnmoeuablete
3922 _ceseth_--MS. fleþe, C. cesith
3923 _þinge_--thing
3924 _of_--MS. to, C. of
3926 _lovs_--laus
3927 _ner_--ner{e}]
[Headnote:
DESTINY RULES NATURE.]
[Sidenote: And if we suppose that the thing in question is joined
to the stability of the supreme mind, it then becomes immovable,
and is beyond the necessity and power of destiny.]
¶ and if þe þinge cleueþ to þe stedfastnesse 3928
of þe þouȝt of god. {and} be wiþ oute moeuyng certys it
so{ur}mounteþ þe necessite of destyne.
[Sidenote: As reasoning is to the understanding, as that which is
produced to that which exists of itself, as time to eternity, as
the circle to the centre, so is the movable order of Fate to the
stable simplicity of Providence.]
þan ryȝt swiche
comparisou{n} as [it] is of skilynge to vndirstondyng {and}
of þing þat is engendred to þing þat is. {and} of tyme to 3932
eternite. {and} of þe cercle to þe Centre. ryȝt so is þe
ordre of moeueable destine to þe stable symplicite of
p{ur}ueaunce.
[Sidenote: Destiny rules nature.]
¶ þilke ordinaunce moeueþ þe heuene
{and} þe sterres {and} attempreþ þe elymentȝ to gider 3936
amonges hem self. {and} t{ra}nsformeþ hem by enterchau{n}gable
mutac{i}ou{n}. ¶ and þilke same ordre neweþ
aȝein alle þinges growyng {and} fallyng a-doune by sembleables
p{ro}gressiou{n}s of seedes {and} of sexes. þat is 3940
to sein. male {and} female.
[Sidenote: It controls the actions of men by an indissoluble chain
of causes, and is, like their origin, immutable.]
and þis ilke ordre co{n}streyneþ
þe fortunes {and} þe dedes of men by a bonde of causes
nat able to ben vnbou{n}den (indissolubili). þe whiche
destinal causes whanne þei passen oute fro þe bygynnynges 3944
of þe vnmoeueable purueaunce it mot nedes
be þat þei ne be nat mutable.
[Sidenote: Thus, then, are all things well conducted, since that
invariable order of cause has its origin in the simplicity of the
Divine mind, and by its inherent immutability exercises a
restraint upon mutable things, and preserves them from
irregularity.]
[Sidenote: [* fol. 31.]]
{and} þus ben þe þinges ful
wel ygouerned. yif þat þe symplicite dwelly{n}ge *in þe
deuyne þouȝt sheweþ furþe þe ordre of causes. vnable to 3948
be I-bowed. {and} þis ordre constreyneþ by hys p{ro}pre
stablete þe moeueable þinges. or ellys þei sholde fleten
folily
[Sidenote: To those who understand not this order, things appear
confused--nevertheless, the proper condition of all things directs
and inclines it to their true good.]
for whiche it is þat alle þinges semen to be confus
{and} trouble to vs men. for we ne mowe nat co{n}sider{e} 3952
þilke ordinaunce. ¶ Naþeles þe p{ro}pre manere of
euery þing dressynge hem to goode disponit hem alle.
[Sidenote: For there is nothing done for the sake of evil, not
even by the wicked, who, in seeking for felicity, are led astray
by crooked error.]
for þere nis no þinge don for cause of yuel. ne þilke
þing þat is don by wicked[e] folk nis nat don for yuel 3956
þe whiche shrewes as I haue shewed [ful] plentiuously
seken goode. but wicked errour mysto{ur}niþ he{m}.
[Linenotes:
3928 _seyne_--seyn
_þinge cleueþ_--thing clyueth
_stedfastnesse_--stydefastnesse
3930 _swiche_--swych
3931 [_it_]--from C.
3932 _to_ (2)--MS. of, C. to
3937 _enterchaungable_--MS. enterchau{n}gyngable,
C. entrechaungeable
3939 _a-doune_--a-down
_sembleables_--semblable
3942 _bonde_--bond
3943 _ben vnbounden_--be vnbownde
3944 _oute_--owt
3948 _furþe_--forth
3949 _I-bowed_--MS. vnbounde{n}, C. I-bowed
3950 _sholde_--sholden
3951 _whiche_--which
3952 _mowe_--mowen
3956 _wicked[e]_--wykkede
3957 [_ful_]--from C.
3958 _goode_--good]
[[pg 138]]
[Headnote:
NOTHING DONE FOR EVIL’S SAKE.]
[Sidenote: But the order proceeding from the centre of supreme
goodness does not mislead any.]
¶ Ne þe ordre comynge fro þe poynt of souereyne goode ne
declineþ nat fro hys bygynnynge.
[Sidenote: But you may say, what greater confusion can there be
than that both prosperous and adverse things should at times
happen to good men, and that evil men should at one time enjoy
their desires and at another be tormented by hateful things.]
but þou mayst sein 3960
what vnreste may ben a wors co{n}fusiou{n} þan þ{a}t goode
men han so{m}me tyme aduersite. {and} so{m}tyme p{ro}sperite.
¶ and shrewes also han now þinges þat þei
desiren.
[Sidenote: Are men wise enough to discover, whether those whom
they believe to be virtuous or wicked, are so in reality?]
{and} now þi{n}ges þat þei haten ¶ wheþer men 3964
lyuen now in swiche hoolnesse of þouȝt. as who seiþ.
ben men now so wise. þat swiche folk as þei demen to
ben goode folk or shrewes þ{a}t it mot nedes ben þat folk
ben swiche as þei wenen.
[Sidenote: Opinions differ as to this matter. Some who are deemed
worthy of reward by one person, are deemed unworthy by another.]
but in þis manere þe domes 3968
of men discorden. þat þilke men þ{a}t so{m}me folk demen
worþi of mede. oþer folk demen hem worþi of to{ur}ment.
[Sidenote: But, suppose it were possible for one to distinguish
with certainty between the good and the bad?]
but lat vs graunt[e] I pose þat som man may wel demen
or knowen þe goode folk {and} þe badde.
[Sidenote: Then he must have as accurate a knowledge of the mind
as one has of the body.]
May he þan 3972
knowen {and} seen þilke inrest attemp{er}aunce of corages.
as it haþ ben wont to be said of bodyes. as who saiþ
may a man speken {and} determine of attemp{er}aunce in
corages. as men were wont to demen or speken of complexiou{n}s 3976
{and} attemp{er}aunces of bodies (q’ non).
[Sidenote: It is miraculous to him who knows it not, why sweet
things are agreeable to some bodies, and bitter to others; why
some sick persons are relieved by lenitives and others by sharper
remedies.]
ne it [ne] is nat an vnlyke miracle to hem þat ne knowe{n}
it nat. ¶ As who seiþ. but is lyke a merueil or a
miracle to hem þat ne knowe{n} it nat. whi þat swete 3980
þinges [ben] couenable to some bodies þat ben hool {and}
to some bodies bittre þinges ben couenable. {and} also
whi þat some seke folk ben holpen w{i}t{h} lyȝt medicines
[{and} some folk ben holpen w{i}t{h} sharppe medicynes] 3984
[Sidenote: It is no marvel to the leech, who knows the causes of
disease, and their cures.]
but naþeles þe leche þ{a}t knoweþ þe manere {and} þe attemp{er}aunce
of heele {and} of maladie ne merueileþ of it no
þing.
[Sidenote: What constitutes the health of the mind, but goodness?
And what are its maladies, but vice?]
but what oþer þing semeþ hele of corages but
bounte {and} prowesse. {and} what oþer þing semeþ maladie 3988
of corages but vices.
[Sidenote: Who is the preserver of good, or the driver away of
evil, but God, the physician of souls, who knows what is necessary
for men, and bestows it upon them?]
who is ellys kep{er}e of good or
dryuere awey of yuel but god gouerno{ur} {and} leecher of [[pg 139]]
þouȝtes. þe whiche god wha{n} he haþ by-holden from þe
heye toure of hys p{ur}ueaunce he knoweþ what is 3992
couenable to euery wyȝt. {and} leneþ hem þat he wot
[þat] is couenable to hem.
[Sidenote: From this source springs that great marvel--_the order
of destiny_--wrought by the wisdom of God, and marveled at by
ignorant men.]
Loo here of comeþ {and}
here of is don þis noble miracle of þe ordre destinal.
[Linenotes:
3959 _goode_--good
3960 _declineþ_--MS. enclineþ, C. declynyth
3961 _wors_--worse
3962 _somme tyme_--somtyme
3965 _swiche_--swych
3967 _goode_--good
_mot_--moste
3971 _graunt[e]_--graunte
3973 _inrest_--Inneryste
3974 _haþ_--MS. haþe
_said_--MS. saide, C. seyd
3975 _determine_--det{er}minen
3978 [_ne_]--from C.
_vnlyke_--vn-lyk
3979 _lyke_--lik
3981 [_ben_]--from C.
_hool_--hoole
3984 [_and----medicynes_]--from C.
3991 _haþ_--MS. haþe
3993 _wot_--MS. wote, C. wot
3994 [_þat_]--from C.
3995 _don_--MS. done, C. don
_miracle_--MS. mirache, C. myracle
_ordre_--MS. ordre of]
[Headnote:
GOD THE SOUL’S PHYSICIAN.]
whan god þat alle knoweþ doþ swiche þing. of whiche 3996
þing [þat] vnknowyng folk ben astoned
[Sidenote: But, now let us notice a few things concerning the
depth of the Divine knowledge which human reason may comprehend.]
but forto constreine
as who seiþ ¶ But forto co{m}prehende {and} telle
a fewe þinges of þe deuyne depnesse þe whiche þat mans
resou{n} may vnderstonde.
[Sidenote: The man you deem just, may appear otherwise to the
omniscient eye of Providence.]
¶ þilk man þat þou wenest 4000
to ben ryȝt Iuste {and} ryȝt kepyng of eq{u}ite. þe contrarie
of þat semeþ to þe deuyne p{ur}ueaunce þat al woot.
¶ And lucan my familier telleþ þat þe victories cause
liked[e] to þe goddes {and} causes ouercomen liked[e] to 4004
cato{u}n.
[Sidenote: When you see apparent irregularities--unexpected and
unwished for--deem them to be rightly done.]
þan what so euer þou mayst seen þat is don in
þis [world] vnhoped or vnwened. certys it is þe ryȝt[e]
ordre of þinges. but as to þi wicked[e] oppiniou{n} it is a
co{n}fusiou{n}.
[Sidenote: Let us suppose a man so well behaved, as to be approved
of God and man--but not endowed with firmness of mind, so that the
reverses of fortune will cause him to forgo his probity, since
with it he cannot retain his prosperity.]
but I suppose þat som man be so wel yþewed. 4008
þat þe deuyne Iugement {and} þe Iugeme{n}t of mankynde
accorden hem to gidre of hym. but he is so vnstedfast
of corage [þat] yif any aduersite come to hym he wolde
for-leten p{er}auenture to continue i{n}nocence by þe 4012
whiche he ne may nat wiþholden fortune.
[Sidenote: A wise Providence, knowing that adversity might destroy
this man’s integrity, averts from him that adversity which he is
not able to sustain.]
[Sidenote: [* fol. 31 _b_.]]
¶ þan þe
wise dispensac{i}ou{n} of god spareþ hym þe whiche
man{er}e adu{er}site *myȝt[e] enpeyren. ¶ For þat god
wil nat suffren hym to trauaile. to whom þat trauayl 4016
nis nat couenable.
[Sidenote: Another man is thoroughly virtuous, and approaches to
the purity of the deity--him Providence deems it an injustice to
oppress by adversity, and therefore exempts him even from bodily
disease.]
¶ An oþ{er} man is p{er}fit in alle
uertues. {and} is an holy man {and} neye to god so þat þe
p{ur}ueaunce of god wolde demen þat it were a felony
þat he were touched wiþ any aduersites. so þat he ne 4020
wil nat suffre þat swiche a man be moeued wiþ any [[pg 140]]
manere maladie. ¶ But so as seide a philosophre [the
moore excellent by me]. þe adu{er}sites comen nat (he
seide in grec[;]) þere þ{a}t uertues han edified þe bodie 4024
of þe holy man.
[Sidenote: Providence often gives the direction of public affairs
to good men, in order to curb and restrain the malice of the
wicked.]
and ofte tyme it bitideþ þat þe
so{m}me of þinges þat ben to don is taken to good folk
to gouerne. for þat þe malice habundaunt of shrewes
sholde ben abatid.
[Sidenote: To some is given a mixture of good and evil, according
to what is most suitable to the dispositions of their minds.]
{and} god ȝeueþ {and} dep{ar}tiþ to oþer 4028
folk p{ro}sp[er]ites {and} aduersites ymedeled to hepe aftir
þe qualite of hire corages {and} remordiþ som folk by
adu{er}sites.
[Sidenote: Upon some are laid moderate afflictions, lest they wax
proud by too long a course of prosperity.]
for þei ne sholden nat wexen proude by
longe welefulnesse.
[Sidenote: Others suffer great adversities that their virtues may
be exercised, and strengthened by the practice of patience.]
{and} oþer folk he suffreþ to ben 4032
trauayled wiþ harde þinges. ¶ For þat þei sholden conferme
þe vertues of corage by þe vsage {and} ex{er}citac{i}ou{n}
of pacie{n}ce.
[Sidenote: Some fear to be afflicted with what they are able to
endure. Others despise what they are unable to bear; and God
punishes them with calamities, to make them sensible of their
presumption.]
and oþer folke dreden more þen þei auȝten
þe wiche þei myȝt[en] wel beren. {and} þilke folk god 4036
lediþ in to exp{er}ience of hem self by aspre {and} sorweful
þinges.
[Sidenote: Many have purchased a great name by a glorious death.]
¶ And many oþer folk han bouȝt honorable
renoune of þis worlde by þe pris of glorious deeþ.
[Sidenote: Others by their unshaken fortitude, have shown that
virtue cannot be overcome by adversity.]
and som men þat ne mowen nat ben ouer-comen by 4040
tourment han ȝeuen ensample to oþer folk þat vertue ne
may nat be ouer-comen by aduersites.
[[Transcriber’s Note:
The sidenote “Others despise what they are unable to bear” does not
correspond to anything in the text. Skeat’s edition includes the
phrase “and somme dispyse that they mowe nat beren” (Book IV,
Prose 6: _Ita Est Inquam_).]]
[Linenotes:
3996 _alle_--al
_doþ_--MS. doþe
_whiche_--which
3997 [_þat_]--from C.
3999 _mans_--mannes
4000 _þilk_--thilke
4004 _liked[e]_ (_both_)--lykede
4005 _is don_--MS. is to don
4006 [_world_]--from C.
_ryȝt[e]_--ryhte
4007 _wicked[e]_--wykkede
4010 _vnstedfast_--vnstydefast
4011 [_þat_]--from C.
_wolde_--wol
4015 _manere_--man
_myȝt[e]_--myhte
4016 _wil_--wol
4018 _neye_--negh
4021 _wil_--wol
_swiche_--swych
4022 _manere_--bodyly
4022-3 [_the----me_]--from C.
4023 _þe aduersites----nat_--omitted
4024 _þere_--omitted
4026 _don_--done
_to_ (2)--MS. so
_to good----gouerne_--to gou{er}ne to goode folk
4028 _oþer_--oothr{e}
4030 _som_--some
4031 _sholden_--sholde
4033 _conferme_--confermen
4034 _corage_--corages
4036 _myȝt[en]_--myhten
4037 _hem_--hym
_sorweful_--sorwful
4038 _oþer_--oothr{e}
4039 _worlde_--world
_of_ (2)--of the
4041 _oþer_--othr{e}]
[Headnote:
HOW PROVIDENCE DEALS WITH MANKIND.]
[Sidenote: These things are done justly, and in order, and are for
the good of those to whom they happen.]
¶ and of alle
þise þinges þer nis no doute þ{a}t þei ne ben don ryȝtfully
{and} ordeinly to þe p{ro}fit of hem to whom we 4044
seen þise þinges bitide.
[Sidenote: From the same causes it happens, that sometimes
adversity and sometimes prosperity falls to the lot of the
wicked.]
¶ For certys þat aduersite
comeþ some tyme to shrewes. {and} some tyme þat þei
desiren it comeþ of þise forseide causes
[Sidenote: None are surprised to see bad men afflicted--they get
what they deserve.]
{and} of sorweful
þinges þat bytyden to shrewes. Certys no man ne 4048
wondreþ. For alle me{n} wenen þat þei han wel deserued it.
[Sidenote: Their punishment, too, may cause amendment, or deter
others from like vices.]
{and} þei ben of wicked m{er}ite of whiche
shrewes þe to{ur}ment som tyme agasteþ oþer to done [[pg 141]]
folies. {and} som tyme it amendeþ hem þat suffren þe 4052
to{ur}mentis.
[Sidenote: When the wicked enjoy felicity--the good should learn
how little these external advantages are to be prized, which may
fall to the lot of the most worthless.]
¶ And þe p{ro}sp{er}ite þat is ȝeuen to
shrewes sheweþ a grete argument to good[e] folk what
þing þei sholde demen of þilk wilfulnesse þe whiche
p{ro}sperite men seen ofte serue to shrewes.
[Sidenote: Another reason for dispensing worldly bliss to the
wicked is, that indigence would prompt naturally violent and
rapacious minds to commit the greatest enormities.]
in þe whiche 4056
þing I trowe þat god dispensiþ. for p{er}auenture þe nature
of som man is so ouerþrowyng to yuel {and} so vncouenable
þat þe nedy pouerte of hys house-hold myȝt[e]
raþer egren hym to done felonies.
[Sidenote: Their disease God cures by the medicine of money.]
and to þe maladie 4060
of hym god puttiþ remedie to ȝiuen hym rychesse.
[Sidenote: Some men will cease to do wrong for fear, lest their
wealth be lost through their crimes.]
{and} som oþer man byholdiþ hys conscience defouled wiþ
synnes {and} makiþ co{m}parisou{n} of his fortune {and} of
hym self ¶ and drediþ p{er}auenture þat hys blisfulnesse 4064
of whiche þe vsage is ioyful to hym þat þe lesynge of
þilke blisfulnesse ne be nat sorweful to hym. {and} þerfore
he wol chaunge hys maneres. and for he drediþ
to lese hys fortune. he forletiþ hys wickednesse. 4068
[Sidenote: Upon others unmerited happiness is conferred, which at
last precipitates them into deserved destruction.]
to oþer folk is welefulnesse yȝeue{n} vnworþily þe whiche
ouerþroweþ hem in to destrucc{i}ou{n} þat þei han deserued.
[Sidenote: To some there is given the power of chastisement, in
order both to exercise the virtues of the good and to punish the
wicked.]
and to som oþer folk is ȝeuen power to
punisse{n}. for þat it shal be cause of continuac{i}ou{n} {and} 4072
ex{er}cisinge to good[e] folk. {and} cause of to{ur}ment to
shrewes.
[Sidenote: For as there is no alliance between good and bad, so
neither can the vicious agree together.]
¶ For so as þer nis none alyaunce bytwixe
good[e] folke {and} shrewes. ne shrewes ne mowen nat
accorde{n} amo{n}ges hem self
[Sidenote: And how should they? Their vices make them at war with
themselves, rending and tearing their consciences, and there is
scarce anything they do, but what afterwards they disapprove of.]
{and} whi nat. for shrewes 4076
discorde{n} of hem self by her vices þe whiche vices al to
renden her consciences. {and} don oft[e] tyme þinges þe
whiche þinges whan þei han don hem. þei demen þat
þo þinges ne sholde nat han ben don.
[Sidenote: Hence arises a signal miracle brought about by
Providence--that evil men have often made wicked men good.]
for whiche þinge 4080
þilke souereyne p{ur}ueaunce haþ maked oft[e] tyme
[fair{e}] miracle so þ{a}t shrewes han maked oftyme [[pg 142]]
shrewes to ben good[e] men.
[Sidenote: For these latter having suffered injuries from the
former, have become virtuous, in order that they might not
resemble those whom they so detested.]
[Sidenote: [* fol. 32.]]
for whan þat som shrewes
*seen þat þei suffren wrongfully felonies of oþer shrewes 4084
þei wexen eschaufed in to hat[e] of hem þat anoien
hem. {and} retournen to þe fruit of uertue. when þei
studien to ben vnlyke to he{m} þat þei han hated.
[Linenotes:
4046 _comeþ_--comth
_some_ (_both_)--som
_þat þei_--MS. þei þat, C. þ{a}t that they
4047 _comeþ_--comth
_sorweful_--sorwful
4050 _wicked_--wykkede
_merite_--MS. u{er}ite, C. m{er}yte
4051 _oþer_--oothr{e}
_done_--don
4052 _folies_--felonies
4054 _grete_--gret
_good[e]_--goode
4055 _sholde_--sholden
_þilk_--thilke
4056 _serue_--seruen
_whiche_--which
4057 _dispensiþ_--MS. dispisiþ, C. dispensith
4059 _myȝt[e]_--myhte
4060 _done_--don
4061 _rychesse_--Rychesses
4065 _whiche_--which
4068 MS. wrongly inserts _welefulnesse_ after _wickednesse_
4069-71 _oþer_--oothr{e}
4073 _good[e]_--goode
4074 _none_--non
4075 _good[e]_--goode
4076 _accorden_--acordy
4078 _don_--MS. done, C. don
_oft[e]_--ofte
4079 _don_--MS. done, C. don
4080 _sholde_--sholden
_whiche þinge_--which thing
4081 _haþ_--MS. haþe
_oft[e]_--ofte
4082 [_faire_]--from C.
_oftyme_--omitted
4083 _good[e]_--goode
4085 _hat[e]_--hate
_anoien_--anoyeden
4087 _studien_--omitted
_vnlyke_--vnlyk]
[Headnote:
EVIL IS OVERRULED FOR GOOD.]
[Sidenote: It is only the Divine power that can turn evil to good,
overruling it for his own purposes.]
¶ Certys þis only is þe deuyne myȝt to þe whiche myȝt 4088
yueles ben þan good. whan it vseþ þo yueles couenably
{and} draweþ out þe effect of any good. as who seiþ þat
yuel is good oonly by þe myȝt of god. for þe myȝt of
god ordeyneþ þilk yuel to good. For oon ordre enbrasiþ 4092
alle þinges. so þat what wyȝt [þ{a}t] dep{ar}tiþ fro
þe resou{n} of þe ordre whiche þat is assigned to hym.
algates ȝit he slideþ in to an oþ{er} ordre.
[Sidenote: Nothing occurs by the caprice of chance in the realms
of Divine Providence.]
so þat noþing
nis leueful to folye in þe realme of þe deuyne p{ur}ueaunce. 4096
as who seiþ no þing nis wiþouten ordinaunce in
þe realme of þe deuyne purueaunce.
[Sidenote: Since God is the governor of all things, it is not
lawful to man to attempt to comprehend the whole of the Divine
economy, or to explain it in words.]
¶ Syn þat þe ryȝt
strong[e] god gouerniþ alle þinges in þis worlde for it
nis nat leueful to no man to co{m}p{re}henden by witte ne 4100
vnfolden by worde alle þe subtil ordinaunces {and} disposic{i}ou{n}s
of þe deuyne entent.
[Sidenote: Let it suffice to know that God orders all things for
the best.]
for oonly it auȝt[e]
suffice to han loked þat god hym self makere of alle
natures ordeyniþ and dressiþ alle þinges to good.
[Sidenote: And while he retains things created after his own
likeness conformably to his goodness, he banishes evil by the
cause of destiny out of his empire.]
while 4104
þat he hastiþ to wiþhalden þe þinges þat he haþ maked
in to hys semblaunce. þat is to seyn forto wiþholden
þinges in to good. for he hym self is good he chaseþ
oute al yuel of þe boundes of hys co{m}munalite by þe 4108
ordre of necessite destinable.
[Sidenote: So that those evils which you seem to see are only
imaginary.]
For whiche it folweþ þat
yif þou loke þe p{ur}ueaunce ordeynynge þe þinges þat
men wenen ben haboundaunt in erþes. þou ne shalt not
seen in no place no þing of yuel.
[Sidenote: But you are exhausted and weary with the prolixity of
my reasoning, and look for relief from the harmony of my verse.]
¶ but I se now þat 4112
þou art charged wiþ þe weyȝte of þe questiou[n] {and} [[pg 143]]
wery wiþ lengþe of my resou{n}. {and} þat þou abidest som
swetnesse of songe.
[Sidenote: Take, then, this draught, with which when refreshed,
you may more strongly proceed to higher matters.]
tak þa{n} þis drauȝt {and} whan þou
art wel refresshed {and} refet þou shalt ben more stedfast 4116
to stye in to heyere questiou{n}s.
[Linenotes:
4089-90 _good_--goode
4092 _þilk_--thilke
4093 [_þat_]--from C.
4094 _þe_ (2)--thilke
_whiche_--which
4096 _realme_--Reame
4099 _strong[e]_--stronge
_worlde_--world
4100 _no_--omitted
_witte_--wit
4101 _worde alle_--word al
4102 _auȝt[e]_--owhte
4104 _good while_--goode wyl
4105 _haþ_--MS. haþe
4108 _of_ (1)--fro
4109 _whiche_--which
4111 _ben haboundaunt_--ben out{ra}ious / or habowndant
4115 _tak_--MS. take, C. tak
4116 _refet_--refect
_shalt ben_--shal be
_stedfast_--stydefast]
[Headnote:
LOVE TEMPERS ALL THINGS.]