[Sidenote: [The 6^te p{ro}se {and} the laste.]]
[Sidenote: Since everything which is known is not, as I have
shown, perceived by its own inherent properties, but by the
faculties of those comprehending them, let us now examine the
disposition of the Divine nature.]
++ÞEr-fore þan as I haue shewed a litel her byforne þat 4976
al þinge þat is ywist nis nat knowen by hys nature
p{ro}pre. but by þe nature of he{m} þat comp{re}henden it.
¶ Lat vs loke now in as moche as it is leueful to vs. as
who seiþ lat vs loken now as we mowen whiche þ{a}t þe 4980
estat is of þe deuyne substaunce so þat we mowen [ek]
knowen what his science is.
[Sidenote: All rational creatures agree in affirming that God is
eternal.]
þe comune iugement of alle
creatures resonables þan is þis þat god is eterne. lat vs
considere þa{n} what is et{er}nite. For certys þat shal 4984
shewen vs to-gidre þe deuyne nature {and} þe deuyne
science
[Sidenote: And eternity is a full, total, and perfect possession
of a life which shall never end. This will appear more clearly
from a comparison with temporal things.]
¶ Eternite þan is p{er}fit possessiou{n} {and} al
togidre of lijf interminable {and} þat sheweþ more clerely
by þe co{m}parisou{n} or collac{i}ou{n} of temp{or}el þinges. 4988
[Sidenote: Temporal existence proceeds from the past to the
present, and thence to the future.]
for al þing þat lyueþ in tyme it is p{re}sent {and} p{ro}cediþ fro
preteritȝ in to fut{ur}es. þat is to sein. fro tyme passed
in to tyme comynge.
[Sidenote: And there is nothing under the law of time, which can
at once comprehend the whole space of its existence.]
ne þer nis no þing establissed i{n}
tyme þat may enbracen to-gidre al þe space of hys lijf. 4992
[Linenotes:
4977 _al þinge_--alle thinges
4979 _moche_--mochel
4980 _loken_--loke
_whiche_--which
4981 [_ek_]--from C.
4987 _clerely_--cleerly
4989 _al_--alle]
[Headnote:
THE WORLD IS NOT ETERNAL.]
[Sidenote: Having lost _yesterday_ it does not as yet enjoy
_to-morrow_; and as for _to-day_ it consists only in the present
transitory moment.]
for certys ȝit ne haþ it nat taken þe tyme of þe morwe.
{and} it haþ lost þat of ȝister-day. and certys in þe lijf
of þis day ȝe ne lyuen no more but ryȝt
as in þis moeueable [[pg 172]]
{and} t{ra}nsitorie moment.
[Sidenote: Whatever, therefore, is subjected to a temporal
condition, as Aristotle thought of the world, may be without
beginning and without end; and although its duration may extend to
an infinity of time, yet it cannot rightly be called eternal: for
it doth not comprehend at once the whole extent of its infinite
duration, having no knowledge of things future which are not yet
arrived.]
þan þilke þinge þat suffriþ 4996
temp{or}el condic{i}ou{n}. a[l]þough{e} þat [it] bygan neuer
to be. ne þough{e} it neu{er}e cese forto be. as aristotle
demde of þe worlde. and al þouȝ þat þe lif of it be
strecchid wiþ infinite of tyme.
[Sidenote: [* fol. 39.]]
ȝit al*gates nis it no 5000
swiche þing þat men myȝten trowen by ryȝt þat it is
eterne. for al þouȝ þat it comp{re}hende {and} embrace þe
space of life infinite. ȝit algates ne [em]braceþ it nat þe
space of þe lif alto-gidre. for it ne haþ nat þe fut{ur}es 5004
þat ne ben nat ȝit. ne it ne haþ no lenger þe p{re}t{er}itȝ
þat ben ydon or ypassed.
[Sidenote: For what is eternal must be always present to itself
and master of itself, and have always with it the infinite
succession of time.]
but þilke þing þan þat haþ
{and} co{m}prehendiþ to-gidre alle þe plente of þe lif i{n}terminable.
to whom þere ne failiþ nat of þe fut{ur}e. 5008
{and} to whom þer nis nat of þe p{re}t{er}it escapid nor
ypassed. þilk[e] same is ywitnessed or yproued by ryȝt
to ben eterne. and it byhoueþ by necessite þat þilke
þinge be alwey p{re}sent to hym self {and} co{m}potent. as 5012
who seiþ alwey p{re}sent to hym self {and} so myȝty þat al
by ryȝt at hys plesaunce. {and} þ{a}t he haue al p{re}sent
þe infinit of þe moeuable tyme.
[Sidenote: Therefore some philosophers, who had heard that Plato
believed that this world had neither beginning nor end, falsely
concluded, that the created universe was coeternal with its
Creator.]
wherfore som men
trowe{n} wrongefully þat whan þei heren þat it semid[e] 5016
to plato þat þis worlde ne had[de] neuer bygynnynge
of tyme. ne þat it neu{er}e shal haue faylynge. þei wenen
i{n} þis man{er}e þat þis worlde ben maked coet{er}ne wiþ
his makere. as who seiþ. þei wenen þat þis worlde {and} 5020
god ben maked to-gidre eterne. and it is a wrongful
wenynge.
[Sidenote: But it is one thing to be conducted through a life of
infinite duration, which was Plato’s opinion of the world, and
another thing to comprehend at once the whole extent of this
duration as present which, it is manifest, can only belong to the
Divine mind.]
for oþer þing is it to ben yladd by lif interminable
as plato graunted[e] to þe worlde. {and} oþer
þing is it to embracen to-gidre alle þe p{re}sence to þe lif 5024
interminable. þe whiche þing it is clere {and} manifest
þat it is p{ro}pre to þe deuine þouȝt. [[pg 173]]
[Sidenote: Nor ought it to seem to us that God is prior to and
more ancient than his creatures by the space of time, but rather
by the simple and undivided properties of his nature.]
ne it ne sholde nat
semen to vs þat god is elder þan þinges þat ben ymaked
by quantite of tyme. but raþer by þe p{ro}prete of hys 5028
symple nature.
[Sidenote: The infinite progression of temporal things imitates
the ever-present condition of an immovable life:]
for þis ilke infinit[e] moeuyng of temp{or}el
þinges folwiþ þis p{re}sentarie estat of þe lijf i{n}moeueable.
[Linenotes:
4993-4 _haþ_--MS. haþe
4993 _þe_ (2)--to
4994 _þat_--the tyme
4997 _a[l]þoughe_--al-thogh
[_it_]--from C.
4999 _worlde_--world
5001 _swiche_--swych
5002 _eterne_--from C., MS. eternite
5003 _life_--lyf
5004-5-6 _haþ_--MS. haþe
5006 _ydon_--MS. ydone, C. I-doon
5007 _alle_--al
5008-9 _nat_--nawht
5010 _þilk[e]_--thilke
_or_--{and}
5014 _by_--be
5016 _semid[e]_--semede
5017 _worlde_--world
_had[de]_--hadde
5018 _haue_--han
5019-20 _worlde_--world
5022 _yladd_--MS. yladde, C. I-lad
5023 _worlde_--world
5024 _embracen_--enbrace
_alle_--al
_presence to_--p{re}sent of
5025 _clere_--cleer]
[Headnote:
GOD IS ETERNAL.]
[Sidenote: and since it cannot copy nor equal it from an immovable
and simply present state, it passes into motion and into an
infinite measure of past and future time.]
{and} so as it ne may nat contrefeten it ne feyne{n}
it ne ben euene lyke to it. for þe inmoeueablete. þat is 5032
to seyn þat is i{n} þe eternite of god. ¶ it faileþ {and}
falleþ in to moeuynge fro þe simplicite of [the] p{re}sence
of god. {and} disencresiþ to þe infinite quantite of
fut{ur}e {and} of p{re}terit.
[Sidenote: But since it cannot possess at once the whole extent of
its duration, yet, as it never ceases wholly to be, it faintly
emulates _that_ whose perfection it can neither attain nor
express, by attaching itself to the present fleeting moment,
which, because it resembles the durable present time, imparts to
those things that partake of it an appearance of existence.]
{and} so as it ne may nat han togidre 5036
al þe plente of þe lif. algates ȝitte for as moche as
it ne cesiþ neuere forto ben in som manere it semeþ
somde[l] to vs þat it folwiþ {and} resembliþ þilke þing
þ{a}t it ne may nat attayne to. ne fulfille. {and} byndeþ it 5040
self to som manere p{re}sence of þis litel {and} swifte
moment. þe whiche p{re}sence of þis lytele {and} swifte
moment. for þat it bereþ a manere ymage or lykenesse
of þe ay dwellynge p{re}sence of god. it graunteþ to 5044
swiche manere þinges as it bitidiþ to þat it semeþ hem
þat þise þinges han ben {and} ben
[Sidenote: But as it cannot stop or abide it pursues its course
through infinite time, and by gliding along it continues its
duration, the plenitude of which it could not comprehend, by
abiding in a permanent state.]
{and} for [þ{a}t] þe p{re}sence
of swiche litel moment ne may nat dwelle þer-for
[it] rauyssid[e] {and} took þe infinit[e] wey of tyme. þat 5048
is to seyn by successiou{n}. {and} by þis man{er}e it is ydon.
for þat it sholde continue þe lif in goynge of þe whiche
lif it ne myȝt[e] nat embrace þe plente in dwellynge.
[Sidenote: If we would follow Plato in giving things their right
names, let us say that God is _eternal_ and the world
_perpetual_.]
{and} for þi yif we willen putte worþi name[s] to þinges 5052
{and} folwen plato. lat vs seyn þa{n} soþely þat god is
et{er}ne. {and} þat þe worlde is p{er}petuel.
[Sidenote: His knowledge, surpassing the progression of time, is
ever present, containing the infinite space of past and future
times, and embraces in his clear insight all things, as if they
were now transacting.]
þan syn þat
euery iugeme{n}t knoweþ {and} comp{re}hendiþ by hys owen
nature þinges þat ben subiect vnto hym. þere is soþely 5056
al-wey to god an et{er}ne {and} p{re}sentarie estat. {and} þe
science of hym þat ouer-passeþ alle
temp{or}el moe[ue]m{en}t [[pg 174]]
dwelliþ in þe symplicite of hys p{re}sence {and} embraceþ
{and} considereþ alle þe infinit spaces of tymes 5060
p{re}teritȝ {and} fut{ur}es {and} lokeþ in þis symple knowynge
alle þinges of p{re}t{er}it ryȝt as þei weren ydoon p{re}sently
ryȝt now
[Sidenote: Prescience is, then, a foreknowledge, not of what is to
come, but of the present and _never-failing now_ (in which God
sees all things as if immovably present).]
[Sidenote: [* fol. 39 _b_.]]
¶ yif þou wolt þan þenke {and} avise{n} þe
p{re}science by whiche it knoweþ al[le] þi{n}ges *þou ne 5064
shalt nat demen it as p{re}science of þinges to comen.
[Linenotes:
5032 _lyke_--lyk
5034 [_the_]--from C.
5039 _somde[l]_--somdel
5040 _fulfille_--fullfyllen
5041 _litel_--from C., MS. lykly
5042 _whiche_--which
_lytele_--from C., MS. lykly
5046 _ben_ (1)--yben
[_þat_]--from C.
5047 _swiche_--swych
5048 [_it_]--from C.
5051 _myȝt[e]_--myhte
5052 _willen putte_--wollen putten
_name[s]_--names
5053 _soþely_--sothly
5054 _worlde_--world
5055 _owen_--owne
5056 _soþely_--sothly
5057 _al-wey_--al-weys
5058 _alle_--al
_moe[ue]ment_--moeueme{n}t
5063 _þenke_--thinken
_avisen_--auyse
5064 _whiche_--which
_al[le]_--alle]
[Headnote:
DEFINITION OF PRESCIENCE.]
but þou shalt deme{n} [it] more ryȝtfully þat it is science
of presence or of instaunce þat neuer ne fayleþ.
[Sidenote: Therefore _foreknowledge_ is not so applicable a term
as _providence_--for God looks down upon all things from the
summit of the universe.]
for whiche it nis nat ycleped p{ro}uidence but it sholde raþer 5068
be cleped purueaunce þat is establissed ful fer fro ryȝt
lowe þinges. {and} byholdeþ from a-fer alle þinges ryȝt as
it were fro þe heye heyȝte of þinges.
[Sidenote: Do you think that God imposes a necessity on things by
beholding them? It is not so in human affairs.]
whi axest þou þan
or why disputest þou þan þat þilke þinges ben don by 5072
necessite whiche þat ben yseyen {and} yknowen by þe
deuyne syȝt. syn þat for soþe men ne maken nat þilke
þi{n}ges necessarie. whiche þat þe[i] seen be ydoon in
hir{e} syȝt.
[Sidenote: Does your view of an action lay any necessity upon it?]
for addiþ þi byholdynge any necessite to þilke 5076
þinges þat þou byholdest p{re}sent.
[Sidenote: _B._ No.]
¶ Nay q{uo}d I.
[Sidenote: _P._ By parity of reason it is clear that whilst you
see only some things in a limited instant, God sees all things in
his ever-present time.]
_p._ Certys þan yif men myȝte maken any digne comparisou{n}
or collac{i}ou{n} of þe p{re}sence diuine. {and} of þe p{re}
of mankynde. ryȝt so as ȝe seen so{m}me þinges in þis 5080
temp{or}el presente. ryȝt so seeþ god alle þinges by hys
eterne p{re}sent.
[Sidenote: His Divine prescience therefore does not change the
nature of things--but only beholds those things as present to him
which shall in time be produced.]
¶ wherfore þis dyuyne p{re}science ne
chaungeþ nat þe nature ne þe p{ro}prete of þinges but
byholdeþ swyche þinges present to hym ward. as þei 5084
shollen bytiden to ȝow ward in tyme to come.
[Sidenote: Nor does he judge confusedly of them, but knows at one
view what will necessarily and what will not necessarily happen.]
ne it ne
co{n}foundeþ nat þe Iugementȝ of þinges but by of syȝt
of hys þouȝt he knoweþ þe þinges to comen as wel
necessarie as nat necessarie. ryȝt so as whan ȝe seen togidre 5088
a man walke on þe erþe {and} þe sonne arysen in
[the] heuene. al be it so þat ȝe seen {and} byholde{n} þat
oon {and} þat oþer to-gidre. ȝit naþeles ȝe demen {and} [[pg 175]]
discerne þat þat oon is uolu{n}tarie
{and} þat oþer is necessarie. 5092
[Linenotes:
5066 _shalt_--shal
[_it_]--from C.
5068 _whiche_--which
5074-76 _syȝt_--syhte
5075 _whiche_--which
_þe[i]_--they
5085 _come_--comyn
5086 _of syȝt_--O syhte
5087 _he knoweþ_--MS. repeats
5090 [_the_]--from C.
5092 _discerne_--discernen]
[Headnote:
THE NATURE OF DIVINE PRESCIENCE.]
[Sidenote: The eye of God, seeing all things, doth not alter the
properties of things, for everything is present to him, though its
temporal event is future.]
¶ Ryȝt so þan [the] deuyne lokynge byholdynge
alle þi{n}ges vndir hym ne troubleþ nat þe qualite of
þinges þat ben certeynely p{re}sent to hy{m} ward. but as
to þe condic{i}ou{n} of tyme for soþe þei ben fut{ur}e. 5096
[Sidenote: When God knows that anything is to be, he knows at the
same time that it is not under the necessity of being--but this is
not conjecture, but certain knowledge founded upon truth.]
for whiche it folwiþ þat þis nis non oppiniou{n}. but raþer a
stedfast knowyng ystrengeþed by soþenes. þat whan
þat god knoweþ any þinge to be he ne vnwoot nat þat
þilke þinge wanteþ necessite to be. þis is to seyn þat 5100
whan þat god knoweþ any þinge to bitide. he woot wel
þat it ne haþ no necessite to bitide.
[Sidenote: If you insist that _what God foresees shall and must
happen; and that which cannot do otherwise than happen, must needs
happen_, and so bind me to admit a necessity, I must confess that
things are under such a restraint; but it is a truth that we
scarce can comprehend, unless we be acquainted with the Divine
counsels.]
{and} yif þ{o}u seist
here þat þilke þinge þat god seeþ to bytide it ne may
nat vnbytide. as who seiþ it mot bitide. ¶ and þilke 5104
þinge þat þat ne may nat vnbytide it mot bitide by
necessite. and þat þou streine me to þis name of necessite.
certys I wol wel confessen {and} byknowe a þinge of
ful sadde trouþe. but vnneþ shal þere any wyȝt [mowe] 5108
seen it or comen þer-to. but yif þat he be byholder of þe
deuyne þouȝte.
[Sidenote: For I will answer you thus. That the thing which is to
happen in relation to the Divine knowledge is necessary; but,
considered in its own nature, seems free and absolute.]
¶ for I wol answer{e} þe þus. þat þilke
þinge þat is future whan it is referred to þe deuyne 5111
knowy{n}g þan is it necessarie. but certys whan it is vndirstonden
in hys owen kynde me{n} sen it [is] vtterly fre
{and} absolut from alle necessite.
[Sidenote: There are two kinds of necessity--one simple; as men
must necessarily die--the other is conditional, as if you know a
man walks he must necessarily walk--for that which is known cannot
be otherwise than what it is apprehended to be.]
for certys þer ben two
maneres of necessites. þat oon necessite is symple as
þus. þat it byhoueþ by necessite þat alle men be mortal 5116
or dedely. an oþ{er} necessite is condicionel as þus. yif
þou wost þat a man walkiþ. it byhoueþ by necessite þat
he walke. þilke þinge þan þat any wyȝt haþ yknowe to
be. it ne may ben non oþer weyes þan he knoweþ it to be. 5120
[Linenotes:
5093 [_the_]--from C.
5097 _whiche_--which
5098 _stedfast_--stidefast
_soþenes_--sothnesse
5102 _haþ_--MS. haþe
5104 _bitide_--bide
5108 _sadde_--sad
_vnneþ_--vnnethe
[_mowe_]--from C.
5109 _comen_--come
5110 _þouȝte_--thoght
_answere_--answeren
5113 _sen_--MS. sene, C. sen
[_is_]--from C.
5117 _dedely_--dedly
5119 _haþ_--MS. haþe]
[Headnote:
PRESCIENCE AND NECESSITY.]
[Sidenote: But this condition does not infer the absolute
necessity, for the nature of the thing itself does not here
constitute the necessity, but the necessity arises from the
conjunction of the condition.]
¶ but þis condicioun ne draweþ nat wiþ hir þilke
necessite symple. For certys þis necessite condicionel.
þe p{ro}pre nature of it ne makeþ it nauȝt.
but þe adiecc{i}ou{n} [[pg 176]]
of þe condic{i}ou{n} makiþ it.
[Sidenote: No necessity compels a man to walk who does so
willingly, but it must be necessary that he walk when he does step
forward.]
for no necessite ne constreyneþ 5124
a man to [gon / þ{a}t] gooþ by his p{ro}pre wille. al be it
so þat whan he gooþ þat it is necessarie þat he gooþ.
[Sidenote: So everything that is present to the eye of Providence
must assuredly be, although there is nothing in its own nature to
constitute that necessity.]
¶ Ryȝt on þis same manere þan. yif þat þe p{ur}ueaunce
of god seeþ any þing p{re}sent.
[Sidenote: [* fol. 40.]]
þan mot þilke *þinge be 5128
by necessite. al þouȝ þat it ne haue no necessite of hys
owen nature.
[Sidenote: Since God beholds all future events proceeding from
free-will as actually present--these events in relation to Divine
sight are necessary--yet in relation to themselves they are
absolutely free.]
but certys þe fut{ur}es þat bytyden by fredom
of arbitre god seeþ hem alle to-gidre p{re}sentȝ. þise
þinges þan [yif] þei ben referred to þe deuyne syȝt. 5132
þan ben þei maked necessarie to þe condic{i}ou{n} of þe
deuyne knowynge. but certys yif þilke þinges ben considred
by hem self þei ben absolut of necessite. {and} ne
forleten nat ne cesen nat of þe liberte of hire owe{n} 5136
natur{e}.
[Sidenote: All things which God foresees shall surely come to
pass; but some of these things proceed from free-will, which
although they happen,]
þan certys wiþ outen doute alle þe þing{us}
shollen be doon whiche þat god woot by-forn þat þei
ben to comen. but so{m}me of hem comen {and} bitiden of
[free] arbitre or of fre wille. þat al be it so þat þei bytiden. 5140
[Linenotes:
5121 _condicioun_--from C., MS. _necessite_
5123 _nauȝt_--nat
5125 [_gon þat_]--from C.
_wille_--wil
5128 _mot_--MS. mote, C. mot
5131 _presentȝ_--p{re}sent
5132 [_yif_]--from C.
_syȝt_--syhte
5137 _wiþ outen_--w{i}t{h}-owte
5138 _whiche_--which
5139 _somme_--som
5140 [_free_]--from C.]
[Headnote:
PROVIDENCE AND HUMAN INTENTIONS.]
[Sidenote: yet do not thereby change their nature, as before they
happened they had it in their power not to happen.]
ȝit algates ne lese þei nat hire p{ro}pre nature ne
beynge. by þe whiche first or þat þei were doon þei
hadden power nat to han bitidd.
[Sidenote: But it is a thing of no moment then, whether things are
necessary in their own nature or not, since by the condition of
the Divine knowledge they fell out as if they were necessitated.]
_Boece._ what is þis
to seyn þa{n} q{uo}d I. þat þinges ne ben nat necessarie by 5144
hire p{ro}pre nature. so as þei comen in alle maneres in
þe lykenesse of necessite by þe condic{i}ou{n} of þe deuyne
science.
[Sidenote: _P._ The difference is explained in the instances
lately given you, of the man walking, &c.]
{Ph}ilosoph{ie}. þis is þe difference q{uo}d she. þat
þo þinges þat I p{ur}posed[e] þe a litel here byforn. þat 5148
is to seyn þe sonne arysynge {and} þe man walkynge þat
þerwhiles þat þilke þinges ben ydon. þei ne myȝten nat
ben vndon.
[Sidenote: The event of the former was necessary before it befell,
whereas that of the latter was altogether free.]
naþeles þat oon of hem or it was ydon it
byhoued[e] by necessite þat it was ydon. but nat þat 5152
oþ{er}. ryȝt so it is here þat þe þinges þat god haþ p{re}sent.
wiþ outen doute þei shulle ben.
but so{m}me of hem descendiþ [[pg 177]]
of þe nature of þinges as þe sonne arysynge.
{and} so{m}me descendiþ of þe power of þe doers as þe man 5156
walkynge.
[Sidenote: _B._ Then I did not go from the truth when I said that
some things referred to the Divine knowledge are necessary, while
considered in themselves they are not under the bond of
necessity.]
¶ þan seide I. no wronge þat yif þat þise
þinges ben referred to þe deuyne knowynge þan ben þei
necessarie. {and} yif þei ben considered by he{m} selfe þan
ben þei absolut from þe bonde of necessite.
[Sidenote: In the same way everything that is an object of sense
is _general_ when considered in relation to reason--but particular
when considered by itself.]
ryȝt so [as] 5160
alle þinges þat appiereþ or sheweþ to þe wittes yif þou
referre it to resou{n} it is vniuersel. {and} yif þou referre
it or look[e] it to it self. þan is it sy{n}guler.
[Sidenote: But you may say--If I am able to change my purpose I
can deceive providence by changing that which she hath foreseen I
would do.]
but now
yif þou seist þus þ{a}t yif it be in my power to chaunge 5164
my p{ur}pose. þan shal I voide þe p{ur}ueaunce of god.
whan þat p{er}auenture I shal han chau{n}ged þo þinges
þat he knoweþ byforn. þan shal I answere þe þus
[Linenotes:
5141 _ne_ (2)--C. in
5142 _whiche_--which
_were doon_--weeryn Idoon
5143 _bitidd_--MS. bitidde, C. bityd
5148 _purposed[e]_--p{ur}posede
5150 _ydon_--MS. ydone, C. I-doon
_myȝten_--myhte
5151 _vndon_--MS. vndone, C. vndoon
5151-2 _ydon_--MS. ydone, C. I-doon
5152 _byhoued[e]_--houyd
5153 _haþ_--MS. haþe
5154 _wiþ outen_--with-owte
_shulle_--shollen
5156 _doers_--doeres
5157 _wronge_--wrong
5159 _selfe_--self
5160 _from_--fro
_bonde_--bond
[_as_]--from C.
5163 _look[e]_--loke
5166 _þo_--the]
[Headnote:
GOD’S KNOWLEDGE FIXED AND UNCHANGED.]
[Sidenote: _P._ You may perhaps alter your purpose--but as
providence takes note of your intentions, you cannot deceive her;
for you cannot escape the divine prescience though you have the
power, through a free-will, to vary and diversify your actions.]
¶ Certys þou maist wel chaungen þi p{ur}pos but for as 5168
mochel as þe p{re}sent soþenesse of þe deuyne p{ur}ueaunce
byholdeþ þat þou mayst chau{n}ge{n} þi p{ur}pose. {and}
wheþir þou wolt chaunge it or no. {and} whider-ward
þat þou tourne it. þ{o}u maist nat eschewen þe deuyne 5172
p{re}science ryȝt as þou ne mayst nat fleen þe syȝt of þe
p{re}sent eye. al þouȝ þat þou tourne þi self by þi fre
wille in to dyu{er}se acc{i}ou{n}.
[Sidenote: But you may say--Shall the divine knowledge be changed
according to the mutability of my disposition, and the
apprehensions of the Deity fluctuated with my changing purposes?]
¶ But þou mayst seyn
aȝeyne how shal it þan be. shal nat þe dyuyne science 5176
ben chaunged by my disposic{i}ou{n} whan þat I wol o
þing now {and} now an oþer. {and} þilke p{re}science ne
semeþ it nat to enterchau{n}ge stoundes of knowynges.
as who seiþ. ne shal it nat seme to vs þat þe deuyne 5180
p{re}science enterchaungeþ hys dyuers stoundes of knowynge.
so þat it knowe so{m}me tyme o þing {and} so{m}me tyme
þe contrarie.
[Sidenote: No, indeed! The view of the Deity foreruns every future
event, and brings it back into the presence of his own knowledge,
which does not vary, as you imagine, to conform to your caprices,
but remaining fixed, at once foresees and comprehends all your
changes.]
¶ No for soþe. [q{uod} I] for þe deuyne syȝt
renneþ to-forne {and} seeþ alle fut{ur}es {and} clepeþ hem aȝein 5184
{and} reto{ur}niþ hem to þe p{re}sence of
hys p{ro}pre knowynge. [[pg 178]]
ne he ne entrechaungeþ nat [so] as þou wenest þe
stoundes of forknowyng [as] now þis now þat. but he
ay dwellynge comiþ byforn {and} enbraceþ at o strook 5188
alle þi mutac{i}ou{n}s.
[Sidenote: This faculty of comprehending and seeing all things as
present, God does not receive from the issue of futurities, but
from the simplicity of his own nature.]
and þis p{re}sence to co{m}p{re}henden
{and} to sen alle þinges. god ne haþ nat take{n} it of þe
bitydynge of þinges forto come. but of hys p{ro}pre symplicite.
[Linenotes:
5169 _soþenesse_--sothnesse
5170 _chaungen_--chaunge
5173 _syȝt_--syhte
5175 _wille_--wyl
5177 _wol_--wole
5179 _enterchaunge_--MS. enterchau{n}gyng, C. entrechau{n}ge
5181 _hys_--hise
5182 _somme_ (1)--su{m}
_somme_ (2)--som
5183 _syȝt_--syhte
5184 _to-forne_--to-forn
5186 [_so_]--from C.
5187 [_as_]--from C.
5188 _comiþ_--comth
5190 _haþ_--MS. haþe]
[Headnote:
AN ANSWER TO FORMER OBJECTIONS.]
[Sidenote: Here, then, is an answer to your former objection--that
it is folly to think that our future actions and events are the
causes of the prescience of God.]
¶ and her by is assoiled þilke þing þat þou 5192
puttest a litel her byforne. þat is to seyne þat it is vnworþi
þinge to seyn þat oure futures ȝeuen cause of þe
science of god
[Sidenote: For the Divine mind, embracing and comprehending all
things by a present knowledge, plans and directs all things and is
not dependent upon futurity.]
[Sidenote: [* fol. 41 _b_.]]
¶ For c{er}tys *þis strengþe of þe deuyne
science whiche þat enbraceþ alle þinge by his p{re}sentarie 5196
knowynge establisseþ manere to alle þi{n}g{us} {and} it
ne awiþ nat to lattere þinges.
[Sidenote: Since no necessity is imposed upon things by the Divine
prescience, there remains to men an inviolable freedom of will.]
{and} syn þat þise þinges
ben þus. þat is to seyn syn þat necessite nis nat in
þinges by þe deuyne p{re}science. þan is þer fredom of 5200
arbitre. þat dwelleþ hool {and} vnwemmed to mortal men.
[Sidenote: And those laws are just which assign rewards and
punishments to men possessing free-will.]
ne þe lawes ne p{ur}pose nat wikkedly meedes {and} peynes
to þe willynges of men þat ben vnbounde {and} quit of
alle necessite.
[Sidenote: Moreover, God, who sits on high, foreknows all things,
and the eternal presence of his knowledge concurs with the future
quality of our actions, dispensing rewards to good and punishments
to evil men.]
¶ And god byholder {and} forwiter of 5204
alle þinges dwelliþ aboue {and} þe p{re}sent eternite of hys
syȝt renneþ alwey wiþ þe dyuerse qualite of oure dedes
dispe{n}syng {and} ordeynynge medes to good[e] men. {and}
tourmentȝ to wicked men.
[Sidenote: Nor are our hopes and prayers reposed in, and addressed
to God in vain, which when they are sincere cannot be
inefficacious nor unsuccessful.]
ne in ydel ne i{n} veyn ne ben 5208
þer nat put in god hope {and} p{ra}yeres. þat ne mowen
nat ben vnspedful ne wiþ oute effect whan þei ben ryȝtful
[Sidenote: Resist and turn from vice--honour and love virtue,
exalt your mind to God (the truest hope), offer up your prayers
with humility.]
¶ wiþstond þan {and} eschewe þou vices. worshippe
{and} loue þou vertus. areise þi corage to ryȝtful hoopes. 5212
ȝelde þou humble p{re}iers an heyȝe.
[Sidenote: If you are sincere you will feel that you are under an
obligation to lead a good and virtuous life, inasmuch as all your
actions and works are done in the presence of an all-discerning
Judge.]
grete necessite of
prowesse {and} vertue is encharged {and} comaunded to
ȝow yif ȝe nil nat dissimulen. ¶ Syn þat ȝe worchen
{and} doon. þat is to seyn ȝoure dedes {and} ȝoure workes 5216
by-fore þe eyen of þe Iuge þat seeþ {and} demeþ alle [[pg 179]]
þinges. [To whom be goye {and} worshipe bi Infynyt
tymes / AMEN.]