4873 [yif]—from C.4878 [or the]—from C.suffraunce—MS. suffisaunce, C. suffraunce4879-80 [goth——suffraunce]—from C.4883seid—MS. seide, C. seyd4887quit—quite4888hys—hise4889discernynge—MS. discryuyng, C. discernyngefrom—fro4893-94witte—wit4895mowen—mowehere ne þere—herandther4901whiche—which4902 [th]is[e]oþer—thise oothre4907aȝeins—ayein4908vniuersel—vniuersels4911 [soth]—from C.4914fals whiche—false which4917wit—witte4918soþely—soothly4923knowynge—knowy4926ȝeue—yeuenstedfast—stidefast4930 [and]—from C.4931or—andof4938 [ther]—from C.4939trowen—trowe4942parsoners—parsoneres4945mans—mannes4946auȝt[e]—owte4947whiche—which4948þat yif—yif þat4949heyȝt—heihteþere—ther4952þouȝ—MS. þouȝt4955no—none[The 5theMetur.]QUAM UARIIS FIGURIS.ÞE bestesVarious are the shapes of created beings. Some creep along the ground and trace the dust in furrows as they go;passen by þe erþes by ful dyuerse figures4956for somme of hem han hir bodies strauȝtandcrepenin þe dustanddrawen after hema trais or aforghe contynued. þat is to sein as addres or snakes.others with nimble wings float through the air;and oþer bestes by [the] wandryng lyȝtnesse of hir4960wenges beten þe wyndesandouer-swymmenþe spacesof þe longe eyer by moist flee[y]nge.some with their feet impress the ground, or tread lightly o’er the meads, or seek the shady grove.and oþer bestesgladen hem to diggen her traas or her stappes inþeerþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r]4964by þe grene feldes or [elles] to walken vnder þe wodes.Though we see an endless variety of forms, yet all are prone; to the earth they bend their looks, increasing the heaviness of their dull sense.andal be it so þat þou seest þat þei alle discorden bydyuerse formes. algate hire[faces] enclini[n]g heuieþ hiredulle wittes.Man alone doth raise aloft his noble head; light and erect he spurns the earth.Onlyche þe lynage of man heueþ heyest hys4968heyȝe heuedandstondeþ lyȝt wiþ hys vpryȝt bodyandbyholdeþ þe erþe vndir hym.Thou art admonished by this figure then, unless by sense deceived, that whilst taught by thy lofty mien to look above, thou shouldst elevate thy mind lest it sink below its proper level.[and] but-ȝif þou erþely manwexest yuel oute of þi witte. þis figure amonesteþ þe þataxest þe heuene wiþ þi ryȝt[e] visage.andhast areised4972þi forhede to beren vp on heye þi corage so þat þi þouȝtne be nat yheuied ne put lowe vndir foot. sen þat þibody is so heye areised.4957somme—som4959forghe contynued—forwh Ikonntynuedaddres—nadris4960 [the]—from C.4963hem—hem selfstappes—steppis4964or to gone—andto goneyþe[r]—eyther4965 [elles]—from C.4967 [faces]—from C.algate—algatesenclini[n]g—enclynyd4968Onlyche—Oonlyheyest—heyeste4970erþe—erthes4971oute—owtwitte—wit4972ryȝt[e]—ryhtehast—MS. haþe, C. hast4973forhede—foreheuydon heye—a heygh4974foot sen—foote synDEFINITION OF ETERNITY.[The 6teproseandthe laste.]PROSA VLTIMA.QUONIAMIGITUR UTI PAULO ANTE.ÞEr-fore þanSince 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.as I haue shewed a litel her byforne þat4976al þinge þat is ywist nis nat knowen by hys naturepropre. but by þe nature of hemþat comprehenden it.¶ Lat vs loke now in as moche as it is leueful to vs. aswho seiþ lat vs loken now as we mowen whiche þat þe4980estat is of þe deuyne substaunce so þat we mowen [ek]knowen what his science is.All rational creatures agree in affirming that God is eternal.þe comune iugement of allecreatures resonables þan is þis þat god is eterne. lat vsconsidere þanwhat is eternite. For certys þat shal4984shewen vs to-gidre þe deuyne natureandþe deuynescienceAnd 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 perfit possessiounandaltogidre of lijf interminableandþat sheweþ more clerelyby þe comparisounor collaciounof temporel þinges.Temporal existence proceeds from the past to the present, and thence to the future.for4988al þing þat lyueþ in tyme it is presentandprocediþ fropreteritȝ in to futures. þat is to sein. fro tyme passedin to tyme comynge.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 intyme þat may enbracen to-gidre al þe space of hys lijf.4992THE WORLD IS NOT ETERNAL.Having lostyesterdayit does not as yet enjoyto-morrow; and as forto-dayit consists only in the present transitory moment.for certys ȝit ne haþ it nat taken þe tyme of þe morwe.andit haþ lost þat of ȝister-day. and certys in þe lijfof þis day ȝe ne lyuen no more but ryȝt as in þis moeueableandtransitorie moment.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 suffriþ4996temporel condicioun. a[l]þougheþat [it] bygan neuerto be. ne þougheit neuere cese forto be. as aristotledemde of þe worlde. and al þouȝ þat þe lif of it bestrecchid wiþ infinite of tyme.[* fol. 39.]ȝit al*gates nis it no5000swiche þing þat men myȝten trowen by ryȝt þat it iseterne. for al þouȝ þat it comprehendeandembrace þespace of life infinite. ȝit algates ne [em]braceþ it nat þespace of þe lif alto-gidre. for it ne haþ nat þe futures5004þat ne ben nat ȝit. ne it ne haþ no lenger þe preteritȝþat ben ydon or ypassed.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 haþandcomprehendiþ to-gidre alle þe plente of þe lif interminable.to whom þere ne failiþ nat of þe future.5008andto whom þer nis nat of þe preterit escapid norypassed. þilk[e] same is ywitnessed or yproued by ryȝtto ben eterne. and it byhoueþ by necessite þat þilkeþinge be alwey present to hym selfandcompotent. as5012who seiþ alwey present to hym selfandso myȝty þat alby ryȝt at hys plesaunce.andþat he haue al presentþe infinit of þe moeuable tyme.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 mentrowenwrongefully þat whan þei heren þat it semid[e]5016to plato þat þis worlde ne had[de] neuer bygynnyngeof tyme. ne þat it neuere shal haue faylynge. þei weneninþis manere þat þis worlde ben maked coeterne wiþhis makere. as who seiþ. þei wenen þat þis worldeand5020god ben maked to-gidre eterne. and it is a wrongfulwenynge.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 interminableas plato graunted[e] to þe worlde.andoþerþing is it to embracen to-gidre alle þe presence to þe lif5024interminable. þe whiche þing it is clereandmanifestþat it is propre to þe deuine þouȝt.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 natsemen to vs þat god is elder þan þinges þat ben ymakedby quantite of tyme. but raþer by þe proprete of hys5028symple nature.The infinite progression of temporal things imitates the ever-present condition of an immovable life:for þis ilke infinit[e] moeuyng of temporelþinges folwiþ þis presentarie estat of þe lijf inmoeueable.GOD IS ETERNAL.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.andso as it ne may nat contrefeten it ne feynenit ne ben euene lyke to it. for þe inmoeueablete. þat is5032to seyn þat is inþe eternite of god. ¶ it faileþandfalleþ in to moeuynge fro þe simplicite of [the] presenceof god.anddisencresiþ to þe infinite quantite offutureandof preterit.But since it cannot possess at once the whole extent of its duration, yet, as it never ceases wholly to be, it faintly emulatesthatwhose 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.andso as it ne may nat han togidre5036al þe plente of þe lif. algates ȝitte for as moche asit ne cesiþ neuere forto ben in som manere it semeþsomde[l] to vs þat it folwiþandresembliþ þilke þingþat it ne may nat attayne to. ne fulfille.andbyndeþ it5040self to som manere presence of þis litelandswiftemoment. þe whiche presence of þis lyteleandswiftemoment. for þat it bereþ a manere ymage or lykenesseof þe ay dwellynge presence of god. it graunteþ to5044swiche manere þinges as it bitidiþ to þat it semeþ hemþat þise þinges han benandbenBut 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.andfor [þat] þe presenceof swiche litel moment ne may nat dwelle þer-for[it] rauyssid[e]andtook þe infinit[e] wey of tyme. þat5048is to seyn by successioun.andby þis manere it is ydon.for þat it sholde continue þe lif in goynge of þe whichelif it ne myȝt[e] nat embrace þe plente in dwellynge.If we would follow Plato in giving things their right names, let us say that God iseternaland the worldperpetual.andfor þi yif we willen putte worþi name[s] to þinges5052andfolwen plato. lat vs seyn þansoþely þat god iseterne.andþat þe worlde is perpetuel.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 þateuery iugement knoweþandcomprehendiþ by hys owennature þinges þat ben subiect vnto hym. þere is soþely5056al-wey to god an eterneandpresentarie estat.andþescience of hym þat ouer-passeþ alle temporel moe[ue]mentdwelliþ in þe symplicite of hys presenceandembraceþandconsidereþ alle þe infinit spaces of tymes5060preteritȝandfuturesandlokeþ in þis symple knowyngealle þinges of preterit ryȝt as þei weren ydoon presentlyryȝt nowPrescience is, then, a foreknowledge, not of what is to come, but of the present andnever-failing now(in which God sees all things as if immovably present).¶ yif þou wolt þan þenkeandavisenþe[* fol. 39b.]prescience by whiche it knoweþ al[le] þinges *þou ne5064shalt nat demen it as prescience of þinges to comen.DEFINITION OF PRESCIENCE.but þou shalt demen[it] more ryȝtfully þat it is scienceof presence or of instaunce þat neuer ne fayleþ.Thereforeforeknowledgeis not so applicable a term asprovidence—for God looks down upon all things from the summit of the universe.forwhiche it nis nat ycleped prouidence but it sholde raþer5068be cleped purueaunce þat is establissed ful fer fro ryȝtlowe þinges.andbyholdeþ from a-fer alle þinges ryȝt asit were fro þe heye heyȝte of þinges.Do you think that God imposes a necessity on things by beholding them? It is not so in human affairs.whi axest þou þanor why disputest þou þan þat þilke þinges ben don by5072necessite whiche þat ben yseyenandyknowen by þedeuyne syȝt. syn þat for soþe men ne maken nat þilkeþinges necessarie. whiche þat þe[i] seen be ydoon inhiresyȝt.Does your view of an action lay any necessity upon it?for addiþ þi byholdynge any necessite to þilke5076þinges þat þou byholdest present.B.No.¶ Nay quod I.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 comparisounor collaciounof þe presence diuine.andof þe presenceof mankynde. ryȝt so as ȝe seen somme þinges in þis5080temporel presente. ryȝt so seeþ god alle þinges by hyseterne present.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 prescience nechaungeþ nat þe nature ne þe proprete of þinges butbyholdeþ swyche þinges present to hym ward. as þei5084shollen bytiden to ȝow ward in tyme to come.Nor does he judge confusedly of them, but knows at one view what will necessarily and what will not necessarily happen.ne it neconfoundeþ nat þe Iugementȝ of þinges but by of syȝtof hys þouȝt he knoweþ þe þinges to comen as welnecessarie as nat necessarie. ryȝt so as whan ȝe seen togidre5088a man walke on þe erþeandþe sonne arysen in[the] heuene. al be it so þat ȝe seenandbyholdenþatoonandþat oþer to-gidre. ȝit naþeles ȝe demenanddiscerne þat þat oon is uoluntarieandþat oþer is necessarie.5092THE NATURE OF DIVINE PRESCIENCE.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 byholdyngealle þinges vndir hym ne troubleþ nat þe qualite ofþinges þat ben certeynely present to hymward. but asto þe condiciounof tyme for soþe þei ben future.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.for5096whiche it folwiþ þat þis nis non oppinioun. but raþer astedfast knowyng ystrengeþed by soþenes. þat whanþat god knoweþ any þinge to be he ne vnwoot nat þatþilke þinge wanteþ necessite to be. þis is to seyn þat5100whan þat god knoweþ any þinge to bitide. he woot welþat it ne haþ no necessite to bitide.If you insist thatwhat 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.andyif þou seisthere þat þilke þinge þat god seeþ to bytide it ne maynat vnbytide. as who seiþ it mot bitide. ¶ and þilke5104þinge þat þat ne may nat vnbytide it mot bitide bynecessite. and þat þou streine me to þis name of necessite.certys I wol wel confessenandbyknowe a þinge offul sadde trouþe. but vnneþ shal þere any wyȝt [mowe]5108seen it or comen þer-to. but yif þat he be byholder of þedeuyne þouȝte.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 answereþe þus. þat þilkeþinge þat is future whan it is referred to þe deuyneknowyng þan is it necessarie. but certys whan it is vndirstonden5112in hys owen kynde mensen it [is] vtterly freandabsolut from alle necessite.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 twomaneres of necessites. þat oon necessite is symple asþus. þat it byhoueþ by necessite þat alle men be mortal5116or dedely. an oþernecessite is condicionel as þus. yifþou wost þat a man walkiþ. it byhoueþ by necessite þathe walke. þilke þinge þan þat any wyȝt haþ yknowe tobe. it ne may ben non oþer weyes þan he knoweþ it to be.5120PRESCIENCE AND NECESSITY.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 þilkenecessite symple. For certys þis necessite condicionel.þe propre nature of it ne makeþ it nauȝt. but þe adiecciounof þe condiciounmakiþ it.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 constreyneþ5124a man to [gon / þat] gooþ by his propre wille. al be itso þat whan he gooþ þat it is necessarie þat he gooþ.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 purueaunceof god seeþ any þing present.[* fol. 40.]þan mot þilke *þinge be5128by necessite. al þouȝ þat it ne haue no necessite of hysowen nature.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 futures þat bytyden by fredomof arbitre god seeþ hem alle to-gidre presentȝ. þiseþinges þan [yif] þei ben referred to þe deuyne syȝt.5132þan ben þei maked necessarie to þe condiciounof þedeuyne knowynge. but certys yif þilke þinges ben considredby hem self þei ben absolut of necessite.andneforleten nat ne cesen nat of þe liberte of hire owen5136nature.All things which God foresees shall surely come to pass; but some of these things proceed from free-will, which although they happen, yet do not thereby change their nature,þan certys wiþ outen doute alle þe þingusshollen be doon whiche þat god woot by-forn þat þeiben to comen. but somme of hem comenandbitiden of[free] arbitre or of fre wille. þat al be it so þat þei bytiden.5140PROVIDENCE AND HUMAN INTENTIONS.as before they happened they had it in their power not to happen.ȝit algates ne lese þei nat hire propre nature nebeynge. by þe whiche first or þat þei were doon þeihadden power nat to han bitidd.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 þisto seyn þanquod I. þat þinges ne ben nat necessarie by5144hire propre nature. so as þei comen in alle maneres inþe lykenesse of necessite by þe condiciounof þe deuynescience.P.The difference is explained in the instances lately given you, of the man walking, &c.Philosophie. þis is þe difference quod she. þatþo þinges þat I purposed[e] þe a litel here byforn. þat5148is to seyn þe sonne arysyngeandþe man walkynge þatþerwhiles þat þilke þinges ben ydon. þei ne myȝten natben vndon.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 itbyhoued[e] by necessite þat it was ydon. but nat þat5152oþer. ryȝt so it is here þat þe þinges þat god haþ present.wiþ outen doute þei shulle ben. but somme of hem descendiþof þe nature of þinges as þe sonne arysynge.andsomme descendiþ of þe power of þe doers as þe man5156walkynge.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 þiseþinges ben referred to þe deuyne knowynge þan ben þeinecessarie.andyif þei ben considered by hemselfe þanben þei absolut from þe bonde of necessite.In the same way everything that is an object of sense isgeneralwhen considered in relation to reason—but particular when considered by itself.ryȝt so [as]5160alle þinges þat appiereþ or sheweþ to þe wittes yif þoureferre it to resounit is vniuersel.andyif þou referreit or look[e] it to it self. þan is it synguler.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 nowyif þou seist þus þat yif it be in my power to chaunge5164my purpose. þan shal I voide þe purueaunce of god.whan þat perauenture I shal han chaunged þo þingesþat he knoweþ byforn. þan shal I answere þe þusGOD’S KNOWLEDGE FIXED AND UNCHANGED.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 purpos but for as5168mochel as þe present soþenesse of þe deuyne purueauncebyholdeþ þat þou mayst chaungenþi purpose.andwheþir þou wolt chaunge it or no.andwhider-wardþat þou tourne it. þou maist nat eschewen þe deuyne5172prescience ryȝt as þou ne mayst nat fleen þe syȝt of þepresent eye. al þouȝ þat þou tourne þi self by þi frewille in to dyuerse accioun.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 seynaȝeyne how shal it þan be. shal nat þe dyuyne science5176ben chaunged by my disposiciounwhan þat I wol oþing nowandnow an oþer.andþilke prescience nesemeþ it nat to enterchaunge stoundes of knowynges.as who seiþ. ne shal it nat seme to vs þat þe deuyne5180prescience enterchaungeþ hys dyuers stoundes of knowynge.so þat it knowe somme tyme o þingandsomme tymeþe contrarie.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. [quodI] for þe deuyne syȝtrenneþ to-forneandseeþ alle futuresandclepeþ hem aȝein5184andretourniþ hem to þe presence of hys propre knowynge.ne he ne entrechaungeþ nat [so] as þou wenest þestoundes of forknowyng [as] now þis now þat. but heay dwellynge comiþ byfornandenbraceþ at o strook5188alle þi mutaciouns.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 presence to comprehendenandto sen alle þinges. god ne haþ nat takenit of þebitydynge of þinges forto come. but of hys propre symplicite.AN ANSWER TO FORMER OBJECTIONS.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 þou5192puttest a litel her byforne. þat is to seyne þat it is vnworþiþinge to seyn þat oure futures ȝeuen cause of þescience of godFor the Divine mind, embracing and comprehending all things by a present knowledge, plans and directs all things and is not dependent upon futurity.[* fol. 41b.]¶ For certys *þis strengþe of þe deuynescience whiche þat enbraceþ alle þinge by his presentarie5196knowynge establisseþ manere to alle þingusanditne awiþ nat to lattere þinges.Since no necessity is imposed upon things by the Divine prescience, there remains to men an inviolable freedom of will.andsyn þat þise þingesben þus. þat is to seyn syn þat necessite nis nat inþinges by þe deuyne prescience. þan is þer fredom of5200arbitre. þat dwelleþ hoolandvnwemmed to mortal men.And those laws are just which assign rewards and punishments to men possessing free-will.ne þe lawes ne purpose nat wikkedly meedesandpeynesto þe willynges of men þat ben vnboundeandquit ofalle necessite.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 byholderandforwiter of5204alle þinges dwelliþ aboueandþe present eternite of hyssyȝt renneþ alwey wiþ þe dyuerse qualite of oure dedesdispensyngandordeynynge medes to good[e] men.andtourmentȝ to wicked men.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 inveyn ne ben5208þer nat put in god hopeandprayeres. þat ne mowennat ben vnspedful ne wiþ oute effect whan þei ben ryȝtfulResist and turn from vice—honour and love virtue, exalt your mind to God (the truest hope), offer up your prayers with humility.¶ wiþstond þanandeschewe þou vices. worshippeandloue þou vertus. areise þi corage to ryȝtful hoopes.5212ȝelde þou humble preiers an heyȝe.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 ofprowesseandvertue is enchargedandcomaunded toȝow yif ȝe nil nat dissimulen. ¶ Syn þat ȝe worchenanddoon. þat is to seyn ȝoure dedesandȝoure workes5216by-fore þe eyen of þe Iuge þat seeþanddemeþ alleþinges. [To whom be goyeandworshipe bi Infynyttymes / AMEN.]EXPLICIT LIBER QUINTUS.ETVLTIMUS.4977al þinge—alle thinges4979moche—mochel4980loken—lokewhiche—which4981 [ek]—from C.4987clerely—cleerly4989al—alle4993-4haþ—MS. haþe4993þe(2)—to4994þat—the tyme4997a[l]þoughe—al-thogh[it]—from C.4999worlde—world5001swiche—swych5002eterne—from C., MS. eternite5003life—lyf5004-5-6haþ—MS. haþe5006ydon—MS. ydone, C. I-doon5007alle—al5008-9nat—nawht5010þilk[e]—thilkeor—and5014by—be5016semid[e]—semede5017worlde—worldhad[de]—hadde5018haue—han5019-20worlde—world5022yladd—MS. yladde, C. I-lad5023worlde—world5024embracen—enbracealle—alpresence to—present of5025clere—cleer5032lyke—lyk5034 [the]—from C.5039somde[l]—somdel5040fulfille—fullfyllen5041litel—from C., MS. lykly5042whiche—whichlytele—from C., MS. lykly5046ben(1)—yben[þat]—from C.5047swiche—swych5048 [it]—from C.5051myȝt[e]—myhte5052willen putte—wollen puttenname[s]—names5053soþely—sothly5054worlde—world5055owen—owne5056soþely—sothly5057al-wey—al-weys5058alle—almoe[ue]ment—moeuement5063þenke—thinkenavisen—auyse5064whiche—whichal[le]—alle5066shalt—shal[it]—from C.5068whiche—which5074-76syȝt—syhte5075whiche—whichþe[i]—they5085come—comyn5086of syȝt—O syhte5087he knoweþ—MS. repeats5090 [the]—from C.5092discerne—discernen5093 [the]—from C.5097whiche—which5098stedfast—stidefastsoþenes—sothnesse5102haþ—MS. haþe5104bitide—bide5108sadde—sadvnneþ—vnnethe[mowe]—from C.5109comen—come5110þouȝte—thoghtanswere—answeren5113sen—MS. sene, C. sen[is]—from C.5117dedely—dedly5119haþ—MS. haþe5121condicioun—from C., MS.necessite5123nauȝt—nat5125 [gon þat]—from C.wille—wil5128mot—MS. mote, C. mot5131presentȝ—present5132 [yif]—from C.syȝt—syhte5137wiþ outen—with-owte5138whiche—which5139somme—som5140 [free]—from C.5141ne(2)—C. in5142whiche—whichwere doon—weeryn Idoon5143bitidd—MS. bitidde, C. bityd5148purposed[e]—purposede5150ydon—MS. ydone, C. I-doonmyȝten—myhte5151vndon—MS. vndone, C. vndoon5151-2ydon—MS. ydone, C. I-doon5152byhoued[e]—houyd5153haþ—MS. haþe5154wiþ outen—with-owteshulle—shollen5156doers—doeres5157wronge—wrong5159selfe—self5160from—frobonde—bond[as]—from C.5163look[e]—loke5166þo—the5169soþenesse—sothnesse5170chaungen—chaunge5173syȝt—syhte5175wille—wyl5177wol—wole5179enterchaunge—MS. enterchaungyng, C. entrechaunge5181hys—hise5182somme(1)—sumsomme(2)—som5183syȝt—syhte5184to-forne—to-forn5186 [so]—from C.5187 [as]—from C.5188comiþ—comth5190haþ—MS. haþe5193seyne—seyn5196whiche—which5198awiþ—oweth5199þat is to——prescience—omitted5203vnbounde—vnbowndenquit—quite5206syȝt—sihte5207good[e]—goode5211wiþstond—MS. wiþstonde, C. withstond5213an heyȝe—a heyghgrete—Gret5215worchen—workyn5216and(2)—or5217by-fore—by-forn5218 [To whom——Amen]—from C.; MS. readset ceteraafter ‘þinges.’ C. ends with the following rubric:Explicit expliceat luderescriptor eatFinito libro sit lausetgloriaChristoCorpore scribentis sit gratia cunctipotentis
4873 [yif]—from C.4878 [or the]—from C.suffraunce—MS. suffisaunce, C. suffraunce4879-80 [goth——suffraunce]—from C.4883seid—MS. seide, C. seyd4887quit—quite4888hys—hise4889discernynge—MS. discryuyng, C. discernyngefrom—fro4893-94witte—wit4895mowen—mowehere ne þere—herandther4901whiche—which4902 [th]is[e]oþer—thise oothre4907aȝeins—ayein4908vniuersel—vniuersels4911 [soth]—from C.4914fals whiche—false which4917wit—witte4918soþely—soothly4923knowynge—knowy4926ȝeue—yeuenstedfast—stidefast4930 [and]—from C.4931or—andof4938 [ther]—from C.4939trowen—trowe4942parsoners—parsoneres4945mans—mannes4946auȝt[e]—owte4947whiche—which4948þat yif—yif þat4949heyȝt—heihteþere—ther4952þouȝ—MS. þouȝt4955no—none
4873 [yif]—from C.
4878 [or the]—from C.suffraunce—MS. suffisaunce, C. suffraunce
4879-80 [goth——suffraunce]—from C.
4883seid—MS. seide, C. seyd
4887quit—quite
4888hys—hise
4889discernynge—MS. discryuyng, C. discernyngefrom—fro
4893-94witte—wit
4895mowen—mowehere ne þere—herandther
4901whiche—which
4902 [th]is[e]oþer—thise oothre
4907aȝeins—ayein
4908vniuersel—vniuersels
4911 [soth]—from C.
4914fals whiche—false which
4917wit—witte
4918soþely—soothly
4923knowynge—knowy
4926ȝeue—yeuenstedfast—stidefast
4930 [and]—from C.
4931or—andof
4938 [ther]—from C.
4939trowen—trowe
4942parsoners—parsoneres
4945mans—mannes
4946auȝt[e]—owte
4947whiche—which
4948þat yif—yif þat
4949heyȝt—heihteþere—ther
4952þouȝ—MS. þouȝt
4955no—none
ÞE bestesVarious are the shapes of created beings. Some creep along the ground and trace the dust in furrows as they go;passen by þe erþes by ful dyuerse figures4956for somme of hem han hir bodies strauȝtandcrepenin þe dustanddrawen after hema trais or aforghe contynued. þat is to sein as addres or snakes.others with nimble wings float through the air;and oþer bestes by [the] wandryng lyȝtnesse of hir4960wenges beten þe wyndesandouer-swymmenþe spacesof þe longe eyer by moist flee[y]nge.some with their feet impress the ground, or tread lightly o’er the meads, or seek the shady grove.and oþer bestesgladen hem to diggen her traas or her stappes inþeerþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r]4964by þe grene feldes or [elles] to walken vnder þe wodes.Though we see an endless variety of forms, yet all are prone; to the earth they bend their looks, increasing the heaviness of their dull sense.andal be it so þat þou seest þat þei alle discorden bydyuerse formes. algate hire[faces] enclini[n]g heuieþ hiredulle wittes.Man alone doth raise aloft his noble head; light and erect he spurns the earth.Onlyche þe lynage of man heueþ heyest hys4968heyȝe heuedandstondeþ lyȝt wiþ hys vpryȝt bodyandbyholdeþ þe erþe vndir hym.Thou art admonished by this figure then, unless by sense deceived, that whilst taught by thy lofty mien to look above, thou shouldst elevate thy mind lest it sink below its proper level.[and] but-ȝif þou erþely manwexest yuel oute of þi witte. þis figure amonesteþ þe þataxest þe heuene wiþ þi ryȝt[e] visage.andhast areised4972þi forhede to beren vp on heye þi corage so þat þi þouȝtne be nat yheuied ne put lowe vndir foot. sen þat þibody is so heye areised.
4957somme—som4959forghe contynued—forwh Ikonntynuedaddres—nadris4960 [the]—from C.4963hem—hem selfstappes—steppis4964or to gone—andto goneyþe[r]—eyther4965 [elles]—from C.4967 [faces]—from C.algate—algatesenclini[n]g—enclynyd4968Onlyche—Oonlyheyest—heyeste4970erþe—erthes4971oute—owtwitte—wit4972ryȝt[e]—ryhtehast—MS. haþe, C. hast4973forhede—foreheuydon heye—a heygh4974foot sen—foote syn
4957somme—som
4959forghe contynued—forwh Ikonntynuedaddres—nadris
4960 [the]—from C.
4963hem—hem selfstappes—steppis
4964or to gone—andto goneyþe[r]—eyther
4965 [elles]—from C.
4967 [faces]—from C.algate—algatesenclini[n]g—enclynyd
4968Onlyche—Oonlyheyest—heyeste
4970erþe—erthes
4971oute—owtwitte—wit
4972ryȝt[e]—ryhtehast—MS. haþe, C. hast
4973forhede—foreheuydon heye—a heygh
4974foot sen—foote syn
DEFINITION OF ETERNITY.
ÞEr-fore þanSince 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.as I haue shewed a litel her byforne þat4976al þinge þat is ywist nis nat knowen by hys naturepropre. but by þe nature of hemþat comprehenden it.¶ Lat vs loke now in as moche as it is leueful to vs. aswho seiþ lat vs loken now as we mowen whiche þat þe4980estat is of þe deuyne substaunce so þat we mowen [ek]knowen what his science is.All rational creatures agree in affirming that God is eternal.þe comune iugement of allecreatures resonables þan is þis þat god is eterne. lat vsconsidere þanwhat is eternite. For certys þat shal4984shewen vs to-gidre þe deuyne natureandþe deuynescienceAnd 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 perfit possessiounandaltogidre of lijf interminableandþat sheweþ more clerelyby þe comparisounor collaciounof temporel þinges.Temporal existence proceeds from the past to the present, and thence to the future.for4988al þing þat lyueþ in tyme it is presentandprocediþ fropreteritȝ in to futures. þat is to sein. fro tyme passedin to tyme comynge.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 intyme þat may enbracen to-gidre al þe space of hys lijf.4992
THE WORLD IS NOT ETERNAL.
Having lostyesterdayit does not as yet enjoyto-morrow; and as forto-dayit consists only in the present transitory moment.for certys ȝit ne haþ it nat taken þe tyme of þe morwe.andit haþ lost þat of ȝister-day. and certys in þe lijfof þis day ȝe ne lyuen no more but ryȝt as in þis moeueableandtransitorie moment.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 suffriþ4996temporel condicioun. a[l]þougheþat [it] bygan neuerto be. ne þougheit neuere cese forto be. as aristotledemde of þe worlde. and al þouȝ þat þe lif of it bestrecchid wiþ infinite of tyme.[* fol. 39.]ȝit al*gates nis it no5000swiche þing þat men myȝten trowen by ryȝt þat it iseterne. for al þouȝ þat it comprehendeandembrace þespace of life infinite. ȝit algates ne [em]braceþ it nat þespace of þe lif alto-gidre. for it ne haþ nat þe futures5004þat ne ben nat ȝit. ne it ne haþ no lenger þe preteritȝþat ben ydon or ypassed.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 haþandcomprehendiþ to-gidre alle þe plente of þe lif interminable.to whom þere ne failiþ nat of þe future.5008andto whom þer nis nat of þe preterit escapid norypassed. þilk[e] same is ywitnessed or yproued by ryȝtto ben eterne. and it byhoueþ by necessite þat þilkeþinge be alwey present to hym selfandcompotent. as5012who seiþ alwey present to hym selfandso myȝty þat alby ryȝt at hys plesaunce.andþat he haue al presentþe infinit of þe moeuable tyme.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 mentrowenwrongefully þat whan þei heren þat it semid[e]5016to plato þat þis worlde ne had[de] neuer bygynnyngeof tyme. ne þat it neuere shal haue faylynge. þei weneninþis manere þat þis worlde ben maked coeterne wiþhis makere. as who seiþ. þei wenen þat þis worldeand5020god ben maked to-gidre eterne. and it is a wrongfulwenynge.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 interminableas plato graunted[e] to þe worlde.andoþerþing is it to embracen to-gidre alle þe presence to þe lif5024interminable. þe whiche þing it is clereandmanifestþat it is propre to þe deuine þouȝt.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 natsemen to vs þat god is elder þan þinges þat ben ymakedby quantite of tyme. but raþer by þe proprete of hys5028symple nature.The infinite progression of temporal things imitates the ever-present condition of an immovable life:for þis ilke infinit[e] moeuyng of temporelþinges folwiþ þis presentarie estat of þe lijf inmoeueable.
GOD IS ETERNAL.
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.andso as it ne may nat contrefeten it ne feynenit ne ben euene lyke to it. for þe inmoeueablete. þat is5032to seyn þat is inþe eternite of god. ¶ it faileþandfalleþ in to moeuynge fro þe simplicite of [the] presenceof god.anddisencresiþ to þe infinite quantite offutureandof preterit.But since it cannot possess at once the whole extent of its duration, yet, as it never ceases wholly to be, it faintly emulatesthatwhose 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.andso as it ne may nat han togidre5036al þe plente of þe lif. algates ȝitte for as moche asit ne cesiþ neuere forto ben in som manere it semeþsomde[l] to vs þat it folwiþandresembliþ þilke þingþat it ne may nat attayne to. ne fulfille.andbyndeþ it5040self to som manere presence of þis litelandswiftemoment. þe whiche presence of þis lyteleandswiftemoment. for þat it bereþ a manere ymage or lykenesseof þe ay dwellynge presence of god. it graunteþ to5044swiche manere þinges as it bitidiþ to þat it semeþ hemþat þise þinges han benandbenBut 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.andfor [þat] þe presenceof swiche litel moment ne may nat dwelle þer-for[it] rauyssid[e]andtook þe infinit[e] wey of tyme. þat5048is to seyn by successioun.andby þis manere it is ydon.for þat it sholde continue þe lif in goynge of þe whichelif it ne myȝt[e] nat embrace þe plente in dwellynge.If we would follow Plato in giving things their right names, let us say that God iseternaland the worldperpetual.andfor þi yif we willen putte worþi name[s] to þinges5052andfolwen plato. lat vs seyn þansoþely þat god iseterne.andþat þe worlde is perpetuel.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 þateuery iugement knoweþandcomprehendiþ by hys owennature þinges þat ben subiect vnto hym. þere is soþely5056al-wey to god an eterneandpresentarie estat.andþescience of hym þat ouer-passeþ alle temporel moe[ue]mentdwelliþ in þe symplicite of hys presenceandembraceþandconsidereþ alle þe infinit spaces of tymes5060preteritȝandfuturesandlokeþ in þis symple knowyngealle þinges of preterit ryȝt as þei weren ydoon presentlyryȝt nowPrescience is, then, a foreknowledge, not of what is to come, but of the present andnever-failing now(in which God sees all things as if immovably present).¶ yif þou wolt þan þenkeandavisenþe[* fol. 39b.]prescience by whiche it knoweþ al[le] þinges *þou ne5064shalt nat demen it as prescience of þinges to comen.
DEFINITION OF PRESCIENCE.
but þou shalt demen[it] more ryȝtfully þat it is scienceof presence or of instaunce þat neuer ne fayleþ.Thereforeforeknowledgeis not so applicable a term asprovidence—for God looks down upon all things from the summit of the universe.forwhiche it nis nat ycleped prouidence but it sholde raþer5068be cleped purueaunce þat is establissed ful fer fro ryȝtlowe þinges.andbyholdeþ from a-fer alle þinges ryȝt asit were fro þe heye heyȝte of þinges.Do you think that God imposes a necessity on things by beholding them? It is not so in human affairs.whi axest þou þanor why disputest þou þan þat þilke þinges ben don by5072necessite whiche þat ben yseyenandyknowen by þedeuyne syȝt. syn þat for soþe men ne maken nat þilkeþinges necessarie. whiche þat þe[i] seen be ydoon inhiresyȝt.Does your view of an action lay any necessity upon it?for addiþ þi byholdynge any necessite to þilke5076þinges þat þou byholdest present.B.No.¶ Nay quod I.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 comparisounor collaciounof þe presence diuine.andof þe presenceof mankynde. ryȝt so as ȝe seen somme þinges in þis5080temporel presente. ryȝt so seeþ god alle þinges by hyseterne present.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 prescience nechaungeþ nat þe nature ne þe proprete of þinges butbyholdeþ swyche þinges present to hym ward. as þei5084shollen bytiden to ȝow ward in tyme to come.Nor does he judge confusedly of them, but knows at one view what will necessarily and what will not necessarily happen.ne it neconfoundeþ nat þe Iugementȝ of þinges but by of syȝtof hys þouȝt he knoweþ þe þinges to comen as welnecessarie as nat necessarie. ryȝt so as whan ȝe seen togidre5088a man walke on þe erþeandþe sonne arysen in[the] heuene. al be it so þat ȝe seenandbyholdenþatoonandþat oþer to-gidre. ȝit naþeles ȝe demenanddiscerne þat þat oon is uoluntarieandþat oþer is necessarie.5092
THE NATURE OF DIVINE PRESCIENCE.
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 byholdyngealle þinges vndir hym ne troubleþ nat þe qualite ofþinges þat ben certeynely present to hymward. but asto þe condiciounof tyme for soþe þei ben future.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.for5096whiche it folwiþ þat þis nis non oppinioun. but raþer astedfast knowyng ystrengeþed by soþenes. þat whanþat god knoweþ any þinge to be he ne vnwoot nat þatþilke þinge wanteþ necessite to be. þis is to seyn þat5100whan þat god knoweþ any þinge to bitide. he woot welþat it ne haþ no necessite to bitide.If you insist thatwhat 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.andyif þou seisthere þat þilke þinge þat god seeþ to bytide it ne maynat vnbytide. as who seiþ it mot bitide. ¶ and þilke5104þinge þat þat ne may nat vnbytide it mot bitide bynecessite. and þat þou streine me to þis name of necessite.certys I wol wel confessenandbyknowe a þinge offul sadde trouþe. but vnneþ shal þere any wyȝt [mowe]5108seen it or comen þer-to. but yif þat he be byholder of þedeuyne þouȝte.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 answereþe þus. þat þilkeþinge þat is future whan it is referred to þe deuyneknowyng þan is it necessarie. but certys whan it is vndirstonden5112in hys owen kynde mensen it [is] vtterly freandabsolut from alle necessite.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 twomaneres of necessites. þat oon necessite is symple asþus. þat it byhoueþ by necessite þat alle men be mortal5116or dedely. an oþernecessite is condicionel as þus. yifþou wost þat a man walkiþ. it byhoueþ by necessite þathe walke. þilke þinge þan þat any wyȝt haþ yknowe tobe. it ne may ben non oþer weyes þan he knoweþ it to be.5120
PRESCIENCE AND NECESSITY.
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 þilkenecessite symple. For certys þis necessite condicionel.þe propre nature of it ne makeþ it nauȝt. but þe adiecciounof þe condiciounmakiþ it.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 constreyneþ5124a man to [gon / þat] gooþ by his propre wille. al be itso þat whan he gooþ þat it is necessarie þat he gooþ.
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 purueaunceof god seeþ any þing present.[* fol. 40.]þan mot þilke *þinge be5128by necessite. al þouȝ þat it ne haue no necessite of hysowen nature.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 futures þat bytyden by fredomof arbitre god seeþ hem alle to-gidre presentȝ. þiseþinges þan [yif] þei ben referred to þe deuyne syȝt.5132þan ben þei maked necessarie to þe condiciounof þedeuyne knowynge. but certys yif þilke þinges ben considredby hem self þei ben absolut of necessite.andneforleten nat ne cesen nat of þe liberte of hire owen5136nature.All things which God foresees shall surely come to pass; but some of these things proceed from free-will, which although they happen, yet do not thereby change their nature,þan certys wiþ outen doute alle þe þingusshollen be doon whiche þat god woot by-forn þat þeiben to comen. but somme of hem comenandbitiden of[free] arbitre or of fre wille. þat al be it so þat þei bytiden.5140
PROVIDENCE AND HUMAN INTENTIONS.
as before they happened they had it in their power not to happen.ȝit algates ne lese þei nat hire propre nature nebeynge. by þe whiche first or þat þei were doon þeihadden power nat to han bitidd.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 þisto seyn þanquod I. þat þinges ne ben nat necessarie by5144hire propre nature. so as þei comen in alle maneres inþe lykenesse of necessite by þe condiciounof þe deuynescience.P.The difference is explained in the instances lately given you, of the man walking, &c.Philosophie. þis is þe difference quod she. þatþo þinges þat I purposed[e] þe a litel here byforn. þat5148is to seyn þe sonne arysyngeandþe man walkynge þatþerwhiles þat þilke þinges ben ydon. þei ne myȝten natben vndon.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 itbyhoued[e] by necessite þat it was ydon. but nat þat5152oþer. ryȝt so it is here þat þe þinges þat god haþ present.wiþ outen doute þei shulle ben. but somme of hem descendiþof þe nature of þinges as þe sonne arysynge.andsomme descendiþ of þe power of þe doers as þe man5156walkynge.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 þiseþinges ben referred to þe deuyne knowynge þan ben þeinecessarie.andyif þei ben considered by hemselfe þanben þei absolut from þe bonde of necessite.In the same way everything that is an object of sense isgeneralwhen considered in relation to reason—but particular when considered by itself.ryȝt so [as]5160alle þinges þat appiereþ or sheweþ to þe wittes yif þoureferre it to resounit is vniuersel.andyif þou referreit or look[e] it to it self. þan is it synguler.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 nowyif þou seist þus þat yif it be in my power to chaunge5164my purpose. þan shal I voide þe purueaunce of god.whan þat perauenture I shal han chaunged þo þingesþat he knoweþ byforn. þan shal I answere þe þus
GOD’S KNOWLEDGE FIXED AND UNCHANGED.
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 purpos but for as5168mochel as þe present soþenesse of þe deuyne purueauncebyholdeþ þat þou mayst chaungenþi purpose.andwheþir þou wolt chaunge it or no.andwhider-wardþat þou tourne it. þou maist nat eschewen þe deuyne5172prescience ryȝt as þou ne mayst nat fleen þe syȝt of þepresent eye. al þouȝ þat þou tourne þi self by þi frewille in to dyuerse accioun.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 seynaȝeyne how shal it þan be. shal nat þe dyuyne science5176ben chaunged by my disposiciounwhan þat I wol oþing nowandnow an oþer.andþilke prescience nesemeþ it nat to enterchaunge stoundes of knowynges.as who seiþ. ne shal it nat seme to vs þat þe deuyne5180prescience enterchaungeþ hys dyuers stoundes of knowynge.so þat it knowe somme tyme o þingandsomme tymeþe contrarie.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. [quodI] for þe deuyne syȝtrenneþ to-forneandseeþ alle futuresandclepeþ hem aȝein5184andretourniþ hem to þe presence of hys propre knowynge.ne he ne entrechaungeþ nat [so] as þou wenest þestoundes of forknowyng [as] now þis now þat. but heay dwellynge comiþ byfornandenbraceþ at o strook5188alle þi mutaciouns.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 presence to comprehendenandto sen alle þinges. god ne haþ nat takenit of þebitydynge of þinges forto come. but of hys propre symplicite.
AN ANSWER TO FORMER OBJECTIONS.
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 þou5192puttest a litel her byforne. þat is to seyne þat it is vnworþiþinge to seyn þat oure futures ȝeuen cause of þescience of godFor the Divine mind, embracing and comprehending all things by a present knowledge, plans and directs all things and is not dependent upon futurity.[* fol. 41b.]¶ For certys *þis strengþe of þe deuynescience whiche þat enbraceþ alle þinge by his presentarie5196knowynge establisseþ manere to alle þingusanditne awiþ nat to lattere þinges.Since no necessity is imposed upon things by the Divine prescience, there remains to men an inviolable freedom of will.andsyn þat þise þingesben þus. þat is to seyn syn þat necessite nis nat inþinges by þe deuyne prescience. þan is þer fredom of5200arbitre. þat dwelleþ hoolandvnwemmed to mortal men.And those laws are just which assign rewards and punishments to men possessing free-will.ne þe lawes ne purpose nat wikkedly meedesandpeynesto þe willynges of men þat ben vnboundeandquit ofalle necessite.
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 byholderandforwiter of5204alle þinges dwelliþ aboueandþe present eternite of hyssyȝt renneþ alwey wiþ þe dyuerse qualite of oure dedesdispensyngandordeynynge medes to good[e] men.andtourmentȝ to wicked men.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 inveyn ne ben5208þer nat put in god hopeandprayeres. þat ne mowennat ben vnspedful ne wiþ oute effect whan þei ben ryȝtful
Resist and turn from vice—honour and love virtue, exalt your mind to God (the truest hope), offer up your prayers with humility.¶ wiþstond þanandeschewe þou vices. worshippeandloue þou vertus. areise þi corage to ryȝtful hoopes.5212ȝelde þou humble preiers an heyȝe.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 ofprowesseandvertue is enchargedandcomaunded toȝow yif ȝe nil nat dissimulen. ¶ Syn þat ȝe worchenanddoon. þat is to seyn ȝoure dedesandȝoure workes5216by-fore þe eyen of þe Iuge þat seeþanddemeþ alleþinges. [To whom be goyeandworshipe bi Infynyttymes / AMEN.]
EXPLICIT LIBER QUINTUS.ETVLTIMUS.
4977al þinge—alle thinges4979moche—mochel4980loken—lokewhiche—which4981 [ek]—from C.4987clerely—cleerly4989al—alle4993-4haþ—MS. haþe4993þe(2)—to4994þat—the tyme4997a[l]þoughe—al-thogh[it]—from C.4999worlde—world5001swiche—swych5002eterne—from C., MS. eternite5003life—lyf5004-5-6haþ—MS. haþe5006ydon—MS. ydone, C. I-doon5007alle—al5008-9nat—nawht5010þilk[e]—thilkeor—and5014by—be5016semid[e]—semede5017worlde—worldhad[de]—hadde5018haue—han5019-20worlde—world5022yladd—MS. yladde, C. I-lad5023worlde—world5024embracen—enbracealle—alpresence to—present of5025clere—cleer5032lyke—lyk5034 [the]—from C.5039somde[l]—somdel5040fulfille—fullfyllen5041litel—from C., MS. lykly5042whiche—whichlytele—from C., MS. lykly5046ben(1)—yben[þat]—from C.5047swiche—swych5048 [it]—from C.5051myȝt[e]—myhte5052willen putte—wollen puttenname[s]—names5053soþely—sothly5054worlde—world5055owen—owne5056soþely—sothly5057al-wey—al-weys5058alle—almoe[ue]ment—moeuement5063þenke—thinkenavisen—auyse5064whiche—whichal[le]—alle5066shalt—shal[it]—from C.5068whiche—which5074-76syȝt—syhte5075whiche—whichþe[i]—they5085come—comyn5086of syȝt—O syhte5087he knoweþ—MS. repeats5090 [the]—from C.5092discerne—discernen5093 [the]—from C.5097whiche—which5098stedfast—stidefastsoþenes—sothnesse5102haþ—MS. haþe5104bitide—bide5108sadde—sadvnneþ—vnnethe[mowe]—from C.5109comen—come5110þouȝte—thoghtanswere—answeren5113sen—MS. sene, C. sen[is]—from C.5117dedely—dedly5119haþ—MS. haþe5121condicioun—from C., MS.necessite5123nauȝt—nat5125 [gon þat]—from C.wille—wil5128mot—MS. mote, C. mot5131presentȝ—present5132 [yif]—from C.syȝt—syhte5137wiþ outen—with-owte5138whiche—which5139somme—som5140 [free]—from C.5141ne(2)—C. in5142whiche—whichwere doon—weeryn Idoon5143bitidd—MS. bitidde, C. bityd5148purposed[e]—purposede5150ydon—MS. ydone, C. I-doonmyȝten—myhte5151vndon—MS. vndone, C. vndoon5151-2ydon—MS. ydone, C. I-doon5152byhoued[e]—houyd5153haþ—MS. haþe5154wiþ outen—with-owteshulle—shollen5156doers—doeres5157wronge—wrong5159selfe—self5160from—frobonde—bond[as]—from C.5163look[e]—loke5166þo—the5169soþenesse—sothnesse5170chaungen—chaunge5173syȝt—syhte5175wille—wyl5177wol—wole5179enterchaunge—MS. enterchaungyng, C. entrechaunge5181hys—hise5182somme(1)—sumsomme(2)—som5183syȝt—syhte5184to-forne—to-forn5186 [so]—from C.5187 [as]—from C.5188comiþ—comth5190haþ—MS. haþe5193seyne—seyn5196whiche—which5198awiþ—oweth5199þat is to——prescience—omitted5203vnbounde—vnbowndenquit—quite5206syȝt—sihte5207good[e]—goode5211wiþstond—MS. wiþstonde, C. withstond5213an heyȝe—a heyghgrete—Gret5215worchen—workyn5216and(2)—or5217by-fore—by-forn5218 [To whom——Amen]—from C.; MS. readset ceteraafter ‘þinges.’ C. ends with the following rubric:Explicit expliceat luderescriptor eatFinito libro sit lausetgloriaChristoCorpore scribentis sit gratia cunctipotentis
4977al þinge—alle thinges
4979moche—mochel
4980loken—lokewhiche—which
4981 [ek]—from C.
4987clerely—cleerly
4989al—alle
4993-4haþ—MS. haþe
4993þe(2)—to
4994þat—the tyme
4997a[l]þoughe—al-thogh[it]—from C.
4999worlde—world
5001swiche—swych
5002eterne—from C., MS. eternite
5003life—lyf
5004-5-6haþ—MS. haþe
5006ydon—MS. ydone, C. I-doon
5007alle—al
5008-9nat—nawht
5010þilk[e]—thilkeor—and
5014by—be
5016semid[e]—semede
5017worlde—worldhad[de]—hadde
5018haue—han
5019-20worlde—world
5022yladd—MS. yladde, C. I-lad
5023worlde—world
5024embracen—enbracealle—alpresence to—present of
5025clere—cleer
5032lyke—lyk
5034 [the]—from C.
5039somde[l]—somdel
5040fulfille—fullfyllen
5041litel—from C., MS. lykly
5042whiche—whichlytele—from C., MS. lykly
5046ben(1)—yben[þat]—from C.
5047swiche—swych
5048 [it]—from C.
5051myȝt[e]—myhte
5052willen putte—wollen puttenname[s]—names
5053soþely—sothly
5054worlde—world
5055owen—owne
5056soþely—sothly
5057al-wey—al-weys
5058alle—almoe[ue]ment—moeuement
5063þenke—thinkenavisen—auyse
5064whiche—whichal[le]—alle
5066shalt—shal[it]—from C.
5068whiche—which
5074-76syȝt—syhte
5075whiche—whichþe[i]—they
5085come—comyn
5086of syȝt—O syhte
5087he knoweþ—MS. repeats
5090 [the]—from C.
5092discerne—discernen
5093 [the]—from C.
5097whiche—which
5098stedfast—stidefastsoþenes—sothnesse
5102haþ—MS. haþe
5104bitide—bide
5108sadde—sadvnneþ—vnnethe[mowe]—from C.
5109comen—come
5110þouȝte—thoghtanswere—answeren
5113sen—MS. sene, C. sen[is]—from C.
5117dedely—dedly
5119haþ—MS. haþe
5121condicioun—from C., MS.necessite
5123nauȝt—nat
5125 [gon þat]—from C.wille—wil
5128mot—MS. mote, C. mot
5131presentȝ—present
5132 [yif]—from C.syȝt—syhte
5137wiþ outen—with-owte
5138whiche—which
5139somme—som
5140 [free]—from C.
5141ne(2)—C. in
5142whiche—whichwere doon—weeryn Idoon
5143bitidd—MS. bitidde, C. bityd
5148purposed[e]—purposede
5150ydon—MS. ydone, C. I-doonmyȝten—myhte
5151vndon—MS. vndone, C. vndoon
5151-2ydon—MS. ydone, C. I-doon
5152byhoued[e]—houyd
5153haþ—MS. haþe
5154wiþ outen—with-owteshulle—shollen
5156doers—doeres
5157wronge—wrong
5159selfe—self
5160from—frobonde—bond[as]—from C.
5163look[e]—loke
5166þo—the
5169soþenesse—sothnesse
5170chaungen—chaunge
5173syȝt—syhte
5175wille—wyl
5177wol—wole
5179enterchaunge—MS. enterchaungyng, C. entrechaunge
5181hys—hise
5182somme(1)—sumsomme(2)—som
5183syȝt—syhte
5184to-forne—to-forn
5186 [so]—from C.
5187 [as]—from C.
5188comiþ—comth
5190haþ—MS. haþe
5193seyne—seyn
5196whiche—which
5198awiþ—oweth
5199þat is to——prescience—omitted
5203vnbounde—vnbowndenquit—quite
5206syȝt—sihte
5207good[e]—goode
5211wiþstond—MS. wiþstonde, C. withstond
5213an heyȝe—a heyghgrete—Gret
5215worchen—workyn
5216and(2)—or
5217by-fore—by-forn
5218 [To whom——Amen]—from C.; MS. readset ceteraafter ‘þinges.’ C. ends with the following rubric:
Explicit expliceat luderescriptor eat
Finito libro sit lausetgloriaChristo
Corpore scribentis sit gratia cunctipotentis