Part 27

[Linenotes: 4437 _harde_--hard 4445 _haþ_--MS. haþ{e} 4446 _whiche_--which 4450 _wille_--wil _whiche_--which þ{a}t 4451 _haþ_--MS. haþe 4453 _stedfast_--stydefast 4454-55 _þinge_--thing 4455 _on_--of 4456 _þilk_--thilke 4458 _whiche_--which 4459 _knot_--knotte 4461 _come_--comyn _haþ_--MS. haþe 4464 _hyd_--MS. hydde, C. hidde 4466 [_nat_]--from C. 4467-8 [_but----yporueyid_]--from C. 4471 _þinges_--thing 4477 _haþ_--MS. haþe 4480-82 _soþe_--soth 4486 _soþe_--sooth 4487 _soþe_--soth 4488 _soþe_--sooth 4489 _soþe comeþ_--sooth comth [_þe_]--from C. 4490 _comune_--MS. comme, C. comune 4493 _come_--comyn 4494 _to_--omitted 4494-95 _purueid_--MS. p{ur}ueide, C. p{ur}ueyid 4498 [_.s._]--from C. 4499 _fredome_--freedom 4500 _wille_--wil 4501 [_certes_]--from C. 4504 _purueiþ_--MS. p{ur}ueiþe [_the_]--from C. 4506 _bitiden_--bytydden _som tyme_--whilom 4509 _o_--a _self_--selue 4510 _þinge_--thing 4511 _þilk[e]_--thilke 4513 _þinge_--thing 4514 _last[e]_--laste 4515 _nys_--is]

[Headnote: FREEDOM OF THE HUMAN WILL.]

[Sidenote: If, therefore, a thing be so to happen that the event of it is neither necessary nor certain, how can any one foresee what is to happen?]

¶ wher-fore yif any þing be so to comen so þat þe bytydynge of it ne be nat certeyne ne necessarie. ¶ who may weten [byforn] þ{a}t þilke þing is to come.

[Sidenote: For as pure knowledge has no element in it of falsehood, so what is comprehended by true knowledge cannot be otherwise than as comprehended.]

¶ For ryȝt as science ne may nat be medelyd wiþ falsnesse. 4520 as who seiþ þat yif I woot a þing. it ne may nat be fals þat I ne woot it. ¶ Ryȝt so þilk þing þat is conceyued by science ne may [nat] ben noon oþ{er} weyes þan [as] it is conceiued.

[Sidenote: Hence it is that true knowledge cannot err, because everything must precisely be what true knowledge perceives it to be.]

For þat is þe cause 4524 whi þat science wa{n}tiþ lesynge. as who seiþ. whi þat witynge ne receyueþ nat lesynge of þat it woot. ¶ For it byhoueþ by necessite þat euery þi{n}ge [be] ryȝt as science co{m}p{re}hendiþ it to be.

[Sidenote: What follows, then? How does God foreknow these uncertain contingencies?]

what shal I þan sein. ¶ In 4528 whiche man{er}e knoweþ god byforn þe þinges to comen. ¶ yif þei ne be nat certeyne. [[pg 157]]

[Sidenote: For if he thinks that a thing will inevitably happen, which possibly may not, he is deceived--but this is sheer blasphemy.]

¶ For yif þat he deme þat þei ben to comen vneschewably.

[Sidenote: [* fol. 35 _b_.]]

{and} so may be þat it is possible þat þei ne shulle{n} *nat comen. god is 4532 desseiued. but nat only to trowen þat god is desseiued. but for to speke it wiþ mouþe it is a felonous sy{n}ne.

[Sidenote: But if God discerns that just as things are to come they shall come; if he knows that they may or may not come, what sort of prescience is this, which comprehends nothing certain, nothing invariable?]

¶ But yif þat god woot þat ryȝt so as þinges ben to comen. so shulle þei comen. so þat he wit[e] egaly. as 4536 who seiþ indifferently þat þinges mowen ben don or ellys nat don. what is þilke p{re}science þat ne comp{re}hendiþ no certeyne þinge ne stable.

[Sidenote: Or how does divine prescience differ from human opinion, if He hath an uncertain judgment of things, whereof the events are uncertain and unfixed?]

or ellys what difference is þer bytwixe þe p{re}science. {and} þilke iape-worþi 4540 dyuynynge of Tiresie þe diuino{ur} þat seide. ¶ Al þat I seie q{uo}d he eyþer it shal be. or ellys it ne shal nat be. Or ellis how moche is worþe þe diuyne p{re}science more þan þe oppiniou{n} of mankynde yif so be þat it 4544 demeþ þe þinges vncerteyne as me{n} don. of þe whiche domes of men þe bytydynge nis nat certeyne.

[Sidenote: But if there can be no uncertainty in his knowledge, who is the source of all certainty; the event of all things which he foreknows must be fixed and inevitable.]

¶ But yif so be þ{a}t noon vncerteyne þinge may ben in hym þat is ryȝt certeyne welle of alle þinges. þa{n} is þe 4548 bytydynge certeyne of þilke þinges whiche he haþ wist byforn fermely to come{n}.

[Sidenote: Whence it follows that men have no freedom in their designs and actions; because the Divine Mind, endowed with an infallible foresight, constrains and binds them to a certain event.]

For whiche it folweþ þat þe fredom of þe co{n}seils {and} of þe werkes of mankynde nis non syn þat þe þouȝt of god seeþ alle þinges w{i}t{h} outen 4552 erro{ur} of falsnesse byndeþ {and} co{n}streiniþ hem to a bitidynge by necessite. and yif [this] þi{n}g be on-is grau{n}tid {and} receyued. þat is to seyn. þat þer nis no fre wille. þan sheweþ it wel how gret distrucc{i}ou{n} {and} 4556 how grete damages þer folwen of þinges of mankynde.

[Linenotes: 4518 _it_--hit 4519 [_byforn_]--from C. 4522 _fals_--false 4523 [_nat_]--from C. _ben_--MS. by, C. ben 4524 _þan [as] it is_--MS. þan it is be 4527 [_be_]--from C. 4529 _whiche_--which 4534 _mouþe_--Mowth 4536 _shulle_--shullyn _wit[e]_--wite 4538 _don_--MS. done, C. y-doon 4543 _moche_--mochel _worþe_--worth 4549 _haþ_--MS. haþe 4550 _whiche_--which 4551 _mankynde_--man-kynd 4554 [_this_]--from C. 4555 _grauntid_--ygraunted]

[Headnote: FATE UNDER THE CONTROL OF PROVIDENCE.]

¶ For in ydel ben þer þan p{ur}posed and byhyȝt medes of goode folk. {and} peynes to badde folk. syn þat no moeuynge of free corage uoluntarie ne haþ nat deserued 4560 hem. þat is to seyn neiþer mede nor peyne.

[Sidenote: Rewards and punishments now deemed just and equitable, will be considered most unjust, when, it is allowed, that mankind are not prompted by any will of their own, to either virtue or vice, but in all their actions are impelled by a fatal necessity.]

¶ And it sholde seme þan þat þilke þinge is alþer worste whiche þat is nowe demed. for alþ{er} moste iuste {and} moste [[pg 158]] ryȝtful. þat is to seyn þat shrewes ben punyssed. or 4564 ellys þ{a}t good[e] folk ben ygerdoned. þe whiche folk syn þat þe p{ro}pre wille [ne] sent hem nat to þ{a}t oon ne to þat oþer. þat is to seyn. neþer to good[e] ne to harme. but constreineþ hem certeyne necessite of þinges 4568 to comen.

[Sidenote: Nor would there be such things as virtue or vice, but such a medley of the one and the other as would be productive of the greatest confusion.]

¶ þanne ne sholle{n} þer neuer ben ne neuer weren vice ne vertue. but it sholde raþer ben co{n}fusiou{n} of alle desertes medlid wiþoute discresiou{n}. ¶ And ȝitte þer folweþ an oþer i{n}co{n}uenient of þe whiche þer 4572 ne may ben þouȝt ne more felonous ne more wikke.

[Sidenote: And from this it will follow--that since all order comes of Divine Providence, and that there is no freedom of the human will, that also our vices must be referred to the author of all good--which is a most impious opinion.]

{and} þat is þis þat so as þe ordre of þinges is yledd {and} comeþ of þe purueaunce of god. ne þat no þing nis leueful to þe conseils of mankynde. as who seiþ þat 4576 men han no power to done no þing. ne wilne no þing. þan folweþ it þat oure vices ben refferred to þe mak[er]e of alle good. as who seiþ þan folweþ it. þat god auȝt[e] han þe blame of oure vices. syn he co{n}streiniþ by 4580 necessite to don vices.

[Sidenote: Then is it useless to hope for anything from God, or to pray to him.]

þan nis þer no resou{n} to han hopen in god. ne forto p{re}ien to god.

[Sidenote: For why should men do either, when all they can desire is irreversibly predestined?]

¶ For what sholde any wyȝt hopen to god. or whi sholde he p{re}ien to god. syn þat þe ordenaunce of destine whiche þat ne 4584 may nat ben enclined. knytteþ {and} streiniþ alle þinges þat men may desire{n}.

[Sidenote: Hope and prayer being thus ineffectual, all intercourse is cut off between God and man.]

¶ þan sholde þere be don awey þilke oonly alliaunce bytwixen god {and} men. þat is to seien to hopen {and} to p{re}ien.

[Sidenote: By reverent and humble supplication we earn divine grace, a most inestimable favour, and are able to associate with the Deity, and to unite ourselves to the inaccessible light.]

but by þe p{re}is of ryȝtfulnesse 4588 {and} of veray mekenesse we deserue þe gerdou{n} of þe deuyne grace whiche þat is inestimable. þat is to sein þat it is so grete þat it ne may nat ben ful yp{re}ised. {and} þis is oonly þe manere. þat is to seyen hope {and} 4592 prayeres. for whiche it semeþ þat [men] mowen speken wiþ god. {and} by resou{n} of supplicac{i}ou{n} ben conioigned [[pg 159]] to þilk clernesse þat nis nat app{ro}ched no raþer or þat men byseken it {and} emp{re}nten it.

[Sidenote: If men believe that hope and prayer have no power because of the necessity of future events, by what other way can we be united, and hold fast to the sovereign Lord of all things?]

And yif men 4596 ne wene [nat] þat [hope] ne p{re}iers ne han no strengþes. by þe necessite of þinges to comen y-resceiued. what þi{n}g is þer þan by whiche we mowen be co{n}ioygned {and} clyuen to þilke souereyne p{r}ince of þinges.

[Sidenote: Wherefore mankind must be dissevered and disunited from the source of its existence, and shrink from its beginning.]

[Sidenote: [* fol. 36.]]

¶ For 4600 whiche it byhoueþ by necessite þat þe lynage of mankynde as *þou songe a litel here byforne ben dep{ar}ted {and} vnioyned from hys welle {and} faylen of hys bygynnynge. þat is to seien god. 4604

[Linenotes: 4558 _medes of_--Meedes to 4560 _haþ_--MS. haþe 4562 _alþer worste whiche_--alderworst which 4563 _nowe_--MS. newe, C. now _alþer moste iuste_--alder moost Iust _moste_--most 4565-67 _good[e]_--goode 4566 _wille_--wil [_ne_]--from C. 4571 _wiþoute_--w{i}t{h}-owten 4573 _þouȝt_--thoght 4574 _yledd_--MS. yledde, C. yled 4575 _comeþ_--comth 4577 _done_--doon 4578 _mak[er]e_--maker{e} 4579 _auȝt[e]_--owhte 4584 _whiche_--which 4588 _preis_--prys _ryȝtfulnesse_--Rihtwessenesse 4589 _deserue_--desseruyn 4590 _deuyne_--MS. deuynes, C. dyuyne 4590-93 _whiche_--which 4591 _grete_--gret 4593 [_men_]--from C. _speken_--speke 4595 _þilk_--thilke 4596 _emprenten_--impetrent 4597 [_nat_]--from C. [_hope_]--from C. 4601 _whiche_--which 4602 _byforne_--by-forn]

[Headnote: THE UNKNOWN CANNOT BE DESIRED.]

QUE NAM DISCORS

[Sidenote: [The .3^de. Met{ur}.]]

[Sidenote: Say what discordant cause looses the bonds of things?]

++What discordable cause haþ to-rent {and} vnioigned þe byndyng or þe alliaunce of þinges. þat is to seyne þe coniuncc{i}ou{n} of god {and} of man.

[Sidenote: What power doth make these two great truths (_i. e._ Providence and Free-will) contend, which when separate are plain and clear, but united appear dark and perplexed?]

¶ whiche god haþ establissed so grete bataile bitwixe{n} þise two soþefast 4608 or verray þinges. þat is to sein bytwixen þe p{ur}ueaunce of god {and} fre wille. þat þei ben synguler {and} diuided. ne þat þei ne wolen nat ben medeled ne coupled to-gidre. but þer nis no discorde to [tho] verray 4612 þinges. but þei cleuen certeyne al wey to hem self.

[Sidenote: The mind of man encumbered by the earthly body, can never, with her cloudy sight, discover the subtle and close bonds of things.]

but þe þouȝt of man co{n}founded {and} ouerþrowen by þe dirke membris of þe body ne may nat by fir of his dirk[ed] lokynge. þat is to seyn by þe vigo{ur} of hys insyȝt while 4616 þe soule is in þe body knowen þe þinne subtil knyttynges of þinges.

[Sidenote: But why does man burn with ardour to learn the hidden notes of truth?]

¶ But wherfore eschaufiþ it so by so grete loue to fynden þilke note[s] of soþe y-cou{er}ed. (_glosa_) þat is to sein wherfore eschaufiþ þe þouȝt of man by so 4620 grete desir to knowen þilke notificac{i}ou{n}s þat ben yhidd vndir þe couerto{ur}s of soþe.

[Sidenote: Why gropes he for he knows not what? None seek to know what is known.]

woot it ouȝt þilke þinges þat it anguissous desireþ to knowe. as who seiþ nay. [[pg 160]] ¶ For no man ne trauaileþ forto witen þinges þat he woot. 4624 {and} þerfore þe texte seiþ þus. ¶ [_Glosa_] Si eni{m} a{n}i{m}a ignorat istas subtiles co{n}nexiones. r{espo}nde. vn{de} est q{uo}d desiderat scire cu{m} nil ignotu{m} possit desiderare. ¶ But who traua[i]leþ to wyten þinges y-knowe.

[Sidenote: If he knows them not, what does he so blindly seek?]

and yif 4628 þat he ne knoweþ hem nat. what sekiþ þilke blynde þouȝt.

[Sidenote: Who wishes for things he hath never known?]

what is he þat desireþ any þinge of whiche he woot ryȝt nat. as who seiþ who so desiriþ any þing nedis som what he knoweþ of it. or ellys he ne couþe 4632 nat desire it. or who may folwen þinges þat ne ben nat ywist

[Sidenote: Or if he seek, where shall he find them? Or if he find, how shall he be sure that he has found what he sought for?]

¶ and þouȝ [þ{a}t] he seke þo þinges where shal he fynde{n} hem. what wyȝt þat is al vnknowynge {and} ignoraunt may knowe þe forme þat is yfounde.

[Sidenote: The pure soul that sees the divine thought, knows all the secret chains of things.]

¶ But 4636 whan þe soule byholdeþ {and} seeþ þe heye þouȝt. þat is to seyn god. þan knoweþ it to-gidre þe so{m}me {and} þe singularites. þat is to seyn þe p{r}inciples {and} eueryche by hym self.

[Sidenote: Yet, though now hidden in its fleshly members, it hath some remembrance of its pure state--it retains the sums of things, but has lost their particulars.]

¶ But now while þe soule is hidd in þe 4640 cloude {and} in þe derknesse of þe membris of þe body. it ne haþ nat al forȝeten it selfe. but it wiþholdeþ þe so{m}me of þinges {and} lesiþ þe singularites.

[Sidenote: He who seeks truth is not in either circumstance (_i. e._ seeking for what he knows or knows not), he knoweth not all things, nor hath he wholly forgotten all.]

þan who so þat sekeþ soþenesse. he nis in neiþ{er} nouþir habit. for 4644 he not nat alle ne he ne haþ nat alle for-ȝeten.

[Sidenote: But he ponders on what he knows, that he may add those things that he hath forgotten to those that he retains.]

¶ But ȝitte hym remembriþ þe so{m}me of þinges þat he wiþholdeþ {and} axeþ cou{n}seil {and} tretiþ depelyche þi{n}ges ysein byforne. [_Glosa_] þat is to sein þe grete so{m}me in 4648 hys mynde. [_textus_] so þat he mowe adden þe p{ar}ties þat he haþ forȝeten. to þilke þat he haþ wiþholden.

[Linenotes: 4605 _haþ_--MS. haþe 4606 _seyne_--seyn 4607 _whiche_--which 4608 _haþ_--MS. haþe _grete_--gret _soþefast_--soothfast 4610 _wille_--wil 4612 _discorde_--discord [_tho_]--from C. 4613 _cleuen_--clyuen 4615 _dirk[ed]_--derkyd 4616 _while_--whil 4617 _knowen_--knowe 4619-21 _grete_--gret _note[s]_--notes 4619 _soþe_--soth 4621 _yhidd_--MS. yhidde, C. Ihyd 4622 _soþe_--sooth _þinges_--thing 4625 [_Glosa_]--from C. 4630 _þinge_--thing _whiche_--which 4631 _woot_--not _nat_--nawht 4632 _couþe_--kowde 4634 [_þat_]--from C. _where_--wher 4635 _what_--MS. þat, C. what _vnknowynge_--vnkunnynge 4639 _eueryche_--eu{er}ych 4640 _while_--whil _þe_--MS. þe þe _hidd_--MS. hidde, C. hidde 4641 _derknesse_--derkenesse 4642 _haþ_--MS. haþe _selfe_--self 4644 _nouþir habit_--nother habite 4645 _alle_ (_both_)--al _haþ_--MS. haþe 4648 [_Glosa_]--from C. 4649 [_textus_]--from C. 4650 _haþ_ (_both_)--MS. haþe]

[[pg 161]] [Headnote: ANSWERS TO OBJECTIONS AGAINST PROVIDENCE.]

TAMEN ILLA UETUS INQ{U}IT HEC EST.

[Sidenote: [The 4^the p{ro}se.]]

[Sidenote: _P._ This is the old objection against Providence, so ably handled by Cicero in his _Book of Divination_; and you yourself have anxiously discussed it.]

++Þanne seide she. þis is q{uo}d she þe olde questiou{n} of þe p{ur}ueaunce of god. {and} marcus tulius whan he 4652 deuided[e] þe deuinac{i}ou{n}s. þat is to sein in hys booke þat he wroot of deuinac{i}ou{n}s. he moeued[e] gretly þis questiou{n}. {and} þou þi self hast souȝt it mochel {and} outerly {and} lo{n}g[e].

[Sidenote: But neither of you have offered a satisfactory solution of the difficulty.]

but ȝit ne haþ it nat ben determined 4656 ne yspedd fermely {and} diligently of any of yow.

[Sidenote: The cause of this mystery is that the human understanding cannot conceive the simplicity of the divine prescience, for if it were possible to comprehend this, every difficulty would at once disappear.]

¶ And þe cause of þis derkenesse {and} [of this] difficulte is for þat þe moeuynge of þe resou{n} of mankynde ne may nat moeue{n} to. þat is to sein applien or ioygnen to 4660 þe simplicite of þe deuyne p{re}science. ¶ þe whiche symplicite of þe deuyne p{re}science ȝif þat men [myhten thinken it in any maner{e} / þ{a}t is to seyn / þ{a}t yif men] myȝte þinken {and} co{m}p{re}henden þe þinges as god seeþ hem. 4664 þan ne sholde þer dwellen outerly no doute.

[Sidenote: I shall, therefore, try to explain and solve this difficult question.]

þe whiche resou{n} {and} cause of difficulte I shal assaie at þe laste to shewen {and} to speden.

[Sidenote: [* fol. 36 _b_.]]

¶ whan I haue *firste [yspendyd / {and}] ansewered to þo resou{n}s by whiche þ{o}u 4668 art ymoeued.

[Sidenote: I ask, then, why you do not approve the reasoning of such as think--that Prescience does not obstruct the liberty of the will, because it is not the necessitating cause of future events?]

¶ For I axe whi þ{o}u wenest þat þilk[e] resou{n}s of hem þat assoilen þis questiou{n} ne ben nat spedeful ynouȝ ne sufficient þe whiche soluc{i}ou{n} or þe whiche resou{n} for þat it demiþ þat þe p{re}science nis nat 4672 cause of necessite to þinges to comen. þan ne weneþ it nat þat fredom of wille be distourbed or ylett by p{re}science.

[Linenotes: 4653 _deuided[e]_--deuynede _booke_--book 4654 _moeued[e]_--moeuede 4655 _souȝt_--I-sowht 4656 _long[e]_--longe _haþ_--MS. haþe 4657 _yspedd_--MS. yspedde, C. Isped _fermely_--MS. feruently, C. fermely 4658 _derkenesse_--dirknesse [_of this_]--from C. 4662-3 [_myhten----men_]--from C. 4663 _myȝte_--myhten 4667 _firste_--fyrst 4668 [_yspendyd and_]--from C. _þo_--the _whiche_--which 4669 _art_--MS. arte _þilk[e]_--thilke 4671 _spedeful_--spedful 4672 _whiche_--which 4674 _wille_--wyl]

[Headnote: NECESSITY AND PRESCIENCE.]

[Sidenote: Do you draw an argument of the necessity of future events, from any other topic than this,--that those things which are foreknown must of necessity happen?]

for ne drawest þou nat argumentes from ellys where of þe necessite of þinges to comen. As who seiþ 4676 any oþer wey þan þus. but þat þilke þinge[s] þat þe p{re}scie{n}ce woot byforn [ne] mowen nat vnbitide. þat is to seyn þat þei moten bitide.

[Sidenote: If divine prescience imposes no necessity upon future things, must not the issue of things be voluntary, and man’s will free and unconstrained?]

¶ But þan yif þat p{re}science ne putteþ no necessite to þinges to comen. as þou þi self 4680 hast confessed it {and} byknowen a litel herbyforn{e}. ¶ what [[pg 162]] cause [or what] is it. as who seiþ þere may no cause be. by whiche þat þe endes (exitus) uoluntarie of þinges myȝten be constreyned to certeyne bitydyng.

[Sidenote: For argument sake let us suppose there is no prescience, would, then, the events which proceed from free-will alone be under the power of necessity?]

¶ For 4684 by grace of possessiou{n}. so þat þou mowe þe better vndirstonde þis þat folweþ. ¶ I pose (inpossibile) þat þer ne be no p{re}science. þan axe I q{uo}d she in as moche as app{er}teniþ to þat. sholde þan þinges þat 4688 comen of frewille ben constreined to bytiden by necessite.

[Sidenote: _B._ No.]

{Boici}us. nay q{uo}d I.

[Sidenote: _P._ Let us, then, admit Prescience, but that it imposes no necessity on what is to happen; the freedom of the will would still remain entire and absolute.]

þan aȝeinward q{uo}d she. I suppose þat þere be p{re}science but þat ne putteþ no necessite to þinges. þan trowe I þat þilk self fredom 4692 of wille shal dwelle{n} al hool {and} absolut {and} vnbounden.

[Sidenote: But although Prescience, you may say, is not the necessary cause of future events, yet it is a sign that they shall necessarily happen, and hence it follows that, although there were no prescience, future events would still be an inevitable necessity.]

but þou wolt sein þat al be it so þat p{re}science nis nat cause of þe necessite of bitidynge to þinges to comen. ¶ Algates ȝitte it is a signe þ{a}t þe þinges ben 4696 to bytiden by necessite. by þis manere þan al þouȝ þe p{re}science ne hadde neuer yben. ȝit algate or at þe lest[e] wey. it is certeyne þing þat þe e{n}dys {and} þe bitydynges of þinges to come{n} sholde ben necessarie. 4700

[Sidenote: For the sign of a thing is not really the thing itself, but only points out what the individual is.]

¶ For euery sygne sheweþ {and} signifieþ oonly what þe þing is ¶ but it ne makiþ nat þe þing þat it signifieþ.

[Sidenote: Wherefore, it must be first proved that everything happens by necessity before we can conclude that prescience is a sign of that necessity.]

¶ For whiche it byhoueþ firste to shewen þat no þing ne bitidiþ [þ{a}t it ne bytydith] by necessite. so þat it 4704 may apere þ{a}t þe p{re}scie{n}ce is signe of þis necessite

[Sidenote: For if there be no necessity, prescience cannot be the sign of that which has no existence.]

¶ or ellys yif þere nere no necessite. certys þilke p{re}science ne myȝt[e] nat ben signe of þinge þat nis nat.