Part 29

[Linenotes: 4873 [_yif_]--from C. 4878 [_or the_]--from C. _suffraunce_--MS. suffisau{n}ce, C. suffraunce 4879-80 [_goth----suffraunce_]--from C. 4883 _seid_--MS. seide, C. seyd 4887 _quit_--quite 4888 _hys_--hise 4889 _discernynge_--MS. discryuyng, C. discernynge _from_--fro 4893-94 _witte_--wit 4895 _mowen_--mowe _here ne þere_--her {and} ther 4901 _whiche_--which 4902 _[th]is[e] oþer_--thise oothr{e}]

[Headnote: THE POWERS OF SENSE AND IMAGINATION.]

[Sidenote: But how shall it be then, if sense and imagination oppose reason, affirming that the general idea of things, which reason thinks it so perfectly sees, is nothing?]

but how shal it þan be yif þat wit {and} ymaginac{i}ou{n} stryuen aȝeins resonynge {and} sein þat of þilke vniuersel þinges. þat resou{n} weneþ to seen þat it nis 4908 ryȝt nauȝt.

[Sidenote: For what falls under the cognisance of the senses and imagination cannot be general.]

for wit {and} ymaginac{i}ou{n} seyn þat þat. þat is sensible or ymaginable it ne may nat ben vniuersel. þan is eiþer þe iugement of resou{n} [soth]. ne þat þer nis no þinge sensible. or ellys for þat resou{n} woot 4912 wel þat many þinges ben subiect to wit {and} to ymaginac{i}ou{n}. þan is þe co{n}sepc{i}ou{n} of resou{n} veyn {and} fals whiche þat lookeþ {and} co{m}p{re}hendiþ. þat þat is sensible {and} synguler as uniuersele.

[Sidenote: But if reason should answer to this--that in her idea of what is general she comprehends whatever is sensible and imaginable; but as to the senses and imagination, they cannot attain to the knowledge of what is general, since their knowledge is confined to material figures; and therefore in all real knowledge of things we must give the greatest credit to that faculty which has a more steadfast and perfect judgment of things.]

and ȝif þat resou{n} 4916 wolde answeren aȝein to þise two þat is to sein to wit {and} to ymaginac{i}ou{n}. {and} sein þat soþely she hir self. þat is to seyn þat resou{n} lokeþ {and} comp{re}hendiþ by resou{n} of vniuersalite. boþe þat þat is sensible {and} þat 4920 þat is ymaginable. {and} þat þilke two þat is to seyn wit {and} ymaginac{i}ou{n} ne mowe{n} nat strecchen ne enhaunsen hem self to knowynge of vniuersalite for þat þe knowy{n}g of hem ne may exceden nor so{ur}mou{n}te{n} 4924 þe bodyly figure[s] ¶ Certys of þe knowyng of þinges men auȝten raþer ȝeue credence to þe more stedfast {and} to þe more p{er}fit iugement.

[Sidenote: In a controversy of this kind ought not we, who possess faculties of reason, &c., to side with reason and espouse her cause?]

In þis manere stryuynge þan we þat han strengþe of resonynge {and} of ymaginynge 4928 {and} of wit þat is to seyn by resou{n} {and} by ymaginac{i}ou{n} {and} by wit. [{and}] we sholde raþer p{re}ise þe cause of resou{n}. as who seiþ þan þe cause of wit or ymaginac{i}ou{n}.

[Linenotes: 4907 _aȝeins_--ayein 4908 _vniuersel_--vniu{er}sels 4911 [_soth_]--from C. 4914 _fals whiche_--false which 4917 _wit_--witte 4918 _soþely_--soothly 4923 _knowynge_--knowy 4926 _ȝeue_--yeuen _stedfast_--stidefast 4930 [_and_]--from C. 4931 _or_--{and} of]

[Headnote: REASON SHOULD SUBMIT TO INTELLIGENCE.]

[Sidenote: The case is entirely similar when human reason thinks the Divine Intelligence cannot behold future events in any other way than she herself is capable of perceiving them.]

semblable þinge is it þat þe resou{n} of mankynde 4932 ne weneþ nat þat þe deuyne intelligence byholdeþ or knoweþ þinges to comen. but ryȝt as þe resou{n} of mankynde knoweþ hem.

[Sidenote: For thus you argue:-- What things are not necessitated cannot be foreknown; therefore there is no prescience of these things, for, if there were, everything would be fixed by an absolute necessity.]

for þou arguist {and} seist þus. þat yif it ne seme nat to men þat so{m}me þinges han certeyne [[pg 170]] {and} necessarie bytidynges. þei ne mowen nat ben wist 4937 byforn certeynely to bytiden. þa{n} nis [ther] no p{re}science of þilke þinges. {and} yif we trowen þat p{re}science ben in þise þinges. þan is þer no þinge þat it ne 4940 bitidiþ by necessite.

[Sidenote: If it were possible to enjoy the intelligence of the Deity, we should then deem it right that sense and imagination should yield to reason, and also judge it proper that human reason should submit to the Divine Intelligence.]

[Sidenote: [* fol. 38 _b_.]]

but certys yif we myȝte{n} han þe iugeme{n}t of þe deuyne þouȝt as we *ben p{ar}son{er}s of resou{n}. ryȝt so as we han demed. it byhoueþ þat ymaginac{i}ou{n} {and} wit ben byneþe resou{n}. ryȝt so wolde 4944 we deme{n} þat it were ryȝtful þing þat ma{n}s resou{n} auȝt[e] to su{m}mitten it self {and} to ben byneþe þe deuyne þouȝt.

[Sidenote: Let us, therefore, strive to elevate ourselves to the height of the supreme intelligence--there shall reason see what she cannot discover in herself; and that is in what manner the prescience of God sees and defines all things; although they have no certain event; and she will see that this is no mere conjecture, but rather simple, supreme, and unlimited knowledge.]

for whiche þat yif we mowen. as who seiþ. þat yif þat we mowe{n} I conseil[e] þat we enhanse vs in 4948 to þe heyȝt of þilke souereyne i{n}telligence. for þere shal resou{n} wel seen þat þat it ne may nat by-holden in it self. and certys þat is þis in what manere þe p{re}science of god seeþ alle þinges c{er}teins {and} difinissed al þouȝ þei 4952 ne han no certein issues or by-tydynges. ne þis is non oppiniou{n} but it is raþer þe simplicite of þe souereyn science þat nis nat enclosed nor yshet wiþi{n}ne no boundes.

[Linenotes: 4938 [_ther_]--from C. 4939 _trowen_--trowe 4942 _parsoners_--parsoneres 4945 _mans_--mannes 4946 _auȝt[e]_--owte 4947 _whiche_--which 4948 _þat yif_--yif þ{a}t 4949 _heyȝt_--heihte _þere_--ther 4952 _þouȝ_--MS. þouȝt 4955 _no_--none]

QUAM UARIIS FIGURIS.

[Sidenote: [The 5^the Met{ur}.]]

[Sidenote: Various are the shapes of created beings. Some creep along the ground and trace the dust in furrows as they go;]

++ÞE bestes passen by þe erþes by ful dyuerse figures 4956 for so{m}me of hem han hir bodies strauȝt {and} crepe{n} in þe dust {and} drawen after he{m} a t{ra}is or a forghe contynued. þat is to sein as addres or snakes.

[Sidenote: others with nimble wings float through the air;]

and oþer bestes by [the] wandryng lyȝtnesse of hir 4960 wenges beten þe wyndes {and} ouer-swymme{n} þe spaces of þe longe eyer by moist flee[y]nge.

[Sidenote: some with their feet impress the ground, or tread lightly o’er the meads, or seek the shady grove.]

and oþer bestes gladen hem to diggen her traas or her stappes i{n} þe erþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r] 4964 by þe grene feldes or [elles] to walken vnder þe wodes.

[Sidenote: 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.]

{and} al be it so þ{a}t þou seest þat þei alle discorden by [[pg 171]] dyuerse formes. algate hir{e} [faces] enclini[n]g heuieþ hir{e} dulle wittes.

[Sidenote: Man alone doth raise aloft his noble head; light and erect he spurns the earth.]

Onlyche þe lynage of man heueþ heyest hys 4968 heyȝe heued {and} stondeþ lyȝt wiþ hys vpryȝt body {and} byholdeþ þe erþe vndir hym.

[Sidenote: 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 man wexest yuel oute of þi witte. þis figure amonesteþ þe þ{a}t axest þe heuene wiþ þi ryȝt[e] visage. {and} hast areised 4972 þi forhede to beren vp on heye þi corage so þat þi þouȝt ne be nat yheuied ne put lowe vndir foot. sen þat þi body is so heye areised.

[Linenotes: 4957 _somme_--som 4959 _forghe contynued_--forwh Ikonntynued _addres_--nadris 4960 [_the_]--from C. 4963 _hem_--hem self _stappes_--steppis 4964 _or to gone_--{and} to gon _eyþe[r]_--eyther 4965 [_elles_]--from C. 4967 [_faces_]--from C. _algate_--algates _enclini[n]g_--enclynyd 4968 _Onlyche_--Oonly _heyest_--heyeste 4970 _erþe_--erthes 4971 _oute_--owt _witte_--wit 4972 _ryȝt[e]_--ryhte _hast_--MS. haþe, C. hast 4973 _forhede_--foreheuyd _on heye_--a heygh 4974 _foot sen_--foote syn]

[Headnote: DEFINITION OF ETERNITY.]

PR{O}SA VLTI{M}A.

QUONIA{M} IGITUR UTI PAULO ANTE.

[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