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283

[INCIPIT LIBER QUINTUS]

[Prosa ja]

1.

When sche had seid sche gan hire-selue hye
To oþer þinges tretyd for to be.
“Youre noble exortacioun,” quod I,
“Full digne it is of hye auctorite,
But yit whilere as I remembre me,
Ye speken of devyne prescience;
How hard it is I haue experience,

2.

And all belapped wiþ demaundes feele,
Encomberous to euery mannes wyt;
Full brigous is þat matere wiþ to dele.
But now I pray ȝow þat ȝe seie me yit,
If hap be oght, what manere þing is it.”
‘I spede me,’ quod sche, ‘for to pay my det
Of thinges whiche whiler I the behet,

3.

And for to sette the in a redy way
So þat þou myght retorne into þi lande.
This mater þat þou asked, soth to say,
Thogh it be good to knowe and vndirstande,
Lo yit þis purpose þat we han on hande
Sumwhat [it] is inpertinent þerto;
And furthermore it is to drede also
284

4.

Lest of þi labour þat þou feynt and fayle,
And for thy iourney þat is ouergone,
And lest þou suffice noght to þi trauaile
To þat þou hast here afterward to done.’
“Ne drede ȝe noght,” quod I; “let me allone,
For this schal ben right as a tyme of reste
To here of þing þat me deliteþ meste;

5.

And namely sith youre processe all aboute
Be disputacioun so formally
Concluded is, it may not be in doute
Of þat ye will inducen sewyngly.”
‘Right as þou wilt,’ quod sche, ‘right so wil I.’
And sche gan to declaren in þis wise:
‘What-euere he be,’ quod sche, ‘þat will devise

6.

That hap is suche a þing þat schulde be-fall
Wiþouten cause or skill of gouernance,
Than say I þus þat hap is noght at all
But as an ydell name of [no] vailaunce.
Sith god haþ sett all þing in ordinaunce,
How schulde þere þan any place be
To worchen þinges of vncerteynte?

7.

For trewe i-nogh this sentence haþ ben holde,
Lo þat þere may noþing be done of noght;
This ne wiþ-seiden neuer one of þise olde.
Of oo begynner all þing most be wroght,
285

Yit þis was not þe conseit of þeire þoght.
Thogh all þing haue a makere principall,
They meued of subiecte materiall.

8.

For þat þey put as for a foundement,
And þat haþ euery resoun of nature.
Than wil it sewen well and consequent,
This may conceyuen euery creature,
If any þing were done be auenture
Wiþouten causes wherof to procede,
Than most it come of noght it is no drede.

9.

Bot sith þis may not been in no manere,
Than hap may not be cleped sikerly
Suche as we han diffyned now whilere.’
“What! is þere þanne no manere þing,” quod I,
“Þat chaunce or hap is cleped skilfully?
Or suche a þing þer is to folk vnknowe
Wherto þis name be-longeþ as ye trowe?”

10.

‘Þis lo myne Aristotiles,’ quod sche,
‘Wiþynne his book of fysyk naturele,
In schort he scheweþ what þing it scholde be;
Full nyhe þe skill declareþ it full wele.’
“And how?” quod I. ‘Lo þis is euerydele,’
Quod sche, ‘þat writeþ Aristotiles;
Of þis mater I trowe it be no les:
286

11.

Als often as ther is a werk iwroght
As for a certeyn purpos of entent,
And þan of othere causes vnbiþoght
Betideth oþer wayes þan was be-ment,
Lo hap this may be cleped verrayment.
And if it luste a man to delue his lond
And hid þerynne a somme of gold he fond,

12.

Of suche a þing men demen sikerly
Lo þat a sodeyn auenture it is.
Yit come it not of noþing noght-for-thy,
Bot propre causes were beforn i-wys
Þe concurse of þe whiche causeth þis;
Bot for it fell vnware and vnbeþoght,
It semeth folk þat hap it haþ i-wroght.

13.

For bot the tyllear doluen had his ground,
And eke þe hider putte it in þat stede,
Thow may wel sene þe gold had noght be founde.
As in þat manere wise, it is no drede,
Þe causes ben of auenturous dede
When þat þey mete and ben assembled so
Wiþoute certeyn purpose to be do.

14.

For he þat dalf ne he þat hyd it there
Purposed noght, þow myght suppose it wele,
Þat gold to haue be found in þat manere;
Neuer oon of hem ne þoght it noght a dele.
287

But right as I haue seid it so be-fell
Þat in þat same place þat þey it hid
Þat oþer dalf and fond as it betyd.

15.

Now than in schort to make an ende of all,
To set a finall diffinicioun:
Lo hap is suche a þing þat doth be-fall,
Noþing purposed of entencioun,
Where diuerse causes maken vnioun
In thinges þat for somwhat were i-wroght,
Bot in-to þat þat is be-fallen noght.

16.

But this vneschuale ordynaunce
Whiche þat þe welle heed procedeth fro
Of the devyne hyhe purveaunce,
Wiþouten whiche þer may noþing be do,
Þat makeþ þe causes to concurren so,
Þat alle þing disposeth kyndely
In propre place and tymes certanly.’

Metrum jm

‘Rupis Achaemeniae.’

1.

‘Tygris and eke eufrates spryngen boþe
Out of a craggy roche in armanye,
Out of a welle hede, to seie þe sothe,
Where men be woned to fighten wonderlye.
288

In flight þei harmen hem þat sewen nye,
Theire scharpe dartes ficching in þaire breste,
So when þei fle[en] þeire foos þey noyen meste.

2.

Thise riueres bothe ben desioyned soone
And renne in two dyuerse stremes grete,
And after þat þey fallen into one
Wher þat þey in an other place mete.
Þe schippes þan and stokkes þat þere flete
In ayther of these ryueres doun along,
It happeþ þat þey meten ever among.

3.

This water þus enplyeth and be-lappeth
Thus mengyng many chaunces fortunelle;
Bot of that schel[u]yng erthe it so be-[h]appeþ
Whiche þat [þ]is water s[e]wet[h], wite it welle,
That flittynge ordire rewleþ euerydelle.
Right so is hap vnrewled as ye demeth,
Bot noght-forthi a certeyn lawe it yemeth.’

Prosa ija

‘Animaduerto inquam.’

1.

“To þis,” quod I, “full well accorde I can,
And þat ye seyn I may it well beleuen.
289

But in þe ordire of þise causes than
Whiche þat so sewyngly to-gideres cleuen,
This wolde I seen yf ye couthe schewe or preuen,
If in youre chois is any liberte,
Oþer elles þat þis cheyne of destyne

2.

Constreyneth all þe movyng of oure wyt?”
Quod sche, ‘Forsothe þan were it all amys,
Þat will I schewe and clerly preuen it,
For-why no kynde þat resonable is
Wiþoute liberte may ben i-wys.
For all þat kyndly resoun vsen may,
May demen and discerne, it is no nay.

3.

And be hym-selue he knoweþ kyndely
What þing is to desire and what to flee.
And what þing þat he demeþ verrely
And worthi ys desired for to be,
Þat þing lo sekeþ and desireþ he;
And what he iuggeþ worth to be forsake,
Þat will he leuen and þat other take.

4.

Than euery þing þat resoun hath certeyne,
Of will and nyll haþ liberte þerto,
But all ylyk in sothe will I not seyn;
For-why devyne substaunces stonden so:
Þe iuggement is wonder clere of tho,
Theire will is in-corrupt, þeire [myght] is prest
And spedy to all þat hem likeþ best.
290

5.

Bot most in fredom is þe soule of man
When he is set in contemplacioun,
And fully fecchen of his þoghtes can
In hye devyne speculacioun,
And lesse if þat his occupacioun
Of worldly þing distrakkeþ out his mynde,
And lesse when fleschely bondes doth hym bynde.

6.

He gynneth then to wexen derk and dull
Of þat vnþrifty cloude of ignorance;
Of foule affecciouns þan is he full,
Encombred wiþ the vice of in[con]stance
Þat turbeleth hym wiþ angwisshe and grevance,
To þe whiche when he consenteth in his wit
In seruage þan hym-seluen haþ he knyt;

7.

In manere of his propir liberte
A caytif is be-come of conscience.
But neuerþelatter he þat all may se
As be his hye eternall prescience,
All þing gouerneþ by his excellence
And hereth and seeth well euer[y] þoght and dede,
And so he will disposen for þeire mede.’

Metrum ijm

Puro clar[um] lumine.

1.

‘The noble poete honymouth Omere
Lo of þe sonne singeþ in þis wise,
291

And seith for all his brighte bemes clere,
Þe see and lond ne may he noght suffice
To persen thurgh; so may we noght [deuise]
Of hym þat haþ þis wyde worlde i-wroght.
Þe heuy erthe wiþstondeth hym right noght,

2.

For fer and hye all þing he seth anone;
He is not let be clowdes of þe nyght,
For all þat is, or was, or schall be done,
At ones is it all beforne his sight.
Sith he allone wiþ his bemes bright
So alle þinges may be-holde and see,
We may wel say a verray sonne is he.’

[Prosa iiia]

[Tum ego en inquam].

1.

[I] seide then, “A gretter doute now
Confoundeth me þan dide beforn i-wys.”
‘Of what,’ quod sche, ‘art þow in doute now?
Now right in sothe coniecte I what it is.’
“Full hugely,” quod I, “repugneth þis,
Þat god may knowen all þing or it be,
And þat oure will may stonde in liberte.

2.

Sith god beforne seeth all þat schall be do,
And his sight lo may be deceyued noght,
Of verrey force þan nede it moste be so
Þat presciens haþ seen as to be wroght;
292

[And furthermore all erþely þing vnsoght]
Of euery wight he knoweth plenerlye;
Than is no fredom in oure arbitrye,

3.

For-why þere may be neiþer þoght ne dede
Þat purveaunce beforn ne seeth it all.
He faileþ noght þer-of, it is no drede,
Bot all þat ever he wot betiden schall;
All þat he seeth beforn it must be-fall,
And if it may be-fallen oþer-wise,
It was noght seen before as I devise.

4.

Than schall þis be no verrey prescience,
Bot as an vncerteyn opynyoun.
But sikerly þis were a foule offence
Of god to felen þat conclusioun.
And some men wenen þat þis questioun
May ben assoiled thus as þey beleue,
But þaire resones ne kan I noght appreue.

5.

Lo þus þey seyn: a thing þat schal betide
Betydeth noght for god provideth so,
Bot god þat þing to comyng doth provide
And seeth bifore all þing that schal be do;
And þus ayeinward schulde þe cause [go]:
Þat god forseeþ this þing þat schal be wroght,
But yit of nede it schal betide noght.
293

6.

Thei seien also þat þing þat schall be-falle,
In goddes sight provided it is nede.
Lo þis answere assoileth noght at all
This brigous questioun, it is no drede.
Onely to þis entent it doth procede:
Lo of two diuerse þinges to enquere
Whiche of hem two þe cause of oþere were;

7.

Where þat þe prescience of god allone
So causeth þing to fallen nedelye,
Or elles thing þat nedes schall be done
Lo causeth prescience of god on hye.
This is no verray answere sikerlye
To þat þat I entende for to schewe,
But no[t]-forþi my purpose stondeth trewe.

8.

How-euer it stondeth of þis ordynaunce
Which þat of þise cause of othre be:
A þing þat is forseyn be purveaunce
Of nede it muste betide as semeth me,
Þogh it be so þat þis necessite
Ne be noght caused of this prescience,
As in effecte þer is no difference.

9.

As if I sitte and þow supposest it,
Then nedes soth is þyn opinioun,
But þow my sittynge is not caused yit
As nedfull of thyn estymacioun.
294

And right so if þou torne it vp and doun,
If þou supposest soth of þat I do,
Eke of necessite it muste be so.

10.

Necessite þan must ther ben in bothe;
Vnto þat poynt lo here we ben i-broght,
In me of syttyng and in the of sothe.
Yit wost þou well þerfore ne syt I noght
For þou right so supposest in þi þoght,
But rather þus: because þat I sat
Lo thyn opynioun was soth in þat.

11.

Than is þis trewþe caused of þe dede,
And eke in bothe þere is necessite.
Lo in þe same wise we may procede
Of purveaunce in sothe as semeth me;
For-cause þise þinges schall here-after be,
For-thy be purveaunce he seeth it all,
And ȝit þerfore ne doth it noght be-fall;

12.

And nevirþelatter all þat schall betide,
Of god it is provided nedely;
And eft aȝeyn all þat he doth provide
Of nede it doth by-falle sikerly.
And all þe fredom of oure arbitry
Lo þis suffiseth to distroyen clene.
He scheweþ well how masedly we mene
295

13.

That auenture of þinges temporele
Schulde cause[n] his eternall prescience.
But þis were right a nyce þing to fele;
Wiþ resoun haþ [it] no conuenience,
For it wolde sewen of theire evidence
Þat þinges passed many ȝeres seyn
Schulde cause god þat is oure souereyn.

14.

As if I kn[o]w a thing þat present is,
While I it knowe, nedes is it so;
Right so a þing þat schal be after þis,
If I it knowe, of nede it moste be do.
It seweth wel, we may not go þerfro,
And so my purpose may not ben reme[w]ed
Þat þing prescit ne may not be eschewed.

15.

For if I deme thus of a certeyn thing
And is not so, it is no questioun,
Noght only is þat conseit no konnynge,
Bot errour of a fals opynyoun,
And wonder fer is þat suspicioun
And dyuerse fro þe trewþe as I suppose.
But who can sa[u]e it wiþ a better glose?

16.

For if þer schall a certayn þing be wroght
And schal not fallen of necessite
But is vncertayn to betide or noght,
It is not knowe to been as semeth me.
296

For knowyng so wiþ falshede may not be
In no manere conioyned ne disceyued,
Bot ben it moste þat knowyng haþ conseyued.

17.

And other-wise ne may it not be done,
For lo þat is þe verray cause why
Þat in a knowyng errour is þere none.
Sith trouthe then stondeth nedefully,
And knowyng comprehendeþ verrely,
What þan availeþ þat we ben abowte?
How knoweþ god a þing þat is in doute?

18.

For if þat god a certayn þing devise
For to be done þat no wight may eschue,
And yit it may betiden oþer-wise,
A perelouse errour here-of will þere sewe,
Þat goddes iuggement schulde be vntrewe;
And so of god oure hyhe souereigne
Full felonous is this to þinke o[r] seyne.

19.

And if he knoweþ þinges for to ben
So þat þey may betid in-different,
As be or noght be, þan can I not seen
But þis is an vncerteyn iugement.
Þe prescience of god omnipotent,
What þing is it I can it not defende
Þat may noþing in certayn comprehende.
297

20.

Then schulde þere be no manere difference,
As semeth in myne estimacioun,
Betwene þe hyhe devyne prescience
And Tyresyes diuinacioun
Of whom Ovide makeþ mencioun:
‘What-euere I say,’ sche seide, ‘it schal befalle,
Or elles schal it noght betide at all.’

21.

What better schall þis purueaunce be
Than is þe opinioun of a mannes wit,
Þat demeþ thinges in vncertaynte
And so vncertanly betideth it?
Ovir alle þing we muste beleuen yit
Þat god is verrey well and siker grounde
In whom noþing in-certane may be founde.

22.

Than euery þing in certayn schal be-tide
Þat is be-fore seyn in his purueaunce.
Than is no liberte in mannes side,
Ne in oure chesyng is no cheuysshaunce.
Devyne þoght may haue no variaunce;
Wiþouten errour he [be-]holdeþ all
And bi[n]deþ vs to þing þat most be-fall.

23.

And haue [we] ones fully geten this,
He may conceyven who þat takeþ hede,
A mannes lyf in what meschief it is,
And stondeth euere in heuynesse and drede.
Why schulde þere any man resceyuen mede,
Or any surfetour be put in peyne?
All þis will seme but a þing in veyne,
298

24.

Sith be no wilfull mevyng of þeire gost
Of liberte þey noght deserued han;
And þinges þat now ben commended most,
As verrey wrong they most be demed þan:
For vertu to rewarden any man
Or ponysche any wicked skilfully,
Þere neither han deserued wilfully,

25.

Bot necessite theym hath constreyned
To þinges þat of certayne most be done.
Than vice ne vertu ben [b]ut þinges feyned,
Ne in oure werkes merit is þere none
Bot as an vndiscrete confusioun.
Þere is noþing þat worse may be þoght,
Sith alle þing in ordire forþ is broght

26.

Of purveaunce, ne vnto mannes wyt
Noþing is lefull, and oure vices wode
Lo vnto god they be referred yit
Þat verray auctour is of alle goode.
And furthermore, if þat þis errour stode,
What schulde we prayen any þing or trest
When we may noþing geten þat vs lest?

27.

If all þat evire we kun desire or saye
Oo certeyne ordire vnreuersed knytteth,
Than wherto schulde we hopen ought or praye
Sith purveaunce faileþ noght ne flitteþ,
299

Þat euery þing so at a certayne pytteth?
This onely marchandise is voyded þan
Þat vsed is bitwene god and man:

28.

Preyere and hope schulde ben vnprofitable.
Bot wiþ þe pryce of iust humilite
We gete of god a mede inestimable,
For onely þat hath euere þe manere be
Þat euery man may haue abilite
With god to speke and neighe hym to þat light
Þat persed may not be wiþ mannes sight.

29.

Be verrey resoun of oure prayere meke
To hym we be conioyned verrely
Before ar þanne we gete þat we beseke,
And if we schull assenten vtterly
Þat þing to come must falle nedely,
This hope and trist of whiche we speke beforn,
Is þing of noght and all oure labour lorn.

30.

How schulde we þan vnto þat prince aboue
Approchen or be knytte be any mene,
If þat we may deserue of hym no loue?
And all oure labour is not worth a bene,
But all mankynde stant disioyned clene
As f[ro] theire heed departed alwey wrong,
Right as whilere ye seiden in youre song.”
300

Metrum iijm

‘Quenam discors.’

1.

What manere cause of wonder discordaunce
So hath disioyned thus in þis manere
Oure liberte and goddes purveaunce
Þat neither may to other neighen nere?
What god this bataile hath devised here
Betwene two trouthes, here-of haue I wonder,
Þat soth i-now ben while þei ben asonder,—

2.

Bot lo þey may noght be togidre set?
And ȝit discord in trouthes is þere none,
For certanly they ben togidres knett.
Bot mannes gost [ȝi]t so is overgone,
Enclosed thus wiþ-ynne flesch and bone
Þat so oppressed han hire fire light,
Þat sche ne may not liften vp here sight

3.

Thise sotel knottes to beholde and see;
And fleschely bondes doth it so oppresse.
Bot why so feruently desireþ sche
Þe notes for to fynde of sothfastnesse?
And þat sche sekeþ so wiþ besynesse,
Wot sche not þat hire-seluen knaweþ it?
Bot who desireþ knowen þing to wit?

4.

Who may desire a thing and knowe it noght?
If he ne knoweth what sekeþ he so blynde?
301

Or who may seke þat is noght in his þoght?
Or if he seek it, how schall he it fynde?
Or how schall he bethinke it in his mynde
How may he knowen when he fyndeth þis,
And wot noght of what manere forme it is?

5.

When þat þe soule is soole and separate
Beholdyng on þat souereigne þoght onely,
Than may [sch]e seen þat now ne may [sc]he nate,
All thing in some and also singulerly.
Bot now sche is enclosed b[o]dely,
Som partie of þis sight sche haþ forlete,
Bot vtterlye, sche haþ it noght forȝete,

6.

For-why þe sum sche holdeþ, as I trowe,
Bot noght so euery þing in specialte.
He þan þat thise trouthes wolde knowe,
Lo all ne knoweth he noght, þou may well see,
Ne all þe trewthe forgeten haþ noght he,
Bot lo þe knowynge of þe generall
Makeþ him to laboure for þe speciall.

7.

This sume than whiche sche holdeþ here
So in here þoght remembrynge ofte ageyn,
Sche sekeþ in þat souereyn merour clere
Where euery sothe may singulerly be seyn,
Enforsyng here wiþ labour and wiþ peyn,
Forgeten þing, if þat sche may it fynde,
To put it to þe tresour of hire mynde.
302

Prosa iiija

‘Tum illa vetus inquit.’

1.

Sche seide þan, ‘Þis is an old compleynt
And a full comyn vsed questioun;
To marchus tullius it semed queynt
As [b]e his book of devinacioun.
He had þere-wiþ grete occupacioun,
And of thi-self full ofte it haþ be soght,
And none of yow as ȝit ne fonde it noght,

2.

Ne sufficiantly ne haue noght declared it.
And sikerly the cause may þis be:
Lo þat þe discours of [a] mannes wit
May not atteigne to so hye degree
To iuggen of þat hyhe simplicite
The whiche is in devyne purveaunce;
He is noght soþely of þat suffisaunce.

3.

And if þis myght be þoght or comprehended,
Thow schuldest þan be never a dele in doute.
Bot at the laste I hope I schal amende it
If þat Y may my matire brynge aboute
This errour of thy herte to voyden oute.
Bot ferst I will avoiden and dispreuen
Conceites whiche þe to þis errour meven.

4.

Bot firste I aske the þe cause why
Thow holdest þis resoun not effectuele
Of hem þat schewen þat oure arbitry
All-gates in his fredom stondeth wele,
303

Sith prescience constreyneth noght a dele
Be ned[e] thinges whiche þat schull be done,
Bot is contingent for to be or none.

5.

Lo makest þou any oþer argument
Of þing to fallen of necessite,
Bot only for þat god omnipotent
So knoweth it þat it schall here-after be,
It may not ben vndone as semeth the?
And yit þis prescience causeth noght
Þe same þing of nede to be wroght;

6.

That graunted þou whiler if þou haue mynde.
Why is it þan þat voluntarye dede
So is constreyned to a certeyn ende
Þat þing to come must be-falle nede?
Bot þat I may the to þe treuthe lede
To see what seweþ here be consequence,
I put this case: there were no prescience.

7.

Will then þyn argument availen oght
Þe whiche in prescience þow groundest so,
Þat þinges whiche of fre will schull be wroght
Þat any nede compelleþ hem þer-to?
Thou wolde not trowe þis?’ I seide, “No.”
‘Now set we,’ quod sche, ‘prescience ageyn
So þat of nede it doth noþing constreyn;

8.

Than stondeth absolute þe same will
Hole in his liberte, þis wotest þou well.
But I suppose þou makest me this skill:
304

Thow prescience necesseth neuere-a-dell
Thing for to come in stoundes temporell,
Þow seist it is a verray signe trewe
Of þing þat must as necessarie sewe.

9.

Right so þou myght concluden as be this
Thogh þat þere were no prescience at all,
Þat þing which [is] to come here after this,
So must it necessaryly be-fall.
For onely euery signe schewen schall
A þing þat is or after schall be sene,
Bot ȝit þat signe makeþ it noght to bene.

10.

And if þat prescience a signe were
Of euery þing þat falleþ nedes-cost,
Lo first it nedeth vs to schewen here
Þat no þing falleþ bot it nedes most.
And if it is not so þan well þou wost
Þat signe may þere none be verreily
Wiþoute a þing betokened þerby.

11.

Bot to conferme fully all aboute
And sadly to susteyne[n] oure entent,
We may not seke signes of wiþoute
To fecche vs in a foreyn argument,
Bot of þe causes full conuenient
And necessarie byhoueþ vs procede,
If þat we schulden in oure purpos spede.
305

12.

Bot þus þou wilt replien here ageyn:
“How may þat þing noght falle,” seist þou me,
“Whiche þat provided is and so forseyn,
Be purveaunce here after for to be?”
Ascaunce þat I couthe none other see,
Bot þing þat prescience doth provide
We trowed þat it were [not] to betide.

13.

Bot rather þis entende I for to preue:
Þat þogh a certayne þing befalle so,
Of propre kynde, yit as we bileue,
So was it noght necessid to be do.
This lightly myght þou vnderstonden lo:
Full many a þing is subiecte to þi sight
Þe while it be beforne vs present [right];

14.

As when a chare is rewled redely
And how it torneþ we beholden well,
And so of othire craftes sewyngly.
Doth any þing þise crafty men compell,
Or any of [t]his[e] werkes canst þou tell,
If þat þey be constreyned to be wroght?’
I seide, “Nay, þey be compelled noght.

15.

In ydell were þe craft of any man
If euery þing were arted for to meven.”
‘Sith þinges while þey ben,’ sche seide þan,
306

‘Ben noght coart to be, þou wilt beleuen,
Lo be þat same resoun myght þou preuen,
Before [þei ben], tho same þinges be
Noght for to comen of necessite.

16.

Full many a þing schall ben, it is no drede,
And is to come, it seweth well be þis,
Þat vtterly is absolute of nede.
I trowe þat no wight thus wil seyn i-wys
Þat any þyng þat now presente is
Was noght to come vnto þe tyme it fell.
Thogh þey beforne of god were knowen well,

17.

In sothe yit ben þei frely to be-falle;
For right as verrey knowynge and science
A present þing compelleth noght at all,
Right so it stondeth eke of prescience
As þou may see be lyk conuenience,
Thogh god þis þing to comen doth provide
Yit is it noght compellid to betide.

18.

Bot lo of þis þow seist me doutest thow:
Sith þinges whiche þat schull here after bene
Ben noght to come as necessarie now,
How is þat þing forseyn þou kannest not sene.
It semeth the þat þis dissowneþ clene;
To forseyn þing it moste nedes sewe
Necessite, þou canst it noght eschue,
307

19.

And if necessite schulde be forfended,
Lo forseyn is there no-þing vtterly,
Ne noght be knowing may be comprehended
Bot þing þat moste betide verrely.
And if þere oght betide vncertanly
And is forseyn of certayne as it were,
Þow seest no verray knowynge is þer there,

20.

Bot as a derk and opinable þing.
And for to trowen oþerwise or gesse,
In verrey sothe þis clepest þou no konnyng
But a supposynge of vnstabilnesse.
And lo þe cause of all þis errour is
Þat ye conseyuen thinges, as we trowen,
Of nature of þe same þinges knowen,

21.

Bot in contrary [wyse] it stondeþ right.
For euery þing þat knowen is be witt,
It is not knowen be þe propre myght,
Bot be his myght þat comprehendid it.
As be exsaumple myght þou felen yit:
For of a þing þat round is verrely,
Lo sight and felyng knoweþ dyuersly.

22.

The sight beholdeth þe forme from a-fer
At ones comprehendynge euery dele,
Bot he þat feliþ is conioyned ner
308

Vnto þat compace for to knowe it wele;
For all aboute þe sides moste he fele,
And all þat roundenes so he knoweþ than.
Lo dyuersly knowen is a man;

23.

The comune wittes iuggen of wiþ-oute,
Imaginacioun an other wise,
And resoun othir wise, it is no doute;
Intelligence passeth alle thise,
Eueryche of hem so as þey may suffise.
Þere comyn wittes knowen noght at all
Bot formes of subiect materiall;

24.

Ymagynynge all onely comprehendith
Þe forme of man as inmaterially;
Resoun þan abouen þis transcendith,
Of mannes kynde he iuggeþ singulerly
With vniuersall sight full sotelly;
Bot all thise passeth yit intelligence,
As be a sight of þaire excellence

25.

He passeth all aboue thise kyndes here,
Þe cumpace of þe vniuersite,
And he behaldeth in þat exsaumplere
Þe myrrour of the hyhe eternite,
Þe fourme of man in his simplicite.
Bot most it is to taken hede in þis,
Þat þilke myght alwey þat hyere is,
309

26.

Lo all þe lawere comprehendeth wele,
But þey ne mowe ascende noght ageyn
To knowe and comprehende noght-a-dele
Of tho þat ben aboue sothe to seyn.
For comyn wit ne may not vp atteyn;
Þe þinges whiche ben inmateriall
He may conseyue neuere adell at all.

27.

Ne forthermore ymaginacioun
Þe vniuersale [k]yn[d]es may not seen;
Ne resoun may not haue inspeccioun
Of formes whiche þat pure and simple ben;
Intelligence comprehendeth clene,
And as it were beholdeþ fro an hye;
Thise formes he conceyueþ plenerlye.

28.

Conseyuyng þan þis forme principall,
He iuggeth after all þat is in man,
As he hath in þe exsaumple ydeall
Conseyued þat non other may ne can.
Þe vniuerse of resoun knoweþ he than,
And also formes of ymagynynge
[And] eke materiall sensible þynge.

29.

And resoun yit in this he vseþ noght,
Imaginacioun, ne comune witt,
But wiþ a sotill smytyng of þe þoght
310

Full formally so he behaldeth it.
And more plenerly to speken yit,
The souereyne hyhe devyne intelligence
Over alle þinges haþ perspicience.

30.

When resoun doth behalden oght or see
As in his comune kynde vnyuersele,
Ymagynyng noþing ne vseth he,
Nethire þe comune wittes neuere-a-dele,
And noght-forthi he comprehendeþ wele
All þinges þat ymaginable is,
And all þat comyn wit may knowe i-wys.

31.

Thus resoun [h]is conseyt vnuariable
Of vniuersele lo diffineth he:
Man is a beest, two-footed, resonable.
Lo þis knawynge, as euery man may see,
Vniuersall it moste nedes be;
And þis also, as euery man may wit,
Ymaginable and sensible is it yit.

32.

Bot resoun þis beholdeth kyndely
Noþing as by ymaginacioun,
Ne be þe comune wittes sikerly,
Bot only hath consideracioun
Be discours and deliberacioun.
Bot þis ymagynynge doth be-gynne
Be comyn wittes all hys werkes thynne,
311

33.

The formes for to schappen or devise;
And yit þise comune wittes all wiþoute,
Sensible þinges in a wonder wise
He seeth, and hem compasseth all aboute,
Sensibilly noþing, it is no dowte,
Bot be ymaginacioun of mynde.
Of knowynge lo here may þou see þe kynde:

34.

That noght þe myght of þing þat knowen is,
Bot propre myght þe knawere vseth nede.
And skilfully, for euery dome i-wys,
O[f] euery juge it is þe propre dede;
So then of þis if þou wilt taken hede,
Þe werk of man is no foreyne myght,
Bot propre myghtes vseþ euery wight.

Metrum iiijm

Qu[on]dam porticus attulit.

1.

Whilom were in þe porches of Athenus
Full olde clerkes derke in þeire corages,
Whiche in þaire tyme were cleped stoicienus
Þat in þe porches hadden made þeire stages,
Disputynge þat þe formes and ymages
Of bodily substaunce[s], as þey gessid,
So were in-to a mannes mynde enpressid,
312

2.

As men ben wont to writen or portreyen
Figures in a pagyne faire and clene
In whiche before þere were [no] notes seien.
Bot þis amased þing is for to mene;
For if þe soule of man, so as þey [w]ene,
Of verrey propre myght implyeth noght,
But suffreþ to be prynted in his þoght,

3.

Subiected to þe notes as it were
Þat bodies doth to þeym enpressen so,
And veyne ymages representid þere
Right as a myrrour woned is to do,
Bot all þis knowyng, whennes cometh it fro,
Be whiche noght onely þinges corporall
Bot also formes in-materiall

4.

He seeth and so beholdeþ singulerlye
And in hire hyhe consaytes speculatiue?
And knowen þinges þan[ne] sewynglye
So he devideþ be a negatyue
And afterwardes be affirmatyue;
Thise same thinges þat devided be
Assembleþ and aȝeyn compowneþ he,

5.

And so þis way he enterchaungeþ ofte.
For now to principall proposiciouns
Lo his entent he lifteþ vpon lofte,
313

And falleþ after to conclusiouns,
Referrynge þan his awne entenciouns,
And seeth what þinges will of other sewe
Reprevynge so þe false be þe trewe.

6.

Than is he rather cause efficient,
And more of myght þan þing þat lieþ oppressed
In maner like a mater pacient
Þat notes haþ so in hym-self enpressed.
Bot þat [þou] haue þis matere more expressed:
Þere goth before a manere sufferaunce
Wiþynne þe lyvy bodily substaunce,

7.

Whiche þat þe myghtes of þe soule exciteþ
And maketh the to vndirstonde and lere.
As when þat light into þyn eyȝen smyteþ
And makeþ the for to beholden þere,
Or when a voyce haþ sowned in thyn ere
And so commoveth the to herken oght,
Than so ben stired þe myghtes of þi þoght.

8.

And þinges whiche þat were kyndelye
Wiþynne þi-seluen hid, it is no doute,
He þan implyeth in his fantasie
Vnto þise othere notes of withoute,
And þus remembreþ in hit-self aboute;
Þe foreyn ymages þan addeth he
To formes whiche þat hidde wiþyn be.
314

Prosa Va

Quod si in corporibus.

1.

Thow þat obiecte qualitees than
Comme[ue] and steren youre foreyn instrumentes,
Þe whiche I calle þe comune wit of man
Þat of wiþouten yeueþ iugementes;
And gooth before þe goostly sentementes
A maner sufferaunce corporall
For to excite þe gostly myght wiþall,

2.

And steren so þe worchynge of þe mynde
To formes whiche arested were wiþ-ynne
So þat þe corage may them feele and fynde;
And þow þe wittes all his werk begynne
Þe knowynge of þise bodies for to wynne,
And bryngeþ hym to a manere remembraunce,
Þe soule is subiect to no sufferaunce,

3.

Bot iuggeþ of his verray propre myght
Thise passions þat in þe body been.
How myche more suche a gostly wight
Þat fully is all absolut and clene,
In whom may none affeccioun be sene
Of noþing to be feled bodely,
His propre myght schall vsen kyndely!

4.

And foreyn myghtes schall [h]e vsen noght
For to discerne obiectes of wiþ-oute,
Bot be þe worching of his owne þoght
315

He wynneþ his conseytes al aboute.
And by þe same skill, it is no dowte,
Full many-fold of knowyng myght þou fynde
In substaunce[s] full dyuerse in þeire kynde.

5.

The felyng may be cleped one of tho
Whiche bestes haue þat ben so inmevable,
Þat wit þey haue all onely and no mo,
As schelle fische and suche þat stonden stable
In clyues þat to theym is conuenable,
And so suche othere conchous of þe see
Whiche in diuerse places norisshed be.

6.

Bot knowyng of ymaginacioun
Meuable bestes han and don it sewe,
Whiche þat in manere han affeccioun
Sum maner þing to coueit or eschewe.
Bot resoun to discerne fals and trewe
Onely to man it haþ conuenience,
As onely doth to god intelligence.

7.

Than is it so as euere man may see,
Þat þis knowyng most worthy is and hyhe
Whiche of his owne kynde[ly] propirte,
Noght onely þat belongeþ kyndely
Vnto his owne knowynge propirly
He knoweth well, but furthermore yit
Þe subiect knoweþ he of euery wyt.
316

8.

But what if comyn wittes stood aȝeyn
And perauenture lo [thus] wolde answere,
And wolde vnto discours of resoun seyn
Lo þat þis vniuersele noþing were
Whiche resoun semeth he beholdeth there?
For all þat euer ymaginabill is,
Or comyn wittes may conseyue i-wys,

9.

It is noght vniuersele in no wise.
Now [or] þe iugement of resoun þan
Lo myght be soth if he myght þus devise
Þat noþing may sensible be to man;
Or for he woot well þat þise wittes han
Obiectes many dyuerse whiche þeye knowe,
His owne conseites fallace muste he trowe

10.

When þat he seeth and comprehendeþ wele
The þing þat sensible is and singulere,
Byhaldyng it right as vniuersele.
To þis [yf] resoun wolde answeren here
Þat sche hire-self beholdeþ well and clere
Be resoun of vniuersalite
All þat þise othere may conseyue and see;

11.

For wittes ne ymaginacioun
Ne mowe not comprehenden sikerlye
Thise vniuersele þinges of resoun,
317

For þey may not exceden propirlye,
As be þeire owne knowynge kyndelye,
Þe schappes and figoures corporall,
Abouen þat m[ay] thei noþing at all,

12.

In knowyng þan of þinges atte laste
It is to leuen to þe iuggement
Þe whiche most perfit is and stedefaste;
And we þat [haue þis] resoun excellent,
And comune wyt to iuggen þing present,
And eke ymaginacioun also,
Schull we noght resoun here assenten to?

13.

[But mannes resoun is [i-]lyk in this]
As anentes deuyne intelligence,
Right as ymagynyng of wittes is
To resoun of [a] mannes conscience,
Whiche weneth þat devyne prescience
Ne may noþing behalden, as he troweþ,
Þat is to come but as hym-seluen knoweþ.

14.

For lo þis argument þow makest me:
If þinges þat here-after schul be done
Noght ful certeyn ne necessarie be,
For-knowynge may noght fallen þere vpon,
For prescience, seist þou, is þere non;
And if so is þat prescience be,
Þere falleþ noght bot of necessite.
318

15.

Bot if we myghte pertyneres bene
Of iugement of deuyne þoght,
Right as we may be verrey resoun sene
[That [oure] imagenyng sufficeth noght],
Ne comyn wittes to conseyuen oght
Þe iugement of resoun for to deme,
Full iust it schulde mannes resoun seme

16.

To be subiect and vndercast all-way
Vnto devyne þoght, I am certeyne.
Aryse þerfore fully if we may
To þat intelligence souereyne,
And if we may into þat height atteyne,
Lo þere schal resoun feele and knowe wele
Þat in it-self ne may it neuere a dele.

17.

Lo þat is þis, as in what wyse and how
Þe þinges þat ben tyd vncertanly,
Þis prescience seeþ it well y-now
De[f]i[n]ed in his þoght eternally;
Noght as be gessyng opynabilly,
But be souereigne science and simplesse
Whom termes mowe not closen ne compresse.
319

[Metrum Vm]

Quam variis terras.

1.

The bestes in þeire kyndes different
Full dyuersly on erthe doth þey glyden;
Some on þeire body strecchyng and extent,
Crepynge vpon þeire brestes done þei sliden,
And in þe dust a forow þey deviden;
And some be verray lightnesse of þeire kynde
Wiþ fethered wynges planeth in þe wynde,

2.

And longe spaces on þe eire on hyhe
So in þeir flight þey swymmeth as it were;
And so[me] ben glad to kepe hem-seluen nyhe
Þe grounde on lawe, and sette þeire steppes here
In grene feldes þer is all þeire chere;
And some to walke in wodes and forestes.
And þogh so be þat þese wilde bestes

3.

Ben dyuerse bothe in schap and in figure,
All þeire faces ben enclyned yit
Vnto þe erthe, schew[y]n[g] þeire nature
And eke þe kyndly dulnes of þeire wit.
Lo only kynde of man re[u]er[s]eth it;
For mannes hede ariseth vpon heyght
And euen vpright his body stondeth streight,

4.

And vnder hym þe erthe beholdeth he.
Wheþer do test þou or art þou in a sweuene,
Thou erþely man, [þ]y figure techeþ þe,
320

Þat lifteþ vp þy visage into heuene
And so þi frount into þe e[ir]e f[u]l euene,
On erþely þing þou schuldest not set þi loue,
Bot set it onely in þe heuene aboue.

5.

There schuldest þou be, þere is þy kyndely place.
Thow hast of erthe noght but þy bestly kynde,
And yit þou wilt lo bringe þi-seluen bace
And so wiþ bestes set þi-self behynde.
Let not þe noble nature of þy mynde
Be plonged doun and to þe gronde i-pight,
Sith þat þi body stondeþ euen vpright.

Prosa vja

Quam igitur.

1.

Yit euery þing, as I haue schewed now right,
Þat wist or knowen is be any way,
It is noght knowen of þe propre myght
Lo of þat selue þing, it is no nay,
Bot of þe kyndly myghtes, soth to say,
Of þo þat doth it knowe or comprehende.
Now lat vs þen beholden and entende,

2.

So as oure symple kynde may suffice,
What þing is þat estat of excellence
Of devyne substance, and in þat wise
Than somwhat may we knowe of his science.
This is þe vsed generall sentence
Of alle þat be resoun do[n] discerne,
Þat seyn þat god hym-selfe[n] is eterne.
321

3.

Bot now what þyng is þis eternite
It nedeth first to knowen sikerly,
And after þat we may be-holde and see
Þe science and þe nature plenerly,
So as we may suffisen simpilly,
Of god þat is oure prince souereigne.
Eternite is this, as clerkes seyne:

4.

It is a perfite hole possessioun
At ones of a lyf interminable.
This is declared be comparisoun
Of þing þat is be tymes variable;
For all þat lyueth in tyme it is vnstable;
Present it is, þe tyme ago is past,
To tyme comynge hyeþ it full fast.

5.

There may noþing be sett in tyme of space,
As clerkes han diffyned here biforn,
Þat all at ones may his lyf embrace;
For-why as yit he faileþ of to-morn,
And yisterday is passed and forlorn.
And in þe same day þat present is,
Lo of youre lyf ye haue no more i-wys

6.

Bot þis moment transitorie lo.
Þat þing þat hath his disposicioun
His tyme for to overpassen so,
Thogh þat it were of suche condicioun
Be Aristotiles tradicioun,
And seide þat þis worlde noght began
Ne neuere here-after schall an ende han,
322

7.

Thogh þat it myghte, as Aristotile semed,
To infinit it-seluen so extende,
Eterne it may not rightwisly be demed.
Thogh it were infinit wiþ-outen ende,
At ones all he may not comprehende,
Ne clippen all thyse spaces temporele,
For tyme to come yit hath it noght a dele.

8.

Bot he þat of þe lyf interminable
The fulnesse comprehendeþ verrely,
Possessynge it at ones perdurable,
Fro whom no þing ne lakkeþ [certein]ly,
For tyme to come he haþ it presently,
Ne tyme passed fro hym is þere none,
Bot is, and was, and schall be, all is one,

9.

Eterne he may be called well be right,
Vn tohym-selue present and pereles;
And all-wey present is beforn his sight
Þe [m]oble space of tymes endeles.
Bot þei rehersyng Plato, saue þeire pes,
His conseit thei reporten all amys,
And of his me[n]yng failen foule i-wys.

10.

Lo Plato seith þis world haþ evire be,
And to an ende nevire it schall be broght.
They seie þerfore it haþ eternite,
323

And euen i-lyk wiþ god þat haþ it wroght.
Bot yit allone, incertayn is it noght
A lyf interminable for to lede,
As Plato wende hym-self it is no drede;

11.

It is anoþer to enclosen all
At ones so þis lyf interminable;
For all þat is, or was, or evire schall,
At hym it is present and permanable.
He flitteþ noght but all-wey stondeþ in stable.
Lo of devyne þoght þe estat is þis,
No creature may ben i-lyk i-wys.

12.

And noght-forþy ȝe schull not demen here
Þat god is elder as in tyme of spas
Than creatures made of his powere;
Bot þus lo schall ye iuggen in this cas:
Þat god hym-self alwey is and was
Before or any formed creature
In propre simple[ne]sse of his nature.

13.

And all þe entent of þinges temporele
Þat alway meveþ so contynuelly,
They caste to counterfete euerydele
Þe perdurable lyf of god on hy
Þat chaungeþ noght but stondeth presently.
Bot when it may not evene hym-self þerto,
Theire verray stabilnesse þei fallen fro,
324

14.

Movynge then out of simplicite,
Decressynge out of present þen anone
To infinite and endeles quantite
Of tyme to come and tyme þat is gone;
But when he may not brynge it into one
As all hys lyf attones for to haue,
I[t] wilneth þus it-seluen for to saue.

15.

And þere it may not ben aboute ibroght
So all hys lyf at ones for to gete,
Þat in als meche as it [en]deth noght,
This lyf it doth not vtterly forlete,
It semeth þat it wolde counterfete
Þe souereigne lyf of god omnipotent,
In so meche as he somwhat haþ present.

16.

And so it byndeþ hym to a lytell stounde
To haue a maner perdurabilnesse
In whiche no tyme of space may be founde.
But for it haþ a maner liklynesse
Of þe eternall lyf þat present esse,
It semeth how þat euere it fleet or flitte,
Þat in present alwey abydeþ it.

17.

And for it may noght after his delite
Abiden bot for suche a litell space,
Hit takeþ away of tymes infinite;
And for it may not all his lyf enbrace
325

At ones a[s] his principall purpos was,
Passyng forth, þe lyf he kepeth so,
For cause he may ne can none oþer do.

18.

And if we schull be names hem disc[er]ne,
To sewen plato if he seide wele,
He seith þat god him-selfe[n] is eterne,
Lo and þe worlde schulde be perpetuele.
Of þis myght þou conseyue þen and feele,
Sith euer[y] iugement þat schal be trewe,
It moste þe nature of hym-selfe sewe

19.

To comprehenden þinges of wiþoute;
And þe estate of souereigne god on hye
Is stondyng euere in one, it is no doute,
All-gates in hym-selfe presentlye;
His knowyng þen surmounteþ sikerlye
All thing þat mevynge haþ in difference,
Abidyng in his simplesse of presence,

20.

And so encloseth spaces infinit
Of tyme þat was and schall here-after be;
But to þe spaces haþ he no respit
Bot to his owne hole eternite,
Be knowynge of [his] hye simplicite,
And all þing in þe presence of his sight
He seeth as it were do now right.
326

21.

And if þou haue þat presence in þi þoght
In whiche he knoweth alle þinges so,
His prescience þou schalt referre noght
As to a þyng þat after schal be do,
Bot present sciens schalt þou clepe it lo,
Of present tyme þat neuere fayle may,
Ne out of presence passen neuer away.

22.

For-why it is noght cleped providence,
Bot rather is it cleped purveaunce
Þat alle þinges knoweþ in presence,
In whiche knowenge þere is no variaunce
F[ro] oure knowynge it haþ full gret distaunce;
For ye beholden lowe þinges here,
Bot fro on hy behaldeþ he all in-fere.

23.

Sith euery iugement moste sewen þan
Þe nature of þe knowere kyndelye,
Where is it þat þou wilt iuggen þan
Þat all most fallen necessarily
Þat seyn is in devyne sight on hyhe,
Sith men þe present thinges þat þei seen,
They maken noght of nede for to been

24.

Lo may thy sight of þinges here present
Make h[e]m to fallen of necessite?’
I seyde, “Nay.” Quod sche, ‘Right so it stant
327

Of goddes purveaunce as semeth me,
All-þogh þere no comparisoun may be,
For-why þe presence of [a] mannes þoght
To goddes presence may be likned noght.

25.

For right as ye beholden wiþ youre sight
Þat in [this] tyme present is i-done,
Right so he seeth in his eternall light,
So þat noþing to comyng is þere none
As in his sight ne noþing ouergone.
For-why his prescience, it scheweþ wele,
Nature of þinges changeþ not a dele,

26.

For suche he seeþ tho þinges presently
Right as þei schull here afterward befall;
Ne iugement of þinges sikerly
His knowyng ne confoundeþ not at all.
For all þing þat be-tid here-after schall,
Wheþer nedefull or contingent be þe ende,
At ones [all] he seeth it in his mende.

27.

Right as þou seest a man gon on þe grounde,
And eke þe sonne also in heuene aryse,
And boþe þou beholdest in a stounde,
Yit canst þou wel discernen and deuyse
Lo þat þis man þat waweth in this wise,
He does noght elles but a wilfull dede,
Bot yit in sothe þe sonne ariseth nede.
328

28.

Nether þe sight of god þat is so clere
Þat all þing doth benethe hym-seluen see,
Of þise worldly þinges þat ben here
Destourbleþ nevir a dele þe qualite,
Whiche in þe sight of his eternite
Ben present now, but to þe sight of man
Theire tyme thei schull here afterwardes han.

29.

And herfore cometh þis conclusioun
Þat what he woot þat schall here-after sewe,
It is a fallace nether opinioun,
But verrey science suffisaunt and trewe,
Be whiche he knoweth þat it is not dewe
As of necessite to fallen so.
Bot þan þou seist, “A þing þat schall be do,

30.

And is provided in devyne þoght,
I[t] may not vnbetide, it is no drede;
A þing þat so may be [e]schewed noght,
Than of necessite it falleþ nede.”
And so þou wilt me bynde to þe dede
As be þis word it is necessite,
And lo as trouthe I will it graunte þe.

31.

Bot þis vnnethe may felen any wight,
Ne well consceyuen in þis erþely lyf,
Bot if he had a conseit and a sight
329

Of god and fully were contemplatyf.
Bot vnto þi[s] I answere the be-lyf:
When þat þing þat so for to comen is,
Vnto diuine science referred is,

32.

Lo necessary is it sikerly;
Bot in þe manere of the propre kynde,
When þat þow it behaldest verely,
Necessity ne doth it noþing bynde.
For two necessites schalt þou fynde,
Of whiche þat [oon] is simple, wite it wele,
And lo þat othre is condicionele.

33.

That euery man is mortale of nature,
This is necessite of simpl[en]esse,
But when þow knowest a man perauenture
Þat walkeþ of his owne wilfulnesse,
Þat mannes walkyng necessarie esse,
Wiþ þis condicioun iputte þerto:
Þe whiles þat [it] is well knowen so.

34.

For þing þat knowen is to mannes þoght,
As for þe tyme it may non oþer be.
Bot þis condicioun sufficeþ noght
Wiþ hym to drawen this simplicite;
For well þou wotest þat þis necessite
Cometh not of kyndely disposicioun,
Bot of þat accident condicioun.
330

35.

Necessite ne doth hym not compelle
To walken, he þat walkeþ wilfully;
Bot while he goth, þis will I grante welle,
Lo þat he walkeþ necessarily.
And in þe same wise sikerly
What purveaunce a[s] present doth provide,
[Lo of necessite it doth betide],

36.

And yit þat þing as of his propre kynde
Ne doth noght of necessite befall.
Bot all þat god beholdeþ in his mynde
Þat so of liberte betide schall,
So he beholdeþ it as present all.
And so referred to devyne sight,
As necessarie þei ben acounted [right];

37.

Bot þis is only be condicioun
Lo of þe knowyng of devyne witt.
Bot when þese þinges han relacioun
Vnto þeire owne propre kynde ȝit,
All absolutely then betideþ it,
Noþing compelle[d] of necessite,
Ne hit forleteth noght his liberte

38.

So þan it schall befalle douteles
All þing þat god to co[m]yng doth provide;
And myche þing schall falle neuerþeles,
331

Þat only schall of liberte betyde,
So þat þey stonden fre for euery syde,
And þogh þey be to come yit may we chese,
So propre nature doth þey noght forlese.

39.

Theire kynde is þis, beforehande ar they were,
Of liberte þey myght haue ben vndo.
“Bot what force is it,” wilt þou seye me here,
“Wheþer þey come of necessite or no,
Sith of devyne science it is so,
In alle wise it doth befalle this
Right euen as þing þat necessarie is?

40.

Lo þus as I [a] litel here beforne
Purposed be exsaumple plenerly,
Lo of þe sonne þat riseth be þe morne,
And of a man þat walkeþ wilfully,
Till þat þei be in doynge presently,
They may well be vndo it is no drede.
Bot yit þat one was to betiden nede,

41.

Bot sikerly þat other nedeth noght.
So all þat he beholdeþ as present,
Right so wiþouten doute it schall be wrogh
Bot þat þe sonne riseþ verrayment,
Lo of necessite it hath dissent,
Bot yit þat man to wawen or to goon,
His awne chois it falleþ all vpon.
332

42.

Now then in this we haue seid but right
Þat whenne þese þinges so referred be
Vnto þe knowynge of devyne sight,
Lo þenne þei fallen of necessite;
Bot þen referred to þeire qualite,
Full absolute in liberte þei stonde,
As out of alle necessarie bonde.

43.

As all þat scheweþ to þe comyn wit,
If þat þey be referred to resoun,
Lo vniuersele þan in sothe is it;
And if þou sette in thyn entencioun
Þe propirte of thy condicioun,
So þ[en] þou felest it as singulere.
“Bot if [it] be,” þou seist, “in my powere

44.

My purpos for to changen as me list,
Lo then schal I voyde purveaunce
Be whiche my purpos knowen is and wist?”
Bot I schal answere to þin allegeaunce:
‘Thy purpos may þou chaunge at þi plesaunce,
Bot þis myght for to done or do it noght,
And all þe dyuerse chaungyng of þi þoght,

45.

The verray present trouthe of presciens
Hit euerydele beholdeþ presentlye;
Ne thow myght noght avoyden his presens
333

No more þan þou myght voyde verrelye
Þe right beholdynge of a present yghe,
Thowȝ þat þou woldest þi-selue torne or wende
As liketh to þe frewill of thy mynde.’

46.

Bot here þou makest this obieccioun:
“If goddes science may be changed so
Right as myne owne disposicioun,
And when I now this and now þat m[ay] do,
Than may I enterchaungen to and fro
His hye science be stoundes of my wille?”
‘Nay, nay, forsothe, þat myght þou not be skille,

47.

For-why þe knowynge of devyne sight
It goth bifore þat þing þat schall be-falle,
And right before his propre presence right,
Lo of his knowyng he retorneth all
Þat euer was or ben here-after schall.
Ne as þow wenest he alterneþ noght
His presence be stoundes of þi þoght,

48.

As now þis þing and now þat þing to knowe,
Bot he, beholdyng euery wyt, compaseth
The chaunginge of þi þoghtes all arowe.
With o syght all at ones he enlaceth;
He goth also before and all embraceth.
334

Ne he hys myght [þat] al[l] so comprehendeth,
And eke his sight þat to so fer extendeth

49.

All þinges to beholden presently,
He hath hem noght resayued so as we
Of þing þat is to comen sewyngly,
Bot of hys propre hye simplicite.
Wherby it may full well assoyled be
The resoun whiche þou hast aȝeyn [m]e broght:
Vnsemely, seist þou, is it in thi þoght

50.

That þing to come of oure vnstabilnesse
Þe cause schulde be of his science.
Bot of his konnynge lo the myght is þis:
He closeth all with knowynge of presence;
Of dyuerse tyme haþ he no difference,
And all þing into certayn haþ he broght;
To þinges passed oweth he right noght.

51.

Sith it is so Y may concluden now,
Lo þat in euery mortal creature
The liberte abideþ hole y-now,
And stondeþ fully in theire propre cure.
And lawes whiche þat medes done mesure
To tho whiche þat ben good and vertuous,
And also peynes to þe vicious,
335

52.

Wiþ none vnright þey may not ben arettid
Sith euere man his owne will is at,
As be necessite no thing i-lettid,
Bot þat he may deserue loue and hate.
And god hymselfe sitte aboue algate,
And euery þing he knoweþ ar it be
As present in his hye eternite,

53.

In vs beholdynge euery þoght and dede
Þat is or schall be done in ful certeyne;
And to þe gode man he disposeth mede,
And to þe wicked punyschement and peyne.
To triste in god it is no þing in veyne,
And prayers if þey rightwisly be led,
Byleue it well, þey may not ben vnsped.

54.

Wiþstonde þou vice and ȝif þe to vertue;
To rightwys hope þou lifte vp þi corage;
And for þy nedes if þou wilt pursue,
Lo humble prayer send on thi message
Vp to þi god; hit fayleth not his wage.
Ne doute þe noght þou schalt be sped full sone,
For he refuseth neuere a lowely bone.

55.

And loke þat þou þi conseil noght forgete;
Dissimule noght bot do þi besynesse.
Þe nede is thyne also the charge is grete
336

That þou be founde in vertu and prowesse,
Sith all þi werkes ben open and expresse
Vnto þe presence of þe iuge on hye
Þat all þing doth beholde plenerlye.’
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