enke {and}
avise{n}
?
Chaucer - Boethius
e p{re}t{er}it escapid nor
ypassed. ? ilk[e] same is ywitnessed or yproued by ry? t
to ben eterne. and it byhoue? by necessite ? at ? ilke
? inge be alwey p{re}sent to hym self {and} co{m}potent. as 5012
who sei? alwey p{re}sent to hym self {and} so my? ty ? at al
by ry? t at hys plesaunce. {and} ? {a}t he haue al p{re}sent
? e infinit of ? e 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 ? at whan ? ei heren ? at it semid[e] 5016
to plato ? at ? is worlde ne had[de] neuer bygynnynge
of tyme. ne ? at it neu{er}e shal haue faylynge. ? ei wenen
i{n} ? is man{er}e ? at ? is worlde ben maked coet{er}ne wi?
his makere. as who sei? . ? ei wenen ? at ? is 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 o? er ? ing is it to ben yladd by lif interminable
as plato graunted[e] to ? e worlde. {and} o? er
? ing is it to embracen to-gidre alle ? e p{re}sence to ? e lif 5024
interminable. ? e whiche ? ing it is clere {and} manifest
? at it is p{ro}pre to ? e deuine ? ou? t. [[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 ? at god is elder ? an ? inges ? at ben ymaked
by quantite of tyme. but ra? er by ? e 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 ? is ilke infinit[e] moeuyng of temp{or}el
? inges folwi? ? is p{re}sentarie estat of ? e lijf i{n}moeueable.
[Linenotes:
4993-4 _ha? _--MS. ha? e
4993 _? e_ (2)--to
4994 _? at_--the tyme
4997 _a[l]? oughe_--al-thogh
[_it_]--from C.
4999 _worlde_--world
5001 _swiche_--swych
5002 _eterne_--from C. , MS. eternite
5003 _life_--lyf
5004-5-6 _ha? _--MS. ha? e
5006 _ydon_--MS. ydone, C. I-doon
5007 _alle_--al
5008-9 _nat_--nawht
5010 _? ilk[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 ? e inmoeueablete. ? at is 5032
to seyn ? at is i{n} ? e eternite of god. ? it faile? {and}
falle? in to moeuynge fro ? e simplicite of [the] p{re}sence
of god. {and} disencresi? to ? e 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 ? e plente of ? e lif. algates ? itte for as moche as
it ne cesi? neuere forto ben in som manere it seme?
somde[l] to vs ? at it folwi? {and} resembli? ? ilke ? ing
? {a}t it ne may nat attayne to. ne fulfille. {and} bynde? it 5040
self to som manere p{re}sence of ? is litel {and} swifte
moment. ? e whiche p{re}sence of ? is lytele {and} swifte
moment. for ? at it bere? a manere ymage or lykenesse
of ? e ay dwellynge p{re}sence of god. it graunte? to 5044
swiche manere ? inges as it bitidi? to ? at it seme? hem
? at ? ise ? inges 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 [? {a}t] ? e p{re}sence
of swiche litel moment ne may nat dwelle ? er-for
[it] rauyssid[e] {and} took ? e infinit[e] wey of tyme. ? at 5048
is to seyn by successiou{n}. {and} by ? is man{er}e it is ydon.
for ? at it sholde continue ? e lif in goynge of ? e whiche
lif it ne my? t[e] nat embrace ? e 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 ? i yif we willen putte wor? i name[s] to ? inges 5052
{and} folwen plato. lat vs seyn ? a{n} so? ely ? at god is
et{er}ne. {and} ? at ? e 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. ]
? an syn ? at
euery iugeme{n}t knowe? {and} comp{re}hendi? by hys owen
nature ? inges ? at ben subiect vnto hym. ? ere is so? ely 5056
al-wey to god an et{er}ne {and} p{re}sentarie estat. {and} ? e
science of hym ? at ouer-passe? alle
temp{or}el moe[ue]m{en}t [[pg 174]]
dwelli? in ? e symplicite of hys p{re}sence {and} embrace?
{and} considere? alle ? e infinit spaces of tymes 5060
p{re}terit? {and} fut{ur}es {and} loke? in ? is symple knowynge
alle ? inges of p{re}t{er}it ry? t as ? ei weren ydoon p{re}sently
ry? t 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 ? ou wolt ? an ?
enke {and} avise{n} ? e
p{re}science by whiche it knowe? al[le] ? i{n}ges *? ou ne 5064
shalt nat demen it as p{re}science of ? inges 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
[_? at_]--from C.
5047 _swiche_--swych
5048 [_it_]--from C.
5051 _my? t[e]_--myhte
5052 _willen putte_--wollen putten
_name[s]_--names
5053 _so? ely_--sothly
5054 _worlde_--world
5055 _owen_--owne
5056 _so? ely_--sothly
5057 _al-wey_--al-weys
5058 _alle_--al
_moe[ue]ment_--moeueme{n}t
5063 _? enke_--thinken
_avisen_--auyse
5064 _whiche_--which
_al[le]_--alle]
[Headnote:
DEFINITION OF PRESCIENCE. ]
but ? ou shalt deme{n} [it] more ry? tfully ? at it is science
of presence or of instaunce ? at neuer ne fayle? .
[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 ra? er 5068
be cleped purueaunce ? at is establissed ful fer fro ry? t
lowe ? inges. {and} byholde? from a-fer alle ? inges ry? t as
it were fro ? e heye hey? te of ? inges.
[Sidenote: Do you think that God imposes a necessity on things by
beholding them? It is not so in human affairs. ]
whi axest ? ou ? an
or why disputest ? ou ? an ? at ? ilke ? inges ben don by 5072
necessite whiche ? at ben yseyen {and} yknowen by ? e
deuyne sy? t. syn ? at for so? e men ne maken nat ? ilke
? i{n}ges necessarie. whiche ? at ? e[i] seen be ydoon in
hir{e} sy? t.
[Sidenote: Does your view of an action lay any necessity upon it? ]
for addi? ? i byholdynge any necessite to ? ilke 5076
? inges ? at ? ou 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 ? an yif men my? te maken any digne comparisou{n}
or collac{i}ou{n} of ? e p{re}sence diuine. {and} of ? e p{re}
of mankynde. ry? t so as ? e seen so{m}me ? inges in ? is 5080
temp{or}el presente. ry? t so see? god alle ? inges 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 ? is dyuyne p{re}science ne
chaunge? nat ? e nature ne ? e p{ro}prete of ? inges but
byholde? swyche ? inges present to hym ward. as ? ei 5084
shollen bytiden to ? ow 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}founde? nat ? e Iugement? of ? inges but by of sy? t
of hys ? ou? t he knowe? ? e ? inges to comen as wel
necessarie as nat necessarie. ry? t so as whan ? e seen togidre 5088
a man walke on ? e er? e {and} ? e sonne arysen in
[the] heuene. al be it so ? at ? e seen {and} byholde{n} ? at
oon {and} ? at o? er to-gidre. ? it na? eles ? e demen {and} [[pg 175]]
discerne ? at ? at oon is uolu{n}tarie
{and} ? at o? er is necessarie. 5092
[Linenotes:
5066 _shalt_--shal
[_it_]--from C.
5068 _whiche_--which
5074-76 _sy? t_--syhte
5075 _whiche_--which
_? e[i]_--they
5085 _come_--comyn
5086 _of sy? t_--O syhte
5087 _he knowe? _--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. ]
? Ry? t so ? an [the] deuyne lokynge byholdynge
alle ? i{n}ges vndir hym ne trouble? nat ? e qualite of
? inges ? at ben certeynely p{re}sent to hy{m} ward. but as
to ? e condic{i}ou{n} of tyme for so? e ? ei ben fut{ur}e. 5096
[Sidenote: When God knows that anything is to be, he knows at the
same time that it is not under the necessity of being--but this is
not conjecture, but certain knowledge founded upon truth. ]
for whiche it folwi? ? at ? is nis non oppiniou{n}. but ra? er a
stedfast knowyng ystrenge? ed by so? enes. ? at whan
? at god knowe? any ? inge to be he ne vnwoot nat ? at
? ilke ? inge wante? necessite to be. ? is is to seyn ? at 5100
whan ? at god knowe? any ? inge to bitide. he woot wel
? at it ne ha? no necessite to bitide.
[Sidenote: If you insist that _what God foresees shall and must
happen; and that which cannot do otherwise than happen, must needs
happen_, and so bind me to admit a necessity, I must confess that
things are under such a restraint; but it is a truth that we
scarce can comprehend, unless we be acquainted with the Divine
counsels. ]
{and} yif ? {o}u seist
here ? at ? ilke ? inge ? at god see? to bytide it ne may
nat vnbytide. as who sei? it mot bitide. ? and ? ilke 5104
? inge ? at ? at ne may nat vnbytide it mot bitide by
necessite. and ?
ypassed. ? ilk[e] same is ywitnessed or yproued by ry? t
to ben eterne. and it byhoue? by necessite ? at ? ilke
? inge be alwey p{re}sent to hym self {and} co{m}potent. as 5012
who sei? alwey p{re}sent to hym self {and} so my? ty ? at al
by ry? t at hys plesaunce. {and} ? {a}t he haue al p{re}sent
? e infinit of ? e 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 ? at whan ? ei heren ? at it semid[e] 5016
to plato ? at ? is worlde ne had[de] neuer bygynnynge
of tyme. ne ? at it neu{er}e shal haue faylynge. ? ei wenen
i{n} ? is man{er}e ? at ? is worlde ben maked coet{er}ne wi?
his makere. as who sei? . ? ei wenen ? at ? is 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 o? er ? ing is it to ben yladd by lif interminable
as plato graunted[e] to ? e worlde. {and} o? er
? ing is it to embracen to-gidre alle ? e p{re}sence to ? e lif 5024
interminable. ? e whiche ? ing it is clere {and} manifest
? at it is p{ro}pre to ? e deuine ? ou? t. [[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 ? at god is elder ? an ? inges ? at ben ymaked
by quantite of tyme. but ra? er by ? e 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 ? is ilke infinit[e] moeuyng of temp{or}el
? inges folwi? ? is p{re}sentarie estat of ? e lijf i{n}moeueable.
[Linenotes:
4993-4 _ha? _--MS. ha? e
4993 _? e_ (2)--to
4994 _? at_--the tyme
4997 _a[l]? oughe_--al-thogh
[_it_]--from C.
4999 _worlde_--world
5001 _swiche_--swych
5002 _eterne_--from C. , MS. eternite
5003 _life_--lyf
5004-5-6 _ha? _--MS. ha? e
5006 _ydon_--MS. ydone, C. I-doon
5007 _alle_--al
5008-9 _nat_--nawht
5010 _? ilk[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 ? e inmoeueablete. ? at is 5032
to seyn ? at is i{n} ? e eternite of god. ? it faile? {and}
falle? in to moeuynge fro ? e simplicite of [the] p{re}sence
of god. {and} disencresi? to ? e 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 ? e plente of ? e lif. algates ? itte for as moche as
it ne cesi? neuere forto ben in som manere it seme?
somde[l] to vs ? at it folwi? {and} resembli? ? ilke ? ing
? {a}t it ne may nat attayne to. ne fulfille. {and} bynde? it 5040
self to som manere p{re}sence of ? is litel {and} swifte
moment. ? e whiche p{re}sence of ? is lytele {and} swifte
moment. for ? at it bere? a manere ymage or lykenesse
of ? e ay dwellynge p{re}sence of god. it graunte? to 5044
swiche manere ? inges as it bitidi? to ? at it seme? hem
? at ? ise ? inges 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 [? {a}t] ? e p{re}sence
of swiche litel moment ne may nat dwelle ? er-for
[it] rauyssid[e] {and} took ? e infinit[e] wey of tyme. ? at 5048
is to seyn by successiou{n}. {and} by ? is man{er}e it is ydon.
for ? at it sholde continue ? e lif in goynge of ? e whiche
lif it ne my? t[e] nat embrace ? e 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 ? i yif we willen putte wor? i name[s] to ? inges 5052
{and} folwen plato. lat vs seyn ? a{n} so? ely ? at god is
et{er}ne. {and} ? at ? e 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. ]
? an syn ? at
euery iugeme{n}t knowe? {and} comp{re}hendi? by hys owen
nature ? inges ? at ben subiect vnto hym. ? ere is so? ely 5056
al-wey to god an et{er}ne {and} p{re}sentarie estat. {and} ? e
science of hym ? at ouer-passe? alle
temp{or}el moe[ue]m{en}t [[pg 174]]
dwelli? in ? e symplicite of hys p{re}sence {and} embrace?
{and} considere? alle ? e infinit spaces of tymes 5060
p{re}terit? {and} fut{ur}es {and} loke? in ? is symple knowynge
alle ? inges of p{re}t{er}it ry? t as ? ei weren ydoon p{re}sently
ry? t 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 ? ou wolt ? an ?
enke {and} avise{n} ? e
p{re}science by whiche it knowe? al[le] ? i{n}ges *? ou ne 5064
shalt nat demen it as p{re}science of ? inges 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
[_? at_]--from C.
5047 _swiche_--swych
5048 [_it_]--from C.
5051 _my? t[e]_--myhte
5052 _willen putte_--wollen putten
_name[s]_--names
5053 _so? ely_--sothly
5054 _worlde_--world
5055 _owen_--owne
5056 _so? ely_--sothly
5057 _al-wey_--al-weys
5058 _alle_--al
_moe[ue]ment_--moeueme{n}t
5063 _? enke_--thinken
_avisen_--auyse
5064 _whiche_--which
_al[le]_--alle]
[Headnote:
DEFINITION OF PRESCIENCE. ]
but ? ou shalt deme{n} [it] more ry? tfully ? at it is science
of presence or of instaunce ? at neuer ne fayle? .
[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 ra? er 5068
be cleped purueaunce ? at is establissed ful fer fro ry? t
lowe ? inges. {and} byholde? from a-fer alle ? inges ry? t as
it were fro ? e heye hey? te of ? inges.
[Sidenote: Do you think that God imposes a necessity on things by
beholding them? It is not so in human affairs. ]
whi axest ? ou ? an
or why disputest ? ou ? an ? at ? ilke ? inges ben don by 5072
necessite whiche ? at ben yseyen {and} yknowen by ? e
deuyne sy? t. syn ? at for so? e men ne maken nat ? ilke
? i{n}ges necessarie. whiche ? at ? e[i] seen be ydoon in
hir{e} sy? t.
[Sidenote: Does your view of an action lay any necessity upon it? ]
for addi? ? i byholdynge any necessite to ? ilke 5076
? inges ? at ? ou 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 ? an yif men my? te maken any digne comparisou{n}
or collac{i}ou{n} of ? e p{re}sence diuine. {and} of ? e p{re}
of mankynde. ry? t so as ? e seen so{m}me ? inges in ? is 5080
temp{or}el presente. ry? t so see? god alle ? inges 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 ? is dyuyne p{re}science ne
chaunge? nat ? e nature ne ? e p{ro}prete of ? inges but
byholde? swyche ? inges present to hym ward. as ? ei 5084
shollen bytiden to ? ow 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}founde? nat ? e Iugement? of ? inges but by of sy? t
of hys ? ou? t he knowe? ? e ? inges to comen as wel
necessarie as nat necessarie. ry? t so as whan ? e seen togidre 5088
a man walke on ? e er? e {and} ? e sonne arysen in
[the] heuene. al be it so ? at ? e seen {and} byholde{n} ? at
oon {and} ? at o? er to-gidre. ? it na? eles ? e demen {and} [[pg 175]]
discerne ? at ? at oon is uolu{n}tarie
{and} ? at o? er is necessarie. 5092
[Linenotes:
5066 _shalt_--shal
[_it_]--from C.
5068 _whiche_--which
5074-76 _sy? t_--syhte
5075 _whiche_--which
_? e[i]_--they
5085 _come_--comyn
5086 _of sy? t_--O syhte
5087 _he knowe? _--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. ]
? Ry? t so ? an [the] deuyne lokynge byholdynge
alle ? i{n}ges vndir hym ne trouble? nat ? e qualite of
? inges ? at ben certeynely p{re}sent to hy{m} ward. but as
to ? e condic{i}ou{n} of tyme for so? e ? ei ben fut{ur}e. 5096
[Sidenote: When God knows that anything is to be, he knows at the
same time that it is not under the necessity of being--but this is
not conjecture, but certain knowledge founded upon truth. ]
for whiche it folwi? ? at ? is nis non oppiniou{n}. but ra? er a
stedfast knowyng ystrenge? ed by so? enes. ? at whan
? at god knowe? any ? inge to be he ne vnwoot nat ? at
? ilke ? inge wante? necessite to be. ? is is to seyn ? at 5100
whan ? at god knowe? any ? inge to bitide. he woot wel
? at it ne ha? no necessite to bitide.
[Sidenote: If you insist that _what God foresees shall and must
happen; and that which cannot do otherwise than happen, must needs
happen_, and so bind me to admit a necessity, I must confess that
things are under such a restraint; but it is a truth that we
scarce can comprehend, unless we be acquainted with the Divine
counsels. ]
{and} yif ? {o}u seist
here ? at ? ilke ? inge ? at god see? to bytide it ne may
nat vnbytide. as who sei? it mot bitide. ? and ? ilke 5104
? inge ? at ? at ne may nat vnbytide it mot bitide by
necessite. and ?
