an is p{er}fit possessiou{n} {and} al
togidre of lijf interminable {and} ?
togidre of lijf interminable {and} ?
Chaucer - Boethius
ilke ?
inges.
{and} yif we trowen ?
at p{re}science
ben in ? ise ? inges. ? an is ? er no ? inge ? at it ne 4940
bitidi? 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 my? te{n} han ? e
iugeme{n}t of ? e deuyne ? ou? t as we *ben p{ar}son{er}s of
resou{n}. ry? t so as we han demed. it byhoue? ? at ymaginac{i}ou{n}
{and} wit ben byne? e resou{n}. ry? t so wolde 4944
we deme{n} ? at it were ry? tful ? ing ? at ma{n}s resou{n}
au? t[e] to su{m}mitten it self {and} to ben byne? e ? e deuyne
? ou? t.
[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 ? at yif we mowen. as who sei? .
? at yif ? at we mowe{n} I conseil[e] ? at we enhanse vs in 4948
to ? e hey? t of ? ilke souereyne i{n}telligence. for ? ere shal
resou{n} wel seen ? at ? at it ne may nat by-holden in it
self. and certys ? at is ? is in what manere ? e p{re}science
of god see? alle ? inges c{er}teins {and} difinissed al ? ou? ? ei 4952
ne han no certein issues or by-tydynges. ne ? is is non
oppiniou{n} but it is ra? er ? e simplicite of ? e souereyn
science ? at nis nat enclosed nor yshet wi? i{n}ne no boundes.
[Linenotes:
4938 [_ther_]--from C.
4939 _trowen_--trowe
4942 _parsoners_--parsoneres
4945 _mans_--mannes
4946 _au? t[e]_--owte
4947 _whiche_--which
4948 _? at yif_--yif ? {a}t
4949 _hey? t_--heihte
_? ere_--ther
4952 _? ou? _--MS. ? ou? t
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;]
++? E bestes passen by ? e er? es by ful dyuerse figures 4956
for so{m}me of hem han hir bodies strau? t {and}
crepe{n} in ? e dust {and} drawen after he{m} a t{ra}is or a
forghe contynued. ? at is to sein as addres or snakes.
[Sidenote: others with nimble wings float through the air;]
and o? er bestes by [the] wandryng ly? tnesse of hir 4960
wenges beten ? e wyndes {and} ouer-swymme{n} ? e spaces
of ? e 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 o? er bestes
gladen hem to diggen her traas or her stappes i{n} ? e
er? e wi? hir goynge or wi? her feet. or to gone ey? e[r] 4964
by ? e grene feldes or [elles] to walken vnder ? e 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 ? {a}t ? ou seest ? at ? ei
alle discorden by [[pg 171]]
dyuerse formes. algate hir{e} [faces] enclini[n]g heuie? hir{e}
dulle wittes.
[Sidenote: Man alone doth raise aloft his noble head; light and
erect he spurns the earth. ]
Onlyche ? e lynage of man heue? heyest hys 4968
hey? e heued {and} stonde? ly? t wi? hys vpry? t body {and}
byholde? ? e er? e 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-? if ? ou er? ely man
wexest yuel oute of ? i witte. ? is figure amoneste? ? e ? {a}t
axest ? e heuene wi? ? i ry? t[e] visage. {and} hast areised 4972
? i forhede to beren vp on heye ? i corage so ? at ? i ? ou? t
ne be nat yheuied ne put lowe vndir foot. sen ? at ? i
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
_ey? e[r]_--eyther
4965 [_elles_]--from C.
4967 [_faces_]--from C.
_algate_--algates
_enclini[n]g_--enclynyd
4968 _Onlyche_--Oonly
_heyest_--heyeste
4970 _er? e_--erthes
4971 _oute_--owt
_witte_--wit
4972 _ry? t[e]_--ryhte
_hast_--MS. ha? e, 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. ]
++? Er-fore ? an as I haue shewed a litel her byforne ? at 4976
al ? inge ? at is ywist nis nat knowen by hys nature
p{ro}pre. but by ? e nature of he{m} ? at comp{re}henden it.
? Lat vs loke now in as moche as it is leueful to vs. as
who sei? lat vs loken now as we mowen whiche ? {a}t ? e 4980
estat is of ? e deuyne substaunce so ? at we mowen [ek]
knowen what his science is.
[Sidenote: All rational creatures agree in affirming that God is
eternal. ]
? e comune iugement of alle
creatures resonables ? an is ? is ? at god is eterne. lat vs
considere ? a{n} what is et{er}nite. For certys ? at shal 4984
shewen vs to-gidre ? e deuyne nature {and} ? e 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 ?
an is p{er}fit possessiou{n} {and} al
togidre of lijf interminable {and} ? at shewe? more clerely
by ? e co{m}parisou{n} or collac{i}ou{n} of temp{or}el ? inges. 4988
[Sidenote: Temporal existence proceeds from the past to the
present, and thence to the future. ]
for al ? ing ? at lyue? in tyme it is p{re}sent {and} p{ro}cedi? fro
preterit? in to fut{ur}es. ? at 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 ? er nis no ? ing establissed i{n}
tyme ? at may enbracen to-gidre al ? e space of hys lijf. 4992
[Linenotes:
4977 _al ? inge_--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 ? it ne ha? it nat taken ? e tyme of ? e morwe.
{and} it ha? lost ? at of ? ister-day. and certys in ? e lijf
of ? is day ? e ne lyuen no more but ry? t
as in ? is 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. ]
? an ? ilke ? inge ? at suffri? 4996
temp{or}el condic{i}ou{n}. a[l]? ough{e} ? at [it] bygan neuer
to be. ne ? ough{e} it neu{er}e cese forto be. as aristotle
demde of ? e worlde. and al ? ou? ? at ? e lif of it be
strecchid wi? infinite of tyme.
[Sidenote: [* fol. 39. ]]
? it al*gates nis it no 5000
swiche ? ing ? at men my? ten trowen by ry? t ? at it is
eterne. for al ? ou? ? at it comp{re}hende {and} embrace ? e
space of life infinite. ? it algates ne [em]brace? it nat ? e
space of ? e lif alto-gidre. for it ne ha? nat ? e fut{ur}es 5004
? at ne ben nat ? it. ne it ne ha? no lenger ? e p{re}t{er}it?
? at 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 ? ilke ? ing ? an ? at ha?
{and} co{m}prehendi? to-gidre alle ? e plente of ? e lif i{n}terminable.
to whom ? ere ne faili? nat of ? e fut{ur}e. 5008
{and} to whom ? er nis nat of ? 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 ?
ben in ? ise ? inges. ? an is ? er no ? inge ? at it ne 4940
bitidi? 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 my? te{n} han ? e
iugeme{n}t of ? e deuyne ? ou? t as we *ben p{ar}son{er}s of
resou{n}. ry? t so as we han demed. it byhoue? ? at ymaginac{i}ou{n}
{and} wit ben byne? e resou{n}. ry? t so wolde 4944
we deme{n} ? at it were ry? tful ? ing ? at ma{n}s resou{n}
au? t[e] to su{m}mitten it self {and} to ben byne? e ? e deuyne
? ou? t.
[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 ? at yif we mowen. as who sei? .
? at yif ? at we mowe{n} I conseil[e] ? at we enhanse vs in 4948
to ? e hey? t of ? ilke souereyne i{n}telligence. for ? ere shal
resou{n} wel seen ? at ? at it ne may nat by-holden in it
self. and certys ? at is ? is in what manere ? e p{re}science
of god see? alle ? inges c{er}teins {and} difinissed al ? ou? ? ei 4952
ne han no certein issues or by-tydynges. ne ? is is non
oppiniou{n} but it is ra? er ? e simplicite of ? e souereyn
science ? at nis nat enclosed nor yshet wi? i{n}ne no boundes.
[Linenotes:
4938 [_ther_]--from C.
4939 _trowen_--trowe
4942 _parsoners_--parsoneres
4945 _mans_--mannes
4946 _au? t[e]_--owte
4947 _whiche_--which
4948 _? at yif_--yif ? {a}t
4949 _hey? t_--heihte
_? ere_--ther
4952 _? ou? _--MS. ? ou? t
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;]
++? E bestes passen by ? e er? es by ful dyuerse figures 4956
for so{m}me of hem han hir bodies strau? t {and}
crepe{n} in ? e dust {and} drawen after he{m} a t{ra}is or a
forghe contynued. ? at is to sein as addres or snakes.
[Sidenote: others with nimble wings float through the air;]
and o? er bestes by [the] wandryng ly? tnesse of hir 4960
wenges beten ? e wyndes {and} ouer-swymme{n} ? e spaces
of ? e 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 o? er bestes
gladen hem to diggen her traas or her stappes i{n} ? e
er? e wi? hir goynge or wi? her feet. or to gone ey? e[r] 4964
by ? e grene feldes or [elles] to walken vnder ? e 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 ? {a}t ? ou seest ? at ? ei
alle discorden by [[pg 171]]
dyuerse formes. algate hir{e} [faces] enclini[n]g heuie? hir{e}
dulle wittes.
[Sidenote: Man alone doth raise aloft his noble head; light and
erect he spurns the earth. ]
Onlyche ? e lynage of man heue? heyest hys 4968
hey? e heued {and} stonde? ly? t wi? hys vpry? t body {and}
byholde? ? e er? e 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-? if ? ou er? ely man
wexest yuel oute of ? i witte. ? is figure amoneste? ? e ? {a}t
axest ? e heuene wi? ? i ry? t[e] visage. {and} hast areised 4972
? i forhede to beren vp on heye ? i corage so ? at ? i ? ou? t
ne be nat yheuied ne put lowe vndir foot. sen ? at ? i
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
_ey? e[r]_--eyther
4965 [_elles_]--from C.
4967 [_faces_]--from C.
_algate_--algates
_enclini[n]g_--enclynyd
4968 _Onlyche_--Oonly
_heyest_--heyeste
4970 _er? e_--erthes
4971 _oute_--owt
_witte_--wit
4972 _ry? t[e]_--ryhte
_hast_--MS. ha? e, 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. ]
++? Er-fore ? an as I haue shewed a litel her byforne ? at 4976
al ? inge ? at is ywist nis nat knowen by hys nature
p{ro}pre. but by ? e nature of he{m} ? at comp{re}henden it.
? Lat vs loke now in as moche as it is leueful to vs. as
who sei? lat vs loken now as we mowen whiche ? {a}t ? e 4980
estat is of ? e deuyne substaunce so ? at we mowen [ek]
knowen what his science is.
[Sidenote: All rational creatures agree in affirming that God is
eternal. ]
? e comune iugement of alle
creatures resonables ? an is ? is ? at god is eterne. lat vs
considere ? a{n} what is et{er}nite. For certys ? at shal 4984
shewen vs to-gidre ? e deuyne nature {and} ? e 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 ?
an is p{er}fit possessiou{n} {and} al
togidre of lijf interminable {and} ? at shewe? more clerely
by ? e co{m}parisou{n} or collac{i}ou{n} of temp{or}el ? inges. 4988
[Sidenote: Temporal existence proceeds from the past to the
present, and thence to the future. ]
for al ? ing ? at lyue? in tyme it is p{re}sent {and} p{ro}cedi? fro
preterit? in to fut{ur}es. ? at 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 ? er nis no ? ing establissed i{n}
tyme ? at may enbracen to-gidre al ? e space of hys lijf. 4992
[Linenotes:
4977 _al ? inge_--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 ? it ne ha? it nat taken ? e tyme of ? e morwe.
{and} it ha? lost ? at of ? ister-day. and certys in ? e lijf
of ? is day ? e ne lyuen no more but ry? t
as in ? is 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. ]
? an ? ilke ? inge ? at suffri? 4996
temp{or}el condic{i}ou{n}. a[l]? ough{e} ? at [it] bygan neuer
to be. ne ? ough{e} it neu{er}e cese forto be. as aristotle
demde of ? e worlde. and al ? ou? ? at ? e lif of it be
strecchid wi? infinite of tyme.
[Sidenote: [* fol. 39. ]]
? it al*gates nis it no 5000
swiche ? ing ? at men my? ten trowen by ry? t ? at it is
eterne. for al ? ou? ? at it comp{re}hende {and} embrace ? e
space of life infinite. ? it algates ne [em]brace? it nat ? e
space of ? e lif alto-gidre. for it ne ha? nat ? e fut{ur}es 5004
? at ne ben nat ? it. ne it ne ha? no lenger ? e p{re}t{er}it?
? at 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 ? ilke ? ing ? an ? at ha?
{and} co{m}prehendi? to-gidre alle ? e plente of ? e lif i{n}terminable.
to whom ? ere ne faili? nat of ? e fut{ur}e. 5008
{and} to whom ? er nis nat of ? 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 ?
