[Sidenote: Then he must have as accurate a
knowledge
of the mind
as one has of the body.
as one has of the body.
Chaucer - Boethius
]
and in so moche is ? e
? ing more free {and} lovs fro destyne as it axe? {and}
holde? hym ner to ? ilke Centre of ? inges. ? at is to [[pg 137]]
seyne god.
[Linenotes:
3894 _ey? er_--owther
_seruaunte? _--MS. seruaunce?
3895 _somme_--som
3896 _al_--alle
3897 _moeuyng_--moeuynges
3900 _ywouen_--MS. ywonnen, C. ywouen
_or_--{and}
3902 _bonde_--bond
3904 _ha? _--MS. ha? e
3905 _whiche_--which
3912 _as_--as of
3913 _about_--a-bowte
_inrest_--innerest
3917 _larger_ (1)--a large
3918 _mochel_--moche
_for? est_--ferther{e}
3920 _selfe_--self
3921 _[vn]moeueablete_--vnmoeuablete
3922 _ceseth_--MS. fle? e, C. cesith
3923 _? inge_--thing
3924 _of_--MS. to, C. of
3926 _lovs_--laus
3927 _ner_--ner{e}]
[Headnote:
DESTINY RULES NATURE. ]
[Sidenote: And if we suppose that the thing in question is joined
to the stability of the supreme mind, it then becomes immovable,
and is beyond the necessity and power of destiny. ]
? and if ? e ? inge cleue? to ? e stedfastnesse 3928
of ? e ? ou? t of god. {and} be wi? oute moeuyng certys it
so{ur}mounte? ? e necessite of destyne.
[Sidenote: As reasoning is to the understanding, as that which is
produced to that which exists of itself, as time to eternity, as
the circle to the centre, so is the movable order of Fate to the
stable simplicity of Providence. ]
? an ry? t swiche
comparisou{n} as [it] is of skilynge to vndirstondyng {and}
of ? ing ? at is engendred to ? ing ? at is. {and} of tyme to 3932
eternite. {and} of ? e cercle to ? e Centre. ry? t so is ? e
ordre of moeueable destine to ? e stable symplicite of
p{ur}ueaunce.
[Sidenote: Destiny rules nature. ]
? ? ilke ordinaunce moeue? ? e heuene
{and} ? e sterres {and} attempre? ? e elyment? to gider 3936
amonges hem self. {and} t{ra}nsforme? hem by enterchau{n}gable
mutac{i}ou{n}. ? and ? ilke same ordre newe?
a? ein alle ? inges growyng {and} fallyng a-doune by sembleables
p{ro}gressiou{n}s of seedes {and} of sexes. ? at is 3940
to sein. male {and} female.
[Sidenote: It controls the actions of men by an indissoluble chain
of causes, and is, like their origin, immutable. ]
and ? is ilke ordre co{n}streyne?
? e fortunes {and} ? e dedes of men by a bonde of causes
nat able to ben vnbou{n}den (indissolubili). ? e whiche
destinal causes whanne ? ei passen oute fro ? e bygynnynges 3944
of ? e vnmoeueable purueaunce it mot nedes
be ? at ? ei ne be nat mutable.
[Sidenote: Thus, then, are all things well conducted, since that
invariable order of cause has its origin in the simplicity of the
Divine mind, and by its inherent immutability exercises a
restraint upon mutable things, and preserves them from
irregularity. ]
[Sidenote: [* fol. 31. ]]
{and} ? us ben ? e ? inges ful
wel ygouerned. yif ? at ? e symplicite dwelly{n}ge *in ? e
deuyne ? ou? t shewe? fur? e ? e ordre of causes. vnable to 3948
be I-bowed. {and} ? is ordre constreyne? by hys p{ro}pre
stablete ? e moeueable ? inges. or ellys ? ei sholde fleten
folily
[Sidenote: To those who understand not this order, things appear
confused--nevertheless, the proper condition of all things directs
and inclines it to their true good. ]
for whiche it is ? at alle ? inges semen to be confus
{and} trouble to vs men. for we ne mowe nat co{n}sider{e} 3952
? ilke ordinaunce. ? Na? eles ? e p{ro}pre manere of
euery ? ing dressynge hem to goode disponit hem alle.
[Sidenote: For there is nothing done for the sake of evil, not
even by the wicked, who, in seeking for felicity, are led astray
by crooked error. ]
for ? ere nis no ? inge don for cause of yuel. ne ? ilke
? ing ? at is don by wicked[e] folk nis nat don for yuel 3956
? e whiche shrewes as I haue shewed [ful] plentiuously
seken goode. but wicked errour mysto{ur}ni? he{m}.
[Linenotes:
3928 _seyne_--seyn
_? inge cleue? _--thing clyueth
_stedfastnesse_--stydefastnesse
3930 _swiche_--swych
3931 [_it_]--from C.
3932 _to_ (2)--MS. of, C. to
3937 _enterchaungable_--MS. enterchau{n}gyngable,
C. entrechaungeable
3939 _a-doune_--a-down
_sembleables_--semblable
3942 _bonde_--bond
3943 _ben vnbounden_--be vnbownde
3944 _oute_--owt
3948 _fur? e_--forth
3949 _I-bowed_--MS. vnbounde{n}, C. I-bowed
3950 _sholde_--sholden
3951 _whiche_--which
3952 _mowe_--mowen
3956 _wicked[e]_--wykkede
3957 [_ful_]--from C.
3958 _goode_--good]
[[pg 138]]
[Headnote:
NOTHING DONE FOR EVIL'S SAKE. ]
[Sidenote: But the order proceeding from the centre of supreme
goodness does not mislead any. ]
? Ne ? e ordre comynge fro ? e poynt of souereyne goode ne
decline? nat fro hys bygynnynge.
[Sidenote: But you may say, what greater confusion can there be
than that both prosperous and adverse things should at times
happen to good men, and that evil men should at one time enjoy
their desires and at another be tormented by hateful things. ]
but ? ou mayst sein 3960
what vnreste may ben a wors co{n}fusiou{n} ? an ? {a}t goode
men han so{m}me tyme aduersite. {and} so{m}tyme p{ro}sperite.
? and shrewes also han now ? inges ? at ? ei
desiren.
[Sidenote: Are men wise enough to discover, whether those whom
they believe to be virtuous or wicked, are so in reality? ]
{and} now ? i{n}ges ? at ? ei haten ? whe? er men 3964
lyuen now in swiche hoolnesse of ? ou? t. as who sei? .
ben men now so wise. ? at swiche folk as ? ei demen to
ben goode folk or shrewes ? {a}t it mot nedes ben ? at folk
ben swiche as ? ei wenen.
[Sidenote: Opinions differ as to this matter. Some who are deemed
worthy of reward by one person, are deemed unworthy by another. ]
but in ? is manere ? e domes 3968
of men discorden. ? at ? ilke men ? {a}t so{m}me folk demen
wor? i of mede. o? er folk demen hem wor? i of to{ur}ment.
[Sidenote: But, suppose it were possible for one to distinguish
with certainty between the good and the bad? ]
but lat vs graunt[e] I pose ? at som man may wel demen
or knowen ? e goode folk {and} ? e badde.
[Sidenote: Then he must have as accurate a knowledge of the mind
as one has of the body. ]
May he ? an 3972
knowen {and} seen ? ilke inrest attemp{er}aunce of corages.
as it ha? ben wont to be said of bodyes. as who sai?
may a man speken {and} determine of attemp{er}aunce in
corages. as men were wont to demen or speken of complexiou{n}s 3976
{and} attemp{er}aunces of bodies (q' non).
[Sidenote: It is miraculous to him who knows it not, why sweet
things are agreeable to some bodies, and bitter to others; why
some sick persons are relieved by lenitives and others by sharper
remedies. ]
ne it [ne] is nat an vnlyke miracle to hem ? at ne knowe{n}
it nat. ? As who sei? . but is lyke a merueil or a
miracle to hem ? at ne knowe{n} it nat. whi ? at swete 3980
? inges [ben] couenable to some bodies ? at ben hool {and}
to some bodies bittre ? inges ben couenable. {and} also
whi ? at some seke folk ben holpen w{i}t{h} ly? t medicines
[{and} some folk ben holpen w{i}t{h} sharppe medicynes] 3984
[Sidenote: It is no marvel to the leech, who knows the causes of
disease, and their cures. ]
but na? eles ? e leche ? {a}t knowe? ? e manere {and} ? e attemp{er}aunce
of heele {and} of maladie ne merueile? of it no
? ing.
[Sidenote: What constitutes the health of the mind, but goodness?
And what are its maladies, but vice? ]
but what o? er ? ing seme? hele of corages but
bounte {and} prowesse. {and} what o? er ? ing seme? maladie 3988
of corages but vices.
[Sidenote: Who is the preserver of good, or the driver away of
evil, but God, the physician of souls, who knows what is necessary
for men, and bestows it upon them? ]
who is ellys kep{er}e of good or
dryuere awey of yuel but god gouerno{ur} {and} leecher of [[pg 139]]
? ou? tes. ? e whiche god wha{n} he ha? by-holden from ? e
heye toure of hys p{ur}ueaunce he knowe? what is 3992
couenable to euery wy? t. {and} lene? hem ? at he wot
[? at] is couenable to hem.
[Sidenote: From this source springs that great marvel--_the order
of destiny_--wrought by the wisdom of God, and marveled at by
ignorant men. ]
Loo here of come? {and}
here of is don ? is noble miracle of ? e ordre destinal.
[Linenotes:
3959 _goode_--good
3960 _decline? _--MS. encline? , C. declynyth
3961 _wors_--worse
3962 _somme tyme_--somtyme
3965 _swiche_--swych
3967 _goode_--good
_mot_--moste
3971 _graunt[e]_--graunte
3973 _inrest_--Inneryste
3974 _ha? _--MS. ha? e
_said_--MS. saide, C. seyd
3975 _determine_--det{er}minen
3978 [_ne_]--from C.
_vnlyke_--vn-lyk
3979 _lyke_--lik
3981 [_ben_]--from C.
_hool_--hoole
3984 [_and----medicynes_]--from C.
3991 _ha? _--MS. ha? e
3993 _wot_--MS. wote, C. wot
3994 [_? at_]--from C.
3995 _don_--MS. done, C. don
_miracle_--MS. mirache, C. myracle
_ordre_--MS. ordre of]
[Headnote:
GOD THE SOUL'S PHYSICIAN. ]
whan god ? at alle knowe? do? swiche ? ing. of whiche 3996
? ing [? at] vnknowyng folk ben astoned
[Sidenote: But, now let us notice a few things concerning the
depth of the Divine knowledge which human reason may comprehend. ]
but forto constreine
as who sei? ? But forto co{m}prehende {and} telle
a fewe ? inges of ? e deuyne depnesse ? e whiche ? at mans
resou{n} may vnderstonde.
[Sidenote: The man you deem just, may appear otherwise to the
omniscient eye of Providence. ]
? ? ilk man ? at ? ou wenest 4000
to ben ry? t Iuste {and} ry? t kepyng of eq{u}ite. ? e contrarie
of ? at seme? to ? e deuyne p{ur}ueaunce ? at al woot.
? And lucan my familier telle? ? at ? e victories cause
liked[e] to ? e goddes {and} causes ouercomen liked[e] to 4004
cato{u}n.
[Sidenote: When you see apparent irregularities--unexpected and
unwished for--deem them to be rightly done. ]
? an what so euer ? ou mayst seen ? at is don in
? is [world] vnhoped or vnwened. certys it is ? e ry? t[e]
ordre of ? inges. but as to ? i wicked[e] oppiniou{n} it is a
co{n}fusiou{n}.
[Sidenote: Let us suppose a man so well behaved, as to be approved
of God and man--but not endowed with firmness of mind, so that the
reverses of fortune will cause him to forgo his probity, since
with it he cannot retain his prosperity. ]
but I suppose ? at som man be so wel y? ewed. 4008
? at ? e deuyne Iugement {and} ? e Iugeme{n}t of mankynde
accorden hem to gidre of hym. but he is so vnstedfast
of corage [? at] yif any aduersite come to hym he wolde
for-leten p{er}auenture to continue i{n}nocence by ? e 4012
whiche he ne may nat wi? holden fortune.
[Sidenote: A wise Providence, knowing that adversity might destroy
this man's integrity, averts from him that adversity which he is
not able to sustain. ]
[Sidenote: [* fol. 31 _b_. ]]
? ? an ? e
wise dispensac{i}ou{n} of god spare? hym ? e whiche
man{er}e adu{er}site *my? t[e] enpeyren. ? For ? at god
wil nat suffren hym to trauaile. to whom ? at trauayl 4016
nis nat couenable.
[Sidenote: Another man is thoroughly virtuous, and approaches to
the purity of the deity--him Providence deems it an injustice to
oppress by adversity, and therefore exempts him even from bodily
disease. ]
? An o? {er} man is p{er}fit in alle
uertues. {and} is an holy man {and} neye to god so ? at ? e
p{ur}ueaunce of god wolde demen ? at it were a felony
? at he were touched wi? any aduersites. so ? at he ne 4020
wil nat suffre ? at swiche a man be moeued wi? any [[pg 140]]
manere maladie. ? But so as seide a philosophre [the
moore excellent by me]. ? e adu{er}sites comen nat (he
seide in grec[;]) ? ere ? {a}t uertues han edified ? e bodie 4024
of ? e holy man.
[Sidenote: Providence often gives the direction of public affairs
to good men, in order to curb and restrain the malice of the
wicked. ]
and ofte tyme it bitide? ? at ? e
so{m}me of ? inges ? at ben to don is taken to good folk
to gouerne. for ? at ? e malice habundaunt of shrewes
sholde ben abatid.
[Sidenote: To some is given a mixture of good and evil, according
to what is most suitable to the dispositions of their minds. ]
{and} god ? eue? {and} dep{ar}ti? to o? er 4028
folk p{ro}sp[er]ites {and} aduersites ymedeled to hepe aftir
? e qualite of hire corages {and} remordi?
and in so moche is ? e
? ing more free {and} lovs fro destyne as it axe? {and}
holde? hym ner to ? ilke Centre of ? inges. ? at is to [[pg 137]]
seyne god.
[Linenotes:
3894 _ey? er_--owther
_seruaunte? _--MS. seruaunce?
3895 _somme_--som
3896 _al_--alle
3897 _moeuyng_--moeuynges
3900 _ywouen_--MS. ywonnen, C. ywouen
_or_--{and}
3902 _bonde_--bond
3904 _ha? _--MS. ha? e
3905 _whiche_--which
3912 _as_--as of
3913 _about_--a-bowte
_inrest_--innerest
3917 _larger_ (1)--a large
3918 _mochel_--moche
_for? est_--ferther{e}
3920 _selfe_--self
3921 _[vn]moeueablete_--vnmoeuablete
3922 _ceseth_--MS. fle? e, C. cesith
3923 _? inge_--thing
3924 _of_--MS. to, C. of
3926 _lovs_--laus
3927 _ner_--ner{e}]
[Headnote:
DESTINY RULES NATURE. ]
[Sidenote: And if we suppose that the thing in question is joined
to the stability of the supreme mind, it then becomes immovable,
and is beyond the necessity and power of destiny. ]
? and if ? e ? inge cleue? to ? e stedfastnesse 3928
of ? e ? ou? t of god. {and} be wi? oute moeuyng certys it
so{ur}mounte? ? e necessite of destyne.
[Sidenote: As reasoning is to the understanding, as that which is
produced to that which exists of itself, as time to eternity, as
the circle to the centre, so is the movable order of Fate to the
stable simplicity of Providence. ]
? an ry? t swiche
comparisou{n} as [it] is of skilynge to vndirstondyng {and}
of ? ing ? at is engendred to ? ing ? at is. {and} of tyme to 3932
eternite. {and} of ? e cercle to ? e Centre. ry? t so is ? e
ordre of moeueable destine to ? e stable symplicite of
p{ur}ueaunce.
[Sidenote: Destiny rules nature. ]
? ? ilke ordinaunce moeue? ? e heuene
{and} ? e sterres {and} attempre? ? e elyment? to gider 3936
amonges hem self. {and} t{ra}nsforme? hem by enterchau{n}gable
mutac{i}ou{n}. ? and ? ilke same ordre newe?
a? ein alle ? inges growyng {and} fallyng a-doune by sembleables
p{ro}gressiou{n}s of seedes {and} of sexes. ? at is 3940
to sein. male {and} female.
[Sidenote: It controls the actions of men by an indissoluble chain
of causes, and is, like their origin, immutable. ]
and ? is ilke ordre co{n}streyne?
? e fortunes {and} ? e dedes of men by a bonde of causes
nat able to ben vnbou{n}den (indissolubili). ? e whiche
destinal causes whanne ? ei passen oute fro ? e bygynnynges 3944
of ? e vnmoeueable purueaunce it mot nedes
be ? at ? ei ne be nat mutable.
[Sidenote: Thus, then, are all things well conducted, since that
invariable order of cause has its origin in the simplicity of the
Divine mind, and by its inherent immutability exercises a
restraint upon mutable things, and preserves them from
irregularity. ]
[Sidenote: [* fol. 31. ]]
{and} ? us ben ? e ? inges ful
wel ygouerned. yif ? at ? e symplicite dwelly{n}ge *in ? e
deuyne ? ou? t shewe? fur? e ? e ordre of causes. vnable to 3948
be I-bowed. {and} ? is ordre constreyne? by hys p{ro}pre
stablete ? e moeueable ? inges. or ellys ? ei sholde fleten
folily
[Sidenote: To those who understand not this order, things appear
confused--nevertheless, the proper condition of all things directs
and inclines it to their true good. ]
for whiche it is ? at alle ? inges semen to be confus
{and} trouble to vs men. for we ne mowe nat co{n}sider{e} 3952
? ilke ordinaunce. ? Na? eles ? e p{ro}pre manere of
euery ? ing dressynge hem to goode disponit hem alle.
[Sidenote: For there is nothing done for the sake of evil, not
even by the wicked, who, in seeking for felicity, are led astray
by crooked error. ]
for ? ere nis no ? inge don for cause of yuel. ne ? ilke
? ing ? at is don by wicked[e] folk nis nat don for yuel 3956
? e whiche shrewes as I haue shewed [ful] plentiuously
seken goode. but wicked errour mysto{ur}ni? he{m}.
[Linenotes:
3928 _seyne_--seyn
_? inge cleue? _--thing clyueth
_stedfastnesse_--stydefastnesse
3930 _swiche_--swych
3931 [_it_]--from C.
3932 _to_ (2)--MS. of, C. to
3937 _enterchaungable_--MS. enterchau{n}gyngable,
C. entrechaungeable
3939 _a-doune_--a-down
_sembleables_--semblable
3942 _bonde_--bond
3943 _ben vnbounden_--be vnbownde
3944 _oute_--owt
3948 _fur? e_--forth
3949 _I-bowed_--MS. vnbounde{n}, C. I-bowed
3950 _sholde_--sholden
3951 _whiche_--which
3952 _mowe_--mowen
3956 _wicked[e]_--wykkede
3957 [_ful_]--from C.
3958 _goode_--good]
[[pg 138]]
[Headnote:
NOTHING DONE FOR EVIL'S SAKE. ]
[Sidenote: But the order proceeding from the centre of supreme
goodness does not mislead any. ]
? Ne ? e ordre comynge fro ? e poynt of souereyne goode ne
decline? nat fro hys bygynnynge.
[Sidenote: But you may say, what greater confusion can there be
than that both prosperous and adverse things should at times
happen to good men, and that evil men should at one time enjoy
their desires and at another be tormented by hateful things. ]
but ? ou mayst sein 3960
what vnreste may ben a wors co{n}fusiou{n} ? an ? {a}t goode
men han so{m}me tyme aduersite. {and} so{m}tyme p{ro}sperite.
? and shrewes also han now ? inges ? at ? ei
desiren.
[Sidenote: Are men wise enough to discover, whether those whom
they believe to be virtuous or wicked, are so in reality? ]
{and} now ? i{n}ges ? at ? ei haten ? whe? er men 3964
lyuen now in swiche hoolnesse of ? ou? t. as who sei? .
ben men now so wise. ? at swiche folk as ? ei demen to
ben goode folk or shrewes ? {a}t it mot nedes ben ? at folk
ben swiche as ? ei wenen.
[Sidenote: Opinions differ as to this matter. Some who are deemed
worthy of reward by one person, are deemed unworthy by another. ]
but in ? is manere ? e domes 3968
of men discorden. ? at ? ilke men ? {a}t so{m}me folk demen
wor? i of mede. o? er folk demen hem wor? i of to{ur}ment.
[Sidenote: But, suppose it were possible for one to distinguish
with certainty between the good and the bad? ]
but lat vs graunt[e] I pose ? at som man may wel demen
or knowen ? e goode folk {and} ? e badde.
[Sidenote: Then he must have as accurate a knowledge of the mind
as one has of the body. ]
May he ? an 3972
knowen {and} seen ? ilke inrest attemp{er}aunce of corages.
as it ha? ben wont to be said of bodyes. as who sai?
may a man speken {and} determine of attemp{er}aunce in
corages. as men were wont to demen or speken of complexiou{n}s 3976
{and} attemp{er}aunces of bodies (q' non).
[Sidenote: It is miraculous to him who knows it not, why sweet
things are agreeable to some bodies, and bitter to others; why
some sick persons are relieved by lenitives and others by sharper
remedies. ]
ne it [ne] is nat an vnlyke miracle to hem ? at ne knowe{n}
it nat. ? As who sei? . but is lyke a merueil or a
miracle to hem ? at ne knowe{n} it nat. whi ? at swete 3980
? inges [ben] couenable to some bodies ? at ben hool {and}
to some bodies bittre ? inges ben couenable. {and} also
whi ? at some seke folk ben holpen w{i}t{h} ly? t medicines
[{and} some folk ben holpen w{i}t{h} sharppe medicynes] 3984
[Sidenote: It is no marvel to the leech, who knows the causes of
disease, and their cures. ]
but na? eles ? e leche ? {a}t knowe? ? e manere {and} ? e attemp{er}aunce
of heele {and} of maladie ne merueile? of it no
? ing.
[Sidenote: What constitutes the health of the mind, but goodness?
And what are its maladies, but vice? ]
but what o? er ? ing seme? hele of corages but
bounte {and} prowesse. {and} what o? er ? ing seme? maladie 3988
of corages but vices.
[Sidenote: Who is the preserver of good, or the driver away of
evil, but God, the physician of souls, who knows what is necessary
for men, and bestows it upon them? ]
who is ellys kep{er}e of good or
dryuere awey of yuel but god gouerno{ur} {and} leecher of [[pg 139]]
? ou? tes. ? e whiche god wha{n} he ha? by-holden from ? e
heye toure of hys p{ur}ueaunce he knowe? what is 3992
couenable to euery wy? t. {and} lene? hem ? at he wot
[? at] is couenable to hem.
[Sidenote: From this source springs that great marvel--_the order
of destiny_--wrought by the wisdom of God, and marveled at by
ignorant men. ]
Loo here of come? {and}
here of is don ? is noble miracle of ? e ordre destinal.
[Linenotes:
3959 _goode_--good
3960 _decline? _--MS. encline? , C. declynyth
3961 _wors_--worse
3962 _somme tyme_--somtyme
3965 _swiche_--swych
3967 _goode_--good
_mot_--moste
3971 _graunt[e]_--graunte
3973 _inrest_--Inneryste
3974 _ha? _--MS. ha? e
_said_--MS. saide, C. seyd
3975 _determine_--det{er}minen
3978 [_ne_]--from C.
_vnlyke_--vn-lyk
3979 _lyke_--lik
3981 [_ben_]--from C.
_hool_--hoole
3984 [_and----medicynes_]--from C.
3991 _ha? _--MS. ha? e
3993 _wot_--MS. wote, C. wot
3994 [_? at_]--from C.
3995 _don_--MS. done, C. don
_miracle_--MS. mirache, C. myracle
_ordre_--MS. ordre of]
[Headnote:
GOD THE SOUL'S PHYSICIAN. ]
whan god ? at alle knowe? do? swiche ? ing. of whiche 3996
? ing [? at] vnknowyng folk ben astoned
[Sidenote: But, now let us notice a few things concerning the
depth of the Divine knowledge which human reason may comprehend. ]
but forto constreine
as who sei? ? But forto co{m}prehende {and} telle
a fewe ? inges of ? e deuyne depnesse ? e whiche ? at mans
resou{n} may vnderstonde.
[Sidenote: The man you deem just, may appear otherwise to the
omniscient eye of Providence. ]
? ? ilk man ? at ? ou wenest 4000
to ben ry? t Iuste {and} ry? t kepyng of eq{u}ite. ? e contrarie
of ? at seme? to ? e deuyne p{ur}ueaunce ? at al woot.
? And lucan my familier telle? ? at ? e victories cause
liked[e] to ? e goddes {and} causes ouercomen liked[e] to 4004
cato{u}n.
[Sidenote: When you see apparent irregularities--unexpected and
unwished for--deem them to be rightly done. ]
? an what so euer ? ou mayst seen ? at is don in
? is [world] vnhoped or vnwened. certys it is ? e ry? t[e]
ordre of ? inges. but as to ? i wicked[e] oppiniou{n} it is a
co{n}fusiou{n}.
[Sidenote: Let us suppose a man so well behaved, as to be approved
of God and man--but not endowed with firmness of mind, so that the
reverses of fortune will cause him to forgo his probity, since
with it he cannot retain his prosperity. ]
but I suppose ? at som man be so wel y? ewed. 4008
? at ? e deuyne Iugement {and} ? e Iugeme{n}t of mankynde
accorden hem to gidre of hym. but he is so vnstedfast
of corage [? at] yif any aduersite come to hym he wolde
for-leten p{er}auenture to continue i{n}nocence by ? e 4012
whiche he ne may nat wi? holden fortune.
[Sidenote: A wise Providence, knowing that adversity might destroy
this man's integrity, averts from him that adversity which he is
not able to sustain. ]
[Sidenote: [* fol. 31 _b_. ]]
? ? an ? e
wise dispensac{i}ou{n} of god spare? hym ? e whiche
man{er}e adu{er}site *my? t[e] enpeyren. ? For ? at god
wil nat suffren hym to trauaile. to whom ? at trauayl 4016
nis nat couenable.
[Sidenote: Another man is thoroughly virtuous, and approaches to
the purity of the deity--him Providence deems it an injustice to
oppress by adversity, and therefore exempts him even from bodily
disease. ]
? An o? {er} man is p{er}fit in alle
uertues. {and} is an holy man {and} neye to god so ? at ? e
p{ur}ueaunce of god wolde demen ? at it were a felony
? at he were touched wi? any aduersites. so ? at he ne 4020
wil nat suffre ? at swiche a man be moeued wi? any [[pg 140]]
manere maladie. ? But so as seide a philosophre [the
moore excellent by me]. ? e adu{er}sites comen nat (he
seide in grec[;]) ? ere ? {a}t uertues han edified ? e bodie 4024
of ? e holy man.
[Sidenote: Providence often gives the direction of public affairs
to good men, in order to curb and restrain the malice of the
wicked. ]
and ofte tyme it bitide? ? at ? e
so{m}me of ? inges ? at ben to don is taken to good folk
to gouerne. for ? at ? e malice habundaunt of shrewes
sholde ben abatid.
[Sidenote: To some is given a mixture of good and evil, according
to what is most suitable to the dispositions of their minds. ]
{and} god ? eue? {and} dep{ar}ti? to o? er 4028
folk p{ro}sp[er]ites {and} aduersites ymedeled to hepe aftir
? e qualite of hire corages {and} remordi?
