'Certes,' quod Love, 'bicause this mater is good and necessary to declare, I thinke here-in wel to abyde, and not lightly to passe. Thou shalt not (quod she) say al-only, "god beforn wot me to be a lover or no lover," but thus: "god beforn wot me to be a lover 45 without necessitè." And so foloweth, whether thou love or not love, every of hem is and shal be. But now thou seest the impossibilitè of the case, and the possibilitè of thilke that thou wendest had been impossible; wherfore the repugnaunce is adnulled.' 'Ye,' quod I; 'and yet do ye not awaye the strength of necessitè, 50 whan it is said, th[r]ough necessitè it is me in love to abyde, or not to love without necessitè for god beforn wot it. This maner of necessitè forsothe semeth to some men in-to coaccion, that is to sayne, constrayning, or else prohibicion, that is, defendinge; wherfore necessitè is me to love of wil. I understande 55 me to be constrayned by some privy strength to the wil of lovinge; and if [I] no[t] love, to be defended from the wil of lovinge: and so thorow necessitè me semeth to love, for I love; or els not to love, if I not love; wherthrough neither thank ne maugrè in tho thinges may I deserve.' 60 'Now,' quod she, 'thou shalt wel understande, that often we sayn thing thorow necessitè to be, that by no strength to be neither is coarted ne constrayned; and through necessitè not to be, that with no defendinge is removed. For we sayn it is thorow necessitè god to be immortal, nought deedliche; and it 65 is necessitè, god to be rightful; but not that any strength of violent maner constrayneth him to be immortal, or defendeth him to be unrightful; for nothing may make him dedly or unrightful. Right so, if I say, thorow necessitè is thee to be a lover or els noon; only thorow wil, as god beforn wete. It is nat to understonde 70 that any thing defendeth or forbit thee thy wil, whiche shal nat be; or els constrayneth it to be, whiche shal be. That same thing, forsoth, god before wot, whiche he beforn seeth. Any thing commende of only wil, that wil neyther is constrayned ne defended thorow any other thing. And so thorow libertè of 75 arbitrement it is do, that is don of wil. And trewly, my good child, if these thinges be wel understonde, I wene that non inconvenient shalt thou fynde betwene goddes forweting and libertè of arbitrement; wherfore I wot wel they may stande togider. Also farthermore, who that understanding of prescience 80 properlich considreth, thorow the same wyse that any-thing be afore wist is said, for to be comming it is pronounced; there is nothing toforn wist but thing comming; foreweting is but of trouth[e]; dout[e] may nat be wist; wherfore, whan I sey that god toforn wot any-thing, thorow necessitè is thilke thing to be comming; 85 al is oon if I sey, it shal be.